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¶ A sermō of the excedyng great mercy of god made by Erasmus Roterodamus.
¶ A sermon of the exceeding great mercy of god made by Erasmus Rotterdam.
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FOr as moche as I pourpose this daye to speake of the greatnes of the mercies of our lorde /
FOr as much as I purpose this day to speak of the greatness of the Mercies of our lord /
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Bretherne and systerne most welbeloued in Christ / without whose helpe mās frailte and weakenes can naught do:
Brethren and systerne most well-beloved in christ / without whose help men frailte and weakness can nought do:
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let vs all to gether with a common prayer beseche the mercy of the cōmon lorde of vs all /
let us all to gether with a Common prayer beseech the mercy of the Common lord of us all /
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so to moue the instrument of my tonge / and so to stere and kendell your hartes /
so to move the Instrument of my tongue / and so to steer and kendell your hearts /
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that as we shall departe hēce through the mercy of our lorde more plentiouslye endewed with heuenly grace:
that as we shall depart hence through the mercy of our lord more plenteously endued with heavenly grace:
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so euery mā to his neighbourwarde maye more abundantly vse the warkes of mercy. Some vse here to grete the virgin mo•her /
so every man to his neighbourwarde may more abundantly use the works of mercy. some use Here to great the Virgae mo•her /
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I denye nat euery where moche honour ought to be gyuen her / but verily to our purpose nowe me semeth more expedi•nt /
I deny nat every where much honour ought to be given her / but verily to our purpose now me Seemeth more expedi•nt /
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if ye folowe me thus goynge before you: Iesus Christe the almyghtye worde of the euerlastynge father /
if you follow me thus going before you: Iesus Christ the almighty word of the everlasting father /
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that { pro } mysest to be pres•nt / where so euer two or thre were assembled in thy name /
that { Pro } mysest to be pres•nt / where so ever two or Three were assembled in thy name /
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thou seest howe many in thy name be here gethered. Uouchesafe therfore accordyng to the { pro } mise / to be amonge this companye:
thou See how many in thy name be Here gathered. Vouchsafe Therefore according to the { Pro } mice / to be among this company:
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that theyr hartes lyghted through grace of the holy goste / may vnderstande more fully the greatnesse of thy mercy:
that their hearts lighted through grace of the holy ghost / may understand more Fully the greatness of thy mercy:
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wherby we al to gether may with a lustier mynde both yelde to the thākes for thy mercy /
whereby we all to gether may with a lustier mind both yield to the thanks for thy mercy /
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that so ofte hath ben to vs shewed / & that more desyrouslye in all our necessites /
that so oft hath been to us showed / & that more desyrouslye in all our necessites /
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we maye calle theron for helpe: and lastely that we humble seruauntes maye the mercy of our lorde /
we may call theron for help: and Lastly that we humble Servants may the mercy of our lord /
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that vn vs we haue largely { pro } ued / to our power louyngly prosecute on our felowes lyke wyse seruantes.
that vn us we have largely { Pro } ued / to our power lovingly prosecute on our Fellows like wise Servants.
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If that euery mā (as the rhetoriciens teache) is right diligēt and attentiue to here those thynges /
If that every man (as the rhetoriciens teach) is right diligent and attentive to Here those things /
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that he vnderstādeth shuld sharpely touche hym: than there oughte none of you to nodde or slepe in this sermō tyme /
that he understands should sharply touch him: than there ought none of you to nod or sleep in this sermon time /
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seyng that the saluaciō of vs allegally dependeth on the mercy of our lorde: Nor there is none so yonge nor so olde /
sing that the salvation of us allegally dependeth on the mercy of our lord: Nor there is none so young nor so old /
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of so lowe or so high byrth / so poore nor so riche / so bōde nor so fre, so counnyng nor so rude, so wicked nor so iuste /
of so low or so high birth / so poor nor so rich / so bond nor so from, so cunning nor so rude, so wicked nor so just /
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but that he hath often tymes bothe proued the mercy of our lorde / and nedeth the mercy of our lorde to all thynges that he rightously goth about.
but that he hath often times both proved the mercy of our lord / and needeth the mercy of our lord to all things that he righteously Goes about.
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What matter more fauorable may be treated / than that by the mercy of god /
What matter more favourable may be treated / than that by the mercy of god /
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euerlastynge helth is prepared for al folkes? Of very right therfore ī this sermon tyme /
everlasting health is prepared for all folks? Of very right Therefore in this sermon time /
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as many as be here present / ye shulde nat onely take hede, but also be lusty and gladde to here hit:
as many as be Here present / the should nat only take heed, but also be lusty and glad to Here hit:
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for who so euer doth loue and fauer hym selfe / woll loue and fauer this sermon. ¶ Amonge the manyfolde yuels /
for who so ever does love and favour him self / will love and favour this sermon. ¶ Among the manifold yuels /
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whiche drawe mankynde to euerlastyng dānacion / there be two chiefe and pryncipall myscheues: of whiche they oughte specially to be ware / that loue vertue and goodnes /
which draw mankind to everlasting damnation / there be two chief and principal myscheues: of which they ought specially to be beware / that love virtue and Goodness /
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and desyre to come to the feloweshyp of euerlastȳg felicite. They be these, To moche trust on ones owne selfe and Dispeire.
and desire to come to the feloweshyp of everlasting felicity. They be these, To much trust on ones own self and Despair.
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The one cometh of a presumptuous mynde agaynst god / that the loue of ones selfe hath blynded:
The one comes of a presumptuous mind against god / that the love of ones self hath blinded:
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the other is engēdred one way by pondrynge the great offences / an other way by consydrynge the ryghtous iugemēt of god without r•membrance of his mercy.
the other is engendered one Way by pondering the great offences / an other Way by considering the ryghtous judgement of god without r•membrance of his mercy.
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Both these are so pestilent and cursed / that many doubt whiche of them is more to be aborred.
Both these Are so pestilent and cursed / that many doubt which of them is more to be aborred.
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For what is greatter madnes or more lamentable than mā that is erth & ashes / whiche what so he is or may do /
For what is greater madness or more lamentable than man that is earth & Ashes / which what so he is or may do /
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is for hit all bounde to the goodnes of god: to rebelle agaynst hym / of whom he was created / of whom he was redemed /
is for hit all bound to the Goodness of god: to rebel against him / of whom he was created / of whom he was redeemed /
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and of whom by so many meanes he is called to the company of euerlastynge lyfe? Is it nat a point of great vnkyndnes to set nought by hym /
and of whom by so many means he is called to the company of everlasting life? Is it nat a point of great unkindness to Set nought by him /
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of whom thou haste r•ceyued so many benefites? Is it nat a poynt of great madnes to wyll to rebelle agaynst hym that may distroye y• with a becke? Is it nat a great poynt of wickednes nat to knowlege thy maker / nat to honour thy father /
of whom thou haste r•ceyued so many benefits? Is it nat a point of great madness to will to rebel against him that may destroy y• with a beck? Is it nat a great point of wickedness nat to knowledge thy maker / nat to honour thy father /
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nat to loue thy sauiour? Unhappy Lucifer was bold to do this fyrst / whiche ascriuyng to hym selfe /
nat to love thy Saviour? Unhappy Lucifer was bold to do this fyrst / which ascriuyng to him self /
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yt he frely resceiued of lamighty god / sayd in his harte: I wyl get vp aboue in heuē /
that he freely resceiued of lamighty god / said in his heart: I will get up above in heaven /
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I wyll exalte my seate aboue ye sterres of god / I wyll syt vpon the hyll of testimony in the sydes of the Northe wynde /
I will exalt my seat above you Stars of god / I will fit upon the hill of testimony in the sides of the North wind /
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I wyll clyme vp aboue the height of the cloudes / I wyll be lyke to almighty god.
I will climb up above the height of the Clouds / I will be like to almighty god.
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But wolde to god yt his vnhappy fall myght at the leest fray mortal creatures from folowynge of his vngracious example /
But would to god that his unhappy fallen might At the least fray Mortal creatures from following of his ungracious Exampl /
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if the wycked dede it selfe can nat feare them. Truely if god spared nat proude presumptuous āgels /
if the wicked deed it self can nat Fear them. Truly if god spared nat proud presumptuous Angels /
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but cast them heedlyng downe in to hell / and ordeyned them straytly boūde in cheynes to be kept tyll the daye of dome /
but cast them heedlyng down in to hell / and ordained them straitly bound in chains to be kept till the day of dome /
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what deserueth mā a sely worme / whiche as now were crept out of the erth / must shortly returne to erthe agayne /
what deserves man a sely worm / which as now were crept out of the earth / must shortly return to earth again /
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is proude presumptuous & testy agaynst god? The more lowe and vyle the cōdicion of mā is /
is proud presumptuous & testy against god? The more low and vile the condition of man is /
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ye more abominable is his presumpcion / desiryng to be egal with god. The ancient poetes feyned /
you more abominable is his presumption / desiring to be equal with god. The ancient Poets feigned /
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There rose a stryfe on a tyme amonge the goddis / that constrained Iupiter hym selfe to forsake heuen and f•ee in to Egypt /
There rose a strife on a time among the God's / that constrained Iupiter him self to forsake heaven and f•ee in to Egypt /
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and there in an other shap to hyde hym: but a farre more myscheuous dede / was yt the gyantes went about /
and there in an other shap to hide him: but a Far more mischievous deed / was that the Giants went about /
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which confederated to gether agaynst Iupiter / dyd caste hyls vpon hyls / yt they myght so cōquere heuen & expelle Iupiter thence. Ye may wel laughe /
which confederated to gether against Iupiter / did cast hyls upon hyls / that they might so conquer heaven & expel Iupiter thence. You may well laugh /
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these tales that ye here be nat gospel:
these tales that you Here be nat gospel:
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but yet ye• erudite olde tyme wolde signifie some what vnder the coueryng of these fables /
but yet ye• erudite old time would signify Some what under the covering of these fables /
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yt lōgeth to the expre•syng of mortall folks maners. Salmoneus was heedlyng throwen downe in to helle /
that Longeth to the expre•syng of Mortal folks manners. Salmoneus was heedlyng thrown down in to hell /
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bicause he coūtrefetted thoūder and lyghtnyng of Iupiter. Admit it be but a fable: but howe many sely mortal men haue ther ben /
Because he countrefetted thunder and lightning of Iupiter. Admit it be but a fable: but how many sely Mortal men have their ben /
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yt in dede & seriously wold haue heuenly honours done to them? Dyd nat god turne Nabugodonosor /
that in deed & seriously would have heavenly honours done to them? Did nat god turn Nebuchadnezzar /
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that wold haue made hym selfe a god / in to a brute beast / that frō a beast he shulde retourne to a humayne shappe.
that would have made him self a god / in to a brutus beast / that from a beast he should return to a human shappe.
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Great Alexander wolde be take for Iupiters sōne / and suffred hym selfe to be worshypped at his table.
Great Alexander would be take for Iupiters son / and suffered him self to be worshipped At his table.
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Domitius Cesar in all his letters patentes & pistils / and in his cōmunication wolde be called both god and lorde.
Domitius Cesar in all his letters patenes & pistils / and in his communication would be called both god and lord.
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Adrian ordeined yt Antinous shuld be worshipped as a god. Why reherse I all this / whan it was a solemne thyng amonge the Romayns /
Adrian ordained that Antinous should be worshipped as a god. Why rehearse I all this / when it was a solemn thing among the Romans /
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after their Emperours were de { per } ted this lyfe / to make them goddis. Some of them a lyue had godly honors /
After their emperors were de { per } ted this life / to make them God's. some of them a live had godly honours /
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whiche offred to accept is wicked madnes / & to vsurpe is desperate blyndnes.
which offered to accept is wicked madness / & to usurp is desperate blindness.
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If auctorite of stories be of no great weyght, let vs here what ye apostel Paule to ye Thessalonicēs wrote of Nero / truly some interpretate thus: And ye creature of synne / sayth he / were vncouered /
If Authority of stories be of no great weight, let us Here what you apostle Paul to the Thessalonicens wrote of Nero / truly Some interpretate thus: And you creature of sin / say he / were uncovered /
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ye childe of { per } diciō /
the child of { per } dition /
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whiche is agaȳst & is enhāsed aboue al yt is called god & that is worshipped /
which is against & is enhanced above all that is called god & that is worshipped /
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so that he sitteth in the tēple of god / shewȳge him selfe as though he were god.
so that he Sitteth in the temple of god / show him self as though he were god.
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But { per } auenture it shal seme no maruayle if some yt worshypped for goddes / oxen / apes / dogges / and thynges more vile / dōme stones / & wodde /
But { per } adventure it shall seem no marvel if Some that worshipped for God's / oxen / Apes / Dogs / and things more vile / dōme stones / & wood /
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wolde haue them selfe taken for goddes / as farre more excellent than these thinges to whiche the people dydde godly honors.
would have them self taken for God's / as Far more excellent than these things to which the people did godly honours.
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In the actis of the apostles / Herode knowyng ther was but one god / of whose honour no mā coude be partener /
In the acts of the Apostles / Herod knowing there was but one god / of whose honour no man could be partner /
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suffred ye people to crye to hym in his sermō: This is the voyce of god & nat of a man:
suffered you people to cry to him in his sermon: This is the voice of god & nat of a man:
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Shortly after he was strykē by the angel of god that reuenged that iniury / he the myserable god dyed of the lowsye yuell:
Shortly After he was stricken by the angel of god that revenged that injury / he the miserable god died of the lousy evil:
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than whiche no disease is more foule stynkyng & peynfull. I wolde to god there were none amōge christie•s /
than which no disease is more foul stinking & peynfull. I would to god there were none among christie•s /
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that folowed the wickednes of Lucifer / I may nat say passe it.
that followed the wickedness of Lucifer / I may nat say pass it.
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What? Loke ye that I shuld open somwhat of secrete cōfessions? What nede it,
What? Look you that I should open somewhat of secret confessions? What need it,
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whan in some countres in the market place in the churches / at dyner / souper /
when in Some countries in the market place in the Churches / At dinner / souper /
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in playenge and sportyng we here al about they forswere them selfe by the most honorable name of god /
in playing and sporting we hear all about they forswear them self by the most honourable name of god /
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this yt I say is a lyght thynge: we here the name of god denyed / ye holy name of Christe with many vile wordes blamed:
this that I say is a Light thing: we Here the name of god denied / you holy name of Christ with many vile words blamed:
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the fore fynger byttē god thretned /
the before finger bitten god threatened /
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ye thōme put betwene the formest and myddell fynger, that is done agaynst god foūtayne of all glory /
you thomme put between the formest and middle finger, that is done against god fountain of all glory /
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that is wont to be done agaynst an infamous { per } son for riproche and shame. Be there none amonge Christiens /
that is wont to be done against an infamous { per } son for riproche and shame. Be there none among Christians /
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if they may be called Christiēs / whiche for reches yt they must shortly forgo / or foule bodily plesure / or for transitory honours / forsake their owne•prince /
if they may be called Christians / which for reaches that they must shortly forgo / or foul bodily pleasure / or for transitory honours / forsake their owne•prince /
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and make a wicked cōposicion with the•r foo Satanas? the fourme of the othe takē, atones they forswere what so euer cōfederaciō was made with Christe /
and make a wicked composition with the•r foe Satanas? the Form of the other taken, atones they forswear what so ever confederation was made with Christ /
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and offre to helle part of theyr body as the fyrste frute /
and offer to hell part of their body as the First fruit /
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to ye prince wherof they vowed holly theyr soule? These thynges spyed out we se punyshed dayly by open execution.
to you Prince whereof they vowed holly their soul? These things spied out we see punished daily by open execution.
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What thynge lyke dyd Lucifer? for hym the son of god dyed nat, and yet he was nat so hardy to blaspheme god: he alonly desyred egal honour. That vnhappy cuntre /
What thing like did Lucifer? for him the son of god died nat, and yet he was nat so hardy to Blaspheme god: he alonely desired equal honour. That unhappy country /
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wherin somtyme were.v. mighty cites / nowe is a pestylent and abominable lake / for the swete waters of Iordane bearyng yll fauored claye /
wherein sometime were v mighty cites / now is a pestilent and abominable lake / for the sweet waters of Iordane bearing ill favoured clay /
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the horrible example wherof shall remaine euer in remēbrance to them that come after / had the inhabitāces vtterly gyuen to ryot and lechery /
the horrible Exampl whereof shall remain ever in remembrance to them that come After / had the inhabitances utterly given to riot and lechery /
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but yet we rede nat that any of them was so wicked / that he wolde blaspheme god / curse and threten hym:
but yet we rede nat that any of them was so wicked / that he would Blaspheme god / curse and threaten him:
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and yet they were all distroyed by rayne myngled with brimstone. O thyng horrible / there bē foūde amōge Christē people / that dare do / that Lucifer durst nat / that Gomorra durst nat:
and yet they were all destroyed by rain mingled with brimstone. O thing horrible / there been found among Christian people / that Dare do / that Lucifer durst nat / that Gomorra durst nat:
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whiche also to so many abominable dedes ioyne blasphemynge. I se you most dere bretherne trēble at rehersynge of these thynges / and no meruayle:
which also to so many abominable Deeds join blaspheming. I see you most dear brethren tremble At rehearsing of these things / and no marvel:
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I my selfe also rehersyng them quyuer & shake bothe body and soule.
I my self also rehearsing them quiver & shake both body and soul.
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Neuerthelesse we purpose nat onely in this sermō to declare howe great a synne dispeire of forgyuenes is /
Nevertheless we purpose nat only in this sermon to declare how great a sin despair of forgiveness is /
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but also to shewe howe excedȳg great ye mercy of god is / whiche to preyse we haue this day entreprised:
but also to show how exceeding great the mercy of god is / which to praise we have this day entreprised:
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the whiche also spareth suche folkes / and gyueth them space to repent & amende. And { per } auenture we stande in our owne conceyt /
the which also spares such folks / and gyveth them Molle to Repent & amend. And { per } adventure we stand in our own conceit /
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by cause amonge vs the examples of crimes / yt I rehersed nowe / be seldome seen: but what matter maketh it /
by cause among us the Examples of crimes / that I rehearsed now / be seldom seen: but what matter makes it /
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if the tonge soūdeth no blasphemynge whan of many ye holle lyfe speketh no other thyng but blasphemyng agaynst god? The glouttōs for god worshyp theyr bealy, who cōtinually by right & wrōge gape to hepe riches to gether /
if the tongue soundeth no blaspheming when of many you holle life Speaketh no other thing but blaspheming against god? The glouttons for god worship their bealy, who continually by right & wrong gape to hepe riches to gether /
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whiche by murther, treasō, poisonyng, & enchāting stalke vp to honors / whiche by tyrāny opresse poore people /
which by murder, treason, poisoning, & enchanting stalk up to honours / which by tyranny opresse poor people /
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whiche to haue al thing to their mȳde kēdel al the worlde to warre: nor perseueryng in these great iuels haue no shame nor repētance /
which to have all thing to their mind kendel all the world to war: nor persevering in these great Jewels have no shame nor Repentance /
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but wt a shameles coūtinance lyke a cōmon womā / reioyse yea in thynges most mischieffull / skornynge & mockyng the good lyuers:
but with a shameless countenance like a Common woman / rejoice yea in things most mischieffull / scorning & mocking the good livers:
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do nat y• caytiues by those dedes saye: There is no god / goddis behestis ben false /
do nat y• caitiff's by those Deeds say: There is no god / God's behestis been false /
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ye thretnynges of god be vayne / the worde of god is a lye / yeldynge the ioyes of heuen to them that mourne here / that thyrst and hūger Iustice / that be meke /
you threatenings of god be vain / the word of god is a lie / yielding the Joys of heaven to them that mourn Here / that thirst and hunger justice / that be meek /
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that suffre { per } secution /
that suffer { per } secution /
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that for iustice ben with vyle wordes rebuked? What can be more abominable than this blasphemyng? And yet if any thynge can be worse than that / whiche is most worse /
that for Justice been with vile words rebuked? What can be more abominable than this blaspheming? And yet if any thing can be Worse than that / which is most Worse /
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dispeyre is worse than the holle stynkynge multitude of other synnes. The wicked mā seyng me might do what thyng he wold vnpunished /
dispeyre is Worse than the holle stinking multitude of other Sins. The wicked man sing me might do what thing he would unpunished /
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he was proude of his prosperite & sayd in his harte:
he was proud of his Prosperity & said in his heart:
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There is no god, and there is no knowlege aboue, god careth nat for mortal folkes busynes.
There is no god, and there is no knowledge above, god Careth nat for Mortal folks business.
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And as he is lesse iniurious agaynst a mā / yt beleueth nat he is / thā he that beleueth hym to be cruel or false:
And as he is less injurious against a man / that Believeth nat he is / than he that Believeth him to be cruel or false:
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So lyke wyse they bene lesse wycked that vtterly say there is no god / than they that beleue he is vnmercifull /
So like wise they be less wicked that utterly say there is no god / than they that believe he is unmerciful /
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takyng away that vertue frō hym / without whiche kynges be nat kynges but tyrātes.
taking away that virtue from him / without which Kings be nat Kings but Tyrants.
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But who so euer casteth hope of forgyuenes aside & rolleth hym selfe downe in to the hurlepyt of dispeyre /
But who so ever Cast hope of forgiveness aside & rolleth him self down in to the hurlepyt of dispeyre /
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he doth nat onely beleue yt god is nat almyghty / supposyng some syn so horrible yt he can nat forgyue:
he does nat only believe that god is nat almighty / supposing Some sin so horrible that he can nat forgive:
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but also maketh hym a lyer. He promyseth by the prophet / that he wyll incontinent clene forgette all maner synnes /
but also makes him a liar. He promiseth by the Prophet / that he will incontinent clean forget all manner Sins /
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assone as the synner bewaylethe th•m. Contrary wyse / they that folowe Cain say: My synne is greatter than that I may deserue forgyuenesse. What sayste /
As soon as the sinner bewaileth th•m. Contrary wise / they that follow Cain say: My sin is greater than that I may deserve forgiveness. What sayste /
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thou wycked wretche? If god ouer come with the greatnesse of thy synne maye nat forgyue the /
thou wicked wretch? If god over come with the greatness of thy sin may nat forgive the /
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thou pluckest frō hym his power almyghtye: if he wyll nat do that he may / he is a lyer and false /
thou pluckest from him his power almighty: if he will nat do that he may / he is a liar and false /
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yt wyll nat { per } fourme that he so many tymes promysed by ye prophetes mouthes. Hit is infinite /
that will nat { per } Form that he so many times promised by you Prophets mouths. Hit is infinite /
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what so euer is in god. But.iij. speciall thynges be in hym / most high power / most high wysedome / & most high goodnes.
what so ever is in god. But iij special things be in him / most high power / most high Wisdom / & most high Goodness.
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And al be it yt power is wont to be ascribed to ye father as his { pro } pre /
And all be it that power is wont to be ascribed to you father as his { Pro } pre /
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wysedome to the sonne, goodnes to ye holy gost: yet there is none of these thynges /
Wisdom to the son, Goodness to you holy ghost: yet there is none of these things /
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but it is egally cōmon to all thre { per } sons. His highe power he shewed /
but it is equally Common to all Three { per } Sons. His high power he showed /
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whan he created these marueylous warkes of the worlde only with a becke / of y• whiche there is no part /
when he created these marvelous works of the world only with a beck / of y• which there is no part /
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but it is ful of miracle / ye the very pysmers and spyders crye out / shewynge the great power of theyr maker.
but it is full of miracle / the the very pysmers and spiders cry out / show the great power of their maker.
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Agayne whā he deuyded the wawes of ye red see: Whan he restrayned the streame of Iordane /
Again when he divided the waves of the read see: When he restrained the stream of Iordane /
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& made the ryuer passable for a fote man: Whan whyle Iosue foughte / he made the sonne and moone stynte theyr course:
& made the river passable for a foot man: When while Iosue fought / he made the son and moon stint their course:
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Whā with touchyng he healed lepers: & wt a word reysed deed men to lyfe / he shewed hym selfe lorde of nature.
When with touching he healed lepers: & with a word raised deed men to life / he showed him self lord of nature.
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And whan he with egall wysedome cōserueth and gouerneth those thynges / whiche he by his power yt can nat be declared hath made /
And when he with equal Wisdom conserveth and Governs those things / which he by his power that can nat be declared hath made /
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he sheweth hym selfe to be no lesse wise thā almighty. Al be it that his goodnes euery where shineth /
he shows him self to be no less wise than almighty. All be it that his Goodness every where shines /
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as that same creatiō of angels and this worlde was a poynt of high goodnes / whā he to highe felicite /
as that same creation of Angels and this world was a point of high Goodness / when he to high felicity /
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that he hath of him selfe / lacketh nothȳg yt might be added / yet he made mākynde proprely to thentent /
that he hath of him self / lacketh nothing that might be added / yet he made mankind properly to thentent /
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that there in specially he myghte expresse the greatnes of his goodnes and mercy / for in that be halfe god wolde nat alonly be more louynge to vs / but also more marueylous.
that there in specially he might express the greatness of his Goodness and mercy / for in that be half god would nat alonely be more loving to us / but also more marvelous.
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They marueyle some tyme at a kynges power and myght / that hate or haue enuy at hym.
They marvel Some time At a Kings power and might / that hate or have envy At him.
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But gentylnes and lyberalite is loued / yea of them that haue no nede / that is to say / throughe consyderation of humayne chance:
But gentleness and lyberalite is loved / yea of them that have no need / that is to say / through consideration of human chance:
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wher by it may hap any what euer he be / to haue nede. But there is no mā / nor hath ben /
where by it may hap any what ever he be / to have need. But there is no man / nor hath been /
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nor shalbe but yt he nedeth the mercy of god. Whan / as wytnesseth the olde testament /
nor shall but that he needeth the mercy of god. When / as Witnesseth the old Testament /
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neyther the sterres be clere in ye syght of god / and in his angels he foūde wickednes.
neither the Stars be clear in you sight of god / and in his Angels he found wickedness.
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And Paule cryethe to the Romayns: There is no distinction / all haue synned / and nede the glorie of god /
And Paul Cries to the Romans: There is no distinction / all have sinned / and need the glory of god /
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that euery mouthe may be stopped / and all the worlde be made subiecte to god. Nowe let is here howe well with hym agreeth ye mystical synger /
that every Mouth may be stopped / and all the world be made Subject to god. Now let is Here how well with him agreeth the mystical synger /
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whiche with a lusty spirite exhorteth all good folkes / yt they with a spirituall harpe with a sautry of.x. strynges / with a newe songe / & with great shouttynge /
which with a lusty Spirit exhorteth all good folks / that they with a spiritual harp with a Sautry of x strings / with a new song / & with great shouting /
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shulde celebrate the glorye of god / sayenge: Our lorde loueth mercy and iugement / all the erthe is full of our lordes mercy.
should celebrate the glory of god / saying: Our lord loves mercy and judgement / all the earth is full of our Lords mercy.
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Ones only is made mencion of iugemēt / but mercy is twyse rehersed with this cōmendacion / that therof ye erthe is full. I myght boldly adde this /
Ones only is made mention of judgement / but mercy is twice rehearsed with this commendation / that thereof you earth is full. I might boldly add this /
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stayeng me by the auctorite of Iob and ye apostle: That nat only y• erthe is full of our lordes mercy / but also heuen and helle. What syngeth the xxxv. psalme:
staying me by the Authority of Job and you apostle: That nat only y• earth is full of our Lords mercy / but also heaven and hell. What singeth the xxxv. psalm:
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O lorde thy mercy is in heuen / and thy trouth recheth to the cloudes. They in helle { per } ceiued the mercy of our lorde /
Oh lord thy mercy is in heaven / and thy troth reacheth to the Clouds. They in hell { per } ceiued the mercy of our lord /
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whan he brake the gates of darknes & broughte out the prisoners in to the heuenly kyngdome.
when he brake the gates of darkness & brought out the Prisoners in to the heavenly Kingdom.
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If one wold consydre the warkes of god / whiche after the misticall discussyng of Moyses / he made { per } fet in ye fyrst.vi. days /
If one would Consider the works of god / which After the mystical discussing of Moses / he made { per } fetched in you fyrst vi days /
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he shulde greatly maruayle at his power and ineffable wysedome / yea and crye out in the voyce of all the churche:
he should greatly marvel At his power and ineffable Wisdom / yea and cry out in the voice of all the Church:
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Pleni sunt celi et terra. &c. The heuens and erth be ful of thy glory. Nor he ne coude absteine hym selfe /
Plenty sunt Celi et terra. etc. The heavens and earth be full of thy glory. Nor he ne could abstain him self /
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but brast out in the hȳne of the thre children: Benedicite omnia opera dn̄i. &c. Blesse ye al the warkes of our lorde /
but braced out in the hynne of the Three children: Benedicite omnia opera dn̄i. etc. Bless you all the works of our lord /
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preyse and leape vp for ioy in hym euermore. What so euer is created in ye heuens /
praise and leap up for joy in him evermore. What so ever is created in you heavens /
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what so euer aboue the heuēs / what so euer in erthe / what so euer vnder the erth /
what so ever above the heavens / what so ever in earth / what so ever under the earth /
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what so euer in the water / what so euer ī the ayre / sheweth opēly with voyce continuall the glory of our lorde.
what so ever in the water / what so ever in the air / shows openly with voice continual the glory of our lord.
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But what sayth the psalme. Cxliiii? Our lorde is piteous and mercifull / pacient & moche mercifull.
But what say the psalm. Cxliiii? Our lord is piteous and merciful / patient & much merciful.
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Our lorde is swete to all / and his mercifull pitees passen all his warkes. Ergo some thinge there is more marueylous /
Our lord is sweet to all / and his merciful pitees passen all his works. Ergo Some thing there is more marvelous /
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than to haue made the heuēs / with so many bryghte sterres / to haue created the erthe with so many kyndes of beastis / of trees / & variablenes of all thynges /
than to have made the heavens / with so many bright Stars / to have created the earth with so many Kinds of beasts / of trees / & variableness of all things /
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to haue created so many cōpanyes of angelycall myndes. Who durst be so bolde to affyrme hit / excepte the prophet shewed playnely /
to have created so many companies of angelical minds. Who durst be so bold to affirm hit / except the Prophet showed plainly /
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that the mercyes of our lorde passe the glory of all his other warkes? And yet he shal nat dout it to be true /
that the Mercies of our lord pass the glory of all his other works? And yet he shall nat doubt it to be true /
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who so euer with a religious curiosite will cōsider howe moche more maruelously he redemed than created man.
who so ever with a religious curiosity will Consider how much more marvelously he redeemed than created man.
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Is it nat more wōderfull god to be made man / than the angels to be created of god? Is it nat more marueile /
Is it nat more wonderful god to be made man / than the Angels to be created of god? Is it nat more marvel /
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that god wrapped in a babis clothes / shuld wayle / and cry / in the cratche or racke /
that god wrapped in a babis clothes / should wail / and cry / in the cratch or rack /
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thā to reigne in ye heuēs / yt he made? Here ye āgels / as thyng of greattest wōder synge glory to god in the mooste high heuenly māsions. They se the lowlyest humilite /
than to Reign in you heavens / that he made? Here you Angels / as thing of greatest wonder sing glory to god in the most high heavenly mansions. They see the lowlyest humility /
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& knowe the most excellent highnes. All the coūsayle of redemynge mankynde / Christis lyfe / Christis teachynge / Christis miracles / afflictiō, crucifieng, resurrection / aperyng / ascention /
& know the most excellent highness. All the counsel of redeeming mankind / Christis life / Christis teaching / Christis Miracles / affliction, crucifying, resurrection / aperyng / Ascension /
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the sendyng of the holy goste / by a fewe sely poore idiote mē ennewed the worlde: this coūsayle I say /
the sending of the holy ghost / by a few sely poor idiot men ennewed the world: this counsel I say /
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is it nat on euery syde full of miracles /
is it nat on every side full of Miracles /
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yea that the very āgels cun nat serche out? Wycked spirites se and vnderstāde the reason of the worldis creacion /
yea that the very Angels cun nat search out? Wicked spirits see and understand the reason of the worlds creation /
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but the counsayle of the worldes restoryng was hyd frō them: and in this poynt crafte disceyued crafte /
but the counsel of the world's restoring was hid from them: and in this point craft disceyued craft /
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the craft of mercy begyled the crafte of malice. The creatiō of ye worlde was the warke of puissance /
the craft of mercy beguiled the craft of malice. The creation of the world was the work of puissance /
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ye worlde so restored was ye warke of mercy. Thendis of the crosse saythe Abacuc / in his handes / there is his strength hyd.
the world so restored was the work of mercy. Thendis of the cross say Habakkuk / in his hands / there is his strength hid.
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What is more vyle than the crosse? What is weaker thā the crucified? Yet vnder that weakenes /
What is more vile than the cross? What is Weaker than the Crucified? Yet under that weakness /
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excedyng power of diuyne mercy laye hyd / that brake / ouer came / and clene distroyed all the tyrāny of the dyuell.
exceeding power of divine mercy say hid / that brake / over Come / and clean destroyed all the tyranny of the Devil.
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The same prophet whan he had eares erudite / whan he had eies very clere by faythe /
The same Prophet when he had ears erudite / when he had eyes very clear by faith /
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he herde the holle frame of ye worlde on euery parte shewe the great myght of god / and he was afrayde: he considered his warkes / and was amased.
he herd the holle frame of you world on every part show the great might of god / and he was afraid: he considered his works / and was amazed.
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And yet as though in all these thyngis ye great might of god was nat playn inough / he added /
And yet as though in all these things you great might of god was nat plain enough / he added /
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that shulde ouercome all these warkes: In ye myddes of two beastis thou shalt be knowen.
that should overcome all these works: In you mids of two beasts thou shalt be known.
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In the meare of the olde & newe testamēt / he become man / opened playnely that most bashefull miracle of his mercy.
In the mere of the old & new Testament / he become man / opened plainly that most bashful miracle of his mercy.
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Undouted hit is yt the prophet soone after addeth: Whan thou woldest be angry / thou shalte remēbre thy mercy.
Undoubted hit is that the Prophet soon After adds: When thou Wouldst be angry / thou shalt Remember thy mercy.
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Of them that do thynges wonderfull / we be wont to say: In those he ouercame al /
Of them that do things wonderful / we be wont to say: In those he overcame all /
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ī this he ouercame hym selfe. Of god some thyng lyke may well be sayd: God is incomparable in all his dedes / & can nat be folowed /
in this he overcame him self. Of god Some thing like may well be said: God is incomparable in all his Deeds / & can nat be followed /
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In mercy he excedeth hym selfe. Holy scripture extolleth no vertue in god so moche as mercy /
In mercy he exceedeth him self. Holy scripture extolleth no virtue in god so much as mercy /
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whiche some tyme calleth it great / some tyme ouermoche, and somtyme augmenteth the plentifull abūdāce therof by nombre of multitude.
which Some time calls it great / Some time overmuch, and sometime Augmenteth the plentiful abundance thereof by number of multitude.
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Kyng Dauid the prophet in the same place / cōplecteth ye largenesse and multitude of diuyne mercy:
King David the Prophet in the same place / completeth you largeness and multitude of divine mercy:
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Miserere mei de•• secūdū. &c. O god haue mercy on me after thy great mercy / and after ye multitude of thy mercyes do away my wickednes. Where is great misery /
miserere mei de•• secūdū. etc. Oh god have mercy on me After thy great mercy / and After you multitude of thy Mercies do away my wickedness. Where is great misery /
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there is nede of great mercy. If ye cōsidre how horrible the synne of Dauid was /
there is need of great mercy. If you Consider how horrible the sin of David was /
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ye knowe the largenesse of mercy: If ye caste howe many maner wyse he offended in one trespas /
you know the largeness of mercy: If you cast how many manner wise he offended in one trespass /
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ye maye se the multitude of his mercies. An excedyng great offēce is neuer commytted alone / a faute draweth a faute /
the may see the multitude of his Mercies. an exceeding great offence is never committed alone / a fault draws a fault /
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as one lynke doth an other in a cheyne. Fyrst he ioyned together two most deedly synnes / māslaughter and aduoutry:
as one lynke does an other in a chain. Fyrst he joined together two most deadly Sins / manslaughter and aduoutry:
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eche of them was more greuous in the kynge: whose office is to punyshe other that so offende.
eke of them was more grievous in the King: whose office is to Punish other that so offend.
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For the more princis do amys vnpunysshed amonge men / the more they offende god. He bare a •worde to punysshe manslaughter /
For the more Princes do amys unpunished among men / the more they offend god. He bore a •worde to Punish manslaughter /
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and he hym selfe cōmytted manslaughter. By hym women takē in aduoutri were deliuered to be stoned to deth /
and he him self committed manslaughter. By him women taken in aduoutri were Delivered to be stoned to death /
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and he hym selfe compelled to do aduoutry. He also peculierly augmented the same aduoutry / that whan he had flockes of wyues and concubyns at home /
and he him self compelled to do aduoutry. He also peculiarly augmented the same aduoutry / that when he had flocks of wives and concubyns At home /
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yet nat for nede but for wātōnes he coueted an other mās wyfe / yt he wolde seme delite rather ī rauysshyng thā in simple fornication.
yet nat for need but for wantonness he coveted an other men wife / that he would seem delight rather in ravishing than in simple fornication.
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For he offēdethe nat so moche / that nede cōstrayneth to steale somewhat from the riche mā /
For he offendeth nat so much / that need constraineth to steal somewhat from the rich man /
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as he that hath his house plentifully stouffed / & taketh his gowne frō hym / that hath no mo to his backe.
as he that hath his house plentifully stouffed / & Takes his gown from him / that hath no more to his back.
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This cruel offēce Nathan ye { pro } phet dyd obiect agaynst hym vnder ye parabol of the ryche thefe and poore mā robbed.
This cruel offence Nathan you { Pro } phet did Object against him under you Parable of the rich thief and poor man robbed.
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Nowe no kynde of māslaughter is more cruell / than that yt is nat by chance or sodayne mouȳg of ye mynde /
Now no kind of manslaughter is more cruel / than that that is nat by chance or sudden moving of the mind /
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but by a dryft before driuen / wayting cōuenient tyme / is cōmitted. Urias had nothyng deserued / the kynge knewe hym ryght trusty /
but by a dryft before driven / waiting convenient time / is committed. Urias had nothing deserved / the King knew him right trusty /
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and he abused the same trustynes of the man to his distructiō. He wolde in no wise ētre within his owne house to lye with his wyfe /
and he abused the same trustynes of the man to his destruction. He would in no wise enter within his own house to lie with his wife /
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bycause ye arke of god was lyenge in the tentes / and Ioab capytayne of the warre with the people / slept vpon the groūde /
Because you Ark of god was lying in the tents / and Ioab captain of the war with the people / slept upon the ground /
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and al that great worthines of the man coude nat turne the kynges mynde from the iuell dede.
and all that great worthiness of the man could nat turn the Kings mind from the jewel deed.
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The morowe after he had hym to supper / & made hym drōke / sekȳg occasion to distroy him /
The morrow After he had him to supper / & made him drunk / seeking occasion to destroy him /
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if he through dronkēnes shuld hap to speke ought vndiscretely.
if he through Drunkenness should hap to speak ought undiscreetly.
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& yet Urias beȳg drōke wold nat come ī his house to take his pleasure with his wyfe. An other gyle was added /
& yet Urias being drunk would nat come in his house to take his pleasure with his wife. an other gyle was added /
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wherby the strōge & trusty warriour muste perisshe. A lettre of murther to hym suspectyng no suche thyng was delyuered:
whereby the strong & trusty warrior must perish. A lettre of murder to him suspecting no such thing was Delivered:
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for ye kynge knewe his faythfulnes so perfecte / that he had no dout he wolde open and rede it.
for you King knew his faithfulness so perfect / that he had no doubt he would open and rede it.
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In the offence of manslaughter he made Ioab the capitayne partner / lyke as he had Bersabee of aduoutrye. And Urias perished nat alone / but to couer ye gyle /
In the offence of manslaughter he made Ioab the captain partner / like as he had Bathsheba of aduoutrye. And Urias perished nat alone / but to cover you gyle /
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many were broughte in to the same daunger: a great nombre of people was set in the open shot of theyr ennemyes /
many were brought in to the same danger: a great number of people was Set in the open shot of their enemies /
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to thende one innocēt myght be kylde / to gyue place to the kynges foule bodily pleasure.
to The end one innocent might be kylde / to gyve place to the Kings foul bodily pleasure.
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Therfore in one sinne how many are the offences? If hit were one only synne / and excedynge great / hit nedeth great mercy.
Therefore in one sin how many Are the offences? If hit were one only sin / and exceeding great / hit needeth great mercy.
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Nowe Dauid seynge his •yn so many folde & dyuers / he calleth on the multitude of mercies.
Now David sing his •yn so many fold & Diverse / he calls on the multitude of Mercies.
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But howe largely the mercy of god is opened / ye.xxxv. psalme declareth / sayenge: O good lorde thou shalt saue men and beastis /
But how largely the mercy of god is opened / you xxxv psalm Declareth / saying: Oh good lord thou shalt save men and beasts /
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like As thou haste multiplyed thy mercy. God saueth nat only man / but also he vouchesafeth for mānes beho•e to saue bestis.
like As thou haste multiplied thy mercy. God Saveth nat only man / but also he vouchsafeth for Man's beho•e to save bestis.
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Againe ī an other place how reioyseth the prophettes spirite / whan he saythe: I wyll syng the mercies of god perpetually.
Again in an other place how Rejoiceth the Prophets Spirit / when he say: I will sing the Mercies of god perpetually.
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And therfore in the heuens ye mercy of god is worshipt & honoured / like as sayth an other psalme:
And Therefore in the heavens you mercy of god is worshipped & honoured / like as say an other psalm:
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Knowlege your selfe to god bycause he is good / bycause his mercy is in al worldes.
Knowledge your self to god Because he is good / Because his mercy is in all world's.
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The preising of ye mercy of god semed to haue ende / after the ende of all wretchednes came /
The preising of the mercy of god seemed to have end / After the end of all wretchedness Come /
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except the same felicite yt good folkes haue in heuen / were the gyft of mercy / and the punishement of the wicked tempered with the great mercy of god. But what shall we say /
except the same felicity that good folks have in heaven / were the gift of mercy / and the punishment of the wicked tempered with the great mercy of god. But what shall we say /
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whan all the lyfe with a thousande syns /
when all the life with a thousande Sins /
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and all the stynkyng see of vices is corrupted? Truly we must cry with Asaph:
and all the stinking see of vices is corrupted? Truly we must cry with Asaph:
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O lorde remēbre nat our olde iniquitees / but let thy mercy preuent vs quickely / for we be made ouer poore. Againe in an other place: Many be thy mercyes lorde /
Oh lord Remember nat our old iniquitees / but let thy mercy prevent us quickly / for we be made over poor. Again in an other place: Many be thy Mercies lord /
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after thy pleasant speche quicken me. Agayne in an other place Dauid / as he cōplayned wt god / crieth out:
After thy pleasant speech quicken me. Again in an other place David / as he complained with god / cries out:
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Where be thy olde mercyes good lorde? Agayne in the psalme. Cvj. Let the mercies of our lorde be cōfessed /
Where be thy old Mercies good lord? Again in the psalm. Cvl Let the Mercies of our lord be confessed /
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& his maruayles of the sons of men: Whiche verse as enterlyned is oft repeted ī ye same psalme.
& his marvels of the Sons of men: Which verse as enterlyned is oft repeated in you same psalm.
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In ye psalme also that goeth nexte before: And he gaue vs vnto his mercies in the syght of all that toke them. He sayd mercies /
In you psalm also that Goes Next before: And he gave us unto his Mercies in the sight of all that took them. He said Mercies /
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bicause he had rehersed many wycked dedes / with whiche he prouoked the anger of god. And Dauid on all partis oppressed with yls / sayth:
Because he had rehearsed many wicked Deeds / with which he provoked the anger of god. And David on all partis oppressed with yls / say:
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It is better that I fall in the hādes of our lorde: for manifold are his merices /
It is better that I fallen in the hands of our lord: for manifold Are his merices /
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than in to the handes of men.
than in to the hands of men.
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As in one offence often times are many sinnes, so lyke wise in one m•rcy many mercies are conteyned. Ones he redemed mankynd /
As in one offence often times Are many Sins, so like wise in one m•rcy many Mercies Are contained. Ones he redeemed mankind /
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but here in howe manifolde are the mercies? Whiche Esaias beholdynge with the eie of fayth /
but Here in how manifold Are the Mercies? Which Isaiah beholding with the eye of faith /
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speketh thus in the persone of god / promysynge our sauiour Iesus: And I wyll make with you a couenant euerlastyng / the faythfull mercies of Dauid.
Speaketh thus in the person of god / promising our Saviour Iesus: And I will make with you a Covenant everlasting / the faithful Mercies of David.
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In a lyke figure god being appeased speketh in the prophet Hieromie: And I wyll gyue you mercies /
In a like figure god being appeased Speaketh in the Prophet Jeremiah: And I will gyve you Mercies /
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and shall haue pite vpon you. For many greuous synnes, many mercyes are promysed. Lyke wyse after many afflictions /
and shall have pite upon you. For many grievous Sins, many Mercies Are promised. Like wise After many afflictions /
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god hauynge pyte of his people speketh thus in the prophet zacarie: I wyll retourne to Hierusalem in mercies /
god having pity of his people Speaketh thus in the Prophet zacarie: I will return to Jerusalem in Mercies /
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and my house shall be buylded. But why reherse we those thynges / out of bokes of the olde testamēt /
and my house shall be builded. But why rehearse we those things / out of books of the old Testament /
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in whiche so ofte tymes the name of mercies is encoūtred? And yet some heretykes beleue that ye same lawe procedeth of a •uste and nat of a good god /
in which so oft times the name of Mercies is encountered? And yet Some Heretics believe that you same law Proceedeth of a •uste and nat of a good god /
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whan it souneth welnere nothyng elles than the mercies of our lorde. Howe moche lesse is it to be maruailed /
when it soundeth welnere nothing Else than the Mercies of our lord. Howe much less is it to be marveled /
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if Paule thapostle in the.ii. pistle to the Thessal. accordyng to the prophettis wordes writeth in this wyse:
if Paul apostle in the ii pistol to the Thessal. according to the prophettis words Writeth in this wise:
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Blessed be god and father of our lorde Iesu Christe / father of mercyes / & lorde of al cōsolaciō /
Blessed be god and father of our lord Iesu Christ / father of Mercies / & lord of all consolation /
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whiche cōforteth vs in al our tribulacion.
which comforts us in all our tribulation.
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The apostle somwhat addeth to mercy, for it is a poynt of mercy to { per } done offence done: here whiche is moche more /
The apostle somewhat adds to mercy, for it is a point of mercy to { per } done offence done: Here which is much more /
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god of a reuēger is made a cōforter. These thynges we haue repeted of the holy scripture /
god of a revenger is made a comforter. These things we have repeated of the holy scripture /
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to thentent that we by that fygure of spekyng myght vnderstande the signified excedyng and vnspekeable mercy of god towarde euery body / and in all yls.
to thentent that we by that figure of speaking might understand the signified exceeding and vnspekeable mercy of god toward every body / and in all yls.
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The same is shewed by an other figure / whiche is eyther Anadiplosis, that in latin one may calle Cōduplicatio, orels nerest to Anadiplosis.
The same is showed by an other figure / which is either Anadiplosis, that in latin one may call Cōduplicatio, Earls nearest to Anadiplosis.
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For as the Hebrewes call that good good / that they reken to be excedyng good / and yll yll yt is excedyng yll:
For as the Hebrews call that good good / that they reckon to be exceeding good / and ill ill that is exceeding ill:
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so likewise in holy scripture god is ofte called pitefull and mercifull / for the excedyng greatnes of his mercy.
so likewise in holy scripture god is oft called pitefull and merciful / for the exceeding greatness of his mercy.
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So ye rede in the psalme Cxliiij. Our lorde is pitefull and merciful / and as though that also were a small thynge / he addeth: Pacient and moche merciful. Agayne in an other psalme:
So you rede in the psalm Cxliiij. Our lord is pitefull and merciful / and as though that also were a small thing / he adds: Patient and much merciful. Again in an other psalm:
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Our pitefull & mercifull lorde hath made remēbrāce of his marueiles. Lykewyse in Iohel, Rente your hartes and nat your clothes /
Our pitefull & merciful lord hath made remembrance of his marvels. Likewise in Iohel, Rend your hearts and nat your clothes /
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for our lorde god is pitefull and mercifull, and sorowynge for malices. And in the prophet Ieremie:
for our lord god is pitefull and merciful, and sorrowing for malices. And in the Prophet Ieremie:
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Therfore my bowelles haue ben troubled vpon hym / I piteynge shall haue mercy on them / saythe our lord.
Therefore my bowels have been troubled upon him / I piteynge shall have mercy on them / say our lord.
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What is piteyng to haue mercy / but to haue mercy out of mea•ure? To this poynt { per } teyneth / that sythe it is infinite /
What is piteyng to have mercy / but to have mercy out of mea•ure? To this point { per } teyneth / that sith it is infinite /
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what so euer is in god: yet it that amōge men sowneth vnto vice / holy writte semeth to ascribe vnto hym /
what so ever is in god: yet it that among men sowneth unto vice / holy written Seemeth to ascribe unto him /
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certeyne ouer moche and vnmoderate mercy. I wolde your goodnesse shulde so take this sayeng / as { per } swaded nothynge to be in god that sowueth to any vice / shuld vnderstande /
certain over much and unmoderate mercy. I would your Goodness should so take this saying / as { per } swaded nothing to be in god that sowueth to any vice / should understand /
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that vnder y• figure the holy scripture submyt•yng it selfe to mānes { per } ceyuyng /
that under y• figure the holy scripture submyt•yng it self to Man's { per } ceyuyng /
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signyfyeth a marueilous & an īcredible excesse of diuine mercy.
signyfyeth a marvelous & an incredible excess of divine mercy.
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Whiche thynge yt I may more plainly speake & ye more { per } fectly { per } ceyue / cōsydre this in your mynde.
Which thing that I may more plainly speak & you more { per } fectly { per } ceyue / Consider this in your mind.
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¶ If a kyng shulde stablyshe rigorous lawes on a mankyller / & after he had cōmytt•d māslaughter ones wolde { per } done hym /
¶ If a King should stablish rigorous laws on a mankyller / & After he had commytt•d manslaughter ones would { per } done him /
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may hap it shuld be ascriued to his cl•mency.
may hap it should be ascriued to his cl•mency.
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But & he { per } doned hym yt had done yt mischeuous dede.x. tymes or more /
But & he { per } doned him that had done that mischievous deed x times or more /
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wolde nat euery body crie out:
would nat every body cry out:
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The kinges clemēcy is o•uer moche, y• ouerthroweth ye strength of ye lawes, & { pro } uoketh ye lewde { per } sones to do wickedly for lacke of punishemēt? Also a father that ones or twise for gyueth his son for spendyng his money lewdly away, may hap shalbe called ea•y and mylde.
The Kings clemency is o•uer much, y• Overthroweth you strength of the laws, & { Pro } uoketh you lewd { per } Sons to do wickedly for lack of punishment? Also a father that ones or twice for gyveth his son for spending his money lewdly away, may hap shall called ea•y and mild.
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If ye same father often tymes gyue his sōne money / so lewdly wastyng hit / wyll nat euery body saye: He is to easy /
If you same father often times gyve his son money / so lewdly wasting hit / will nat every body say: He is to easy /
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and by his hyndnes marreth his sōne? And moche more southly hit myght be sayd /
and by his hyndnes marreth his son? And much more southly hit might be said /
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if he dyd so to his seruant. More ouer / if an husbande shuld take in worth /
if he did so to his servant. More over / if an husband should take in worth /
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if his wyfe were takē ones in auoutry, vndouted euery body wolde marueyle to fynde so meke an husbande.
if his wife were taken ones in auoutry, undoubted every body would marvel to find so meek an husband.
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But & ye womā soone after breke her wedlocke, & is takē ī auoutry nowe with one nowe with an other /
But & you woman soon After break her wedlock, & is taken in auoutry now with one now with an other /
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if he thā toke her to hym agayne /
if he than took her to him again /
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wolde nat all the people say he were a starke fole, orels his wiues baude? But god yt is our kynge / our father /
would nat all the people say he were a stark sole, Earls his wives bawd? But god that is our King / our father /
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our lorde, our spouse, exc•pteth no kynde of syn, he prescribet• no nōbre of synnyng, as ofte as we amēde he releaseth our peine: whiche his euerlastynge lawe thretneth /
our lord, our spouse, exc•pteth no kind of sin, he prescribet• not number of sinning, as oft as we amend he releaseth our peine: which his everlasting law threateneth /
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he receyueth vs in to his household / he leadeth vs ī to the chābre of his charite /
he receiveth us in to his household / he leads us in to the chamber of his charity /
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& he nat onely receyueth vs but also forgyueth all our offēces. The shepe that was lost he carieth home on his shulders to ye cote agayne:
& he nat only receiveth us but also forgyueth all our offences. The sheep that was lost he Carrieth home on his shoulders to you coat again:
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he stereth the congregation of holy folke to reioyce to gether / he mereth the riottous childe returnyng home frō far cuntrey /
he stereth the congregation of holy folk to rejoice to gether / he mereth the riotous child returning home from Far country /
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he offereth hym a fayre gowne and a rynge / he cōmandeth to kylle a goodly calfe.
he Offereth him a fair gown and a ring / he commands to kill a goodly calf.
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What thyng els signifieth all this / but vnmoderate / & •if I may so saye) ouermoche mercy of god.
What thing Else signifies all this / but unmoderate / & •if I may so say) overmuch mercy of god.
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But nowe it semeth lesse marueile / if a m•n forgyue a man offēdyng / that also other while doth offēce hym selfe likewise /
But now it Seemeth less marvel / if a m•n forgive a man offending / that also other while does offence him self likewise /
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or may offēd, if a kynge { per } done hym / yt somtyme dyd hym good profitable seruice:
or may offend, if a King { per } done him / that sometime did him good profitable service:
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or if the father forgyue his son / whose cōuersaciō he feleth doth ease his olde age:
or if the father forgive his son / whose Conversation he feeleth does ease his old age:
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if a mayster forgyue is seruant / by whose labour he partly lyueth: if the husbāde forgyue his wyfe taken in auoutrie /
if a master forgive is servant / by whose labour he partly liveth: if the husband forgive his wife taken in auoutrie /
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with whom other while he leadeth his life pleasantly. Amōge men he that some time { per } doneth dredeth hym that he forgiueth /
with whom other while he leads his life pleasantly. Among men he that Some time { per } doneth dreadeth him that he forgives /
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and other while can nat auēge hym selfe / if he wolde. But god that hath nede of no mā /
and other while can nat avenge him self / if he would. But god that hath need of no man /
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that may with a becke distroy vs if he wold / so often tymes of vs despised / forsakē / & denied: suffreth / calleth / receyueth /
that may with a beck destroy us if he would / so often times of us despised / forsaken / & denied: suffers / calls / receiveth /
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and enbraseth vs. As no loue is more feruēt nor strayter conioynynge / than betwene man and wyfe:
and enbraseth us As no love is more fervent nor straiter conjoining / than between man and wife:
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so lyke wyse no anger is harder to appease than it yt ryseth by breakyng of wedlocke.
so like wise no anger is harder to appease than it that Riseth by breaking of wedlock.
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And yet here what our mylde lorde saythe by the prophet Esaias to his spouse an auou•rice / defyled with so many auoutries: It is cōmonly sayd /
And yet Here what our mild lord say by the Prophet Isaiah to his spouse an auou•rice / defiled with so many auoutries: It is commonly said /
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if a mā forsake his wyfe / and she departed frō hym weddeth an other man /
if a man forsake his wife / and she departed from him weddeth an other man /
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shall he retourne to her any more? Shall nat ye womā be poluted and defiled? Truly thou cōmittest fornication with many louers /
shall he return to her any more? Shall nat you woman be polluted and defiled? Truly thou Committest fornication with many lovers /
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and y•t returne to me (saith our lorde) & I wyl receiue the. A maried mā wyl nat take his wyfe agayne /
and y•t return to me (Says our lord) & I will receive thee. A married man will nat take his wife again /
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whom parauenture he forsoke for a small faute or cause / if she after ye deuorce be wedded to an other mā.
whom paraventure he forsook for a small fault or cause / if she After you divorce be wedded to an other man.
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For wedlockis loue can nat suff•e ye cōpany of an other man. But yet god doth nat disdayne his spouse / for whom he suffred dethe /
For wedlockis love can nat suff•e you company of an other man. But yet god does nat disdain his spouse / for whom he suffered death /
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whiche for him selfe he purified with his bloud / y• so ofte wylfully runneth away / and abandoneth her selfe to so many vncleane wyghtis / if she wyll returne agayne. And it is no marueile / if he haue ouermoche mercy /
which for him self he purified with his blood / y• so oft wilfully Runneth away / and abandoneth her self to so many unclean wyghtis / if she will return again. And it is no marvel / if he have overmuch mercy /
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yt hath ouermoche charite towarde vs. Paule bassheth nat to wryte thus to the Ephesiens: We were by nature the children of anger / lyke as the other were /
that hath overmuch charity toward us Paul basheth nat to write thus to the Ephesians: We were by nature the children of anger / like as the other were /
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but god that is riche in mercy / for his ouermoche charite / that he loued vs with /
but god that is rich in mercy / for his overmuch charity / that he loved us with /
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& whā we were deed ī syns, he quickened vs all to gether in Christe.
& when we were deed in Sins, he quickened us all to gether in Christ.
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Iohan in his gospell expresseth more playnly ye ouermoche charite of ye father towarde vs. God / sayth he / loued so the worlde /
John in his gospel Expresses more plainly you overmuch charity of the father toward us God / say he / loved so the world /
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yt he wolde gyue his onely begotten son, that who so euer beleueth in hym shal nat perishe / but haue euerlastȳg lyfe / with whom Paule agreeth tunably / writȳg to y• Romayns:
that he would gyve his only begotten son, that who so ever Believeth in him shall nat perish / but have everlasting life / with whom Paul agreeth tunably / writing to y• Romans:
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whiche also spared nat his owne son / but delyuered hym for vs all: howe / gaue he nat vs all thynges with hym? If this grea• •harite / this so great mercy /
which also spared nat his own son / but Delivered him for us all: how / gave he nat us all things with him? If this grea• •harite / this so great mercy /
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shulde be conferred to all humayn charite & mercy / & to our merites / wolde hit nat well seme vnmoderate? But •rewly it shall appere moche more veritable /
should be conferred to all human charity & mercy / & to our merits / would hit nat well seem unmoderate? But •rewly it shall appear much more veritable /
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if we cōsyder what he is / that so loueth vs / & so sheweth his mercy on vs / & what we be /
if we Consider what he is / that so loves us / & so shows his mercy on us / & what we be /
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that god vouchesafeth so great honour. Let eche loke on him selfe / after the name in baptisme gyuen /
that god vouchsafeth so great honour. Let eke look on him self / After the name in Baptism given /
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after Satanas forsaken with his pompis /
After Satanas forsaken with his pompis /
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howe oft he forsaketh the sacrament and yeldeth hym to thennemy of his spouse, howe oft after absoluciō of his synnis receiued of ye prest he slydeth into more greuous offences /
how oft he Forsaketh the sacrament and yieldeth him to thennemy of his spouse, how oft After absolution of his Sins received of you pressed he slydeth into more grievous offences /
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ye how oft ye same day he falleth in to them / that he aborred? Lette no body most dere bretherne dissemble with hym selfe /
you how oft you same day he falls in to them / that he aborred? Let no body most dear brethren dissemble with him self /
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who so euer stealeth or cōmitteth auoutry / who so euer ēuieth or sklandreth his brother / who so euer coueteth wordly honors / leaueth his spouse Christe /
who so ever steals or Committeth auoutry / who so ever Envieth or sklandreth his brother / who so ever covets wordly honours / Leaveth his spouse Christ /
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turneth away from his father, forsaketh his king, and fleeth away far frō his lorde.
turns away from his father, Forsaketh his King, and fleeth away Far from his lord.
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But { per } auenture we shall haue a littell after a more conuenient place to speke of these thynges.
But { per } adventure we shall have a little After a more convenient place to speak of these things.
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¶ Nowe to thende ye may more fully vnderstand / howe largely the exceding mercy of god spredeth, ye must vnderstāde /
¶ Now to The end you may more Fully understand / how largely the exceeding mercy of god spreadeth, you must understand /
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yt in holy writte the cleapyng of mercy signifieth somtyme liberalyte / somtyme grace preuētyng / somtyme auāsynge / other while cōfortyng /
that in holy written the cleapyng of mercy signifies sometime liberalyte / sometime grace preventing / sometime auamsynge / other while comforting /
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agayne other where healyng, but very oftē forgyuyng / orels also punyshynge. For surely after my mynde /
again other where healing, but very often forgyuyng / Earls also punishing. For surely After my mind /
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that ye our lorde spek•th in Luke. Be mercifull like as your father is mercifull / perteyneth specially to liberalite.
that you our lord spek•th in Lycia. Be merciful like as your father is merciful / pertaineth specially to liberality.
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For { per } fecte liberalite is / if one do good to his ēnemes. Mattheus saith hit more playnly in a lyke sayeng of our lorde:
For { per } fecte liberality is / if one doe good to his ennemes. Matthew Says hit more plainly in a like saying of our lord:
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Be ye (sayth he) { per } fect / lyke as your father celestiall is perfect /
Be you (say he) { per } fect / like as your father celestial is perfect /
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that maketh his son to shyne on good and yll / and sendeth rayne to iuste and vniuste. But bicause we haue nothyng /
that makes his son to shine on good and ill / and sends rain to just and unjust. But Because we have nothing /
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that we ne receyued frely of god / what euer we maye or be / what so euer we possesse /
that we ne received freely of god / what ever we may or be / what so ever we possess /
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it is the mercy of god. Yea that he created angels / and this worlde / is the mercy of god.
it is the mercy of god. Yea that he created Angels / and this world / is the mercy of god.
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If he had created hit for hym selfe / the power or wisedome myghte be preysed. Nowe /
If he had created hit for him self / the power or Wisdom might be praised. Now /
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seynge he hath wroughte all these thynges for vs /
sing he hath wrought all these things for us /
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knowe nat we the excedyng great mercy of god? For whom mouen ye celestiall bodies aboue? For whom shyneth the sonne by daye /
know nat we the exceeding great mercy of god? For whom moven you celestial bodies above? For whom shineth the son by day /
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The moone and the sterres by nyght / but for mā? For whose profit were all these thynges wrought /
The moon and the Stars by night / but for man? For whose profit were all these things wrought /
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whā they were nothyng? For whom make the hangyng cloudes shadowe /
when they were nothing? For whom make the hanging Clouds shadow /
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and moyst the feldes? For whom bloweth the wynde? For whom runne the ryuers / the welles sprynge / the see ebbe and flowe /
and moist the fields? For whom blows the wind? For whom run the Rivers / the wells spring / the see ebb and flow /
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the pondis stāde stylle? For whom engendreth the plētifull erthe so many beastis / and bryngeth forthe so moche ryches /
the pondis stand still? For whom engendereth the plentiful earth so many beasts / and bringeth forth so much riches /
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but for man? For he subdued euery thynge vnto man / he wold man shulde onely be subiect to hym:
but for man? For he subdued every thing unto man / he would man should only be Subject to him:
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lyke as wytnesseth Paule writyng to the Corinthies. All thynges be yours / but ye be of Christe / & Christe is of god.
like as Witnesseth Paul writing to the Corinthians. All things be yours / but you be of Christ / & Christ is of god.
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And it that Moises sheweth in Genesis the.viij. psalme repeteth / marueylyng at ye goodnes of god /
And it that Moses shows in Genesis the viij psalm repeateth / marvelling At you Goodness of god /
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that of his mercy hath gyuen to man so many ben•fites. What is man saythe he / that thou remembrest hym / or the sonne of man /
that of his mercy hath given to man so many ben•fites. What is man say he / that thou Rememberest him / or the son of man /
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that thou visetest hym? Thou haste made hym lyttell l•sse thā angels / thou hast crowned hym with glory and honour /
that thou visetest him? Thou haste made him little l•sse than Angels / thou hast crowned him with glory and honour /
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and hast set hym aboue ye warkes of thy handes. Thou haste subdued all vnder his feet / shepe and oxen euerichone /
and hast Set him above you works of thy hands. Thou haste subdued all under his feet / sheep and oxen euerichone /
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yea and more beastes of the felde / byrdes of the ayre / and fyshes of the see.
yea and more beasts of the field / Birds of the air / and fishes of the see.
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I wyll say yet that is higher: We be boūd to the mercy of god for the heuēly angels. Beleue nat my worde / without Paule teache it playnly / writyng to the Hebrewes / and speking of angels. Be nat saythe he /
I will say yet that is higher: We be bound to the mercy of god for the heavenly Angels. Believe nat my word / without Paul teach it plainly / writing to the Hebrews / and speaking of Angels. Be nat say he /
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all spirites seruantes in seruice sent for theyr sake /
all spirits Servants in service sent for their sake /
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that receyue the inheritance of saluacion? And bothe in ye olde and newe testamēt we oftē rede yt by ministracion of angels ye hūgry were refreshed / prisoners d•liuered / coūtres ouerrōne /
that receive the inheritance of salvation? And both in you old and new Testament we often rede that by ministration of Angels you hungry were refreshed / Prisoners d•liuered / countries overrun /
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ye good folke cōforted with ioyfull tydynges. More ouer our lorde hym selfe in the gospel sayth:
you good folk comforted with joyful tidings. More over our lord him self in the gospel say:
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Theyr angels beholde alway the face of ye father, that is in heuen. What is more marueilous than this worthynes /
Their Angels behold always the face of you father, that is in heaven. What is more marvelous than this worthiness /
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angels gyuen to sely men as gouernours to children? Therfore what so euer thou hast man /
Angels given to sely men as Governors to children? Therefore what so ever thou hast man /
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truely thou hast all thinges while thou remaynest in Christe / thou shuldest reken to haue it al of his mercy.
truly thou hast all things while thou remainest in Christ / thou Shouldst reckon to have it all of his mercy.
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Otherwise Paule wyll stampe & crie out vpon the: What hast mā that thou hast nat receyued? And if thou haste receyued it / why magnifiest thy selfe /
Otherwise Paul will stamp & cry out upon thee: What haste man that thou hast nat received? And if thou haste received it / why magnifiest thy self /
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as yu dyddest nat receyue hit? Farther / what yuell so euer thou seest in other /
as thou didst nat receive hit? Farther / what evil so ever thou See in other /
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aknowlege the mercy of god preuētyng y•: Wherof Dauid nat in one place sayth: And his mercy shal preuēt me. Thou art no bastarde borne / nor lame / nor blynde / thou art nat poore / nor dulwitted / like as many be borne /
acknowledge the mercy of god preventing y•: Whereof David nat in one place say: And his mercy shall prevent me. Thou art no bastard born / nor lame / nor blind / thou art nat poor / nor dulwitted / like as many be born /
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gyue thākes to ye mercy of god preuētynge the. What so euer hurtes happē to an other mā myght haue chanced to the /
gyve thanks to you mercy of god preventing thee. What so ever hurts happen to an other man might have chanced to the /
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nere that ye mercy of god had defended the. Agayne / thou art none aduoutrer / no false forswere• / no mankyller / no churche robber /
never that you mercy of god had defended thee. Again / thou art none aduoutrer / no false forswere• / no mankyller / no Church robber /
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lyke as (alas) ouer many be, aknowlege the mercy of god, for thou shuldest haue ben /
like as (alas) over many be, acknowledge the mercy of god, for thou Shouldst have been /
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and the mercy of god had nat kepte the.
and the mercy of god had nat kept thee.
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A man on a tyme yt coude good skele in phisnomy iuged Socrates to his disciples /
A man on a time that could good skele in phisnomy judged Socrates to his Disciples /
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to be a man desirous of ryot / & ouermoche gyuen to lechery / they knowyng theyr maisters incredible tēperāce /
to be a man desirous of riot / & overmuch given to lechery / they knowing their masters incredible temperance /
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{ per } tly laughed him to scorne, and partly disdained hym. Socrates blamed them & praysed hym / sayenge. He hath diuined truly / all this had I ben /
{ per } tly laughed him to scorn, and partly disdained him. Socrates blamed them & praised him / saying. He hath divined truly / all this had I been /
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if phylosophie had nat taught me tēperāce. But moche more southly y• right holy man Francis as•riueth vnto diuine mercy / that Socrates yeldeth to philosophie.
if philosophy had nat taught me temperance. But much more southly y• right holy man Francis as•riueth unto divine mercy / that Socrates yieldeth to philosophy.
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For on a tyme whā his felowe / of him cōmanded so to do /
For on a time when his fellow / of him commanded so to do /
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had reuiled hym with what so euer wordes a mischeuous caytiue is wont to be rebuked / callynge hym churche robber / mankyller / backebiter / poller /
had reviled him with what so ever words a mischievous caitiff is wont to be rebuked / calling him Church robber / mankyller / backbiter / poller /
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& poysoner, he toke it most paciently / and bewayled him selfe yt he was suche one.
& poisoner, he took it most patiently / and bewailed him self that he was such one.
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An other tyme whan his felowe asked him why he •ōpelled hym to make so many lies vpon an inno•ēt for none of al these thȳges were ī him he answered:
an other time when his fellow asked him why he •ompelled him to make so many lies upon an inno•ent for none of all these things were in him he answered:
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Thou dost nat lye, for al these had I ben / yea & moche more / nere yt ye mercy of god kept his seruant frō those synnes.
Thou dost nat lie, for all these had I been / yea & much more / never that the mercy of god kept his servant from those Sins.
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And ye mercy of god doth nat only preuent & prouoke vs to goodnes / but also helpeth vs entprisynge /
And you mercy of god does nat only prevent & provoke us to Goodness / but also Helpeth us entprisynge /
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accōpanieth vs goyng forth, and in conclusion gyueth vs puissance, yt we may { per } fourme that mannes strengthes coude nat do.
accompanieth us going forth, and in conclusion gyveth us puissance, that we may { per } Form that Man's strength's could nat do.
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Me semeth the apostle Paule signifieth suche a maner of mercy in many places / but specially in gretynges / besechyng grace and peace.
Me Seemeth the apostle Paul signifies such a manner of mercy in many places / but specially in gretynges / beseeching grace and peace.
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In pistils to Timotheus also he addeth mercy. And certes without preiudice of a better sentence /
In pistils to Timothy also he adds mercy. And certes without prejudice of a better sentence /
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if any haue it to shewe / I thynke grace { per } teyneth to callynge of vs /
if any have it to show / I think grace { per } teyneth to calling of us /
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for we be called by fayth / yt is beleue. This fayth is the free gyfte of god /
for we be called by faith / that is believe. This faith is the free gift of god /
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and therfore they to whom it happeth, are for it bonde to the diuine mercy.
and Therefore they to whom it happeth, Are for it bond to the divine mercy.
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Mercy { per } teyneth to dyuers gyftes distributed to eche after the measure of his faythe.
Mercy { per } teyneth to Diverse Gifts distributed to eke After the measure of his faith.
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Peace longeth to the innocēcy of all the lyfe / with out whiche / frēdship with god can nat he had /
Peace Longeth to the innocency of all the life / with out which / friendship with god can nat he had /
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nor true cōcorde with our bretherne. Ueryly as oft as we be deliuered frō iuels that we be greued with /
nor true concord with our brethren. Verily as oft as we be Delivered from Jewels that we be grieved with /
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we shulde nat repute it to the sterres / to Fortune / nor to our prudēce / but we ought to ascriue it al to ye mercy of god.
we should nat repute it to the Stars / to Fortune / nor to our prudence / but we ought to ascriue it all to you mercy of god.
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No man tangled in the bo•des o• syn can be deliuered / excepte he be holpe by diuine mercy. This teacheth the psalme. Cxxix.
No man tangled in the bo•des o• sin can be Delivered / except he be help by divine mercy. This Teaches the psalm. Cxxix.
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For our lorde hath great mercy / and in hym is plentyfull redempcion and he wyll redeme Israel frō all iniquities thero•. Farther /
For our lord hath great mercy / and in him is plentiful redemption and he will Redeem Israel from all iniquities thero•. Farther /
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that the mercy of god delyuereth vs also frō bodily harmes / Paule declareth writyng to the Philippēses:
that the mercy of god Delivereth us also from bodily harms / Paul Declareth writing to the Philippians:
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Epaphroditus was sicke yea nere deed: but god saythe he / pitied hȳ / & nat only hym / but also me /
Epaphroditus was sick yea never deed: but god say he / pitied high / & nat only him / but also me /
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lest I shuld haue had sorowe vpon sorowe. Nor there is no differēce bitwene mercy helpyneg and cōfortyng / saue that we be holpe /
lest I should have had sorrow upon sorrow. Nor there is no difference between mercy helpyneg and comforting / save that we be help /
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whā ye yuels be takē away yt greued vs / but mercy cōforting is at hande /
when you yuels be taken away that grieved us / but mercy comforting is At hand /
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as oft as in ye myddes of afflictions i• tempereth the grefe of aduersite with mynglyng of ioy•ull thȳges / causing frute with tēptation / as Paule sayth / wherby we may susteyne hit.
as oft as in you mids of afflictions i• tempereth the grief of adversity with mingling of ioy•ull things / causing fruit with temptation / as Paul say / whereby we may sustain hit.
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And the same yuels ofte tymes are sente of god pit•ynge / wherby we may •ither purge our yl dedes cōmytted /
And the same yuels oft times Are sent of god pit•ynge / whereby we may •ither purge our ill Deeds committed /
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orels withdrawe vs that we commytte no mo / or to mynistre vs matter to exercise vertue.
Earls withdraw us that we commit no more / or to mynistre us matter to exercise virtue.
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In suche wyse Abrahā was tēpted / so Iob was exercised in dyuers troubles / so who so euer lyued well in Iesu Christe /
In such wise Abrahā was tempted / so Job was exercised in Diverse Troubles / so who so ever lived well in Iesu Christ /
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werein this worlde proued by dyuers a•flictiōs / as golde is by the fyer. Where be they that murmure agaynst god, as oft as to them happeth bodily sickenes /
wherein this world proved by Diverse a•flictions / as gold is by the fire. Where be they that murmur against god, as oft as to them happeth bodily sickness /
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or deth of theyr children or wyfe / or as ofte as they haue losse of househol•e stouffe /
or death of their children or wife / or as oft as they have loss of househol•e stouffe /
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or as ofte as theyr felde frutes fayle /
or as oft as their field fruits fail /
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nat vnderstandynge these to be the most certeyne tokens of god piteyng vs? Let vs rather here what Solomō monisheth vs: My sonne /
nat understanding these to be the most certain tokens of god piteyng us? Let us rather hear what Solomō monisheth us: My son /
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caste nat awaye the teachynge of our lorde / nor leaue hym nat / whan he correcteth the:
cast nat away the teaching of our lord / nor leave him nat / when he Correcteth thee:
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For hym yt our lorde loueth he correcteth: and deliteth in him as a father in his childe.
For him that our lord loves he Correcteth: and delighteth in him as a father in his child.
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Paule to the Hebrewes repeteth this sentence / changyng somwhat the wordes. For whom our lorde loueth he chastiseth:
Paul to the Hebrews repeateth this sentence / changing somewhat the words. For whom our lord loves he Chastiseth:
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he scourgeth forsothe euery childe that he admytteth.
he scourges forsooth every child that he admytteth.
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Therfore mooste welbeloued brethern̄ as oft as ye storme of aduersite assaileth you cōtinue in discipline / as Paule coūsaileth /
Therefore most well-beloved brother as oft as you storm of adversity assails you continue in discipline / as Paul counseleth /
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knoweyng yt god offreth hym vnto you as vnto childrē / here the voyce of the father mercifully correctyng his children in ye psalme. lxxxviij. If they violate my iusticis / and kepe nat my cōmandementes /
knowing that god Offereth him unto you as unto children / Here the voice of the father mercifully correcting his children in you psalm. lxxxviij. If they violate my iusticis / and keep nat my Commandments /
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I wyll visete theyr iniquites by the rodde / and their synnes by beatynges. But I wyl nat throwe my mercy frō hym /
I will visete their iniquities by the rod / and their Sins by beatings. But I will nat throw my mercy from him /
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nor I wyl nat hurt in my trouth. And lyke wyse Paule thretneth the chyldren that he loueth / sayeng: What wolde ye /
nor I will nat hurt in my troth. And like wise Paul threateneth the children that he loves / saying: What would you /
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shal I come to you by the rodde / or in the spirite of hyndnes and mekenes? But the same Paule saythe:
shall I come to you by the rod / or in the Spirit of hyndnes and meekness? But the same Paul say:
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What nedeth me to iuge of them yt be without? No voyce is more bytter and sharpe vnto chyldren /
What needeth me to judge of them that be without? No voice is more bitter and sharp unto children /
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than to here theyr father saye: Do what ye wyll / I care nat. For thus sayth he that myndeth to disherite.
than to hear their father say: Do what you will / I care nat. For thus say he that mindeth to disherit.
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Surely this fatherly hyndnes is sharper than any chydynge. Therfore as sufferance is cruell / so correction is mercifull. The iuste man saythe:
Surely this fatherly hyndnes is sharper than any chiding. Therefore as sufferance is cruel / so correction is merciful. The just man say:
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He shal correct me in his mercy / and shal rebuke me / but the oyle of the synner shall nat grece my heed.
He shall correct me in his mercy / and shall rebuke me / but the oil of the sinner shall nat grece my heed.
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Paulus Emilius the Romayn capitayn whiche being prosperous in all his dedes, diuined yt some great iuel was cōmynge.
Paulus Emilias the Roman captain which being prosperous in all his Deeds, divined that Some great ivel was coming.
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And Polycrates ye tyrā of Samiens went alway about to redeme ye enuy of fortune, flateryng with losse of a ring most precious.
And Polycrates the tyrant of Samiens went always about to Redeem you envy of fortune, flattering with loss of a ring most precious.
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Howe moche more ought we drede lyuyng wickedly / lest the iuste vengeance of god hange ouer vs /
Howe much more ought we dread living wickedly / lest the just vengeance of god hang over us /
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whan the prosperite of temporall goodes flater vs longe. For whan god in the prophecies wyll expresse his vnpeasable anger /
when the Prosperity of temporal goods flatter us long. For when god in the prophecies will express his vnpeasable anger /
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he thretneth to take away his rodde from them / and that by afflictiōs he wyl nat redresse their sinnes.
he threateneth to take away his rod from them / and that by afflictions he will nat redress their Sins.
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God kepe vs most dere bretherne from suche felicite. But rather, if ye mercy of our father vouchesafe vs ought of welth /
God keep us most dear brethren from such felicity. But rather, if you mercy of our father vouchsafe us ought of wealth /
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we must thāke hym, & be carefull lest we any where shulde abuse his liberalite. And if aduersite greue vs /
we must thank him, & be careful lest we any where should abuse his liberality. And if adversity grieve us /
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we shuld no lesse thankyng hym submit vs holly to his arbitremēt.
we should no less thanking him submit us holly to his arbitrement.
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To haue helth of body, thou submittest the to the phisician a mā, thou sufferest ye surgian to bynde / cut / and burne /
To have health of body, thou submittest thee to the Physician a man, thou sufferest the surgeon to bind / Cut / and burn /
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wylte nat submyt the to thy maker / lorde / father / and sauiour /
wilt nat submit thee to thy maker / lord / father / and Saviour /
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that thou maist haue thy soule helth euerlastynge? Thou darst nat lymyt to the leche /
that thou Mayest have thy soul health everlasting? Thou Darest nat lymyt to the leech /
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thus and by this reason heale me: and shal we cōdicion with god /
thus and by this reason heal me: and shall we condition with god /
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howe he shulde { pro } uide for our soules helthe? Paule thapostle suff•ed thangel of the deuyl to assayle hym and gyue hym blowes /
how he should { Pro } uide for our Souls health? Paul apostle suff•ed thangel of the Devil to assail him and gyve him blows /
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for so it was expediēt to reteyne the gyftes that he had receyued. Whan I am weake sayth he / than am I stronge.
for so it was expedient to retain the Gifts that he had received. When I am weak say he / than am I strong.
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And he glorifieth gladly in his infirmites / that he myghte possesse the vertue of Christe dwellynge in hym. What be we /
And he Glorifieth gladly in his infirmities / that he might possess the virtue of Christ Dwelling in him. What be we /
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that refuse this mercy of god / by dyuerse afflictions / as hit were with bytter playsters / procurynge our helthe?
that refuse this mercy of god / by diverse afflictions / as hit were with bitter plasters / procuring our health?
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The cōmon people whā they se one yt is descēded of high linage / hauing abūdāce of riches, helth of body / & heaped in honors / are wont to say:
The Common people when they see one that is descended of high lineage / having abundance of riches, health of body / & heaped in honours / Are wont to say:
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Howe moche is he boūde to god? Thus iuge they / that esteme felicite in those thing is, yt •e seen outward.
How much is he bound to god? Thus judge they / that esteem felicity in those thing is, that •e seen outward.
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But he that examyneth the thynge after the iugemēt of god / shall fynde of•ē tymes the lowe byrth / poore / sickely /
But he that examyneth the thing After the judgement of god / shall find of•en times the low birth / poor / sickly /
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& ye out cast amōge men more boūde to ye mercy of god than these ioly felowes /
& you out cast among men more bound to you mercy of god than these jolly Fellows /
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that the grosse multitude maketh egall to goddis. Heape to gether as moche of vnwelthynes as thou wylt / touchynge ye worlde /
that the gross multitude makes equal to God's. Heap to gether as much of vnwelthynes as thou wilt / touching you world /
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yet if yu by these tēporel yuels redeme felicite euerlasting / yu art abūdātly happy. ¶ Nowe forgyuyng mercy / whiche also we cleape Clemency / euery mā knoweth /
yet if thou by these temporal yuels Redeem felicity everlasting / thou art abundantly happy. ¶ Now forgyuyng mercy / which also we cleape Clemency / every man Knoweth /
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saue he that thynketh hym selfe gyltles frō all syn. But what sayth thapostle Iohn̄? If we say we be without synne / we be lyers /
save he that Thinketh him self guiltless from all sin. But what say apostle Iohn̄? If we say we be without sin / we be liars /
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and there is no treuth in vs. And if ye sterres be nat clere in ye syghte of god /
and there is no truth in us And if you Stars be nat clear in you sight of god /
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and if in his angels he foūde wickednes / if no creature be pure in the syght of god /
and if in his Angels he found wickedness / if no creature be pure in the sight of god /
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yea nat a childe of a day olde / whiche of vs may glorifie to haue a chaste harte? Many seme rightous amōge men /
yea nat a child of a day old / which of us may Glorify to have a chaste heart? Many seem righteous among men /
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before god no man is iuste:
before god no man is just:
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but al our iusticis are as it were the clothe of a womā defiled with ye menstruous flixe.
but all our iusticis Are as it were the cloth of a woman defiled with you menstruous flix.
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Paule { per } ceyueth howe the carnall lawe in his mēbres stryueth agaynst the lawe of the mynde / and crieth out: I vnhappy creature /
Paul { per } ceyueth how the carnal law in his members stryueth against the law of the mind / and cries out: I unhappy creature /
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who shall deliuer me from the body of this dethe: Iob with a iuste mans title honoured /
who shall deliver me from the body of this death: Job with a just men title honoured /
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is nat foūde clene fautles by the talkynge of god. Also he the prophet Dauid dredeth the iugement of god /
is nat found clean fautles by the talking of god. Also he the Prophet David dreadeth the judgement of god /
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nere that it were alayed with moche mercy. Thou shuldest nat ētre good lorde sayth he /
never that it were allayed with much mercy. Thou Shouldst nat enter good lord say he /
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in iugement with thy seruāt for truely no lyuyng creature shalbe foūde iuste in thy syght.
in judgement with thy seruamt for truly not living creature shall found just in thy sight.
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¶ Nowe let eche of vs entre in to the chambre of his conscience / and consider howe many wayes / howe ofte /
¶ Now let eke of us enter in to the chamber of his conscience / and Consider how many ways / how oft /
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howe greuously he hath offended god / yea with what sondry vices al our benefittes are defiled:
how grievously he hath offended god / yea with what sundry vices all our benefits Are defiled:
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and so than he shal vnderstād howe moche he is bounde to the excedynge great mercy of god:
and so than he shall understand how much he is bound to the exceeding great mercy of god:
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that so paciently suffereth our feble•es / that by so many occasions stereth vs to repentance / that so swetely forgyueth all our offences / whan we leaue our wickednes.
that so patiently suffers our feble•es / that by so many occasions stereth us to Repentance / that so sweetly forgyueth all our offences / when we leave our wickedness.
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To al these I wyl adde, that shal seme to some nat very { pro } uable.
To all these I will add, that shall seem to Some nat very { Pro } uable.
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Whan god distroyeth ye wycked lyuers / yt rōne to the hiest point of malice / and casteth them downe in to helle /
When god Destroyeth you wicked livers / that run to the highest point of malice / and Cast them down in to hell /
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yet than he forgetteth nat his mercy. He delyuereth ye Hebrewes / diuidynge ye wawes of the see /
yet than he forgetteth nat his mercy. He Delivereth you Hebrews / dividing you waves of the see /
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and drowneth Pharao with his garde. Mercy was on bothe sydes / helpyng towarde his people / punyshyng toward the kyng ful of desperate malice / lest he shulde / heapyng synnes vpon sinnes /
and drowneth Pharaoh with his guard. Mercy was on both sides / helping toward his people / punishing towards the King full of desperate malice / lest he should / heaping Sins upon Sins /
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purchase hym selfe more greuous peynes in helle. The healyng mercy was / that god by so many plages stered hym to do penāce.
purchase him self more grievous pains in hell. The healing mercy was / that god by so many plagues steered him to do penance.
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And nowe he, assailed with so many yuels / began to repent: but after he repented hym selfe agayne of his helthfull repentance / & sayd: I knowe nat our lorde /
And now he, assailed with so many yuels / began to Repent: but After he repented him self again of his healtful Repentance / & said: I know nat our lord /
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nor I wyll nat let ye people go. Nor yet he moued with so great myracle ceassed nat to pursue them: but blynded with anger /
nor I will nat let you people go. Nor yet he moved with so great miracle ceased nat to pursue them: but blinded with anger /
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boldly entred in to ye see / God of his mercy oppressed his desperate malice / that whan he wolde nat be healed / he shulde more easily perishe.
boldly entered in to you see / God of his mercy oppressed his desperate malice / that when he would nat be healed / he should more Easily perish.
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The •ame ought to be demed of the other examples of cruelte / that be rehersed in bokes of the olde testament /
The •ame ought to be deemed of the other Examples of cruelty / that be rehearsed in books of the old Testament /
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as of them that the fire burned, the groūde swalowed, ye sword distroyed / the serpentes deuoured.
as of them that the fire burned, the ground swallowed, you sword destroyed / the Serpents devoured.
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For in the gospels the examples of vengeance are fewer / but all of mercy. Hit was an easy correction /
For in the gospels the Examples of vengeance Are fewer / but all of mercy. Hit was an easy correction /
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that Elymas stryken with sodayne blȳdnes / was taught nat to stryue agaynst ye worde of the gospell.
that Elymas stricken with sudden blindness / was taught nat to strive against you word of the gospel.
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Paule deliuered a fewe to Satanas in affliction of the fleshe / that ye soule myght be saued at ye day of dome:
Paul Delivered a few to Satanas in affliction of the Flesh / that you soul might be saved At you day of dome:
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and they corrected with shame, shulde turne to better frute. There is no example more rigorous than of Ananias and Saphiras /
and they corrected with shame, should turn to better fruit. There is no Exampl more rigorous than of Ananias and Sapphira /
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that by Peters correctiō fell downe deed sodeynly / and yet it is vncerteyn whether theyr soules by dethe of the body are saued.
that by Peter's correction fell down deed suddenly / and yet it is uncertain whither their Souls by death of the body Are saved.
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Finally the punishement that the damned soules of yll lyuers suffre in helle / is lesse thā theyr meritis. And there be some /
Finally the punishment that the damned Souls of ill livers suffer in hell / is less than their Meritis. And there be Some /
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yt esteme the mercy of god so great / yt they beleue that ye wicked spirites also and dāned soulis /
that esteem the mercy of god so great / that they believe that you wicked spirits also and damned Souls /
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ones after many seasons gone about, shall be receiued to grace. Though this opinion stayeth on a great autor /
ones After many seasons gone about, shall be received to grace. Though this opinion stays on a great author /
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yet it hath bē reproued by ye { per } fect fathers of our fayth: whiche onely we reherse for this entent / that we maye declare /
yet it hath been reproved by you { per } fect Father's of our faith: which only we rehearse for this intent / that we may declare /
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what an excedȳg great opiniō mē most highly lerned conceyued of the mercy of god: whiche nyght & day were occupied in holy bokes / whiche synge / extolle /
what an exceeding great opinion men most highly learned conceived of the mercy of god: which night & day were occupied in holy books / which sing / extol /
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and magnifie welnere nothynge elles but the mercy of god. ¶ Nowe if it be shewed sufficiently /
and magnify welnere nothing Else but the mercy of god. ¶ Now if it be showed sufficiently /
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what euer we be or haue touchȳg goodnes• that we be defēded frō iuels depēdyng / that we be delyuered frō hurtes oppressyng, that in the myddes of tribulacions /
what ever we be or have touching goodnes• that we be defended from Jewels depending / that we be Delivered from hurts oppressing, that in the mids of tribulations /
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refreshed with heuenly comfort, we abyde stronge & lusty, that by temporal afflictions we be eyther instructed to repentance /
refreshed with heavenly Comfort, we abide strong & lusty, that by temporal afflictions we be either instructed to Repentance /
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or exercised to { per } fect vertue / that our syns done be nat to vs imputed / whereinto so oft we slide /
or exercised to { per } fect virtue / that our Sins done be nat to us imputed / whereinto so oft we slide /
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cometh al of the mercy of god: that ye may more clerely perceyue the excedyng heyght / breade / and depenes therof /
comes all of the mercy of god: that you may more clearly perceive the exceeding height / bread / and deepens thereof /
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I pray you that with me ye wyl a lytell beholde your selfe inwardly / fyrst in yt party through whiche ye be most lothsome /
I pray you that with me you will a little behold your self inwardly / fyrst in that party through which you be most loathsome /
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& after in that wherby ye excelle / lastely ye muste regarde the yls that outwarde hange ouer and cōpasse you about /
& After in that whereby you excel / Lastly you must regard the yls that outward hang over and compass you about /
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and agayne to ȳe bounties, of whom the hope is to you shewed. The contemplacion of all these thynges wyll teche vs the largenes of diuine mercy /
and again to you bounties, of whom the hope is to you showed. The contemplation of all these things will teach us the largeness of divine mercy /
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wher of verily is neyther measure nor nombre. ¶ If we beholde this small body the pype or litel house of our soule /
where of verily is neither measure nor number. ¶ If we behold this small body the pipe or little house of our soul /
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vneth one may fynde any beast more weaker / lothsom, ye or more wretched. If ye enquere ye begynnyng /
uneth one may find any beast more Weaker / loathsome, you or more wretched. If you inquire you beginning /
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the fyrst of our kynde was of claye. Nowe let euery mā cōsider this / howe litell or nothyng is the great pōposenes /
the fyrst of our kind was of clay. Now let every man Consider this / how little or nothing is the great pomposenes /
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what euer is of the humor / of whose cōielaciō the principles of mankynde take begynnyng / whan as yet it is hyd in the womans wombe.
what ever is of the humour / of whose conielacion the principles of mankind take beginning / when as yet it is hid in the woman's womb.
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Than howe far that humor distāteth from hipocras and deyntie meates / wherwith the childe nat borne is norished.
Than how Far that humour distanteth from hipocras and deyntie Meats / wherewith the child nat born is nourished.
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I wyl nat reherse here ye filthines of mākȳdis byrth only that ye haue ofte seen, call to mynde.
I will nat rehearse Here you filthiness of mākȳdis birth only that you have oft seen, call to mind.
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What is more wretched thā mākyndis byrth? Howe longe & howe perillous be ye panges of women trauaylyng? What miserable wailynges? At last ye child hit selfe crepyng forth soone from wepyng & waylyng begynneth the life.
What is more wretched than mankyndis birth? Howe long & how perilous be you pangs of women travailing? What miserable wailings? At last you child hit self creeping forth soon from weeping & wailing beginneth the life.
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And where as Nature to all other beastis as soone as they come forthe / gyueth diuers as coueringis or defenses / shels / barkes / thicke skyns / prickes / heares / bristils / quils /
And where as Nature to all other beasts as soon as they come forth / gyveth diverse as coueringis or defenses / shells / barks / thick skins / pricks / hears / bristils / quils /
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fethers, scales, flissis, & also other while defendeth the stūpes & trees from colde & hete with a double barke:
Feathers, scales, flissis, & also other while defendeth the stumps & trees from cold & hete with a double bark:
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only mankinde naked, & on ye bare groūde the day of his byrth she casteth out /
only mankind naked, & on the bore ground the day of his birth she Cast out /
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forth with to wepe and wayle, who wold nat iuge in this point ye a chekyn crept out of the broken shell more happy thā mākinde? Farther / se howe he is swadled /
forth with to weep and wail, who would nat judge in this point you a chekyn crept out of the broken shell more happy than mankind? Farther / se how he is swaddled /
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his mouth totheles, his touge specheles, his eies can nat suffre ye newe lyght / and fareth as it wold entre the darknes of the mothers wōbe agayne /
his Mouth totheles, his touge specheles, his eyes can nat suffer you new Light / and fareth as it would enter the darkness of the mother's womb again /
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that he lefte, ye moulde quauereth longe / a tokē amōge al beastis of greattest weakenes, brefely all the litel body is weake /
that he left, you mould quavereth long / a token among all beasts of greatest weakness, briefly all the little body is weak /
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in whiche is no membre yt doth his dewty.
in which is no member that does his duty.
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Most part of all other beastis as soone as they be brought forth, emplie ye gyftes of their nature. Some are swyft, as horses.
Most part of all other beasts as soon as they be brought forth, imply you Gifts of their nature. some Are swift, as Horses.
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As soone as ye buterflie cometh out of the skyn it fleeth: It is no sure wrastling with a leons whelpe.
As soon as you buterflie comes out of the skin it fleeth: It is no sure wrestling with a leons whelp.
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As soone as fyshes be spaumed they swymme:
As soon as fishes be spaumed they swim:
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Tadpolles rollen them selfe with great swyftnes before they may be called or haue any shap of frogges:
Tadpoles rollen them self with great swiftness before they may be called or have any shap of frogs:
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onely what other thynge can mankynde do by course of nature but wepe? Howe longe lerneth he to go? Whan he hath lerned to go on.11. feet /
only what other thing can mankind do by course of nature but weep? Howe long learneth he to go? When he hath learned to go on.11. feet /
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howe longe must he lerne to speke? ye he can nat fede / outcept he be taught.
how long must he Learn to speak? you he can nat fede / outcept he be taught.
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Adde nowe y• many kyndes of sickenessis / that vneth can be rehersed / and specially ye newe /
Add now y• many Kinds of sickenessis / that uneth can be rehearsed / and specially the new /
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that it is harde to heale them / howe be it amōge the olde many be vncurable.
that it is harden to heal them / how be it among the old many be uncurable.
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Som take mākinde soone after the byrth / som also in the byrth / as lepre / fallȳg yuel /
some take mankind soon After the birth / Some also in the birth / as lepre / falling evil /
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wherby many dye or they begyn to lyue.
whereby many die or they begin to live.
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And this whyle I speke nothynge of them that be borne with many defautis of nature & mysshapen.
And this while I speak nothing of them that be born with many defautis of nature & Misshapen.
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Nowe let eche cōsyder this by hym selfe / what dōmages he hath suffred ī youth / how fugitiue youth is / howe carefull mans state / how wretched / olde age:
Now let eke Consider this by him self / what domages he hath suffered in youth / how fugitive youth is / how careful men state / how wretched / old age:
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and so forth howe short ye holle lyfe / though one hap to be olde / whiche yet chanceth to very fewe.
and so forth how short you holle life / though one hap to be old / which yet chanceth to very few.
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Who so euer of you is at mānes state / let hym rekē the course of the life past / & coūt fro what sickenessis /
Who so ever of you is At Man's state / let him reckon the course of the life past / & count from what sickenessis /
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frō what great perils he is escaped / & let him thanke ye mercy of god. Uerily I wolde reken amōge bodily yuels as principal /
from what great perils he is escaped / & let him thank you mercy of god. Verily I would reckon among bodily yuels as principal /
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the sedes of all maner vicis faste routed in vs / howe greatly to āger / to bodily pleasure / to riot / to ēuy / to ābicion / to couetousnes / to robbery /
the sedes of all manner vicis fast routed in us / how greatly to anger / to bodily pleasure / to riot / to envy / to ambition / to covetousness / to robbery /
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frō our mothers wombe we be enclined:
from our mother's womb we be inclined:
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where all other beastis lyuen lowably wi•h in the desyres of nature• What a labour is it to vs all to wrast•ll with these leauynges of olde Adā? to howe fewe lucky? The soule is ouer loded with the weyght of yt erthy body:
where all other beasts lyuen lowably wi•h in the Desires of nature• What a labour is it to us all to wrast•ll with these leavings of old Adā? to how few lucky? The soul is over loaded with the weight of that erthy body:
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and whether it wyll or wyl nat / is drowned in these thynges that it aloweth nat. Farther more cōsydre /
and whither it will or will nat / is drowned in these things that it alloweth nat. Farther more Consider /
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what rout of yuels •nui•on vs without / and ye shal fynde yt many mo perishe by chāce thā sickenes.
what rout of yuels •nui•on us without / and you shall find that many more perish by chance than sickness.
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Howe many be distroyed by lyghtnyng / erth quakes / groūde openynges / lakes / floddes of ye see and ryuers / infectous aer / venom / wyld beastis /
Howe many be destroyed by lightning / earth quakes / ground openings / lake's / floddes of you see and Rivers / infectous aer / venom / wild beasts /
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fallyng of huge thinges, yll phisiciōs: but no way greatter distruction than through warres? But all these myscheues thretten to distroye but the body.
falling of huge things, ill Physicians: but no Way greater destruction than through wars? But all these myscheues thretten to destroy but the body.
j-vvg pp-f j n2, j-jn n2: cc-acp dx n1 jc n1 cs p-acp n2? p-acp d d n2 vvn pc-acp vvi p-acp dt n1.
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Howe many dāgers hange ouer ye soule? fro ye fleshe a houshold ēnemy / fro the worlde nowe flattryng that it may strangle /
Howe many dangers hang over you soul? from you Flesh a household enemy / from the world now flattering that it may strangle /
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nowe ragyng that it may oppresse / fro wicked spirites yt o•her whyle transfigure them selfe lyke angels of lyght.
now raging that it may oppress / from wicked spirits that o•her while transfigure them self like Angels of Light.
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484
Who dredeth nat of these ye multitude / powers / disceit / malyce /
Who dreadeth nat of these the multitude / Powers / disceit / malice /
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485
and vnsaciable desyre to distroye? Nowe who amōge these yuels wold it nat nere slee / deth certayne to eche / the day vncertayne / the rigorousnes of thextreme dome /
and unsatiable desire to destroy? Now who among these yuels would it nat never slee / death certain to eke / the day uncertain / the rigorousness of th'extreme dome /
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the peynes of hell euerlastynge? I se you tremble at thonly remēbrynge of these so great myscheues / and no wronge:
the pains of hell everlasting? I see you tremble At only remembering of these so great myscheues / and no wrong:
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but the more ye here of yuels and dāgers / the more ye be boūde to the mercy of god /
but the more you Here of yuels and dangers / the more you be bound to the mercy of god /
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whiche amōge al these yls nat onely defēdeth those that trust theron / but also turneth all these thynges to vs in occasion of more felicite.
which among all these yls nat only defendeth those that trust theron / but also turns all these things to us in occasion of more felicity.
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What so euer calamite we haue here we may wyte it the syn of olde Adam:
What so ever calamite we have Here we may wit it the sin of old Adam:
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but for the felicite in stede of calamite to vs yelden more plētifully / we ought to thāke the newe Adam /
but for the felicity in stead of calamite to us yelden more plentifully / we ought to thank the new Adam /
cc-acp p-acp dt n1 p-acp n1 pp-f n1 p-acp pno12 vvi av-dc av-j / pns12 pi pc-acp vvi dt j np1 /
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that is Christ Iesu of all creatures preysed ye world without ende. Satanas expelled vs out of Paradyse /
that is christ Iesu of all creatures praised you world without end. Satanas expelled us out of Paradise /
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Christe for therthly paradise opened vs the heuēly kyngdome. The serpent droue vs to dyuers sorowes of this life /
Christ for therthly paradise opened us the heavenly Kingdom. The serpent drove us to Diverse sorrows of this life /
np1 p-acp j n1 vvd pno12 dt j n1. dt n1 vvd pno12 p-acp j n2 pp-f d n1 /
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Christ restored vs to ioyes euerlasting of lyfe īmortall. Satanas by his gyle got vs bodily deth /
christ restored us to Joys everlasting of life immortal. Satanas by his gyle god us bodily death /
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Christ by his mercy rewarded vs lyfe etnal / to whom who so euer with a pure harte yeldeth hym /
christ by his mercy rewarded us life etnal / to whom who so ever with a pure heart yieldeth him /
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nedeth to drede no kinde of ēnemies. He ouercame the worlde / he vanquished all Satanas tyrāny /
needeth to dread no kind of enemies. He overcame the world / he vanquished all Satanas tyranny /
vvz p-acp n1 dx n1 pp-f n2. pns31 vvd dt n1 / pns31 n-vvn av-d npg1 n1 /
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he turned ye fleshe in to spirite. That he ouercame is of his power: yt he ouer came for vs / is of his mercy.
he turned you Flesh in to Spirit. That he overcame is of his power: that he over Come for us / is of his mercy.
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Let vs honour his mercifull myght / and take fruicion of his myghtyfull mercy. All thynges we may do by hym / that maketh vs mighty / if we abide with hym:
Let us honour his merciful might / and take fruition of his myghtyfull mercy. All things we may do by him / that makes us mighty / if we abide with him:
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al thinges we possesse by hȳ / ī whom is al goodnes euery where vs defendyng / aydyng / cōfortyng / & encresyng by his mercy /
all things we possess by high / in whom is all Goodness every where us defending / aiding / comforting / & encresyng by his mercy /
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lyke as the prophet sayth in ye psalme: Mercy wyll enuiron them that truste in our lorde.
like as the Prophet say in you psalm: Mercy will environ them that trust in our lord.
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To what great ils are they subiect / that put their trust in bodily gyftes / in riches / in chares / in horses / in worldly prudēce /
To what great ils Are they Subject / that put their trust in bodily Gifts / in riches / in chares / in Horses / in worldly prudence /
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in theyr merites & dedes? But by what succours is ye iuste man out of care? Truly sayth he /
in their merits & Deeds? But by what succours is the just man out of care? Truly say he /
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I trust in ye multitude of thy mercy. And a lytell after: Lorde as with the bucler of thy good wyll hast crowned vs. Whan ye here / Of thy good wyll /
I trust in you multitude of thy mercy. And a little After: Lord as with the Buckler of thy good will hast crowned us When you Here / Of thy good will /
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ye vnderstāde ye hope of your owne merites to be excluded. Where the strēthes of nature fayle vs / where our merites forsake vs:
the understand you hope of your own merits to be excluded. Where the strenthes of nature fail us / where our merits forsake us:
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there mercy succoureth vs. The warriours shyldes cou•r but one part of the body / the buccler of diuine mercy dothe fensiuely couer vs all aboute /
there mercy succoureth us The warriors shyldes cou•r but one part of the body / the buccler of divine mercy doth fensiuely cover us all about /
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aboue agaynst the fyrie dartes of wycked spirites / that hange ouer vs frō the celestiens: beneth agaynst the sl•ight of the serpent yt wayteth to attrap vs: afore / lest thinges present greue vs: behynde /
above against the firy darts of wicked spirits / that hang over us from the celestiens: beneath against the sl•ight of the serpent that waiteth to attrap us: afore / lest things present grieve us: behind /
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lest thinges past ēuade vs agayne: on the right hāde lest prosperite make vs insolent:
lest things passed enuade us again: on the right hand lest Prosperity make us insolent:
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on the lyft hande lest aduersite ouer throwe vs. Trustȳg in this bucler Dauid crieth out: Our lorde is my helper /
on the lift hand lest adversity over throw us Trusting in this Buckler David cries out: Our lord is my helper /
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508
I wyll not drede what a man can do to me. And in another place: I wyll nat feare a thousande people cōpassyng me about.
I will not dread what a man can do to me. And in Another place: I will nat Fear a thousande people compassing me about.
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But Paule thapostle cryeth out yet more boldly writyng to the Romayns: If god be with vs sayth he /
But Paul apostle Cries out yet more boldly writing to the Romans: If god be with us say he /
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w•o shal be agaynst vs? That noble warriour armed hym with al ye harneis of the faith /
w•o shall be against us? That noble warrior armed him with all the harness of the faith /
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whiche fortifieth vs nat by hope of our warkes / but of diuine mercy. He beȳg bold on this armour, dyd nat only dispise grefe / hūger, pouerte / peril / { per } secutiō: but also the tyrās sword /
which fortifieth us nat by hope of our works / but of divine mercy. He being bold on this armour, did nat only despise grief / hunger, poverty / peril / { per } secution: but also the Tyrants sword /
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thretning to sle hym by and by. The humayn cruelnes may do nothing / where the mercy of god is redy at hande to defende: yea this is stronger /
threatening to sle him by and by. The human cruelness may do nothing / where the mercy of god is ready At hand to defend: yea this is Stronger /
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he dispised beside deth and lyfe / āgels / principalites / vertues / thinges present & to come, fortitude, altitude / depthe / & so forth /
he despised beside death and life / Angels / principalities / Virtues / things present & to come, fortitude, altitude / depth / & so forth /
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if any other creature were in the heuēs / or in erth / or in hell•. And this is he, whiche knowing his weakenes calleth hȳ selfe an erthē pot. We haue sayth he / this treasure ī erthē pottes.
if any other creature were in the heavens / or in earth / or in hell•. And this is he, which knowing his weakness calls high self an earthen pot. We have say he / this treasure in earthen pots.
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Fro whens thā hath this britell erthē pot so moche strength? By the grace of god sayth he, I am it that I am.
From whence than hath this britell earthen pot so much strength? By the grace of god say he, I am it that I am.
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What is the grace of god but ye mercy of god? Let vs gladly glorify with Paule in our infirmites /
What is the grace of god but you mercy of god? Let us gladly Glorify with Paul in our infirmities /
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that the vertue of Christe may dwelle in vs: for so it is more expediēt for vs /
that the virtue of Christ may dwell in us: for so it is more expedient for us /
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that by contēplacion of our miseries / we maye glorifie the mercies of god. And yet the meane while / if it lyke the / beholde thy selfe thou man /
that by contemplation of our misery's / we may Glorify the Mercies of god. And yet the mean while / if it like the / behold thy self thou man /
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in that parte that thou excellest the other beastis.
in that part that thou excellest the other beasts.
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For if thou esteme thy selfe after the goodnes of the body, thou seest thou art lower than many brute beastis /
For if thou esteem thy self After the Goodness of the body, thou See thou art lower than many brutus beasts /
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the camels in greatnes excede the, in swyftnes the tygers / in strength the buls / in colour the swannes, in apparayle pecockes / in helthines the fyshes /
the Camels in greatness exceed thee, in swiftness the tigers / in strength the Bulls / in colour the swans, in apparel Peacocks / in healthiness the fishes /
dt n2 p-acp n1 vvi pno32, p-acp n1 dt ng1 / p-acp n1 dt n2 / p-acp vvi dt ng1, p-acp n1 n2 / p-acp n1 dt n2 /
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ye if we beleue the prouerbe / welnere all beastes / in quicke syght ye beast lynx & egles /
you if we believe the proverb / welnere all beasts / in quick sight you beast lynx & Eagles /
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in smellyng gripis, in lōge lyfe hartis and crowes. And yet if one cōsydre ye gyftes of the humayn body /
in smelling gripis, in long life hearts and crows. And yet if one Consider you Gifts of the human body /
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he shal here fȳde wherin he may preyse ye mercy of god. What sagasite of the.v. wittis / what great cōformite of mēbres /
he shall Here find wherein he may praise you mercy of god. What sagasite of the v wittis / what great comformite of members /
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howe feet instrumentes to dyuers vses? But of those thinges also Lactantius a mā of singuler eloquēce / cōpiled a boke /
how feet Instruments to Diverse uses? But of those things also Lactantius a man of singular eloquence / compiled a book /
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whiche he nameth De opificio dei.
which he names De Opificio dei.
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To rede that boke wyl profit vs moche, if we minde what goodnes is in the body,
To rede that book will profit us much, if we mind what Goodness is in the body,
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and as hit all cometh from the mercy of god / to be seruant lyke bonde to diuine obeysance.
and as hit all comes from the mercy of god / to be servant like bond to divine obeisance.
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Other wyse he that wyll glorifie in bodily gyftes / shall by & by here: All flesshe is hey /
Other wise he that will Glorify in bodily Gifts / shall by & by Here: All Flesh is heigh /
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and all glorie therof is as the flower of hey. Why arte proude thou dost and asshes? Neyther in gyftes of the soule /
and all glory thereof is as the flower of heigh. Why art proud thou dost and Ashes? Neither in Gifts of the soul /
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in whiche parte man is more marueylous / he hath oughte / that he may chalenge as his owne. He that made the body / formed ye soule /
in which part man is more marvelous / he hath ought / that he may challenge as his own. He that made the body / formed you soul /
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ye body he made of slyme and put in the soule with inspiryng of his mouth.
the body he made of slime and put in the soul with inspiring of his Mouth.
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And therfore of the other beastes the soule & body perishe to gether / ours is alyue after the body /
And Therefore of the other beasts the soul & body perish to gether / ours is alive After the body /
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•yl she receyue it agayne in the resurrection { pro } mysed. Nowe howe effectual a thyng the soule is /
•yl she receive it again in the resurrection { Pro } mised. Now how effectual a thing the soul is /
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ye very deth declareth, which assone as she de { per } teth, there lyeth the carkes vnprofitable: where is the hete / where is the colour / where is the mouyng /
you very death Declareth, which As soon as she de { per } teth, there lies the carks unprofitable: where is the hete / where is the colour / where is the moving /
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where is the myght of all the wyttes? And yet while the soule is holden fast tied to this so vnhappy sely body /
where is the might of all the wits? And yet while the soul is held fast tied to this so unhappy sely body /
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doyng nothyng but through the bodily instrumētes / whiche very oft let / yt she can nat put forthe her natiue power /
doing nothing but through the bodily Instruments / which very oft let / that she can nat put forth her native power /
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howe maruelous is ye swiftnes and profounde vnderstandynge of mans mynde. What an exceding treasure of remēbrance.
how marvelous is the swiftness and profound understanding of men mind. What an exceeding treasure of remembrance.
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What is so hyd in ye secretes of nature / or ī ye heuēs / or in erthe /
What is so hid in you secrets of nature / or in the heavens / or in earth /
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that mans wyt can nat marke / { per } ceiue / and discusse? It is a great thyng /
that men wit can nat mark / { per } ceiue / and discuss? It is a great thing /
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that many by situacion and mouynge of the sterres shewe what shall fall many yeres to cōme:
that many by situation and moving of the Stars show what shall fallen many Years to comme:
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but it is more that by ye thinges wrought / the euerlastȳg power and godheed of the same worker is founde out / wytnes is Paule:
but it is more that by the things wrought / the everlasting power and godhead of the same worker is found out / witness is Paul:
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Howe moche is the swiftnes of mās wyt / ī howe short space /
How much is the swiftness of men wit / in how short Molle /
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howe many thinges doth mās wyt beholde at ones? But howe •xcedeth y• might of memory, that truly obserueth ye shaps of so many thinges /
how many things does men wit behold At ones? But how •xcedeth y• might of memory, that truly observeth you shaps of so many things /
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& so many names of thynges cōmytted to her by ye ministracion of the wyttes? I wyll speke nothyng here of them /
& so many names of things committed to her by the ministration of the wits? I will speak nothing Here of them /
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yt haue lerned so many sciences so harde to knowe / & so many lāgages & that that they lerned / they reteyne styl.
that have learned so many sciences so harden to know / & so many languages & that that they learned / they retain still.
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Let him that wyll of you thynke / howe many folkes faces & names he remēbreth / howe many shaps of beastis / trees / herbes / places /
Let him that will of you think / how many folks faces & names he Remember / how many shaps of beasts / trees / herbs / places /
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and of other īnumerable thȳges he knoweth / and memorially cleapeth them by name. The comon people calle these gyftes of nature /
and of other innumerable things he Knoweth / and memorially cleapeth them by name. The Common people call these Gifts of nature /
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whā ī dede they be gyftes of diuine mercye / whiche are departed to eche nat after our merites / but after his benignite.
when in deed they be Gifts of divine mercy / which Are departed to eke nat After our merits / but After his benignity.
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Al these thinges bicause ye prodigal child abused to ye pleasure of humayn wyl / nat only it is nat withdrawē that was gyuen /
All these things Because you prodigal child abused to you pleasure of human will / nat only it is nat withdrawn that was given /
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but by grace more abundantly beralite of gyftes is added. By lawe he instructed vs / by his son̄e whom holle he gaue to vs /
but by grace more abundantly beralite of Gifts is added. By law he instructed us / by his soon whom holle he gave to us /
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he taught vs the secretes of god / by his spirite he enriched our soules with dyuers gyftes / passyng mannes power.
he taught us the secrets of god / by his Spirit he enriched our Souls with Diverse Gifts / passing Man's power.
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He gyueth vnderstanding of misticall scriptures /
He gyveth understanding of mystical Scriptures /
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that gyue lyght and comfort to vs in all yls, he gyueth forknowlege of thynges to come /
that gyve Light and Comfort to us in all yls, he gyveth forknowlege of things to come /
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he gyueth tonges to speke sondry langages / to cōtempne venom / to heale sycknesses / to reyse the deed / to confo•de noyful spirites /
he gyveth tongues to speak sundry languages / to contemn venom / to heal Sicknesses / to raise the deed / to confo•de noyful spirits /
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he gyueth power to ouercōe hel gates / he graūteth vs to be mēbres of Christ / childrē of god, { per } teners of the kyngdome celestial / that neuer shall haue ende.
he gyveth power to overcome hell gates / he granteth us to be members of christ / children of god, { per } teners of the Kingdom celestial / that never shall have end.
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Here co•t to me wherof thou were made /
Here co•t to me whereof thou were made /
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without dout on the one part claye, thā howe moche vnder ye cōdiction of beastis syn threwe the. Agayne / to what dignite /
without doubt on the one part clay, than how much under you condiction of beasts sin threw thee. Again / to what dignity /
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to what felicite thou art called / & thā thou shalt clerely se / ye mercies of our lorde haue neyther nūbre nor measure.
to what felicity thou art called / & than thou shalt clearly see / you Mercies of our lord have neither numbered nor measure.
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What is more despised thā scarbetes? Yet is a scarbet pure ī cōparison to ye filthines of a sȳner.
What is more despised than scarbetes? Yet is a scarbet pure in comparison to you filthiness of a sinner.
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What is hygher than angels? Were hit nat out of al measure to make an angell of a scarbet? Nowe mā more abiect than a scarbet / he made greatter thā angel / I may boldly say / he made hym a god.
What is higher than Angels? Were hit nat out of all measure to make an angel of a scarbet? Now man more abject than a scarbet / he made greater than angel / I may boldly say / he made him a god.
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For why shulde nat I dare boldly say it yt the scripture doth: I sayd ye be goddis /
For why should nat I Dare boldly say it that the scripture does: I said you be God's /
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and excellent children? What so euer cometh of god is made in a maner god.
and excellent children? What so ever comes of god is made in a manner god.
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What so euer is ioyned to the body & spirite of Christe / cometh in to the felowshyp and { per } ttakyng of his name.
What so ever is joined to the body & Spirit of Christ / comes in to the fellowship and { per } ttakyng of his name.
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Here if nothing be that thou to thy merites mayst ascribe / glorifie the mercy of god / worship the mercy of god /
Here if nothing be that thou to thy merits Mayest ascribe / Glorify the mercy of god / worship the mercy of god /
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enbrace & kysse the mercy of god. If that any go about to claime any part of this to hym selfe /
enbrace & kiss the mercy of god. If that any go about to claim any part of this to him self /
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Paule thapostle wyll by & by crie out agaynst hym / yelding all these thynges to the grace of god.
Paul apostle will by & by cry out against him / yielding all these things to the grace of god.
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All his pistils soūde out ye worde of grace: whiche as oft as thou hereste vnderstāde ye mercy of god to ye cōmended. Of grace it is /
All his pistils sound out you word of grace: which as oft as thou hereste understand you mercy of god to you commended. Of grace it is /
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that we be purged frō synne / through grace we beleue / of grace it is that by his spirite charite is spredde in our hartes / wherby we do good warkes.
that we be purged from sin / through grace we believe / of grace it is that by his Spirit charity is spread in our hearts / whereby we do good works.
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For we be nat sufficient by our selfe / as of our selfe: but al our ablenes cometh frō god. If Paule sayd trouthe / where be those shameles felowes /
For we be nat sufficient by our self / as of our self: but all our ableness comes from god. If Paul said truth / where be those shameless Fellows /
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yt selle to euery body theyr good warkes / as though they had so moche at home /
that sell to every body their good works / as though they had so much At home /
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that they myghte enryche other? They be miserable / that so selle their good dedes / cursed they be that trust in mēs warkes.
that they might enrich other? They be miserable / that so sell their good Deeds / cursed they be that trust in men's works.
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Who that is greued with the fyrst disease / let hym here what the churche Laodicēs hereth in ye Apocalyps. Thou sayst:
Who that is grieved with the fyrst disease / let him Here what the Church Laodicens heareth in you Apocalypse. Thou Sayest:
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I am riche and plētifull and nede nothyng / and knowest nat that thou art a wretche / miserable / poure / blinde / & naked.
I am rich and plentiful and need nothing / and Knowest nat that thou art a wretch / miserable / pour / blinde / & naked.
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But they also syn more greuously / that of thabundāce of theyr good warkes promyse other ryches.
But they also sin more grievously / that of thabundance of their good works promise other riches.
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But what coūsaileth the holy gost suche folke? I counsayle the sayth he / to bye firy golde of me proued /
But what counseleth the holy ghost such folk? I counsel the say he / to buy firy gold of me proved /
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that thou mayste be ryche in dede. And thou that knowest thyn owne pouerte / why beggest of beggers? S. Iames sayth: If any want wysdome /
that thou mayste be rich in deed. And thou that Knowest thine own poverty / why beggest of beggars? S. James say: If any want Wisdom /
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lette him aske it of god, that gyueth to eche abundantly / and abraydeth none therof. Euery good gyft /
let him ask it of god, that gyveth to eke abundantly / and abraideth none thereof. Every good gift /
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& euery { per } fect gyft descendeth frō aboue frō ye father of lyghtes. And askest thou of a mā ye garment of good warkes /
& every { per } fect gift Descendeth from above from you father of lights. And askest thou of a man you garment of good works /
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whiche is ye more piteously naked / the more gayely he rekeneth hym selfe clothed? Aknowlege thy misery /
which is the more piteously naked / the more gayely he Reckoneth him self clothed? Acknowledge thy misery /
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and ye mercy of god is redy. Amōge mē / whiche abrayd one a other of a good turne /
and you mercy of god is ready. Among men / which abraid one a other of a good turn /
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whiche for one pleasure loke to haue many / is nohtynge derer bought / than it that is bought with prayers:
which for one pleasure look to have many / is nohtynge derer bought / than it that is bought with Prayers:
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with god nothyng is so fr• as that yt is bought with.ij. litel peces of money /
with god nothing is so fr• as that that is bought with ij little Pieces of money /
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prayer & hope, for he that wyll sell his mercy, hath gyuē vs ye same price to pay for it.
prayer & hope, for he that will fell his mercy, hath given us you same price to pay for it.
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¶ we haue spokē many thinges welbeloued bretherne of ye mercy of god / but there is moche more to saye /
¶ we have spoken many things well-beloved brethren of the mercy of god / but there is much more to say /
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586
if we shuld repete all thynges of holy scripture / whiche preyse & cōmēde to vs ye greatnes of diuine merci. The remenāt is /
if we should repete all things of holy scripture / which praise & commend to us the greatness of divine merci. The remnant is /
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587
yt I wyl exhort you in fewe wordes / yt none through presumpcion make hym selfe vnworthy of the mercy of god / that is so redy:
that I will exhort you in few words / that none through presumption make him self unworthy of the mercy of god / that is so ready:
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588
or through yll corage of mȳde despeyre of ye mercy of god. And after we wyl shortly declare /
or through ill courage of mind despair of the mercy of god. And After we will shortly declare /
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589
what thynges { pro } uoke the mercy of god. And so make an ende of our sermō /
what things { Pro } uoke the mercy of god. And so make an end of our sermon /
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590
if the mercy of our lord vouchesafe to be present and fauorable vnto me spekyng to you.
if the mercy of our lord vouchsafe to be present and favourable unto me speaking to you.
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591
God aborreth nothynge so mo•he as pryde & obstaclenes: for he resisteth the proude / and gyueth grace to the hūble.
God abhorreth nothing so mo•he as pride & obstaclenes: for he Resisteth the proud / and gyveth grace to the humble.
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592
To this blynd madnes & mad blyndnes many are brought throughe { pro } sperite of tēporal goodes /
To this blind madness & mad blindness many Are brought through { Pro } sperite of temporal goods /
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593
whiche as forgetfull of theyr maker they lyuen after theyr pleasure / so moche vnthoughtfull to amende theyr lyfe / that they boost vngratiousnes / stronge & myghty in wickednes.
which as forgetful of their maker they lyuen After their pleasure / so much unthoughtful to amend their life / that they boost vngratiousnes / strong & mighty in wickedness.
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594
And as we rede ī an other place: They •oste their yll doynge / and reioyce in most vngratious thynges: Wherof Solomon writeth:
And as we rede in an other place: They •oste their ill doing / and rejoice in most ungracious things: Whereof Solomon Writeth:
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595
The wicked mā whan he cometh to the bottū of yls / he is careles. And of suche folke Paule wrytethe:
The wicked man when he comes to the bottū of yls / he is careless. And of such folk Paul Writeth:
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596
God gyueth them a peruersed iugement / to do those thynges / that be nat comely. Some of them promise them selfe /
God gyveth them a perversed judgement / to do those things / that be nat comely. some of them promise them self /
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597
that they shall skape vnpunyshed for euer / & despise holsome monyshyon / and wyll nat here of suche thynges as shulde prouoke them to repentance / sayeng:
that they shall scape unpunished for ever / & despise wholesome monyshyon / and will nat Here of such things as should provoke them to Repentance / saying:
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598
Let god haue heuen hym selfe / let hym leaue vs the erth. Of these speketh Moyses in his canticle /
Let god have heaven him self / let him leave us the earth. Of these Speaketh Moses in his canticle /
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599
whan a•ter many great benefites of god to the people of Israell remembred / he addeth: My welbeloued is waxed grosse & kycketh:
when a•ter many great benefits of god to the people of Israel remembered / he adds: My well-beloved is waxed gross & kycketh:
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he is waxed fat and broode: he hath forsaken god his maker, and is departed from god his sauiour.
he is waxed fat and brood: he hath forsaken god his maker, and is departed from god his Saviour.
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601
The psal. 72. peynteth this maner of mē: They be nat in the labour of mē /
The Psalm. 72. peynteth this manner of men: They be nat in the labour of men /
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& they shall nat be scorged with mē. Bycause pride reteineth them / they be couered with iniquite & theyr wickednes /
& they shall nat be scourge with men. Because pride retaineth them / they be covered with iniquity & their wickedness /
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603
they be gone in to affectiō of hert. They haue thought and spoken leudnes, and they haue talked wickedly agaynst almyghty god.
they be gone in to affection of heart. They have Thought and spoken leudnes, and they have talked wickedly against almighty god.
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604
They haue sette theyr mouth agaynst the heuen / and theyr tōge is gone ouer in erthe.
They have Set their Mouth against the heaven / and their tongue is gone over in earth.
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605
But herke what ende foloweth this vnhappy felicite. But yet for all theyr wyles thou hast begyled them /
But Hear what end Followeth this unhappy felicity. But yet for all their wiles thou hast beguiled them /
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606
thou dyddest cast them downe whā they wold ari•en vp. Howe were they discō••ted? they fayled sodaynly / & perished for their wickednes.
thou didst cast them down when they would ari•en up. Howe were they discon••ted? they failed suddenly / & perished for their wickedness.
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607
Good lorde ī thy cite shalt reduce ye image of them to naught / as ye dreame of them that ryse frō slepe.
Good lord in thy Cite shalt reduce you image of them to nought / as you dream of them that rise from sleep.
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608
On them that folowing Lucifers example ryse vp agaynst god / shall fall yt our lorde thretneth in ye gospell:
On them that following Lucifers Exampl rise up against god / shall fallen that our lord threateneth in you gospel:
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609
I sawe Satanas as lightnyng fal from heuen. And Corozaim through abūdance of transitory thynges wickedly swellyng, hereth: Wo to the Corozaim /
I saw Satanas as lightning fall from heaven. And Corozaim through abundance of transitory things wickedly swelling, heareth: Woe to the Corozaim /
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610
for thou that a•te nowe lyfte vp to heuen by thy pryde / shalt be plucte downe to helle by the vēgeance of god.
for thou that a•te now lift up to heaven by thy pride / shalt be plucte down to hell by the vengeance of god.
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611
Paule also somtyme on trust of his coūtrey lawes was fierce & proude / & thretned to slee the disciples of our lorde /
Paul also sometime on trust of his country laws was fierce & proud / & threatened to slee the Disciples of our lord /
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612
and for ••t by the ryght hande of god ouerthrowen to the erth he hereth: It is harde for ye to kycke agaȳst ye pricke.
and for ••t by the right hand of god overthrown to the earth he heareth: It is harden for you to kycke against you prick.
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613
But bycause in his dede was errour and nat wayward malice / he optayned mercy. Assone as he aknowleged his syn / god forgaue hym / and nat only forgaue hym /
But Because in his deed was error and nat wayward malice / he obtained mercy. As soon as he acknowledged his sin / god forgave him / and nat only forgave him /
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614
but also of a wolfe he made hym a shepe / & of a tyran a postle.
but also of a wolf he made him a sheep / & of a tyrant a postle.
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But the curse of god hangeth ouer them that continue in synne / at laste beynge indurated and obstinate therin /
But the curse of god hangs over them that continue in sin / At laste being indurated and obstinate therein /
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wyll nat vnderstāde to do well: whiche say to god: Go thy way frō vs / we wyl nat haue knowlege of thy wayes.
will nat understand to do well: which say to god: Go thy Way from us / we will nat have knowledge of thy ways.
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617
Agayne they yt Esaie speaketh of / whiche our lorde calling to wepyng / waylyng, cuttyng of theyr heare /
Again they that Isaiah speaks of / which our lord calling to weeping / wailing, cutting of their hear /
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618
and to weare shertes of heare / they make myrth and reuell / kylling calues / and sacrifieng shepe /
and to wear shertes of hear / they make mirth and revel / killing calves / and sacrifieng sheep /
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yt they may eate the fleshe / and drinke wyne / sayeng: Let vs eate and drynke / for to morowe we shal dye.
that they may eat the Flesh / and drink wine / saying: Let us eat and drink / for to morrow we shall die.
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And they as the same prophet sayth / that scorne the thretninges of god / steryng them to repēt: Byd byd agayne /
And they as the same Prophet say / that scorn the threatenings of god / steering them to Repent: Bid bid again /
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byd byd agayne, abyde abyde agayne / abyde abyde agayne / a litel there a lytell there. And the whiche say agayne in an other place:
bid bid again, abide abide again / abide abide again / a little there a little there. And the which say again in an other place:
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We wyll nat here our lorde / but we wyll dye in our synnes: to these as ye olde { pro } uerbe sayth /
We will nat Here our lord / but we will die in our Sins: to these as you old { Pro } verb say /
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Pacience oft greued turneth in to madnes: and the mercy of our lorde despised / is turned in to greuouser dampnacion.
Patience oft grieved turns in to madness: and the mercy of our lord despised / is turned in to greuouser damnation.
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624
For our lorde mocked in Esaie answereth after: The sayeng of our lorde to them shal be: Byd byd agayne / byd byd agayne / abyde abyde agayne / abyde abyde agayne /
For our lord mocked in Isaiah Answers After: The saying of our lord to them shall be: Bid bid again / bid bid again / abide abide again / abide abide again /
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a litel there a lytell there / that they may go & fall backewarde / and be all to rent / and attrapped / & taken. These vnhappy folke go / left in theyr yll desires / alway waxyng worse /
a little there a little there / that they may go & fallen backward / and be all to rend / and attrapped / & taken. These unhappy folk go / left in their ill Desires / always waxing Worse /
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they fall in to the pyt of wickednes / they be tangled in the cordes of syn /
they fallen in to the pit of wickedness / they be tangled in the cords of sin /
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they be takē in the net of euerlasting dānacion / leading theyr dayes amōge theyr goodes / & in a moment they go to hell. O very wretched creatures / & holly gyuē to distructiō /
they be taken in the net of everlasting damnation / leading their days among their goods / & in a moment they go to hell. O very wretched creatures / & holly given to destruction /
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whiche like as beastis be fatted to be kylde / whom neither the enormite of syn maketh to forgette pryde /
which like as beasts be fatted to be kylde / whom neither the enormite of sin makes to forget pride /
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nor so great hyndnes of god tēdreth them to repēt. The mercy of god suffreth the so ofte to synne / yt thou shuldest amende /
nor so great hyndnes of god tendereth them to Repent. The mercy of god suffers the so oft to sin / that thou Shouldst amend /
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he gyueth the space to repent, & in the mean while he taketh nat frō the his benignite / he gyueth the good helth /
he gyveth the Molle to Repent, & in the mean while he Takes nat from thee his benignity / he gyveth the good health /
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he gyueth the riches, he gyueth the other cōmodites of ye lyfe, as in maner settyng vp & castyng coles of fire ouer thy heed /
he gyveth the riches, he gyveth the other commodities of the life, as in manner setting up & casting coals of fire over thy heed /
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yt if thou canst nat hate thy syn, for that it is most shamfull of hi• selfe /
that if thou Canst nat hate thy sin, for that it is most shameful of hi• self /
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yet at lest shuldest begyn to hate it / sith it displeaseth so louyng a father.
yet At lest Shouldst begin to hate it / sith it displeaseth so loving a father.
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Eschinus a yong mā { per } ceiuing ī a play ye maruelous hyndnes of his father toward hym offēdȳg / was moued /
Eschinus a young man { per } ceiuing in a play you marvelous hyndnes of his father towards him offending / was moved /
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yt frō thēs forth he wolde haue him ī greatter reuerēce / these be his wordes: What thyng is this? is this to be a fader /
that from thems forth he would have him in greater Reverence / these be his words: What thing is this? is this to be a fader /
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or this to be a son? If he were my brother or felowe /
or this to be a son? If he were my brother or fellow /
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how myght he folowe more my mynde? Is he nat to be loued? ought he nat to be borne in mynde? Ah he maketh me right careful with his e•ynes /
how might he follow more my mind? Is he nat to be loved? ought he nat to be born in mind? Ah he makes me right careful with his e•ynes /
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leest I shulde vnware do ought contrary to his mynde / for wittingly I wyl beware therof.
least I should unware do ought contrary to his mind / for wittingly I will beware thereof.
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If fatherly hyndnes teche wytty childrē to hate syn /
If fatherly hyndnes teach witty children to hate sin /
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thou vnhappy synner dost thou waxe more & more obstinate for so great goodnes of thy father,
thou unhappy sinner dost thou wax more & more obstinate for so great Goodness of thy father,
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& herest nat Paule calling y• agayne frō madnes? Dost thou despise saith he, the riches of thy goodnes / pacience /
& Hearst nat Paul calling y• again from madness? Dost thou despise Says he, the riches of thy Goodness / patience /
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and mekenes? Knowest nat that ye gētylnes of god leadeth the to repētance? But after thy hardnes & vnrepētant harte /
and meekness? Knowest nat that the gentleness of god leads thee to Repentance? But After thy hardness & unrepentant heart /
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thou getherest vnto the a treasure of anger in the day of anger / and the reuelaciō of the iuste iugemēt of god.
thou getherest unto thee a treasure of anger in the day of anger / and the Revelation of the just judgement of god.
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No beast is so wylde, yt by mēs diligēce & labour is nat tamed, & yu { pro } uoked by so excedȳg benefit of god /
No beast is so wild, that by men's diligence & labour is nat tamed, & thou { Pro } uoked by so exceeding benefit of god /
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art also more fierce agaynst hym? Nothynge is so harde / that is nat made softe by crafte of mē. Brasse melteth in the furnes /
art also more fierce against him? Nothing is so harden / that is nat made soft by craft of men. Brass melts in the furnes /
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yrō by fyre is made softe / horne with waxe poured in soupleth / the inuīcible hardnes of ye diamond is ouercōe wt gottis blud:
iron by fire is made soft / horn with wax poured in soupleth / the invincible hardness of the diamond is overcome with gottis blood:
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And o hart harder than horne / harder than yron / harder thā the diamond / that neither ye fyre of hell /
And oh heart harder than horn / harder than iron / harder than the diamond / that neither the fire of hell /
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nor the hyndnes of thy moste gētyl father / nor ye blud of the vndefiled lambe shed for the / can mollifie:
nor the hyndnes of thy most gentle father / nor the blood of the undefiled lamb shed for the / can mollify:
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yea is made more harder than all these. Nowe be ioyfull / make triumphe of wickednes / yu hast ouercome wretche / thou haste ouercōe diuine craft / whiche is most vnhappy victori.
yea is made more harder than all these. Now be joyful / make triumph of wickedness / thou hast overcome wretch / thou haste overcome divine craft / which is most unhappy Victory.
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Unhappy is the groūde as Paule sayth / & nerest the curse of god / whiche whan it ofte receiueth heuenly moystnes /
Unhappy is the ground as Paul say / & nearest the curse of god / which when it oft receiveth heavenly moistness /
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it brīgeth forth none other thing but thornes & wydes: howe moche more vnhappy is he /
it brings forth none other thing but thorns & wydes: how much more unhappy is he /
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that is so ofte moisted with rayne of diuine mercy / and waxeth harde as any rough sturdy stone /
that is so oft moisted with rain of divine mercy / and Waxes harden as any rough sturdy stone /
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that he wyl receyue no print of the holy gost? The fynger of god wrote the lawe to Moyses in stony tables /
that he will receive no print of the holy ghost? The finger of god wrote the law to Moses in stony tables /
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so that thy hart is sturdier thā these stones, wher in ye holy goost can write nothing of Christis lawe.
so that thy heart is sturdier than these stones, where in you holy ghost can write nothing of Christis law.
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Who shall cut vs these stony hartes but he / whose dethe cloue ye stones /
Who shall Cut us these stony hearts but he / whose death clove you stones /
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yt they myght go out of theyr tūbes yt were deed? Who shal giue vs a fleshy hart but ye worde of god /
that they might go out of their thumbs that were deed? Who shall give us a fleshy heart but you word of god /
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that for vs was made fleshe? But yet they be more desperate thā these / whiche reioysyng in theyr syns /
that for us was made Flesh? But yet they be more desperate than these / which rejoicing in their Sins /
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spred abrode blasphemo { us } & wicked opiniōs denyeng god to be aboue, or if he be /
spread abroad blasphemo { us } & wicked opinions denying god to be above, or if he be /
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that mortal folkes busynes { per } teyne nothyng to hym: to be no life after deth of the body:
that Mortal folks business { per } teyne nothing to him: to be no life After death of the body:
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no īmortalite to be prepared for them / that here lyued dedeuoutly in Christ Iesu: nor helle ppared for them that here serued the deuyll:
no immortality to be prepared for them / that Here lived dedeuoutly in christ Iesu: nor hell ppared for them that Here served the Devil:
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the thretnynges of holy scripture to be vayne: the { pro } myses of the gospel to be lyes:
the threatenings of holy scripture to be vain: the { Pro } mises of the gospel to be lies:
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or they that by wronge expoundyng of scripture / defēde their mischeuous dedes for good actis: and the worde of god /
or they that by wrong expounding of scripture / defend their mischievous Deeds for good acts: and the word of god /
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wherby the yll desyres of the mynde ought to be corrected / they compell to supporte theyr fylthynes /
whereby the ill Desires of the mind ought to be corrected / they compel to support their filthiness /
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to other crymes they laye the wickednes of heresy / as most worste rebuke. The palenes / whiche for great skele appereth in your faces /
to other crimes they say the wickedness of heresy / as most worst rebuke. The paleness / which for great skele appeareth in your faces /
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& the trēblyng of ye holle body / shewe howe moche ye abhorre that ye haue herde.
& the trembling of you holle body / show how much you abhor that you have herd.
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But wold to god we myght nat here those thȳges amōge christen folke. I haue shewed you Scylla, on whiche rocke many rūne and perishe.
But wold to god we might nat Here those things among christian folk. I have showed you Scylla, on which rock many run and perish.
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Nowe I wyll shewe you Charybdis / a daunger greuouser thā ye most greuous & more ferefull.
Now I will show you Charybdis / a danger greuouser than the most grievous & more fearful.
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They be they whiche folowyng Cain & Iudas the traitour / despeyre of forgyuenes swaloweth in to euerlastyng distructiō. There is but one distruction /
They be they which following Cain & Iudas the traitor / despair of forgiveness swalloweth in to everlasting destruction. There is but one destruction /
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though ye reason of perishyng be diuers. Pharao indurated sayth: I knowe no lorde / nor I wyll nat let the peple go.
though you reason of perishing be diverse. Pharaoh indurated say: I know no lord / nor I will nat let the people go.
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What sayth Cain? My syn is greatter thā I may diserue { per } don.
What say Cain? My sin is greater than I may diserue { per } dONE.
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And what sayth Iudas? I haue synned betraieng ye innocēt blud. Both they aknowlege the greatnes of theyr synne / both they cōfesse it / both repēt theyr mysdede /
And what say Iudas? I have sinned betraying you innocent blood. Both they acknowledge the greatness of their sin / both they confess it / both Repent their misdeed /
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but both they go away frō the face of our lorde / in whom onely is mercy & plētifull redētion frō synnes.
but both they go away from the face of our lord / in whom only is mercy & plentiful redention from Sins.
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For thus ye rede of Cain: And Cain goynge away frō the face of our lorde /
For thus you rede of Cain: And Cain going away from the face of our lord /
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dwelled a rūne a gate in a coūtrey towarde the Est. &c. And Iudas departyng frō the banket of saynctes / returneth nat agayne:
dwelled a run a gate in a country toward the Est. etc. And Iudas departing from the banquet of Saints / returns nat again:
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He is vnhappy, that so goeth frō the face of the mercy of god / that he returneth nat agayne. This is he I thynke / that Ieremias meaneth / whan he saith:
He is unhappy, that so Goes from the face of the mercy of god / that he returns nat again. This is he I think / that Jeremiah means / when he Says:
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Wepe nat for ye deed ne mourne nat for hym: with wepyng bewayle hym / that goeth out /
Weep nat for you deed ne mourn nat for him: with weeping bewail him / that Goes out /
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bicause he returneth no more agayne. He wil nat ye deed to be wept for / bicause somtyme he must aryse agayne.
Because he returns no more again. He will nat you deed to be wept for / Because sometime he must arise again.
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He with al maner wepyng shuld be wayled / yt turneth hym selfe away from the well of euerlastyng lyfe /
He with all manner weeping should be wailed / that turns him self away from the well of everlasting life /
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and neuer by penance returneth agayne / frō thens he went. That prodigall & riottous chylde went away in to fer coūtrey /
and never by penance returns again / from thence he went. That prodigal & riotous child went away in to fer country /
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he left ye house of his moost louyng father / but he is returned agayne. Peter swarued far frō our lorde / whan he forsoke hym thrise:
he left you house of his most loving father / but he is returned again. Peter swerved Far from our lord / when he forsook him thrice:
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but shortly aft he came agayne / whā he remēbred the worde that Iesus spake / he begā to wepe bytterly. He had forgotten hym selfe /
but shortly aft he Come again / when he remembered the word that Iesus spoke / he began to weep bitterly. He had forgotten him self /
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but whan he came to him selfe agayne / he returned to Iesus. Lyke wise Esaie crieth: Remēbre ye this /
but when he Come to him self again / he returned to Iesus. Like wise Isaiah cries: remember you this /
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& be ye cōfūded and you sȳners come to your harte agayne. Peter remēbred hym selfe / and returned to his hart:
& be you confunded and you Sinners come to your heart again. Peter remembered him self / and returned to his heart:
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the stony hart was takē frō hym / the pomisehart, out of whiche no drop of teares coude be got:
the stony heart was taken from him / the pomisehart, out of which no drop of tears could be god:
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a flesshe hart was gyuē hȳ / out of whiche anon sprāge a welle of teares / bytter for ye sorowe of penāce /
a Flesh heart was given high / out of which anon sprang a well of tears / bitter for you sorrow of penance /
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but holsome for the innocēcy to hym restored. But Iudas is nat returned to Iesus / but he went away to ye prestes & pharisees /
but wholesome for the innocency to him restored. But Iudas is nat returned to Iesus / but he went away to you Priests & Pharisees /
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he yelded agayne that woful money / from thens he rōne to ye snare / & brake a •onder.
he yielded again that woeful money / from thence he run to you snare / & brake a •onder.
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These thinges our lorde suffred amonge his disciples for our instruction. Ye se howe diuers ye ende of two apostles synnyng is.
These things our lord suffered among his Disciples for our instruction. the se how diverse you end of two Apostles sinning is.
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Iudas yt was so oft { pro } uoked by our lordes m•kenes to be sory & amēde, stacke styll in his wicked purpose.
Iudas that was so oft { Pro } uoked by our Lords m•kenes to be sorry & amend, stacke still in his wicked purpose.
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But Peter at the lokyng of Iesus vpo• hym / remēbred our lordes sayeng / & by & by knew hym selfe /
But Peter At the looking of Iesus vpo• him / remembered our Lords saying / & by & by knew him self /
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and as vnworthy of our lordes psence / he drewe abacke / nat to hange hym selfe / but to wepe / that is / nat to despeyre / but to remedy.
and as unworthy of our Lords psence / he drew aback / nat to hang him self / but to weep / that is / nat to despair / but to remedy.
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Iudas folowyng Cain the auctour of this mischiefe / aknowleged truly the greatnes of his syn / but he remēbred nat the wordes of our lorde /
Iudas following Cain the author of this mischief / acknowledged truly the greatness of his sin / but he remembered nat the words of our lord /
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that euery where in holy scripture { pro } uoke vs to returne / that stere vs to do penance / and promise vs mercy.
that every where in holy scripture { Pro } uoke us to return / that steer us to do penance / and promise us mercy.
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For what padge is in holy scripture /
For what padge is in holy scripture /
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that soūdeth na• the mercy of god? I speke nat only of the newe testament /
that soundeth na• the mercy of god? I speak nat only of the new Testament /
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that is the lawe of grace / but also of the olde testament / that is thought more rigorous.
that is the law of grace / but also of the old Testament / that is Thought more rigorous.
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Let vs here howe gētilly our lorde in ye { pro } phet Ieremy /
Let us Here how gently our lord in you { Pro } phet Ieremy /
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that vnder the { per } sone of the spouse leauyng her husbāde, abādoneth her euery where to euery body /
that under the { per } soon of the spouse leaving her husband, abandoneth her every where to every body /
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he reclaymeth his people to penāce: Turne to me sayth he / ye childrē returnȳg agayne / sayth our lorde, for I am your husbāde.
he reclaimeth his people to penance: Turn to me say he / you children returning again / say our lord, for I am your husband.
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And in Iob our lorde openeth the eare of the sinners, that he may correct them: and speketh /
And in Job our lord Openeth the ear of the Sinners, that he may correct them: and Speaketh /
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that they shuld returne frō wick•d•es. But they be wre•ches / yt agaynst this our lordes voyce stoppe theyr eares / lyke the de••e edder /
that they should return from wick•d•es. But they be wre•ches / that against this our Lords voice stop their ears / like the de••e edder /
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702
that stoppeth her eares for the none• lest a shulde here the voyce of the enchanter wysely: To day sayth the psalme / if ye here his voyce / be nat harde harted. To day is ours /
that stoppeth her ears for the none• lest a should Here the voice of the enchanter wisely: To day say the psalm / if you Here his voice / be nat harden hearted. To day is ours /
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703
as longe as we be in this lyfe / whiche all the while hit lasteth / our lorde cesseth nat to speke to vs / sterȳg vs to do penance / offryng forgyuenes, ppared. What /
as long as we be in this life / which all the while hit lasteth / our lord cesseth nat to speak to us / steering us to do penance / offering forgiveness, ppared. What /
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704
sayd I forgyuenes? The mercy of god is more whiche promiseth to them that returne a precious gyfte.
said I forgiveness? The mercy of god is more which promises to them that return a precious gift.
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705
For thus we rede in Iob: If thou wylt returne to almyghty god / thou shalte be edifyed /
For thus we rede in Job: If thou wilt return to almighty god / thou shalt be edified /
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706
and shalte voyde wickednes far frō thy tent:
and shalt void wickedness Far from thy tent:
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707
for erth he shall gyue the a flynt stone, & for a flint stone golden ryuers.
for earth he shall gyve the a flint stone, & for a flint stone golden Rivers.
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708
Let vs here the mercy of our lorde in Esaie steryng vs to repentāce: If ye seke saith he / seke / returne and come:
Let us Here the mercy of our lord in Isaiah steering us to Repentance: If you seek Says he / seek / return and come:
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709
if ye seke thende of yuels / seke hit nat in children of men / in whom is no saluacion / nor of ēchantours / nor by hangyng your selfe / but aske it of me /
if you seek The end of yuels / seek hit nat in children of men / in whom is no salvation / nor of enchantours / nor by hanging your self / but ask it of me /
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710
that alone both may and am redy to forgyue. Only returne from those thynges / that ye fylthily haue loued / & turned / come to me.
that alone both may and am ready to forgive. Only return from those things / that you fylthily have loved / & turned / come to me.
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711
Agayne in the same { pro } phet / ētysyng al mankynde to hym / he sayth: Am nat I a lorde? and there is no more god but I:
Again in the same { Pro } phet / enticing all mankind to him / he say: Am nat I a lord? and there is no more god but I:
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712
God iuste and holy is none besyde me: returne to me / and ye shal be •aued al the costis of the erth / for I am god / and there is none other.
God just and holy is none beside me: return to me / and you shall be •aued all the costis of the earth / for I am god / and there is none other.
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713
These wordes our lorde speketh to gentils, idolworshippers / to mākyllers, churche robbers / •echers, blasphemers:
These words our lord Speaketh to Gentiles, idolworshippers / to mankyllers, Church robbers / •echers, blasphemers:
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714
& thou wretche by dispeyre woldest turne away from our lorde? In olde tyme whan synne vnpunished rayned amōge folke /
& thou wretch by dispeyre Wouldst turn away from our lord? In old time when sin unpunished rained among folk /
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715
the merry of god semed to be drawen within ye narow boūdes of Iudee. But by the gospell mercy spred ouer all costes of the worlde:
the merry of god seemed to be drawn within you narrow bounds of Jude. But by the gospel mercy spread over all costs of the world:
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716
In Ieremye also he thretneth the obstinate / but he offereth them forgyuenes prepared that repent & amēde:
In Jeremiah also he threateneth the obstinate / but he Offereth them forgiveness prepared that Repent & amend:
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717
If that folke sayth he, wyll do penāce for theyr synne / that I haue spokē agaynst them /
If that folk say he, will do penance for their sin / that I have spoken against them /
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718
I wil also do penāce vpon ye harme / that I thought haue done them. And he yt a lyttel before thretned distruction / pluckyng vp by the rotes / & sparklyng about /
I will also do penance upon you harm / that I Thought have done them. And he that a little before threatened destruction / plucking up by the rotes / & sparkling about /
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719
promyseth thynges cōtrary, and sodaynly sayth: I wyl• speke of the people & realme / that I may edifie it /
promiseth things contrary, and suddenly say: I wyl• speak of the people & realm / that I may edify it /
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720
and that I may plant it.
and that I may plant it.
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721
Like wyse in Ezechiel he nat only { pro } miseth hym { per } dō yt turneth agayne /
Like wise in Ezechiel he nat only { Pro } miseth him { per } dom that turns again /
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722
but also that he wold forget all the synnes that he had done before: For whan he had afore remēbred euery kynde of myschefes and dānable dedes / he addeth:
but also that he would forget all the Sins that he had done before: For when he had afore remembered every kind of mischiefs and damnable Deeds / he adds:
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723
If the wicked man wyl do penāce for al the synnes that he hath wrought / and wil kepe al my cōmandementes /
If the wicked man will do penance for all the Sins that he hath wrought / and will keep all my Commandments /
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724
and wyl do iugemēt and iustice• he shal lyue and shall nat dye: I wyll nat remēbre al the iniquitees that he hath wrought.
and will do judgement and iustice• he shall live and shall nat die: I will nat Remember all the iniquitees that he hath wrought.
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725
Is it my wyll sayth our lorde / that a synner shulde dye /
Is it my will say our lord / that a sinner should die /
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726
and nat rather yt he shulde be cōuerted frō his sinnes & lyue? And a lytell lower:
and nat rather that he should be converted from his Sins & live? And a little lower:
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727
Be ye cōuerted and do penāce for all your synnes / and your wickednes shal nat distroye you: throwe away all your offences / wherby ye haue trāsgressed:
Be you converted and do penance for all your Sins / and your wickedness shall nat destroy you: throw away all your offences / whereby you have transgressed:
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728
and make you a new hart and a newe spirite.
and make you a new heart and a new Spirit.
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729
And why die ye the house of Israel? Bicause I will nat the deth of ye dyeng treature sayth our lorde / turne agayne and come. Why despeyrest thou wretche /
And why die you the house of Israel? Because I will nat the death of you dying treature say our lord / turn again and come. Why despeyrest thou wretch /
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730
sith god for this sēt downe his son in to this worlde /
sith god for this sent down his son in to this world /
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731
y• y• shuldest haue good hope? He hym selfe vndouted is the mercy of god, of whom Dauid syngeth:
y• y• Shouldst have good hope? He him self undoubted is the mercy of god, of whom David singeth:
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732
O god we haue receyued thy mercy in ye myddis of thy churche. Be thou ī the churche / and enbrace mercy. He rysyng crieth:
Oh god we have received thy mercy in you myddis of thy Church. Be thou in the Church / and enbrace mercy. He rising cries:
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733
I wyl nat the deth of a synner, but rather that he shulde be cōuerted & lyue.
I will nat the death of a sinner, but rather that he should be converted & live.
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734
Here this voyce thou vnhappy synner / shake of deedly slepe / rise agayne with Christ / that thou mayst lyue in hym. For he reuiued /
Here this voice thou unhappy sinner / shake of deadly sleep / rise again with christ / that thou Mayest live in him. For he revived /
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735
to thende ye deth of syn shulde nat alway possesse the. And if any body suspect yt this mercy of god is nat ppared / nor redy /
to The end you death of sin should nat always possess thee. And if any body suspect that this mercy of god is nat ppared / nor ready /
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736
but for these that cōmyt fewe & lyght syns / let hym here what our lorde with a clere voyce promiseth:
but for these that commit few & Light Sins / let him Here what our lord with a clear voice promises:
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737
Whan so euer a synner bewayleth his synnes / I wyll forget al his iniquitees. He excepteth no kynde of synne, he pōdreth nat the greatnes or multitude of offences. Be sory only /
When so ever a sinner bewaileth his Sins / I will forget all his iniquitees. He excepteth no kind of sin, he pondereth nat the greatness or multitude of offences. Be sorry only /
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738
and forgetfulnes of all thy syns past is redy. For small offences / without whiche mās frailte lyueth nat, we call dayly vpō the mercy of god / sayeng:
and forgetfulness of all thy Sins past is ready. For small offences / without which men frailte liveth nat, we call daily upon the mercy of god / saying:
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739
Dimitte nobis debita nostra. &c. For gyue vs as we forgyue them that offēde vs: And we be herde /
Dimity nobis Debita nostra. etc. For gyve us as we forgive them that offend us: And we be herd /
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740
if we here our neyghbour prayenge / that we shuld forgyue him. And also amōge deedly synnes is a certeyne order /
if we Here our neighbour praying / that we should forgive him. And also among deadly Sins is a certain order /
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741
as amonge mē some slepe nat very soūdly / so that with a litel whistrȳg they awake:
as among men Some sleep nat very soundly / so that with a little whistryng they awake:
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742
there be that slepe more depely / that one must speke loude to wake them: there be that slepe most depely /
there be that sleep more deeply / that one must speak loud to wake them: there be that sleep most deeply /
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743
that vneth with great tuggȳge they wyl awake: so with god som be lighter deed / some more greuously / and some moste greuously.
that uneth with great tugging they will awake: so with god Some be lighter deed / Some more grievously / and Some most grievously.
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744
But no kynde of dethe is so desperate and deedly, yt he with his voyce dryueth nat awaye /
But no kind of death is so desperate and deadly, that he with his voice Driveth nat away /
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745
at whose voyce also they rise agayne / that were deed ī theyr graues: and no man is takē with so depe sloūbre of deth /
At whose voice also they rise again / that were deed in their graves: and no man is taken with so deep sloumbre of death /
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746
that is nat by hym reysed.
that is nat by him raised.
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747
This threfold difference of synners ye deuout interpreters of holy scriptures suppose signified to vs by thre corses that we rede were reysed from dethe to lyfe by our lorde Iesu. The maister of the sinagogis daughter /
This threefold difference of Sinners you devout Interpreters of holy Scriptures suppose signified to us by Three corpses that we rede were raised from death to life by our lord Iesu. The master of the sinagogis daughter /
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748
a mayde.xij. yere of age / he reysed in ye house / a fewe admytted to se it /
a maid xij year of age / he raised in you house / a few admitted to see it /
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749
& he forbade to tell abrode that was done. These be they / yt fyrste nat of purposed malice /
& he forbade to tell abroad that was done. These be they / that First nat of purposed malice /
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750
but eyther by sleprenes of age / or by mans frailnes / be so slyden in to som synne /
but either by sleprenes of age / or by men frailness / be so slyden in to Some sin /
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751
yt they be nat yet obstinate in yll / nor yet no foule rumour rūneth of that mysdede.
that they be nat yet obstinate in ill / nor yet no foul rumour Runneth of that misdeed.
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752
Our lorde Iesus lightly reyseth those with his hande put for the / hydynge theyr fylthynes / and prouidynge for theyr shamefastnes.
Our lord Iesus lightly Raiseth those with his hand put for the / hiding their filthiness / and providing for their shamefastness.
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753
But he reysed vppe the wyddowes sonne with more busynes.
But he raised up the Widows son with more business.
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754
Nowe the carkeys was caried to the graue•and in goyng our lorde met them, he moued with ye sely womās weping /
Now the carkeys was carried to the graue•and in going our lord met them, he moved with you sely woman's weeping /
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755
bade them stande styl that bare the biere, he reysed the yonge mā. Fyrst he sittech vp / soone aft he speketh /
bade them stand still that bore the bier, he raised the young man. Fyrst he sittech up / soon aft he Speaketh /
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756
shortly after he skyppeth out of the coffyn / & is deliuered to his mother agayne. These be they vndouted /
shortly After he skyppeth out of the coffin / & is Delivered to his mother again. These be they undoubted /
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757
that be so fer irōne in synne that they be infamy can nat be reclaymed frō synnyng:
that be so fer iron in sin that they be infamy can nat be reclaimed from sinning:
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758
they by open penance lytell & lytell be reised agayne to life. He sitteth vp / whiche forsakyng syn, lyfteth vp hȳ selfe to ye purpose of a better lyfe.
they by open penance little & little be raised again to life. He Sitteth up / which forsaking sin, lifteth up high self to you purpose of a better life.
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759
He speketh, that cōfessyng his foule synnes / aknowlegeth ye mercy of god. He is yelded to his mother a lyue / that aft al remedies accomplished /
He Speaketh, that confessing his foul Sins / aknowlegeth you mercy of god. He is yielded to his mother a live / that aft all remedies accomplished /
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760
is restored to the cōmunion of the churche agayne. Lazarus truly nowe stanke in his graue.
is restored to the communion of the Church again. Lazarus truly now stank in his graven.
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761
He is bewayled onely of his de•perate systers and frēdes / here Iesus byddeth to shewe hym the graue / he wepeth /
He is bewailed only of his de•perate Sisters and Friends / Here Iesus biddeth to show him the graven / he weepeth /
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762
he make the gri•ely soune with his mouthe / and is troubled in spirite / he cōmandeth to take away the stone /
he make the gri•ely soune with his Mouth / and is troubled in Spirit / he commands to take away the stone /
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763
and with a loude voyce he byddeth hym to come forth: he cometh forth / but he is boūde / he is losed /
and with a loud voice he biddeth him to come forth: he comes forth / but he is bound / he is losed /
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764
and so at last he is yelded to his systers agayne. It was no great thyng for our lorde to reyse a carkeys.iiij. dayes deed /
and so At last he is yielded to his Sisters again. It was no great thing for our lord to raise a carkeys iiij days deed /
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765
it is a greatter maystrie to reyse a synner / that.xl. yeres lyued nat / but lay stynkyng defiled with al maner fylthy synne.
it is a greater mastery to raise a sinner / that xl Years lived nat / but lay stinking defiled with all manner filthy sin.
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766
A childe saith Esaie of an hūdred yeres shal dye / and a sinner of an hūdred yeres shalbe cursed.
A child Says Isaiah of an hūdred Years shall die / and a sinner of an hūdred Years shall cursed.
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767
And ye same our lorde Iesus wyll vouchesafe to reyse / so yt he at last wyll here hym callyng. He cryeth dayly / aryse maydē / aryse yonge man / come forthe Lazare. But hel as many / more than deed /
And you same our lord Iesus will vouchsafe to raise / so that he At last will hear him calling. He Cries daily / arise maiden / arise young man / come forth Lazarus. But hell as many / more than deed /
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768
here nat his voyce callyng vs agayne to lyfe.
Here nat his voice calling us again to life.
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769
But what thyng is to here but to beleue? Incredulite or hard belefe stoppeth the eares of wicked folkes /
But what thing is to Here but to believe? Incredulity or hard belief stoppeth the ears of wicked folks /
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770
that ye voyce of holy scripture can nat entre ī to theyr myndes. Let vs pray the mercy of god /
that you voice of holy scripture can nat enter in to their minds. Let us pray the mercy of god /
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771
that he wyll vouchesafe to soūde out aloude his almyghty voyce / and to synge it to those wretched & desperate folke: Thou deffe and dūme spirite / I cōmand the /
that he will vouchsafe to sound out aloud his almighty voice / and to sing it to those wretched & desperate folk: Thou deffe and dumb Spirit / I command the /
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772
get ye out of this mā / and entre no more in to hym.
get you out of this man / and entre no more in to him.
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773
Nowe to the ende ye may se more playnly howe redy the mercy of god is to hym that repēteth & amēdeth / here Dauyd• I haue sayd /
Now to the end you may see more plainly how ready the mercy of god is to him that Repenteth & amendeth / Here Dauyd• I have said /
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774
I wyll aknowlege agaynst me myn vnrightousnes to our lorde: and thou hast forgyuen me the wickednes of my syn.
I will acknowledge against me mine unrighteousness to our lord: and thou hast forgiven me the wickedness of my sin.
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775
Nat yet cōfe•sed but to one only myndyng cōfession ye mercy of god rūneth. Be sory / cōfesse the /
Nat yet confe•sed but to one only minding Confessi you mercy of god Runneth. Be sorry / confess the /
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776
but let it be afore god. Many wayle afore mē / they wepe in ye sight of peple / they confesse them to men / they rent theyr clothes /
but let it be afore god. Many wail afore men / they weep in you sighed of people / they confess them to men / they rend their clothes /
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777
but it is afore ye people, they weare ye heare / they spryncle ashes on theyr heed /
but it is afore you people, they wear you hear / they spryncle Ashes on their heed /
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778
but it is afore y• people. Whiche thynges if they were done before god / yt is to say / with all the hart / with pure affection /
but it is afore y• people. Which things if they were done before god / that is to say / with all the heart / with pure affection /
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779
ye mercy of god cesseth nat. Cut & rent sayth he / your hartes and nat your garmētes.
the mercy of god cesseth nat. cut & rend say he / your hearts and nat your garments.
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780
For god wyll nat despise a contrite and an hūble hart. Let vs wepe sayth the psalme writer / before god / that made vs. Many faste /
For god will nat despise a contrite and an humble heart. Let us weep say the psalm writer / before god / that made us Many fast /
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781
but nat the faste that our lorde wylleth: many change theyr rayment / but they change nat theyr affection. And yet it is so /
but nat the fast that our lord willeth: many change their raiment / but they change nat their affection. And yet it is so /
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782
that these thinges also must be done amōge men / that they / whom our malyce prouoked to synne /
that these things also must be done among men / that they / whom our malice provoked to sin /
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783
may be called agayne by penance to amēde. But these thynges are vnprofitably done amonge the peple /
may be called again by penance to amend. But these things Are unprofitably done among the people /
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784
except they be fyrst done in the •yght of god Iudas confessed his syn / but it was to the pharises:
except they be fyrst done in the •yght of god Iudas confessed his sin / but it was to the Pharisees:
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785
if he had cōfessed him to our lorde, by & by the most mild mercy of our lord had ēbraced him.
if he had confessed him to our lord, by & by the most mild mercy of our lord had embraced him.
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786
And to thende our cōfession may be more acceptable to god / Osee ye { pro } phet sheweth to vs also ye fourme of confession:
And to The end our Confessi may be more acceptable to god / Hosea you { Pro } phet shows to us also the Form of Confessi:
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787
Take saythe he with you wordes, & returne to our lorde / and say to hym / Take away al iniquite frō vs / and receyue good /
Take say he with you words, & return to our lord / and say to him / Take away all iniquity from us / and receive good /
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788
& we shall gyue the againe the calues of our lyppes. Let vs also / that haue wandred many wayes, returne to hym agayne /
& we shall gyve the again the calves of our lips. Let us also / that have wandered many ways, return to him again /
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789
that alone taketh away the sinnes of the worlde / ye whiche for our sinnes shed his precious blud / let vs say to hym:
that alone Takes away the Sins of the world / the which for our Sins shed his precious blood / let us say to him:
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790
Take away frō vs al the yll / that we wickedly wrought. What frely? And receyue good /
Take away from us all the ill / that we wickedly wrought. What freely? And receive good /
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791
what good? The calues of our lyppes. We shall gyue thankes to thy mercy /
what good? The calves of our lips. We shall gyve thanks to thy mercy /
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792
wherto we be boūde for euery good dede we dyd after our fal, thou shalt take frō vs yt is ours,
whereto we be bound for every good deed we did After our fall, thou shalt take from us that is ours,
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793
& shalt receiue of vs yt is thyne. Ye but se howe wel with him accordeth the prophet Iohel /
& shalt receive of us that is thine. You but see how well with him accords the Prophet Iohel /
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794
expressyng the same sentence with other wordes, for whan god by him had sharply thretned those that regarded nat his mercy to them offered / this he bryngeth in after: Returne to your god /
expressing the same sentence with other words, for when god by him had sharply threatened those that regarded nat his mercy to them offered / this he bringeth in After: Return to your god /
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795
for he is myld & merciful, pacient and of moche mercy / and repētyng vpō malice. The greatnes of sinnes ouerthroweth y• /
for he is mild & merciful, patient and of much mercy / and repenting upon malice. The greatness of Sins Overthroweth y• /
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796
but ye greatnes of goddis mercy can lyft y• vp agayne. se by howe many wayes the { pro } phet amp••fieth it.
but you greatness of God's mercy can lift y• up again. see by how many ways the { Pro } phet amp••fieth it.
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797
He is gentyll, orels as hit is in Greke mercifull. Though this was inough that we shuld nat despeyre / yet he addeth:
He is gentle, Earls as hit is in Greek merciful. Though this was enough that we should nat despair / yet he adds:
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798
And hauing pite, yt we may vnderstād, yt he nat only helpeth vs, but also is sory for our iuels. And herwith nat cōtēt / he addeth pacient / that is to say easy /
And having pite, that we may understand, that he nat only Helpeth us, but also is sorry for our Jewels. And herewith nat content / he adds patient / that is to say easy /
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799
and nothyng hasty to take vengeance / lyke as humayn mercy is lightly turned to dysdayne. And yet o synner thou despeyrest. Herkē therfore yt foloweth. And of moche mercy.
and nothing hasty to take vengeance / like as human mercy is lightly turned to disdain. And yet oh sinner thou despeyrest. Harken Therefore that Followeth. And of much mercy.
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800
If thy sinnes by many, mistrust nat, mercy is moche. What remayneth nowe / but that yu must be cōuerted /
If thy Sins by many, mistrust nat, mercy is much. What remaineth now / but that thou must be converted /
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801
and go to him entisyng ye? But if ye punyshemētes of mercy feare yt, herke & take corage:
and go to him enticing you? But if you punishments of mercy Fear that, Hear & take courage:
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802
And taking repentance of his malice. He calleth the peynes and afflictions that are due for our synnes malice. He taketh away synne / He forgyueth euerlasting peyne deserued.
And taking Repentance of his malice. He calls the pains and afflictions that Are due for our Sins malice. He Takes away sin / He forgyueth everlasting pain deserved.
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803
What resteth thā? nothyng, but that thou shuldest aknowlege the mercy of god. Undouted this is it yt foloweth in Iohel.
What rests than? nothing, but that thou Shouldst acknowledge the mercy of god. Undoubted this is it that Followeth in Iohel.
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804
And he shall leaue after hym blessyng & sacrifice to our lorde god. Truly this is it yt Osee sayd: The calues of the lyppes / that is to say /
And he shall leave After him blessing & sacrifice to our lord god. Truly this is it that Hosea said: The calves of the lips / that is to say /
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805
sacrifice of preyse and thanke gyuyng. If any greuously and ofte shuld offende a mortal man /
sacrifice of praise and thank gyving. If any grievously and oft should offend a Mortal man /
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806
howe harde is the making at one, howe mindeth he the wrōges / howe slowly asswageth the anger /
how harden is the making At one, how minds he the wrongs / how slowly assuageth the anger /
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807
howe lightly for a trifyl falleth he in ye old grudge, howe frowardly asketh he amendis for the offence:
how lightly for a trifyl falls he in the old grudge, how frowardly asks he amends for the offence:
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808
and yet if they so receiue them in fauour agayne / they be called gentyl. God so oft offēded / willingly prouoketh vs to repentāce /
and yet if they so receive them in favour again / they be called gentle. God so oft offended / willingly provoketh us to Repentance /
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809
he entiseth vs to forgyuenes, he perdoneth thretninges, he forgyueth helle peyne / he offreth for punyshement benignite /
he enticeth us to forgiveness, he perdoneth threatenings, he forgyueth hell pain / he Offereth for punishment benignity /
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810
yea and he nat only tu•neth his face towarde the synner / mendyng and repentyng / but voluntarily he meteth hym turnyng agayne /
yea and he nat only tu•neth his face toward the sinner / mending and repenting / but voluntarily he meteth him turning again /
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811
& with his armes spred abrode he wol enbrace hym conuerted. Undouted the same is it that he { pro } miseth in zacarie:
& with his arms spread abroad he will enbrace him converted. Undoubted the same is it that he { Pro } miseth in zacarie:
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812
Turne ye to me sayth the lorde of ostis, and I wyl turne to you saith the lorde of ostis.
Turn you to me say the lord of ostis, and I will turn to you Says the lord of ostis.
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813
What is that to say• Turne ye to me? aknowlege your wretchednes / and desyre my mercy. What is:
What is that to say• Turn you to me? acknowledge your wretchedness / and desire my mercy. What is:
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814
and I wyll turne to you? By and by I of a reuenger and punysher made an helper / wyll helpe forwarde your purposes /
and I will turn to you? By and by I of a revenger and punisher made an helper / will help forward your Purposes /
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that ye can nat brynge to passe by your owne strēgthes / ye may opteyne it by my fauour.
that you can nat bring to pass by your own strength's / you may obtain it by my favour.
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No man coude holsomely hate his syn / but if god granted hit / except he take away the stony harte /
No man could holsomely hate his sin / but if god granted hit / except he take away the stony heart /
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and put in a sleshie harte: but if for a defiled hart he worke in vs a clene hart /
and put in a sleshie heart: but if for a defiled heart he work in us a clean heart /
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except for an yll spirite he renewe in our bowels a good iuste spirite. But why take I this labour to reherce some olde places of scripture /
except for an ill Spirit he renew in our bowels a good just Spirit. But why take I this labour to rehearse Some old places of scripture /
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whiche declaren the marueylous mercy of god? All the scripture of y• olde testamēt alabout preacheth / syngeth /
which declaren the marvelous mercy of god? All the scripture of y• old Testament alabout Preacheth / singeth /
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and layeth before vs the mercy of god. And where be those frāticke foles rather than heretickes /
and Layeth before us the mercy of god. And where be those frantic Fools rather than Heretics /
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that of one make two goddis / one of the olde testament / that was onely iuste & nat good: the other of the newe /
that of one make two God's / one of the old Testament / that was only just & nat good: the other of the new /
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that shuld be onely good and nat iuste / coude they nat at leest wise here this songe /
that should be only good and nat just / coude they nat At least wise Here this song /
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that is so often tymes rehersed in the psalme. Cxvij. Aknowlege to god / that he is good /
that is so often times rehearsed in the psalm. Cxvij. Acknowledge to god / that he is good /
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824
and that his mercy is in all worldes. Where is mad Manicheus / that taught in his bokes /
and that his mercy is in all world's. Where is mad Manicheus / that taught in his books /
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that he that speketh to vs so louyngly by his prophettes / and that dyd ordeyne Moyses lawe / was no veray god /
that he that Speaketh to us so lovingly by his Prophets / and that did ordain Moses law / was no very god /
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but one of the wycked dyuels. The selfe same is god of both the lawes / the same trouth /
but one of the wicked Devils. The self same is god of both the laws / the same troth /
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the same mercy by Iesu Christ our lorde / saue that in Moyses lawe be shadowes / in the gospell trouth: in the other was promyse /
the same mercy by Iesu christ our lord / save that in Moses law be shadows / in the gospel troth: in the other was promise /
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in this is { per } fourmance: in that was moche and great mercy towarde the Iewes /
in this is { per } fourmance: in that was much and great mercy toward the Iewes /
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here is the holle well of mercy / or rather the see / that hath flowen ouer all nacions of the holle worlde /
Here is the holle well of mercy / or rather the see / that hath flown over all Nations of the holle world /
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by whiche flode the syns of al mortal creatures are washed and skoured away. Surely this was the happy flode of mercy:
by which flood the Sins of all Mortal creatures Are washed and skoured away. Surely this was the happy flood of mercy:
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the olde flode (a fewe saued) distroyed ye synners: this holsome flode washeth away ye syns /
the old flood (a few saved) destroyed you Sinners: this wholesome flood washes away you Sins /
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& saueth al yt beleue in the sonne of god. He that in bokes of the olde testament promyseth the Hebrewes repētyng & amēdyng / forgyuenes /
& Saveth all that believe in the son of god. He that in books of the old Testament promiseth the Hebrews repenting & amending / forgiveness /
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833
the same present in the gospel crieth to euery mā: Come to me al that labour & be loden / and I wyll refreshe you. Take my yocke vpon you /
the same present in the gospel cries to every man: Come to me all that labour & be laden / and I will refresh you. Take my yocke upon you /
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and ye shal fynde rest for your soules. For my yocke is swete / & my burthē light.
and you shall find rest for your Souls. For my yocke is sweet / & my burden Light.
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Rede the lyfe of Christe ouer & ouer / what thynge els se ye therin / but cōtinuall mercy toward euery body? He healed sicke folke frely / he fed the hūgry /
Rede the life of Christ over & over / what thing Else see you therein / but continual mercy towards every body? He healed sick folk freely / he fed the hungry /
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he succoured them that were in perill / he made lepers holle & clene / he gaue the blynde their sight, & restored ye lame theyr lymmes / he droue away dyuels /
he succored them that were in peril / he made lepers holle & clean / he gave the blind their sighed, & restored you lame their limbs / he drove away Devils /
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837
he reysed deed mē to lyfe / he assoyled them yt were repētāt. Agayne / serche out al his techyng /
he raised deed men to life / he assoiled them that were repentant. Again / search out all his teaching /
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what other thing doth it sauer /
what other thing does it savour /
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839
thā excedȳg great mercy of god? By howe many parables printeth he ye same in our mȳdes, yt we shulde slyde no way• For what other thyng sheweth the parable of the shepe brought agayne on ye sheperdis shulders /
than exceeding great mercy of god? By how many parables printeth he the same in our minds, that we should slide no way• For what other thing shows the parable of the sheep brought again on you sheperdis shoulders /
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of ye pece of money lost & foūde / of the holle folke that nede a phisiciō /
of you piece of money lost & found / of the holle folk that need a Physician /
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of ye seruant to whom all his duyte is gyuen / agayne of the vserer / that forgaue both the dettours, of the publican & pharisee /
of you servant to whom all his duyte is given / again of the usurer / that forgave both the debtors, of the publican & Pharisee /
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of ye pylgrym hurt, whom the samaritan healeth, of ye cur•ese stewarde to his dettours / of ye disceiuer of his maister /
of you pilgrim hurt, whom the samaritan heals, of the cur•ese steward to his debtors / of you disceiuer of his master /
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of the ryottous childe receyued agayne? And the very cleapynge of the gospell /
of the riotous child received again? And the very cleapynge of the gospel /
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doth it nat by & by promyse mercy? What promiseth hit? To blinde sight, to prisoners { per } don, to ye brokē holnes /
does it nat by & by promise mercy? What promises hit? To blind sighed, to Prisoners { per } dONE, to you broken holnes /
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shortly to speke a yere acceptable to our lorde / that desireth none other thynge but mans saluacion.
shortly to speak a year acceptable to our lord / that Desires none other thing but men salvation.
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Nowe the same name of Iesu / that is of a sauiour /
Now the same name of Iesu / that is of a Saviour /
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what other thynge { pro } myseth it but saluacion & mercy? If he had proclaymed hym selfe a iuge /
what other thing { Pro } myseth it but salvation & mercy? If he had proclaimed him self a judge /
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it had bē somwhat why one shuld haue bē afrayd, nowe thou herest sauiour / and despeyrest of saluacion? And so forthe /
it had been somewhat why one should have been afraid, now thou Hearst Saviour / and despeyrest of salvation? And so forth /
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to thende ye truste of saluacion shuld seme more certaine, bicause it wold seme vnlykely / that so great a lake of synnes /
to The end you trust of salvation should seem more certain, Because it would seem unlikely / that so great a lake of Sins /
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that all mākynde was defiled with / shulde be purged & clēsed with the blud of gottis & calues /
that all mankind was defiled with / should be purged & cleansed with the blood of gottis & calves /
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he the son of god got vp on the auter of ye crosse /
he the son of god god up on the auter of the cross /
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and for our synnes he offred hym selfe most effectuall sacrifice to clēse all our synnes.
and for our Sins he offered him self most effectual sacrifice to cleanse all our Sins.
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And hangynge on the same crosse / he prayed for them that crucified hym / for them y• reuile & rayle vpon hym:
And hanging on the same cross / he prayed for them that Crucified him / for them y• revile & rail upon him:
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& thynkest thou aknowlegyng thy syn / & sorowfully besechyng his mercy he wyll deny ye forgyuenes? Trust to hym merciful /
& Thinkest thou acknowledging thy sin / & sorrowful beseeching his mercy he will deny you forgiveness? Trust to him merciful /
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& yu shalt fynde mercy, what thyng is it ye faith opteyneth nat of Christe? He that mistrusteth the phisiciō / is his owne let /
& thou shalt find mercy, what thing is it you faith opteyneth nat of Christ? He that mistrusteth the Physician / is his own let /
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that he can nat haue his helth agayne. Truely so moche god inclyneth to the prayers of wretches cryenge to hym /
that he can nat have his health again. Truly so much god inclyneth to the Prayers of wretches crying to him /
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yt he gyueth mercy at one other mans prayer, if he haue a good hope with hym.
that he gyveth mercy At one other men prayer, if he have a good hope with him.
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858
The Canane crieth to him, and her daughter is made holle: ye Centurion trusteth / and his seruant is restored to his helth:
The Canaanite cries to him, and her daughter is made holle: you Centurion Trusteth / and his servant is restored to his health:
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the maister of the Synagoge prayeth / & his daught is reliued: the father desireth, & his son is deliuered of a wicked dyuel. The apostles crie: O lorde saue vs / we perishe / and they be al saued.
the master of the Synagogue Prayeth / & his daught is relived: the father Desires, & his son is Delivered of a wicked Devil. The Apostles cry: Oh lord save us / we perish / and they be all saved.
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In many folkes he •aried nat the prayers of the mouth• he seeth ye fayth of the cariers /
In many folks he •aried nat the Prayers of the mouth• he sees you faith of the carriers /
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& sayth to the man sicke of ye palsey. Trust son thy synnes be forgyuē the. The mother only /
& say to the man sick of the palsy. Trust son thy Sins be forgiven the. The mother only /
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862
& they that went with her wept / & ye yonge mā yt was deed ariseth / Martha and Mary do nothyng but wepe and Lazer relyueth. Mary the synner wepeth / she annoynteth & kysseth hym / & she hereth: Thy synnes be forgyuen the.
& they that went with her wept / & you young man that was deed arises / Martha and Mary do nothing but weep and Lazar relyueth. Mary the sinner weepeth / she anointeth & kysseth him / & she heareth: Thy Sins be forgiven the.
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He prayeth inough that knowlegeth his sickenes; he prayeth vehemētly that wepeth and hopeth. The womā diseased with the blody flixe /
He Prayeth enough that knowledgeth his sickness; he Prayeth vehemently that weepeth and Hopes. The woman diseased with the bloody flix /
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priuely toucheth the garment of Iesu / and forth with she felt ye power of mercy cōming forth.
privily touches the garment of Iesu / and forth with she felt you power of mercy coming forth.
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Like wise we rede yt many other were cured by touchȳg ye garmētes of Iesu. So redy his mercy is euery where /
Like wise we rede that many other were cured by touching you garments of Iesu. So ready his mercy is every where /
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866
& at euery occasiō he succoureth wretches. If yu darste nat call vpon Iesus / if thou canst nat touche Iesus /
& At every occasion he succoureth wretches. If thou darste nat call upon Iesus / if thou Canst nat touch Iesus /
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at lest touche priuely ye skyrt of his garmēt / go to som holy mā / in whom this vertue shyneth /
At lest touch privily the skyrt of his garment / go to Some holy man / in whom this virtue shineth /
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that with his prayers he may cōmende the to our merciful lorde. For by them oftē tymes he putteth forth his power /
that with his Prayers he may commend thee to our merciful lord. For by them often times he putteth forth his power /
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beyng redy on euery syde to gyue saluacion to euery mā. For yt entēt he came /
being ready on every side to gyve salvation to every man. For that intent he Come /
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870
this was the food, wherwith he was fedde, yt he might drawe synners to repētāce. And in the boke of Genesis also /
this was the food, wherewith he was fed, that he might draw Sinners to Repentance. And in the book of Genesis also /
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871
whan wicked folke by theyr mischeuous dedes { pro } uoked the wrath of our lorde yet at the prayer of Abrahā our lorde had forgyuē many cities appoynted to be distroied /
when wicked folk by their mischievous Deeds { Pro } uoked the wrath of our lord yet At the prayer of Abrahā our lord had forgiven many cities appointed to be destroyed /
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if he coude haue founde.x. good men amonge the people. The peple of Israel had deserued to be distroied /
if he could have found x good men among the people. The people of Israel had deserved to be destroyed /
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873
& our lorde at the prayers of Moyses restrayneth the sworde of vengeāce. O blinde & vnkynd folke /
& our lord At the Prayers of Moses restraineth the sword of vengeance. O blind & kind folk /
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874
that regarde nat the mercy of our lorde / that is so metyng / & so redy euery where:
that regard nat the mercy of our lord / that is so meeting / & so ready every where:
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875
but more vnhappy be they that wyllingly despeyre of that / ye frely is offered them. He is lightly pleased / whiche nat willing is reuēged.
but more unhappy be they that willingly despair of that / you freely is offered them. He is lightly pleased / which nat willing is revenged.
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876
For what other thȳg souneth this voyce:
For what other thing soundeth this voice:
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877
And why dye ye the house of Israel? Agayne in an other place he bewayleth /
And why die you the house of Israel? Again in an other place he bewaileth /
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878
that he al the day had spred abrode his handes to the people without beleue / & striuyng agaynst him. Agayne in Micheas: My people /
that he all the day had spread abroad his hands to the people without believe / & striving against him. Again in Micheas: My people /
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879
what haue I done to ye / or wherin haue I greued the answere me? Lyke wyse in Esaie:
what have I done to you / or wherein have I grieved the answer me? Like wise in Isaiah:
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880
What is hit that I ought to haue done more to my vyne / and haue nat done it? Our lorde doth euery thynge / that he myght saue vs /
What is hit that I ought to have done more to my vine / and have nat done it? Our lord does every thing / that he might save us /
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881
and shal we wylfully cast away hope of saluacion? In the gospell also he wepeth for Hierusalem /
and shall we wilfully cast away hope of salvation? In the gospel also he weepeth for Jerusalem /
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882
the whiche through obstinacy of syn caused distructiō of it selfe. Howe oft / sayth he / wold I haue gethered the to gether /
the which through obstinacy of sin caused destruction of it self. Howe oft / say he / would I have gathered thee to gether /
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883
as the henne gethereth her chekyns vnder her wynges / and ye wolde nat? Our most merciful lorde wepeth /
as the hen gethereth her chekyns under her wings / and you would nat? Our most merciful lord weepeth /
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884
that he can nat lefully saue wretches / & mystruste we hym /
that he can nat lefully save wretches / & mistrust we him /
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885
as though he wolde nat saue vs? In the gospell all the house rūbleth for ioye /
as though he would nat save us? In the gospel all the house rumbleth for joy /
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886
that the childe that was deed / relyued agayn, yt ye perished, was recouered agayn.
that the child that was deed / relyued again, that you perished, was recovered again.
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887
He the good father exhorteth the holle company of āgels and sainctes to reioyce al to gether, that one synner is brought agayne to penaunce, and thou wretche despeirest / and enuiest thyn owne saluaciō /
He the good father exhorteth the holle company of Angels and Saints to rejoice all to gether, that one sinner is brought again to penance, and thou wretch despeirest / and enuiest thine own salvation /
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888
and to our lorde fo passyng great ioye? Beleue we that he / whom the dethe of synners greueth /
and to our lord fo passing great joy? Believe we that he / whom the death of Sinners Grieveth /
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889
whom the conuertyng of wicked folke gladdeth /
whom the converting of wicked folk gladdeth /
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890
wyll deny forgyuenes to them, yt be sory & amēde? He calleth euery body to the brydale /
will deny forgiveness to them, that be sorry & amend? He calls every body to the brydale /
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891
he wyl haue his house full / yea he compelleth the blynd & lame to entre in to his house.
he will have his house full / yea he compelleth the blind & lame to enter in to his house.
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892
Why tariest thou behinde wretche? Why canst nat thou be drawen from the draffe of swyne? Why striuest thou agaȳst ye mercy of our our lorde? Christ is the wisedome of god.
Why tariest thou behind wretch? Why Canst nat thou be drawn from the draff of Swine? Why Strivest thou against the mercy of our our lord? christ is the Wisdom of god.
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893
This wisedome as sayth Solomon departed out of her fathers house / came in to this worlde, preacheth opēly /
This Wisdom as say Solomon departed out of her Father's house / Come in to this world, Preacheth openly /
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894
and her voyce is herde in the stretes. She crieth in the frōte of multitudes / in ye wickettes of ye cite gates, she { pro } noūseth out her wordes / sayeng:
and her voice is herd in the streets. She cries in the front of Multitudes / in you wickettes of you Cite gates, she { Pro } nounseth out her words / saying:
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895
Howe lōge wyl ye loue childhed ly•tell babes / and foles, couet thynges noyfull to them / and vndiscrete hate counnyng? Turne you to my correctiō.
How long will you love childhed ly•tell babes / and Fools, covet things noyfull to them / and undiscrete hate cunning? Turn you to my correction.
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896
Beholde I wyl put forth my spiri•e to you and shall shewe you my wordes. What thynge is more folishe /
Behold I will put forth my spiri•e to you and shall show you my words. What thing is more foolish /
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897
than for vayne transitory thinges to be depriued of euerlastȳg goodes? What is greatter wysedome /
than for vain transitory things to be deprived of everlasting goods? What is greater Wisdom /
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898
than by short sufferance to get immortalite? Therfore they be all mad that cōtinue in synne:
than by short sufferance to get immortality? Therefore they be all mad that continue in sin:
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899
they be wyse that chaunge theyr lyfe in to better. With what great labours serche we out the most vile thyng amonge meta•s /
they be wise that change their life in to better. With what great labours search we out the most vile thing among meta•s /
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900
and so great treasure offered and frely offered we despisen / or yt is more folyshe / we despeyrē? God is riche in mercy.
and so great treasure offered and freely offered we despisen / or that is more foolish / we despeyrē? God is rich in mercy.
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901
The treasure of humayn riches is cōsumed in gyuynge away: the treasure of mercy can nat be consumed.
The treasure of human riches is consumed in gyving away: the treasure of mercy can nat be consumed.
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902
And this wyll I adde, that I may the more put euery body from despeyre of pardone.
And this will I add, that I may the more put every body from despair of pardon.
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903
God hath boūde his fayth to man / and as Paule •ayth / he can nat deny hym •elfe.
God hath bound his faith to man / and as Paul •ayth / he can nat deny him •elfe.
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904
He refuse•h nat to be rebuked / if he { per } forme •at / that he { pro } myseth.
He refuse•h nat to be rebuked / if he { per } Form •at / that he { Pro } myseth.
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905
For so he speketh in Esaie to the people defyled on euery syde: Be ye washed / be clene /
For so he Speaketh in Isaiah to the people defiled on every side: Be you washed / be clean /
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906
take away frō my syght your yl thoughtes / cesse to do wickedly / lerne to do well / seke iugemēt / succour the oppressed / deale truly with ye orphlin / defende ye wydow /
take away from my sight your ill thoughts / cease to do wickedly / Learn to do well / seek judgement / succour the oppressed / deal truly with you orphlin / defend you widow /
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907
and come ye & rebuke me / saythe our lorde. Thou herest •ynner / what thyng els requyreth our merciful lorde /
and come you & rebuke me / say our lord. Thou Hearst •ynner / what thing Else requireth our merciful lord /
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908
but onely chāgyng of thy lyfe? And lest thenormite of synnes ouerpresse thy mynde / here the forgyuenes of them all redy. If your synnes sayth he / were as skarlette /
but only changing of thy life? And lest thenormite of Sins overpress thy mind / Here the forgiveness of them all ready. If your Sins say he / were as skarlette /
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909
they shall be made as white as snowe: and if they were as red as oker /
they shall be made as white as snow: and if they were as read as ochre /
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910
they shalbe as white as wolle. If ye wil & ye may here me / ye shall eate the goodes of ye erthe? Who is so mad /
they shall as white as wool. If you will & you may hear me / you shall eat the goods of the earth? Who is so mad /
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911
that wyll nat be saued? What is more easy / thā to here our most louyng father / nothing cōmandyng /
that will nat be saved? What is more easy / than to hear our most loving father / nothing commanding /
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912
but that { per } teyneth to our felicite? If •e wyll sayth he / and ye may here.
but that { per } teyneth to our felicity? If •e will say he / and you may Here.
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913
No man may saue hym y• wyl nat. Saluaciō is by fayth / fayth is vy hering.
No man may save him y• will nat. Salvation is by faith / faith is vy hearing.
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914
The worde is helthfull in thy harte and in thy mouth. Only shut nat ye eares of thy• hart.
The word is healtful in thy heart and in thy Mouth. Only shut nat you ears of thy• heart.
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915
Nowe if a king shuld say thus to his ēmies or to suche as be cōuicted of high treason:
Now if a King should say thus to his emmies or to such as be convicted of high treason:
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916
What so euer is done or was entended hitherto, I forgyue it you al, mercy is redy for al,
What so ever is done or was intended hitherto, I forgive it you all, mercy is ready for all,
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917
so they frō thēs forth wolde absteyne frō lyke yl dedes:
so they from thems forth would abstain from like ill Deeds:
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918
wolde nat euery body speke of ye kinges wōderfull mercy, yt neither cruelly punisheth their bodies,
would nat every body speak of you Kings wonderful mercy, that neither cruelly Punisheth their bodies,
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919
nor cōfisketh their goodes? But god yea with reward entiseth vs to amēde our life.
nor confisketh their goods? But god yea with reward enticeth us to amend our life.
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920
Ye shal eate sayth he, the goodes of the erthe. But they be vtterly vnworthy to haue ye fruicion of goodes of this worlde /
You shall eat say he, the goods of the earth. But they be utterly unworthy to have the fruition of goods of this world /
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921
that by theyr vngratious dedes offende the gyuer of all. But o howe moche more precyous is it that ye gospell { pro } miseth:
that by their ungracious Deeds offend the gyuer of all. But oh how much more precious is it that you gospel { Pro } miseth:
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922
I wyl gyue you a newe hart / I wyl gyue you a newe spirite / wherby of the dyuels thrals /
I will gyve you a new heart / I will gyve you a new Spirit / whereby of the Devils thralls /
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923
ye shall be made the chyldren of god / wherby y• shalbe made mēbres of myn only begotten sonne /
you shall be made the children of god / whereby y• shall made members of mine only begotten son /
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924
& wherby ye shal entre into the heretage of the heuenly kyngdome. This is saythe he / my welbeloued sonne / here hym. O thou Iewe /
& whereby you shall enter into the heritage of the heavenly Kingdom. This is say he / my well-beloved son / Here him. O thou Iewe /
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925
why turn•st thyn eares frō trouth / & turnest to the tales of the Talmudicens / & Deuterotis? Thou vnwyse philosopher /
why turn•st thine ears from troth / & Turnest to the tales of the Talmudicens / & Deuterotis? Thou unwise philosopher /
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926
why shuttest thyn eares against this techer, & herkenest to Plato and Aristotel? Why herest thou vnhappy progeny of Eue ye serpent with vayne promises entisynge the to distruction /
why shuttest thine ears against this teacher, & herkenest to Plato and Aristotle? Why Hearst thou unhappy progeny of Eue the serpent with vain promises enticing thee to destruction /
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927
& herest nat the sonne of god callyng the to the company of euerlastynge felicite? Do penance sayth he /
& Hearst nat the son of god calling thee to the company of everlasting felicity? Do penance say he /
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928
the kyngdome of heuen is at hande. The son promiseth / the father pledgeth it / the holy gost in the mean while is gyuen as an ernest peny:
the Kingdom of heaven is At hand. The son promises / the father pledgeth it / the holy ghost in the mean while is given as an earnest penny:
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929
and doutest thou to take & ēbrace so great felicite offred ye? And there is none other voice of thapostles thā of our lorde, Do penance,
and doubtest thou to take & embrace so great felicity offered you? And there is none other voice of Apostles than of our lord, Do penance,
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930
& let eche of you be baptised in the name of Iesu Christ in remissiō of your synnes /
& let eke of you be baptised in the name of Iesu christ in remission of your Sins /
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931
& ye shal receyue the gyft of the holy gost. And a litel aft: Kepe you frō this vngratious nacion / yt ye may be saued:
& you shall receive the gift of the holy ghost. And a little aft: Keep you from this ungracious Nation / that you may be saved:
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932
leaue the spotted, fylthy, wretched lyfe / and take euerlastyng lyfe. Souldiours, publicans, harlottes, idolworshippers, mākyllers, nigromācers, baudes, aduoutrers, rūne hither. None is shut without /
leave the spotted, filthy, wretched life / and take everlasting life. Soldiers, Publicans, harlots, idolworshippers, mankyllers, necromancers, bawds, aduoutrers, run hither. None is shut without /
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933
the passage to mercy lyeth egally open to all. The lyfe past is nat regarded / so one be repētant.
the passage to mercy lies equally open to all. The life passed is nat regarded / so one be repentant.
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934
Nor thou shuldest nat suppose this mercy of our lorde /
Nor thou Shouldst nat suppose this mercy of our lord /
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935
to stretche no farther thā batisme, thoughe Mōtanus shut ye churche dores against them that slyde after baptisme /
to stretch no farther than batisme, though Mōtanus shut you Church doors against them that slide After Baptism /
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936
our lorde neuer shutteth the dore of ye heuēly kingdome. The entrāce in to the churche by baptisme is ones gyuen /
our lord never shutteth the door of the heavenly Kingdom. The Entrance in to the Church by Baptism is ones given /
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937
the figure wherof the arke of No• beareth /
the figure whereof the Ark of No• bears /
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938
but by the mercy of god ye seconde bourde is left to eche after the shyp wracke /
but by the mercy of god you seconde board is left to eke After the ship wrack /
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939
yea to come agayne in to ye arke by penāce. For baptyme is nat twise takē /
yea to come again in to you Ark by penance. For Baptism is nat twice taken /
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940
as the deth of Christe is nat renewed / but the water of teares doth remayne / wherwith now the fylthy sinnes ben washed away, ye sope of holsome contricion remaineth / & the herbe of Bo•ith. Truly they ought /
as the death of Christ is nat renewed / but the water of tears does remain / wherewith now the filthy Sins been washed away, you soap of wholesome contrition remains / & the herb of Bo•ith. Truly they ought /
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941
to whom ones all synnes were frely forgyuen, and that buried with Christe by baptisme rose with hym agayne in a newe life, to cōtynue with hym in that great gyft / that they receiued.
to whom ones all Sins were freely forgiven, and that buried with Christ by Baptism rose with him again in a new life, to continue with him in that great gift / that they received.
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942
But our pitefull & mercifull lorde knowyng the weakenes of mans nature / he wylled remedy of penance to be redy for eche euen to the lyues ende.
But our pitefull & merciful lord knowing the weakness of men nature / he willed remedy of penance to be ready for eke even to the lives end.
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943
But bicause the day of deth is certayne to none / all ought to watche / that they despise nat ye goodnes of god:
But Because the day of death is certain to none / all ought to watch / that they despise nat you Goodness of god:
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944
but if they hap to slide agayne / by and by they shulde hast to remedy / before ye disease by cōtinuance waxe vncurable.
but if they hap to slide again / by and by they should hast to remedy / before you disease by Continuance wax uncurable.
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945
Some ī olde tyme with right great peril forbare baptisme euē to the last day of theyr lyfe / whom some called bad christiens / and some / yll watered / as christiēs nat very true:
some in old time with right great peril forbore Baptism even to the last day of their life / whom Some called bad Christians / and Some / ill watered / as Christians nat very true:
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946
but with more ie { per } dy ye synner { pro } lōgeth the remedy of penance / that is euery where redy.
but with more ie { per } die you sinner { Pro } Longeth the remedy of penance / that is every where ready.
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947
The christener is nat alway present / but lyeng in thy bed thou mayst cōfesse thyn vnrightousnes to our lorde /
The christener is nat always present / but lying in thy Bed thou Mayest confess thine unrighteousness to our lord /
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948
and purpose to amende thy lyfe. One is nat alway present to washe thy body: teares be alway present, with whiche thou mayst washe ye fylthes of thy soule.
and purpose to amend thy life. One is nat always present to wash thy body: tears be always present, with which thou Mayest wash you fylthes of thy soul.
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949
And nat without a cause a dout is / whether ye baptisme be effectual / wherby whā ther is no hope of life /
And nat without a cause a doubt is / whither you Baptism be effectual / whereby when there is no hope of life /
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950
and were in pāges of deth / were rather spryncled with water than baptised. For they shewed yt they wolde a synned cōtinually if they myght haue lyued styll.
and were in pangs of death / were rather spryncled with water than baptised. For they showed that they would a sinned continually if they might have lived still.
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951
But moche more southly great lerned men doute / whether penāce be fruteful / yt is { pro } lōged a purpose /
But much more southly great learned men doubt / whither penance be fruitful / that is { Pro } longed a purpose /
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952
nowe de { per } tyng hēce they take it / and wold nat take it / except deth cōpelled them.
now de { per } ting hence they take it / and would nat take it / except death compelled them.
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953
For lyke as groūde ofte moysted wt heuēly raine, brȳgeth forth naught els to his tyller / than thornes & wydes /
For like as ground oft moisted with heavenly rain, bringeth forth nought Else to his tyller / than thorns & wydes /
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954
is cursed & caste in to ye fyre: so god other while for his goodnes obstacly despised, endueth them with a peruersed mynde.
is cursed & cast in to you fire: so god other while for his Goodness obstacly despised, endueth them with a perversed mind.
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955
Wherfore ye surest way most dere brethern̄ is / nat to { pro } longe the mendyng of the lyfe /
Wherefore the Surest Way most dear brother is / nat to { Pro } long the mending of the life /
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956
but by & by at the voyce of our lorde, callyng vs to do of ye old mā with his dedes and desyres /
but by & by At the voice of our lord, calling us to do of you old man with his Deeds and Desires /
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957
lest our lord so oft nat herde / wyll nat here vs agayne callynge to hym. Dredeful is ye voice, wherwith he thretneth them that wyll nat here him mercifully callȳg.
lest our lord so oft nat herd / will nat hear us again calling to him. Dreadful is the voice, wherewith he threateneth them that will nat hear him mercifully calling.
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958
Bicause sayth he I called you / & ye turned away: I reched forth my hāde / & ther was none that wold se it: ye despised al my coūsayle /
Because say he I called you / & you turned away: I reached forth my hand / & there was none that would see it: you despised all my counsel /
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959
and set naught by my rebukes:
and Set nought by my rebukes:
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960
I also wyl laugh and scorne ī your distruction, whā it shal fall on you that ye drad. Whan sodayne calamite ouerthroweth /
I also will laugh and scorn in your destruction, when it shall fallen on you that you dread. When sudden calamite Overthroweth /
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961
& ruine as a tēpest dassheth downe / whan trouble & greffe assayleth: than they wyll call on me /
& ruin as a tempest dasheth down / when trouble & greffe assaileth: than they will call on me /
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962
& I wyl nat here them. They shal arise yerly / and they shal nat fynde me, bicause they hated my lernyng /
& I will nat hear them. They shall arise yearly / and they shall nat find me, Because they hated my learning /
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963
and wolde nat cōceyue the drede of their lorde / & wolde nat rest vpō my coūsaile, and wold withdrawe frō al my correctiō.
and would nat conceive the dread of their lord / & would nat rest upon my counsel, and would withdraw from all my correction.
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964
God punisheth diuers wayes, yt he might correct vs. At last whā our obstaclenes hath ouercōe al remedies he forsaketh vs as desperate /
God Punisheth diverse ways, that he might correct us At last when our obstaclenes hath overcome all remedies he Forsaketh us as desperate /
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965
and leaueth vs wt our owne fre wyl. Like as a phisiciō assaynge al yt his crafte can to put away the disease /
and Leaveth us with our own from will. Like as a Physician assaynge all that his craft can to put away the disease /
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966
whan he seeth the pacient forsake all medicins / at last he leaueth hym with his sickenes /
when he sees the patient forsake all medicines / At last he Leaveth him with his sickness /
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967
as he that wyll nat lyue. Mercy sayth the psalme / & iugemēt I wyl synge to ye.
as he that will nat live. Mercy say the psalm / & judgement I will sing to you.
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968
The day of iugemēt abydeth al after they shal be departed this lyfe. As longe as this lyfe lasteth, there is hope of mercy.
The day of judgement Abideth all After they shall be departed this life. As long as this life lasteth, there is hope of mercy.
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969
Therfore while thou lyuest beseche our lorde mercy. But they that lie dyeng / or they that extreme olde age opresseth /
Therefore while thou Livest beseech our lord mercy. But they that lie dying / or they that extreme old age opresseth /
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970
nowe in a maner lyue no more. Here ye coūsayle of the wyse Hebrewe / what euer thou be that from day to day drawest the lynde of wickednes /
now in a manner live no more. Here you counsel of the wise Hebrew / what ever thou be that from day to day drawest the lynde of wickedness /
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971
and makest no ende of synnynge: Turne the to our lorde saith he / and forsake thy sinnes.
and Makest not end of sinning: Turn thee to our lord Says he / and forsake thy Sins.
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972
Pray the face of our lorde and mynishe thyn offences. Returne to our lorde, and turne away frō thyn vngratiousnes / and hate cursynge:
prey the face of our lord and mynishe thine offences. Return to our lord, and turn away from thine vngratiousnes / and hate cursing:
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973
and knowe the iustices and iugementes of god / and stande in the lot of proposicion and speche of almyghty god /
and know the Justices and Judgments of god / and stand in the lot of proposition and speech of almighty god /
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974
go in to the partes of the iuste worlde with ye lyuyng & gyuyng confession to god.
go in to the parts of the just world with the living & gyving Confessi to god.
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975
Thou shuldest nat abyde in the errour of wicked folke / cōfesse y• before dethe. The confession of one deed perisheth as nothyng. Thou shalt confesse the liuyng.
Thou Shouldst nat abide in the error of wicked folk / confess y• before death. The Confessi of one deed Perishes as nothing. Thou shalt confess the living.
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976
Alyue and in helth thou shalt confesse / & preyse god / and glorifie in his mercies / o howe great is the mercy of our lorde /
Alive and in health thou shalt confess / & praise god / and Glorify in his Mercies / oh how great is the mercy of our lord /
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977
and his fauour to them that returne to hym. Thou herest ye great mercy of god is redy /
and his favour to them that return to him. Thou Hearst the great mercy of god is ready /
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978
but that is if thou aliue & in heale wylt be cōfessed to our lorde. But what shal we say of them /
but that is if thou alive & in heal wilt be confessed to our lord. But what shall we say of them /
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979
whose bodyes be vnable to synne / & yet ye mynde putteth nat away the synfull appetite:
whose bodies be unable to sin / & yet you mind putteth nat away the sinful appetite:
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980
and whan by reason of age the body is nere deed / that they can nat do wycked and fylthy actes /
and when by reason of age the body is never deed / that they can nat do wicked and filthy acts /
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981
yet they leaue nat to speke leudly? Howe shulde they be confessed to our lorde alyue /
yet they leave nat to speak lewdly? Howe should they be confessed to our lord alive /
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982
that leaue sooner to lyue thā to synne? But thou yonge mā in thy flowryng age /
that leave sooner to live than to sin? But thou young man in thy flowering age /
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983
why { pro } lōgest the mēdyng of thy lyfe / dayes / monethes / & yeres? If thy body were diseased with the dropsy /
why { Pro } longest the mending of thy life / days / months / & Years? If thy body were diseased with the dropsy /
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984
and thou haddest before ye redy a certayne sure remedy for yt disease / woldest yu say /
and thou Hadst before the ready a certain sure remedy for that disease / Wouldst thou say /
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985
The next yere I wyl heale my sickenes? I knowe wel yu woldest nat be so mad /
The next year I will heal my sickness? I know well thou Wouldst nat be so mad /
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986
but yu woldest haste most gredily to be healed. And ī ye diseases of ye soule moche more perillous / tariest /
but thou Wouldst haste most greedily to be healed. And in the diseases of the soul much more perilous / tariest /
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987
driuest forthe frō day to day / frō that day to that /
drivest forth from day to day / from that day to that /
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988
yea thou defferrest thy saluacion to ye day of thy dethe? And who is thy surete, that thou shalt lyue tyl to morowe? But these thinges be nat spokē /
yea thou defferrest thy salvation to you day of thy death? And who is thy surete, that thou shalt live till to morrow? But these things be nat spoken /
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989
to thende that any shulde despeyre of forgyuenes / but to thentēt we wold wrest frō •che the careles continuance in synne. There is synne /
to The end that any should despair of forgiveness / but to thentēt we would wrest from •che the careless Continuance in sin. There is sin /
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990
yt neither in this worlde nor in the worlde to come, is forgyuē. God forbyd yt any of vs shulde swarue so far wyde.
that neither in this world nor in the world to come, is forgiven. God forbid that any of us should swerve so Far wide.
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991
And therfore ye most sure thyng is to eschewe synne. The next is, that by & by we put it away by penance / that is wrought vnskylfully.
And Therefore the most sure thing is to eschew sin. The next is, that by & by we put it away by penance / that is wrought vnskylfully.
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992
A good man falleth.vij. tymes on a day, but he riseth agayne: al though this be spoken by veniall syns.
A good man falls vij times on a day, but he Riseth again: all though this be spoken by venial Sins.
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993
And therfore our lorde ofte tymes thretneth vs sharply in holy scripture / lest on trust of forgyuenes redy /
And Therefore our lord oft times threateneth us sharply in holy scripture / lest on trust of forgiveness ready /
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994
we shuld walowe in to the myer of vngratious dedes.
we should walowe in to the mire of ungracious Deeds.
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995
And therfore ye plaister of penāce is nat gyuen, that we wylfully shulde continue in our disease /
And Therefore you plaster of penance is nat given, that we wilfully should continue in our disease /
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996
but lest he whiche perchaunce falleth shuld be lost for euer. In Amos our lorde oft thondreth agaynst thre or foure wyckednessis:
but lest he which perchance falls should be lost for ever. In Amos our lord oft thondreth against Three or foure wyckednessis:
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997
Shall nat I abhorre them? It is wyckednes to thynke yll. Here by & by we shulde take repentance /
Shall nat I abhor them? It is wickedness to think ill. Here by & by we should take Repentance /
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998
but 〈 ◊ 〉 is greatter wickednes to wyl to { per } fourme it yt thou dyddest mynde:
but 〈 ◊ 〉 is greater wickedness to will to { per } Form it that thou didst mind:
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999
at lest frō ye grice y• fote shuld step to better. But the greuoust offence is /
At lest from you grice y• foot should step to better. But the greuoust offence is /
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1000
fylthyly to { per } fourme it yt thou dyddest wickedly purpose. And here we be neither sory nor amende /
fylthyly to { per } Form it that thou didst wickedly purpose. And Here we be neither sorry nor amend /
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1001
but we put to it ye fourth wickednes / accustomyng vs in •yns / & heapyng syns vpō syns.
but we put to it the fourth wickedness / accustoming us in •yns / & heaping Sins upon Sins.
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1002
Nowe at this poȳt may nat our lord wel abhorre vs? Yes truly / nere yt his mercy passed his iustice.
Now At this point may nat our lord well abhor us? Yes truly / never that his mercy passed his Justice.
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1003
Beholde what foloweth after so sharpe thretnȳges in ye same { pro } phet: This sayth our lorde to the house of Israel: Seke / & ye shal fynd me / seke your lorde & come.
Behold what Followeth After so sharp threatenings in you same { Pro } phet: This say our lord to the house of Israel: Seek / & you shall find me / seek your lord & come.
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1004
Let vs here our lorde thretnyng / lest we shuld syn: let vs here our lorde reclaymyng vs / yt we despeyre nat.
Let us hear our lord threatening / lest we should sin: let us hear our lord reclaiming us / that we despair nat.
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1005
Orels wo to vs if he shuld do to vs that he thretneth by the { pro } phete:
Earls woe to us if he should do to us that he threateneth by the { Pro } phete:
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1006
and after the thyrde or fourth wickednes he shulde turne away frō vs his mercy / & leaue vs alone to our wyl.
and After the Third or fourth wickedness he should turn away from us his mercy / & leave us alone to our will.
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1007
Yea with many of vs it shulde go yuel / if our lorde shulde turne his face away after the thousande wickednes.
Yea with many of us it should go evil / if our lord should turn his face away After the thousande wickedness.
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1008
But by & by as his rightousnes beginneth to waxe rigorous. Mercy steppeth forth & sayth: O lord god be merciful: I pray the /
But by & by as his righteousness begins to wax rigorous. Mercy steppeth forth & say: Oh lord god be merciful: I pray the /
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1009
who shal lyft vp Iacob for he is a babe? And agayne:
who shall lift up Iacob for he is a babe? And again:
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1010
O lorde god I pray the cesse who shall reyse vp Iacob for he is a babe? Thus Mercy our best defender pledeth the cause of our frailnes.
Oh lord god I pray the cease who shall raise up Iacob for he is a babe? Thus Mercy our best defender pleadeth the cause of our frailness.
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1011
Nowe here howe redy forgyuenes is to one repentyng & amendyng. Our lorde sayth he / hath had pite vpon hym. It shal nat be / sayd our lorde.
Now Here how ready forgiveness is to one repenting & amending. Our lord say he / hath had pite upon him. It shall nat be / said our lord.
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1012
Ye se howe soone he thretnynge vengeance repenteth, if we truly wolde repent our misdedes. It shall nat be / sayd our lorde.
the se how soon he threatening vengeance Repenteth, if we truly would Repent our misdeeds. It shall nat be / said our lord.
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1013
I praye you, what mother is so lightly pleased with her child? Therfore syth we haue a lorde so easy to please / & an aduocatrice so effectual / what thing is there /
I pray you, what mother is so lightly pleased with her child? Therefore sith we have a lord so easy to please / & an aduocatrice so effectual / what thing is there /
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1014
why any despeyryng of hym selfe / shulde eyther cōtinue in sinnes /
why any despeyryng of him self / should either continue in Sins /
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1015
or with Iudas flee to hange hym selfe? Euen for the same purpose our lorde by al meanes myndyng our saluacion /
or with Iudas flee to hang him self? Eve for the same purpose our lord by all means minding our salvation /
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1016
suffered most excellent & most approued mē to fall in greuous synnes / that by theyr example he myght corage & cōforte vs to hope of perdone.
suffered most excellent & most approved men to fallen in grievous Sins / that by their Exampl he might courage & Comfort us to hope of perdone.
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1017
What thinge in holy scripture is more laudable thā kynge Dauid? He was a kyng he was a { pro } phet, he was a mā to goddes mynde /
What thing in holy scripture is more laudable than King David? He was a King he was a { Pro } phet, he was a man to God's mind /
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1018
of his linage Christe was { pro } mised. But into howe foule /
of his lineage Christ was { Pro } mised. But into how foul /
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1019
in to howe many folde a synne dyd so great a mā fall? He hereth of Nathan ye rebuke and cruell thretnynges of our lorde.
in to how many fold a sin did so great a man fallen? He heareth of Nathan you rebuke and cruel threatenings of our lord.
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1020
But Dauid with two wordes turneth all this anger of god in to mercy. He sayd:
But David with two words turns all this anger of god in to mercy. He said:
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1021
I haue offended agaynst my lorde: And forthe with Nathan sayde: Our lorde also hathe transported thy syn thou shalt nat dye.
I have offended against my lord: And forth with Nathan said: Our lord also hath transported thy sin thou shalt nat die.
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1022
The thretninges be of a length / yt he may correct / but howe swyft is the voyce of mercy:
The threatenings be of a length / that he may correct / but how swift is the voice of mercy:
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1023
Thou shalt nat dye? Like wise by Esaie Ezechias he•eth: Thou shalt dye, & shalt nat lyue.
Thou shalt nat die? Like wise by Isaiah Hezekiah he•eth: Thou shalt die, & shalt nat live.
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1024
Ezechias wept & made great lamentacion.
Hezekiah wept & made great lamentation.
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1025
The { pro } phet the messanger of dethe was nat yet gone halfe the kynges court /
The { Pro } phet the Messenger of death was nat yet gone half the Kings court /
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1026
but the mercy of our lorde called him agayne, sayeng: Returne backe / and say to Ezechias capitayne of my people:
but the mercy of our lord called him again, saying: Return back / and say to Hezekiah captain of my people:
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1027
This sayth our lorde ye god of Dauid thy father / I haue herde thy prayers / & haue seen thy wepyng / and I haue healed the.
This say our lord you god of David thy father / I have herd thy Prayers / & have seen thy weeping / and I have healed thee.
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1028
The thyrde day after this thou shalt go in to the tēple of our lorde• The thyrde boke of kynges wytnesseth ye same of Achab. There was nat suche an other as Achab /
The Third day After this thou shalt go in to the temple of our lorde• The Third book of Kings Witnesseth you same of Ahab There was nat such an other as Ahab /
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1029
whiche was solde to thentēt he might do mischife in ye sight of our lorde. And he hereth: Thou has• kylde / & more ouer hast possessed:
which was sold to thentēt he might do mischief in you sighed of our lord. And he heareth: Thou has• kylde / & more over haste possessed:
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1030
As whā he had slayne Na both he occupied his vineyarde:
As when he had slain Na both he occupied his vineyard:
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1031
but a• last he was so afrayde with ye cruel thretnynges yt he rēte his clothes /
but a• last he was so afraid with you cruel threatenings that he rend his clothes /
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1032
& ware a sherte of heare, he fa•sted, & slept in wollen, & wandred hāgynge downe his heed.
& beware a sherte of hear, he fa•sted, & slept in woollen, & wandered hanging down his heed.
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1033
A•hab was froward, he had oft despise• our lorde rebukyng hym, he had heaped syns vpō syns:
A•hab was froward, he had oft despise• our lord rebuking him, he had heaped Sins upon Sins:
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1034
and at last he was rather feared with drede of mischefes hangyng ouer hym / than myndyng to repēt & amende:
and At last he was rather feared with dread of mischiefs hanging over him / than minding to Repent & amend:
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1035
and yet our lorde of excedynge mercy speketh to Hely: Hast nat seen how Achab hath hūbled hym before me:
and yet our lord of exceeding mercy Speaketh to Hely: Hast nat seen how Ahab hath humbled him before me:
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1036
bycause he hath hūbled him •elfe for my sake, I wyl bringe in no mischiefe in his days.
Because he hath humbled him •elfe for my sake, I will bring in no mischief in his days.
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1037
If yt might of false repētāce b• so great / that it can wrest the reuēgyng sword out of the hāde of god /
If that might of false Repentance b• so great / that it can wrest the revenging sword out of the hand of god /
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1038
what shal the mynde do, truly changed in to a cōtrary affection and nowe nat for drede of punishemēt,
what shall the mind do, truly changed in to a contrary affection and now nat for dread of punishment,
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1039
but for the loue of god abhorreth yt he miswrought: For that entent he suffred Peter /
but for the love of god abhorreth that he miswrought: For that intent he suffered Peter /
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1040
whiche he had apointed chiefe of his churche / opēly to fall. He wept only / & opteined mercy.
which he had appointed chief of his Church / openly to fallen. He wept only / & opteined mercy.
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1041
Whan he delyuered his shepe to hym to fede / for whiche he suffred deth / dyd he cast in his tethe /
When he Delivered his sheep to him to fede / for which he suffered death / did he cast in his teeth /
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1042
y• offence of thrise forsakyng our lorde? No forsothe /
y• offence of thrice forsaking our lord? No forsooth /
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1043
for nowe al that was so washed away with teares that there remayned nat a steppe in our mercifull lordes remēbrance.
for now all that was so washed away with tears that there remained nat a step in our merciful Lords remembrance.
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1044
Paule ye { per } secuter of our lordis churche was ouerthrowen, & was made ye teacher of naciōs.
Paul you { per } secuter of our Lords Church was overthrown, & was made you teacher of Nations.
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1045
We haue great examples of them that synned / and eke of them that repented / we ought nat by example of any to be { pro } uoked to synne /
We have great Examples of them that sinned / and eke of them that repented / we ought nat by Exampl of any to be { Pro } uoked to sin /
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1046
lest we shulde tēpte our lorde / but if any shulde hap to be attrapped by synne / he hath examples of repētāce / lest he shuld despeire. But they do waywardly /
lest we should tempt our lord / but if any should hap to be attrapped by sin / he hath Examples of Repentance / lest he should despair. But they do waywardly /
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1047
that wyll nat folowe hym in repētyng / whiche they folowed in synnynge.
that will nat follow him in repenting / which they followed in sinning.
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1048
Howe many princes be ther that smyle at theyr auoutres and māslaughters for the example of Dauid? Al though in Dauid were so many excellent vertues /
Howe many Princes be there that smile At their auoutres and manslaughters for the Exampl of David? All though in David were so many excellent Virtues /
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1049
yt this offence myght haue ben forgyuē in recōpēce of them: but wolde to god lyke as they folowe hym offendyng /
that this offence might have been forgiven in recompense of them: but would to god like as they follow him offending /
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1050
they wold so folowe hym eke repentyng. He spred abrode his synne through al naciōs of the worlde:
they would so follow him eke repenting. He spread abroad his sin through all Nations of the world:
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1051
and despised ye delectacions of the court / & for purpul he weareth a sherte of heare /
and despised you delectations of the court / & for purpul he weareth a sherte of hear /
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1052
and as bread he •ateth ashes / & mingleth his drinke with wepȳg: euery night he wassheth his bed with teares /
and as bred he •ateth Ashes / & mingleth his drink with weeping: every night he Washeth his Bed with tears /
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1053
and moysteth his couerled with weping.
and moisteth his couerled with weeping.
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1054
And he was nat ashamed to say and synge this verse of penāce to al synners:
And he was nat ashamed to say and sing this verse of penance to all Sinners:
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1055
Haue mercy vpō me lorde after thy great mercy. And after the multitude of thy mercies put awaye my wickednes. He was iuge /
Have mercy upon me lord After thy great mercy. And After the multitude of thy Mercies put away my wickedness. He was judge /
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1056
and gaue sentēce of deth agaynst hym selfe. For greatly disdaynyng he saythe: Our lorde lyueth /
and gave sentence of death against him self. For greatly disdaining he say: Our lord liveth /
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1057
for he is the childe of dethe that hath done this thynge. He coude nat more euidently be condemned: than by his owne worde. God was iuge /
for he is the child of death that hath done this thing. He could nat more evidently be condemned: than by his own word. God was judge /
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1058
and yet as the { per } sone were changed / he cōmitted the iugement to hym that was gylty.
and yet as the { per } soon were changed / he committed the judgement to him that was guilty.
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1059
The iuge was taken with a trip / and he ouercame that cōmitted to hym ye iugemēt: Dauid was happily ouercome / god ouercame mercifully /
The judge was taken with a trip / and he overcame that committed to him you judgement: David was happily overcome / god overcame mercifully /
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1060
whā he shewed ye synner to hym selfe / that had forgot hym selfe. Before as a cōquerour / and drōken with vnhappy prosperite /
when he showed you sinner to him self / that had forgotten him self. Before as a conqueror / and drunken with unhappy Prosperity /
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1061
he accomplished his pleasure with ye womā yt he loued, he delited in his moste swete childe /
he accomplished his pleasure with you woman that he loved, he delighted in his most sweet child /
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1062
but whan he was conuerted to our lorde / than at laste he sawe where he was:
but when he was converted to our lord / than At laste he saw where he was:
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1063
and what difference was bitwene a rightous mā & an vnrightous, like as an other prophecy teacheth.
and what difference was between a righteous man & an unrighteous, like as an other prophecy Teaches.
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1064
Whā a sinner with al his hart aknowlegeth his fylthynes / & cōfesseth hym selfe worthy of punyshemēt / thā our lorde is iustified /
When a sinner with all his heart aknowlegeth his filthiness / & Confesses him self worthy of punishment / than our lord is justified /
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1065
and ouercometh whan he is iuged / that is / whan he offreth the iugemēt to man as to be iuged him selfe.
and Overcometh when he is judged / that is / when he Offereth the judgement to man as to be judged him self.
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1066
But they that ordeyne theyr owne rightousnes / make god in a maner vniuste & a lier /
But they that ordain their own righteousness / make god in a manner unjust & a liar /
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1067
whiche wyl that his mercy shuld be knowen in euery mā, and reioyceth to turne our vnrightousnes ī to his glory:
which will that his mercy should be known in every man, and rejoices to turn our unrighteousness in to his glory:
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1068
seyng where synne was plentiful there his fre liberalite abūdeth. The olde Adam dyd nat so, but whan he was called to confession /
sing where sin was plentiful there his from liberality Aboundeth. The old Adam did nat so, but when he was called to Confessi /
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1069
he laide the blame on his wife. Like wise she called to cōfessiō• blamed the serpent.
he laid the blame on his wife. Like wise she called to confession• blamed the serpent.
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1070
If they coude haue song the songe of Dauid, God haue mercy on me, they had nat ben banished paradise.
If they could have song the song of David, God have mercy on me, they had nat been banished paradise.
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1071
Cain nat goyng out of kynde / what sayth he / prouoked of our lorde to repent. Am I my brothers keper? If he had sayd, I haue synned / haue mercy:
Cain nat going out of kind / what say he / provoked of our lord to Repent. Am I my Brother's keeper? If he had said, I have sinned / have mercy:
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1072
and if he had sayde hit with al his harte, the mercy of god was redy. There is a carnall sorowe / that engendreth deth / suche as Iudas had:
and if he had said hit with all his heart, the mercy of god was ready. There is a carnal sorrow / that engendereth death / such as Iudas had:
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1073
but agayne there is a godly sorowe / that bryngeth forth saluacion and sure ioye. Paule tenderly louedde all his /
but again there is a godly sorrow / that bringeth forth salvation and sure joy. Paul tenderly loved all his /
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1074
yet he reioyseth that he had caste the Corinthies in suche a sorowe / he damned / that had a do with his fathers wyfe / as out of suche sorow /
yet he Rejoiceth that he had cast the Corinthians in such a sorrow / he damned / that had a doe with his Father's wife / as out of such sorrow /
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1075
as after a bytter playster foloweth continual ioye.
as After a bitter plaster Followeth continual joy.
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1076
And in ye mean while sure hope of saluacion myngl•d with repentance tēpereth the bitternes of the sorowe. So Dauid /
And in you mean while sure hope of salvation myngl•d with Repentance tempereth the bitterness of the sorrow. So David /
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1077
whan he had simply confessed his synne, and ye deserued wreache of god, herke howe moche hope he conceyued of the mercy of god: O lorde sayde he / spryncle me with isope / and I shalbe clensed / thou shalt washe me /
when he had simply confessed his sin, and you deserved wreache of god, Hear how much hope he conceived of the mercy of god: Oh lord said he / spryncle me with Hysop / and I shall cleansed / thou shalt wash me /
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1078
and I shalbe made whiter than ye snowe.
and I shall made Whiter than you snow.
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1079
Nat of his owne good dedes, but by sprin•lyng of ye īmaculate lābes blud he promiseth hym selfe purenes,
Nat of his own good Deeds, but by sprin•lyng of you immaculate Lambs blood he promises him self pureness,
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1080
and whan he aknowleged hym selfe frō his mothers wombe with spottes defyl•d / yet out of yt washing he hopeth to haue fairenes of innocency /
and when he acknowledged him self from his mother's womb with spots defyl•d / yet out of that washing he Hopes to have fairness of innocency /
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1081
that shulde passe the snowe in whitenes. And he dothe nat only hope to opteyne innocēcy agayne /
that should pass the snow in whiteness. And he doth nat only hope to obtain innocency again /
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1082
but also that ye wo of penāce shuld turne in •o spiritual ioye. He sayth: Thou shalt gyue ioy & gladnes to my herȳg /
but also that you woe of penance should turn in •o spiritual joy. He say: Thou shalt gyve joy & gladness to my hearing /
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1083
& my hūble bones shal lepe for ioye. Yelde to me the gladnes of thy saluacion, and cōfyrme me with thy principal spirite.
& my humble bones shall leap for joy. Yield to me the gladness of thy salvation, and confirm me with thy principal Spirit.
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1084
O wōderfull trust of a synner, & yet more largely he promyseth hym selfe somwhat: And my tonge sayth he /
O wonderful trust of a sinner, & yet more largely he promiseth him self somewhat: And my tongue say he /
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1085
shal shewe outwarde with great mirth thy iustice. O lorde thou shalt open my lyppes / and my mouth shal shewe thy preyse.
shall show outward with great mirth thy Justice. O lord thou shalt open my lips / and my Mouth shall show thy praise.
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1086
Whan he hath proued the mercy of our lorde so great / he wyl eke exhort other yt they shuld repent & amende.
When he hath proved the mercy of our lord so great / he will eke exhort other that they should Repent & amend.
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1087
So our lorde sayd to Peter: And thou cōuerted somtyme confirme thy bretherne. Dauid shulde haue perished /
So our lord said to Peter: And thou converted sometime confirm thy brethren. David should have perished /
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1088
if he had cōmytted hym selfe to Iustice /
if he had committed him self to justice /
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1089
but he in that part to weake called vpō mercy, & therfore the mercies of our lorde he syngeth for euer.
but he in that part to weak called upon mercy, & Therefore the Mercies of our lord he singeth for ever.
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1090
They that plede matters amōge men /
They that plede matters among men /
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1091
as ofte as theyr cause is in ieo { per } dy, if they may, they remoue it in to an other courte /
as oft as their cause is in ieo { per } die, if they may, they remove it in to an other court /
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1092
all though they be in dout whether they shall fynde there a more egall iuge. And truly may hap other while /
all though they be in doubt whither they shall find there a more equal judge. And truly may hap other while /
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1093
he that appeleth may appele to his dāmage. But to vs moost dere bretherne / hit is a thynge fer fer more sure /
he that appealeth may appeal to his damage. But to us most dear brethren / hit is a thing fer fer more sure /
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1094
nat to stryue with the iustice of god / that is / nat to caste vp our heles agaynst the pricke /
nat to strive with the Justice of god / that is / nat to cast up our heles against the prick /
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1095
but by and by to calle vpon his mercy. And truly in mennes iugementes / they say there is nothynge surer /
but by and by to call upon his mercy. And truly in men's Judgments / they say there is nothing Surer /
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1096
than i• we may by some colour clene deny the cryme / yt is layde agaynst vs:
than i• we may by Some colour clean deny the crime / that is laid against us:
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1097
and the rhetoriciens teache the most miserable state of a cause to be: whiche they cleape deprecacion / whan the defendant sayth / I haue offēded / forgyue me.
and the rhetoriciens teach the most miserable state of a cause to be: which they cleape deprecation / when the defendant say / I have offended / forgive me.
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1098
Here cōtrary wise there is nothynge surer for vs than wylfully to aknowlege / what so euer we haue myswrought /
Here contrary wise there is nothing Surer for us than wilfully to acknowledge / what so ever we have myswrought /
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1099
and to beseche ye iuge of mercy. Hither syth the goodnes of god in all holy scripture so louyngly prouoketh vs /
and to beseech you judge of mercy. Hither sith the Goodness of god in all holy scripture so lovingly provoketh us /
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1100
sith the exāples of so many noble men exhorte vs hither / why shuld any be foūde /
sith the Examples of so many noble men exhort us hither / why should any be found /
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1101
whiche despe•ryng of hym selfe had leauer waxe olde in synnes? There is nothyng ī god / that is of simple nature /
which despe•ryng of him self had leaver wax old in Sins? There is nothing in god / that is of simple nature /
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1102
that shulde striue with other, and yet if we behold those thynges that chance vs / a stryfe shulde seme to be betwene goddes iustice and his mercy. Iustice calleth to punyshement /
that should strive with other, and yet if we behold those things that chance us / a strife should seem to be between God's Justice and his mercy. justice calls to punishment /
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1103
but mercy as saynth Iames sayth, leapeth vp agaynst iugement as a conquerour. Who dyd euer crye: Iesu haue mercy:
but mercy as saynth James say, leapeth up against judgement as a conqueror. Who did ever cry: Iesu have mercy:
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1104
but by and by he opteined mercy? The Cananee crieth: Good lorde haue mercy / & her daughter is made holle: Euery synner eke shulde crye: Good lorde haue mercy / and his soule shalbe healed. He the blinde begger crieth:
but by and by he opteined mercy? The Canaanite cries: Good lord have mercy / & her daughter is made holle: Every sinner eke should cry: Good lord have mercy / and his soul shall healed. He the blind beggar cries:
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1105
O son of Dauid haue mercy / and his cloke cast away he receyued his sight. Let vs eke crye:
Oh son of David have mercy / and his cloak cast away he received his sighed. Let us eke cry:
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1106
Iesu the sonne of god haue mercy on vs / let vs crye strongely & cōstātly euen amydmōge the hourlynge multitudes of yl imaginacions /
Iesu the son of god have mercy on us / let us cry strongly & constantly even amydmonge the hourlynge Multitudes of ill Imaginations /
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1107
& he of this worldly beggers shall make vs enheritours of the heuenly kyngdome.
& he of this worldly beggars shall make us enheritours of the heavenly Kingdom.
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1108
Who so euer seketh cōmodites of this life, is blȳd, is a begger, & ī a patched cloke beggeth a halfe peny of the people.
Who so ever seeketh commodities of this life, is blind, is a beggar, & in a patched cloak beggeth a half penny of the people.
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1109
They yt seke to get a kyngdome / yea though they seme to go about a great thyng /
They that seek to get a Kingdom / yea though they seem to go about a great thing /
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1110
they do no•hyng els but wretchedly begge a half-peny of a multitude. They yt hunte for honours / and dignites / be they neuer so great / they crie to ye people / Take pite, gyue an halfepeny. But if any wylerie: Iesu lorde haue mercy /
they do no•hyng Else but wretchedly beg a halfpenny of a multitude. They that hunt for honours / and dignities / be they never so great / they cry to you people / Take pite, gyve an halfpenny. But if any wylerie: Iesu lord have mercy /
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1111
he is redy to gyue vs hym selfe. Our lorde tarieth / he calleth y• to hym /
he is ready to gyve us him self. Our lord tarrieth / he calls y• to him /
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1112
art nat vnhappy but if yu rūne? why tariest in thyne vnhappy clothes? The alter of mercy is open /
art nat unhappy but if thou run? why tariest in thine unhappy clothes? The altar of mercy is open /
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1113
and thou tournest thy selfe to the bondes o• madnes. The sainctuary of goddis mercy is opened /
and thou Turnest thy self to the bonds o• madness. The sanctuary of God's mercy is opened /
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1114
and thou fliest in to the hurlepyt of vnhappy despeyre. Thy sauiour recheth the his hāde /
and thou fliest in to the hurlepyt of unhappy despair. Thy Saviour reacheth thee his hand /
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1115
and thou turnest away thy face. Heuen is open vnto the / and thou rūnest downe heedlynge in to helle.
and thou Turnest away thy face. Heaven is open unto the / and thou runnest down heedlynge in to hell.
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1116
The lappe of goddis goodnes is hold open to the / and thou fliest to the vnhappy halter.
The lap of God's Goodness is hold open to the / and thou fliest to the unhappy halter.
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1117
The thefe on the crosse hereth / This day thou shalte be with me in paradise / and thou gyueste and byndest thy selfe to hell.
The thief on the cross heareth / This day thou shalt be with me in paradise / and thou gyvest and byndest thy self to hell.
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1118
But now it is tyme to fulfyl that I lastely promised / by what meanes the mercy of god may be soonest got. For of prayers / wepynge / fastyng / wearing of heare / & ashes /
But now it is time to fulfil that I Lastly promised / by what means the mercy of god may be soonest god. For of Prayers / weeping / fasting / wearing of hear / & Ashes /
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1119
yt is of a contrite hart / is nowe spokē here and there through al the sermō.
that is of a contrite heart / is now spoken Here and there through all the sermon.
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1120
And truly these thynges opteyne mercy of god: But well doyng to our neyghbour wresteth it out / if I may so say.
And truly these things obtain mercy of god: But well doing to our neighbour wresteth it out / if I may so say.
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1121
Suche as euery man wyll haue god be to him / let him shewe him selfe suche to his neyghbour. The grekes prouerbe saythe: Fauour getteth fauour.
Suche as every man will have god be to him / let him show him self such to his neighbour. The Greeks proverb say: Favour gets favour.
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1122
But with vs mercy getteth mercy. Luce.vj. Gyue, and to you shalbe gyuen: Forgyue / & ye shalbe forgyuē:
But with us mercy gets mercy. Luce vj Gyve, and to you shall given: Forgive / & you shall forgiven:
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1123
And by what measure ye haue met to your neyghboure / by the same god shall met to you.
And by what measure you have met to your neighbour / by the same god shall met to you.
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1124
And I call mercy or pite / nat only whan vengeance is forgyuen /
And I call mercy or pite / nat only when vengeance is forgiven /
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1125
or nede of our neighbur eased, but what so euer good dede is done to our brother with a good mȳde.
or need of our neighbur eased, but what so ever good deed is done to our brother with a good mind.
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1126
He that teacheth him that erreth / that correcteth the misdoer /
He that Teaches him that erreth / that Correcteth the misdoer /
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1127
and other while he that with strokes chastifeth one synnyng, if he do it with a christē affectiō, he doth the warke of mercy vpon his neyghbour, he that exhorteth them y• shrynke from their good purpose / that cōfort the wofull / that bring the despeyred /
and other while he that with Strokes chastifeth one sinning, if he do it with a christian affection, he does the work of mercy upon his neighbour, he that exhorteth them y• shrink from their good purpose / that Comfort the woeful / that bring the despair /
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1128
in to good hope he is merciful toward his neyghbour / and eyther he recōpēceth or { pro } uoketh the mercy of god.
in to good hope he is merciful towards his neighbour / and either he recompenseth or { Pro } uoketh the mercy of god.
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1129
And truely it is vnsyttynge the mercy of Christiens to be of lytell price & cōmon.
And truly it is unfitting the mercy of Christians to be of little price & Common.
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1130
A paynym wyl gyue almes to a begger /
A paynim will gyve alms to a beggar /
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1131
any man wil helpe his frēde in ieo { per } dy, ye gentiles eke { per } done some offēces.
any man will help his friend in ieo { per } die, the Gentiles eke { per } done Some offences.
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1132
But what our mercy ought to be ye gospel teacheth: Be merciful / yt ye may be ye children of your father / that is in heuen.
But what our mercy ought to be the gospel Teaches: Be merciful / that you may be the children of your father / that is in heaven.
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1133
If ye mercy of god toward vs be of ye cōmō sort / mercy of ye cōmon sort suffiseth vs toward our neighbour.
If you mercy of god towards us be of the Common sort / mercy of the Common sort Suffices us towards our neighbour.
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1134
But if he cōmande his sonne to shyne on good and yll:
But if he command his son to shine on good and ill:
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1135
& suffereth so riche hauiour of this worlde to be cōmune to the wel disposed and wicked /
& suffers so rich haviour of this world to be commune to the well disposed and wicked /
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1136
if we wyl appere his true childrē / let vs be weldoers /
if we will appear his true children / let us be weldoers /
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1137
nat only towarde our frendes, kyns folke, and that wel deserued it, but also towarde strāgers, ye to our foes and yt yuell deserued it.
nat only toward our Friends, kins folk, and that well deserved it, but also toward Strangers, you to our foes and that evil deserved it.
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1138
If god for vs idol worshippers /
If god for us idol worshippers /
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1139
and children of helle gaue his only sonne, semeth it a great thyng if we agayn do good to our ennemy, whiche is our brother, in that he is a reasonable creature? And if our rightous lord for our synnes offred vp hym selfe /
and children of hell gave his only son, Seemeth it a great thing if we again do good to our enemy, which is our brother, in that he is a reasonable creature? And if our righteous lord for our Sins offered up him self /
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1140
in ye auter of ye trosse / semeth it a great thyng /
in you auter of the trosse / Seemeth it a great thing /
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1141
if we forgyue our neygh•our the wrōge he dyd to vs? Howe dare a synner crye / Lorde haue mercy vpon me /
if we forgive our neygh•our the wrong he did to us? Howe Dare a sinner cry / Lord have mercy upon me /
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1142
yt denyeth mercy to his brother? Shal nat he worthily here this of ye gospell: O naughty seruant /
that denyeth mercy to his brother? Shall nat he worthily Here this of you gospel: Oh naughty servant /
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1143
I haue forgyuē the al thy duty /
I have forgiven the all thy duty /
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1144
oughtest nat thou to haue pite on thy felowe se•uant with the? What good turne so•euer we do to our neyghbour /
Ought nat thou to have pite on thy fellow se•uant with thee? What good turn so•euer we do to our neighbour /
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1145
our lorde suffreth i• to be ascribed vnto hym / whan he hath nede of no mā:
our lord suffers i• to be ascribed unto him / when he hath need of no man:
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1146
& al be it yt god hath fyrst bestowed it al on vs most heapyngly / what good so euer to our power we haue bestowed or done to our bretherne /
& all be it that god hath fyrst bestowed it all on us most heapingly / what good so ever to our power we have bestowed or done to our brethren /
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1147
yet as though he were boūde for our good dedes toward our neighbur, he { pro } miseth to yeld vs agayne good mesure / with moche ēcrease /
yet as though he were bound for our good Deeds towards our neighbur, he { Pro } miseth to yield us again good measure / with much increase /
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1148
full & wel heaped vp• Is it nat good mesure /
full & well heaped vp• Is it nat good measure /
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1149
whā for herboring a poore man our lorde receiueth the in to the kyngdome of heuē? The best way to waxe riche is to waxe pore by suche liberalite.
when for herboring a poor man our lord receiveth thee in to the Kingdom of heaven? The best Way to wax rich is to wax poor by such liberality.
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1150
The wyse men of this worlde wyl nat suffre their money to rust in their chestis /
The wise men of this world will nat suffer their money to rust in their chestis /
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1151
but they leaue it with the bankers / that by vsury they may get more to it.
but they leave it with the bankers / that by Usury they may get more to it.
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1152
They that wil be riche o• heuenly goodes / they must haue ado with ye most liberal v•urer.
They that will be rich o• heavenly goods / they must have ado with you most liberal v•urer.
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1153
We call them happy that be ryche / and in the gospel the merciful be called happy / bycause they shall opteyne mercy.
We call them happy that be rich / and in the gospel the merciful be called happy / Because they shall obtain mercy.
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1154
He playeth ye vsurer with our lorde sayth he the wyse Hebrew / that pitieth ye poure folke & he shal quite hym agayne. And the prophet sayth:
He plays you usurer with our lord say he the wise Hebrew / that Pitieth you pour folk & he shall quite him again. And the Prophet say:
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1155
Redeme thy synnes with almes dedes: bicause as the prince of thapostles sayth: Charite couereth the multitude of •innes. Ye here th•xchange:
redeem thy Sins with alms Deeds: Because as the Prince of Apostles say: Charity Covereth the multitude of •innes. the Here th•xchange:
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1156
but it is with a great luker. Like wise he the misticall synger: Happy is that man that piteeth & lēdeth.
but it is with a great luker. Like wise he the mystical synger: Happy is that man that piteeth & dares.
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1157
Therfore with god he playeth a poynt of vsury / who so euer for the loue of god doth his neyghbour a good turne. Ye here the exchange / ye here the encreasyng / ye here the redemyng.
Therefore with god he plays a point of Usury / who so ever for the love of god does his neighbour a good turn. the Here the exchange / the Here the increasing / you Here the redeeming.
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1158
Who so euer hurteth his neyghbou• / is in danger of hym that he harmed: Who so euer to his power helpeth his neighour /
Who so ever hurteth his neyghbou• / is in danger of him that he harmed: Who so ever to his power Helpeth his neighbour /
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1159
byndeth hym that he doth the good turne to. Do nat aske vēgeance on hym that offended the, but make exchāge with god:
bindeth him that he does the good turn to. Do nat ask vengeance on him that offended thee, but make exchange with god:
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1160
forgyue thy neyghbour a fewe & lyght offences / and god of couenant wyll forgyue the al thȳ.
forgive thy neighbour a few & Light offences / and god of Covenant will forgive the all thy.
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1161
Desire no reward agayne of thy neighbour / to whom thou dyddest a good turne / but aske it of god what so euer thou disposest well / & he for goodes transitory / wyll rewarde the euerlastynge. There be dyuers sacrifices / w•th whiche god is pleased / spirituall hȳmes / songes / prayers / watchinges / fastinges / homely rayment:
Desire no reward again of thy neighbour / to whom thou didst a good turn / but ask it of god what so ever thou disposest well / & he for goods transitory / will reward the everlasting. There be Diverse Sacrifices / w•th which god is pleased / spiritual Hymns / songs / Prayers / watchings / Fastings / homely raiment:
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1162
but no maner sacrifice is more effectuall than mercy toward our brother. Go saith our lorde / and lerne what it is:
but no manner sacrifice is more effectual than mercy towards our brother. Go Says our lord / and Learn what it is:
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1163
I wyl haue mercy & nat sacrifice. He dāpneth nat sacrifices /
I will have mercy & nat sacrifice. He dammeth nat Sacrifices /
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1164
but he pferreth mercy aboue them al. The same yt our lorde Iesus wit safeth to teche vs wt his owne mouth in ye gospel /
but he pferreth mercy above them all The same that our lord Iesus wit safeth to teach us with his own Mouth in you gospel /
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1165
he taught lōge before by the mouth of Michee ye { pro } phet. For whā our lorde had rebuked the īuincible obstaclenes of ye people ī yls /
he taught long before by the Mouth of Micah you { Pro } phet. For when our lord had rebuked the invincible obstaclenes of the people in yls /
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1166
ye people being thoughtful by what mean they myght apease god / rightously { pro } uoked with so many cursed dedes / sayth:
the people being thoughtful by what mean they might appease god / righteously { Pro } uoked with so many cursed Deeds / say:
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1167
What thynge worthy may I offre to god? Shal I bow my knees to almighty god? What shuld I offre to him sacrifices,
What thing worthy may I offer to god? Shall I bow my knees to almighty god? What should I offer to him Sacrifices,
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1168
and yerelyng calues? May he be pleased with a thousande wethers /
and yerelyng calves? May he be pleased with a thousande wethers /
cc vvg n2? vmb pns31 vbi vvn p-acp dt crd n2 /
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1169
or many thousandes of fat gottes? Shal I gyue my fyrst begottē sōne for myn offēce /
or many thousandes of fat gottes? Shall I gyve my fyrst begotten son for mine offence /
cc d crd pp-f j n2? vmb pns11 vvi po11 ord vvn n1 p-acp po11 n1 /
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1170
the frute of my wombe for ye synne of my soule? Hitherto speketh ye people /
the fruit of my womb for you sin of my soul? Hitherto Speaketh you people /
dt n1 pp-f po11 n1 p-acp pn22 vvb pp-f po11 n1? av vvz pn22 n1 /
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1171
vnderst•dynge that no sacrifice coude of man be offered to purge away synnes / yea if aboue many thousāde wethers /
vnderst•dynge that no sacrifice could of man be offered to purge away Sins / yea if above many thousāde wethers /
vvg cst dx n1 vmd pp-f n1 vbb vvn pc-acp vvi av n2 / uh cs p-acp d crd n2 /
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1172
he wolde offre vp his fyrst bogottē sōne / to him most dere, but the prophet sheweth a more effectuall sacrifice /
he would offer up his fyrst bogotten son / to him most dear, but the Prophet shows a more effectual sacrifice /
pns31 vmd vvi a-acp po31 ord vvn n1 / pc-acp pno31 av-ds j-jn, cc-acp dt n1 vvz dt av-dc j vvi /
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1173
wher with by and by the āger of god is apeased. O man / I wyll shewe y• / what is good /
where with by and by the anger of god is appeased. O man / I will show y• / what is good /
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1174
and what our lorde wold haue of y•, thou muste do iugement / & loue mercy / & thoughtfully walke with thy lord god.
and what our lord would have of y•, thou must do judgement / & love mercy / & thoughtfully walk with thy lord god.
cc q-crq po12 n1 vmd vhi pp-f n1, pns21 vmb vdi n1 / cc vvb n1 / cc av-j vvi p-acp po21 n1 n1.
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1175
What is to do iugemēt? to hurt no man, what is to loue mercy / to do them good yt deserue it nat.
What is to do judgement? to hurt no man, what is to love mercy / to do them good that deserve it nat.
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1176
Paule thapostle more ouer addeth somwhat to ye preise of mercy. If I shuld sayth he /
Paul apostle more over adds somewhat to you preise of mercy. If I should say he /
np1 n1 dc p-acp vvz av p-acp pn22 vvb pp-f n1. cs pns11 vmd vvz pns31 /
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1177
gyue my body to be burned / and haue no charite / it auayleth me nothynge. Abrahā { pro } fer•d a great thyng /
gyve my body to be burned / and have no charity / it availeth me nothing. Abrahā { Pro } fer•d a great thing /
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1178
that was redy to offre his only son in sacrafice, that he loued specially but he profreth more /
that was ready to offer his only son in sacrifice, that he loved specially but he profreth more /
cst vbds j pc-acp vvi po31 j n1 p-acp n1, cst pns31 vvd av-j p-acp pns31 vvz av-dc /
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1179
if any for ye loue of god deliuereth his owne body to be burned. And yet charite is more acceptable than that sacrifice.
if any for you love of god Delivereth his own body to be burned. And yet charity is more acceptable than that sacrifice.
cs d c-acp pn22 vvb pp-f n1 vvz po31 d n1 pc-acp vbi vvn. cc av n1 vbz av-dc j cs d n1.
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1180
And what thynge els is charite towarde our neighbour but mercy? Therfore sythe all we continually in all thynges nede ye mercy of god /
And what thing Else is charity toward our neighbour but mercy? Therefore sith all we continually in all things need you mercy of god /
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1181
our study ought styl to be / howe one of vs may mercifully helpe an other /
our study ought still to be / how one of us may mercifully help an other /
po12 n1 vmd av pc-acp vbi / c-crq crd pp-f pno12 vmb av-j vvi dt j-jn /
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1182
& one with an other bearȳg ye burthēs to gether, we may fulfyl ye lawe of Christe /
& one with an other bearing the burdens to gether, we may fulfil you law of Christ /
cc pi p-acp dt n-jn vvg dt n2 p-acp av, pns12 vmb vvi pn22 n1 pp-f np1 /
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1183
that rather requireth mercy than sacrifice / and wylleth vs to redeme his mercy with mercy shewed on our neyghbour.
that rather requires mercy than sacrifice / and willeth us to Redeem his mercy with mercy showed on our neighbour.
cst av-c vvz n1 cs n1 / cc vvz pno12 pc-acp vvi po31 n1 p-acp n1 vvd p-acp po12 n1.
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1184
But as my mynde excedyngly reioyseth whā I cast with my selfe, how great ye mercy of our lord is toward vs /
But as my mind exceedingly Rejoiceth when I cast with my self, how great you mercy of our lord is towards us /
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1185
and howe redy for vs he wold it shuld be, so an huge great sorowe { per } ceth myn harte /
and how ready for us he would it should be, so an huge great sorrow { per } ceth mine heart /
cc c-crq j p-acp pno12 pns31 vmd pn31 vmd vbi, av dt j j n1 { fw-la } vvz po11 n1 /
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1186
as ofte as I behold inwardly / how scant the mindȳg of mercy is amōge Christiens. If we were truly mercifull our liberalite wold reche euen to the Turkes /
as oft as I behold inwardly / how scant the minding of mercy is among Christians. If we were truly merciful our liberality would reche even to the Turkes /
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1187
we shuld cast coles of fyre vpō theyr heedes, that they ouercome by our goodnes / at last shulde come to ye felowship of our religion.
we should cast coals of fire upon their heeds, that they overcome by our Goodness / At last should come to you fellowship of our Religion.
pns12 vmd vvi n2 pp-f n1 p-acp po32 vvz, cst pns32 vvn p-acp po12 n1 / p-acp ord vmd vvi p-acp pn22 n1 pp-f po12 n1.
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1188
Nowe we Christiēs by warres, roberies, theftes, oppressions, more cruelly greue & vexe Christiens / than any wyld beast greueth the ennemy therof. If thou beholde the luker /
Now we Christians by wars, robberies, thefts, oppressions, more cruelly grieve & vex Christians / than any wild beast Grieveth the enemy thereof. If thou behold the luker /
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1189
what other thynge do we but one lyue by deuourynge an other /
what other thing do we but one live by devouring an other /
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1190
after the maner of fyshes? Who is nat redy for smal auaile to begyle his brother /
After the manner of fishes? Who is nat ready for small avail to beguile his brother /
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1191
whose nede he oughte to succoure. Nowe by our brothers pouerte we go about to get our auātage /
whose need he ought to succour. Now by our Brother's poverty we go about to get our advantage /
qg-crq n1 pns31 vmd p-acp n1. av p-acp po12 ng1 n1 pns12 vvb a-acp pc-acp vvi po12 n1 /
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1192
our brother for faute of meate dyeth, ye more ieo { per } dy I se hym in /
our brother for fault of meat Dies, you more ieo { per } die I see him in /
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1193
the derer I sel to hym in that he nedeth.
the derer I sell to him in that he needeth.
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1194
Howe vnlowly is our stately fiersenes agaynst our inferiours? how great is the rebelliō of thinferiours agaynst the superiours /
Howe unlowly is our stately fiersenes against our inferiors? how great is the rebellion of thinferiours against the superiors /
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1195
how feld or in no place is pure charite? All places be full of braulinges, detractiōs, & backebitinges.
how felled or in no place is pure charity? All places be full of brawlings, detractions, & backebitinges.
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1196
And we nat only quite a lytel wrong with great vēgeance / but wilfully harme them yt dyd vs no hurte.
And we nat only quite a little wrong with great vengeance / but wilfully harm them that did us no hurt.
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1197
And the mean while we mynde nat / howe great mercy our lorde hath poured on vs: whiche he wyll calle agayne /
And the mean while we mind nat / how great mercy our lord hath poured on us: which he will call again /
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1198
except we poure it agayne on our neyghbour that we receyued. If ye seke saith ye { pro } phet / seke.
except we pour it again on our neighbour that we received. If you seek Says you { Pro } phet / seek.
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1199
If we seke the mercy of god / we must seke it truly & with al our hert. Turne you & come.
If we seek the mercy of god / we must seek it truly & with all our heart. Turn you & come.
cs pns12 vvi dt n1 pp-f n1 / pns12 vmb vvi pn31 av-j cc p-acp d po12 n1. vvb pn22 cc vvb.
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1200
She turneth her to vs, if we wil turne to her. The mercy of god came to vs /
She turns her to us, if we will turn to her. The mercy of god Come to us /
pns31 vvz pno31 p-acp pno12, cs pns12 vmb vvi p-acp pno31. dt n1 pp-f n1 vvd p-acp pno12 /
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1201
whan the sonne of god descended downe in to erthe: let vs go to her agayne.
when the son of god descended down in to earth: let us go to her again.
c-crq dt n1 pp-f n1 vvn a-acp p-acp p-acp n1: vvb pno12 vvi p-acp pno31 av.
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1202
Our most mercifull lorde inclineth hym / that he may assoyle an aduoutrer /
Our most merciful lord Inclineth him / that he may assoil an aduoutrer /
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1203
let vs agayne lyfte vp our affectiō to him bowyng to vs. The fyrst grice is, to cast away synne.
let us again lift up our affection to him bowing to us The fyrst grice is, to cast away sin.
vvb pno12 av vvi a-acp po12 n1 p-acp pno31 vvg p-acp pno12 dt ord n1 vbz, pc-acp vvi av n1.
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1204
So phisicions fyrst purge the body / that after they may put in better iuces. So thou synner fyrst cast out of the mynde yll affections / that stryue agaynst god: lechery / couettousnes / riot / pride / anger.
So Physicians fyrst purge the body / that After they may put in better juices. So thou sinner fyrst cast out of the mind ill affections / that strive against god: lechery / couettousnes / riot / pride / anger.
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1205
Whan the cōtynuer in synne besecheth the mercy of god / doth he nat as though an ēnemy armed /
When the contynuer in sin Beseecheth the mercy of god / does he nat as though an enemy armed /
c-crq dt n1 p-acp n1 vvz dt n1 pp-f n1 / vdz pns31 xx a-acp c-acp dt n1 j-vvn /
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1206
holding his sworde and bucler in his hande / wolde desyre peace? He that asketh receyueth / he that seketh fyndeth:
holding his sword and Buckler in his hand / would desire peace? He that asks receiveth / he that seeketh findeth:
vvg po31 n1 cc n1 p-acp po31 n1 / vmd vvi n1? pns31 cst vvz vvz / pns31 cst vvz vvz:
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1207
to hym that knocketh the dore is opened. If ye aske mercy / aske it truly: if ye seke, seke aryght:
to him that knocketh the door is opened. If you ask mercy / ask it truly: if you seek, seek aright:
p-acp pno31 cst vvz dt n1 vbz vvn. cs pn22 vvb n1 / vvi pn31 av-j: cs pn22 vvi, vvi av:
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1208
and if ye knocke at the dore of mercy knocke truly.
and if you knock At the door of mercy knock truly.
cc cs pn22 vvb p-acp dt n1 pp-f n1 vvi av-j.
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1209
Wyll ye haue example of one truely askyng mercy? He the prodigal childe asketh it aright /
Wyll you have Exampl of one truly asking mercy? He the prodigal child asks it aright /
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1210
but yt was whan he had lefte ye hogges / & whā he was returned to his father.
but that was when he had left you hogs / & when he was returned to his father.
cc-acp pn31 vbds c-crq pns31 vhd vvn pn22 n2 / cc c-crq pns31 vbds vvn p-acp po31 n1.
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1211
O father I haue offended in heuē and afore the, make me as one of thy labourers. Now here ye publicā /
O father I have offended in heaven and afore thee, make me as one of thy labourers. Now Here you publicam /
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1212
yt for the cōscience of his syns dare nat lyft vp his eies heuēward / dare nat come nere ye auter /
that for the conscience of his Sins Dare nat lift up his eyes heuenward / Dare nat come never the auter /
pn31 p-acp dt n1 pp-f po31 n2 vvb xx vvi a-acp po31 n2 av-j / vvb xx vvi av-j dt n1 /
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1213
but stādȳg a far, he knocketh on his brest & sayth: Lorde haue mercy on me a synner.
but standing a Far, he knocketh on his breast & say: Lord have mercy on me a sinner.
cc-acp vvg dt av-j, pns31 vvz p-acp po31 n1 cc vvz: n1 vhb n1 p-acp pno11 dt n1.
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1214
He asketh whose affectiōs turned cōtrary / of a drōkerd is made sobre / of a rebaude chaste / of a gluttō tēperate / of a bribour beneficial /
He asks whose affections turned contrary / of a dronkerd is made Sobrium / of a rebaude chaste / of a glutton temperate / of a bribour beneficial /
pns31 vvz r-crq n2 vvd j-jn / pp-f dt n1 vbz vvn j / pp-f dt n1 j / pp-f dt n1 j / pp-f dt n1 j /
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1215
of a lewde speker a good sayer / of a dissēbler a playn man / of a crabbishe a lowly mā / of cruell mercifull.
of a lewd speaker a good sayer / of a dissembler a plain man / of a crabbish a lowly man / of cruel merciful.
pp-f dt j n1 dt j n1 / pp-f dt n1 dt n1 n1 / pp-f dt j dt j n1 / pp-f j j.
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1216
He knocketh y• with deuoute importunatnes ī a maner cōpelleth ye mercy of god / neuer cessynge to exercise warkes of mercy on his neighbour. Crie to our lord: haue mercy:
He knocketh y• with devout importunatnes in a manner compelleth you mercy of god / never cessing to exercise works of mercy on his neighbour. Cry to our lord: have mercy:
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1217
but & thou wylt be herd / se that thou here hym agayne. He crie•h in his membres / the sicke & nedy.
but & thou wilt be heard / se that thou Here him again. He crie•h in his members / the sick & needy.
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1218
Here it thou stoppe thyn eare / he wyll nat herethe agayne calling to hym. He is refreshed in his poure folkes / in them he thrysteth / hungreth / sickeneth / & pyn•th:
Here it thou stop thine ear / he will nat heareth again calling to him. He is refreshed in his pour folks / in them he thrysteth / hungereth / sickeneth / & pyn•th:
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1219
in them he is dispised & offēded• But more vnshamefastly saith he to our lord: Haue mercy vpō me, whiche only will nat refreshe his brother / but also vexeth hym vndeserued / oppresseth ye weake /
in them he is despised & offended• But more unshamefastly Says he to our lord: Have mercy upon me, which only will nat refresh his brother / but also vexes him undeserved / Oppresses you weak /
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1220
betrayeth the innocent, spoyleth the poure / begyleth the harmeles. Continuynge in •hose dedes / he calleth on the mercy of our lorde in veyne.
betrayeth the innocent, spoileth the pour / begyleth the harmless. Continuing in •hose Deeds / he calls on the mercy of our lord in vein.
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1221
If they that do nat refr•she Christ ī his mēbres / shal here: Go ye cursed folkes in to ye fyre euerlastyng:
If they that do nat refr•she christ in his members / shall Here: Go you cursed folks in to you fire everlasting:
cs pns32 cst vdb xx vvi np1 p-acp po31 n2 / vmb av: vvb pn22 j-vvn n2 p-acp pc-acp pn22 av j:
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1222
What shall they here that reuile / •pyt at / mocke / beate / punyshe / sklander / & slee Christe in his mēbres? If I be nat disceyued /
What shall they Here that revile / •pyt At / mock / beat / Punish / slander / & slee Christ in his members? If I be nat disceyued /
q-crq vmb pns32 av cst vvi / n1 p-acp / vvi / vvi / vvi / np1-n / cc vvi np1 p-acp po31 n2? cs pns11 vbb xx vvn /
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Image 49
1223
ther is a sētence amonge the mymes puplians / worthy for a christen mā: In gyuyng he receyued a benefit /
there is a sentence among the mymes puplians / worthy for a christian man: In gyving he received a benefit /
a-acp vbz dt n1 p-acp dt n2 n2 / j-jn c-acp dt jp n1: p-acp vvg pns31 vvd dt n1 /
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1224
yt gaue hym yt was worthy to haue it.
that gave him that was worthy to have it.
pn31 vvd pno31 pn31 vbds j pc-acp vhi pn31.
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1225
Why styckest at it thou froward ponderer of an others dignite? He gyueth to one worthy of it /
Why styckest At it thou froward ponderer of an Others dignity? He gyveth to one worthy of it /
q-crq js p-acp pn31 pns21 j n1 pp-f dt n2-jn n1? pns31 vvz p-acp crd j pp-f pn31 /
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Image 49
1226
yt gyueth to the mēbre of Christe: he gyueth to one worthy / yt gyueth to his brother. And so forth / he gyueth to one worthy /
that gyveth to the member of Christ: he gyveth to one worthy / that gyveth to his brother. And so forth / he gyveth to one worthy /
pn31 vvz p-acp dt n1 pp-f np1: pns31 vvz p-acp crd j / pn31 vvz p-acp po31 n1. cc av av / pns31 vvz p-acp crd j /
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1227
who so euer for Iesus loue gyueth to a poure creature. If thou seke wynnyng / play the vsur•• with him: if thou drede peyne /
who so ever for Iesus love gyveth to a pour creature. If thou seek winning / play the vsur•• with him: if thou dread pain /
r-crq av av p-acp np1 n1 vvz p-acp dt vvb n1. cs pns21 vvi vvg / vvi dt n1 p-acp pno31: cs pns21 n1 n1 /
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1228
thou hast wherby thou mayst redeme it. After sharpe rebuke / what sayth our lorde in ye gospel? Yet gyue almes sayth he /
thou hast whereby thou Mayest Redeem it. After sharp rebuke / what say our lord in you gospel? Yet gyve alms say he /
pns21 vh2 c-crq pns21 vm2 vvi pn31. p-acp j n1 / q-crq vvz po12 n1 p-acp pn22 n1? av vvi n2 vvz pns31 /
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1229
and se all thinges be clene vnto you. Whan •••pest of the see is redy to drenche the /
and see all things be clean unto you. When •••pest of the see is ready to drench the /
cc vvi d n2 vbb j p-acp pn22. c-crq n1 pp-f dt vvb vbz j pc-acp vvi dt /
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1230
thou styckest nat to cast thy marchandise in to the see (be hit neuer so precious) to saue thy life:
thou styckest nat to cast thy merchandise in to the see (be hit never so precious) to save thy life:
pns21 js n1 pc-acp vvi po21 n1 p-acp p-acp dt vvb (vbi vvd av-x av j) pc-acp vvi po21 n1:
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1231
Whan the vengeance of god hangeth ouer the /
When the vengeance of god hangs over the /
c-crq dt n1 pp-f n1 vvz p-acp dt /
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1232
doth it greue the to dispose a lyttell money on thy neyghbour? What woldest yu leaue vndone /
does it grieve thee to dispose a little money on thy neighbour? What Wouldst thou leave undone /
vdz pn31 vvi pno32 pc-acp vvi dt j n1 p-acp po21 n1? q-crq vmd2 pns21 vvi vvn /
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1233
if thy house were a fyre• But what burnyng is so dredefull as the anger of god? Whan his anger sodaynly flameth vp /
if thy house were a fyre• But what burning is so dreadful as the anger of god? When his anger suddenly flameth up /
cs po21 n1 vbdr dt n1 cc-acp r-crq j-vvg vbz av j c-acp dt n1 pp-f n1? c-crq po31 n1 av-j vvz a-acp /
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1234
wylt nat vse the remedy that is shewed to quenche hit• What, wylt thou say? Who sheweth hit? That very good man Sirach: Water sayth he / quencheth flamyng fyre / and almes dede withstandeth synnes. Almes dede knoweth nat bosting /
wilt nat use the remedy that is showed to quench hit• What, wilt thou say? Who shows hit? That very good man Sirach: Water say he / quenches flaming fire / and alms deed withstandeth Sins. Alms deed Knoweth nat boasting /
vm2 xx vvi dt n1 cst vbz vvn pc-acp vvi n1 r-crq, vm2 pns21 vvi? q-crq vvz n1? cst av j n1 np1: n1 vvz pns31 / vvz j-vvg n1 / cc n2 n1 vvz n2. n2 n1 vvz xx vvg /
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1235
other wise she loseth her name. They that gyue almes with a trumpe blowynge before / they gyue nat almes but bye glory.
other wise she loses her name. They that gyve alms with a trump blowing before / they gyve nat alms but buy glory.
n-jn j pns31 vvz po31 n1. pns32 cst vvi n2 p-acp dt n1 vvg a-acp / pns32 vvi xx n2 p-acp n1 n1.
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1236
For conclusion almes before god is whan thy lyfte hāde knoweth nat what thy right hande doth. Put sayth he /
For conclusion alms before god is when thy lift hand Knoweth nat what thy right hand does. Put say he /
p-acp n1 n2 p-acp n1 vbz c-crq po21 n1 n1 vvz xx r-crq po21 j-jn n1 vdz. vvb vvz pns31 /
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1237
thy treasure in the cōmandementes of god / and it shall profit the more thā gold: close thy almes / in ye poure mans hart /
thy treasure in the Commandments of god / and it shall profit the more than gold: close thy alms / in you pour men heart /
po21 n1 p-acp dt n2 pp-f n1 / cc pn31 vmb vvi dt av-dc cs n1: av-j po21 n2 / p-acp pn22 vvi ng1 n1 /
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1238
and it shall delyuer the frō all yuell. Thy treasure is neuer so sure buryed or hydde /
and it shall deliver thee from all evil. Thy treasure is never so sure buried or hid /
cc pn31 vmb vvi pno32 p-acp d n-jn. po21 n1 vbz av-x av av-j vvn cc vvn /
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1239
as in the poure mans hart. It is far better locked ther in than in thy yron chestis. Forget that thou hast gyuen:
as in the pour men heart. It is Far better locked there in than in thy iron chestis. Forget that thou hast given:
c-acp p-acp dt vvi ng1 n1. pn31 vbz av-j jc vvn a-acp p-acp cs p-acp po21 n1 n1. vvb cst pns21 vh2 vvn:
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1240
let nat ye poure man knowe / if it may be / who is ye autor of the good dede.
let nat you pour man know / if it may be / who is the author of the good deed.
vvb xx pn22 vvi n1 vvi / cs pn31 vmb vbi / r-crq vbz dt n1 pp-f dt j n1.
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1241
Whan thy nede requireth an intercessor / the almes shall nat be dūme / but shall opteyne of our lorde /
When thy need requires an intercessor / the alms shall nat be dumb / but shall obtain of our lord /
c-crq po21 n1 vvz dt n1 / dt n2 vmb xx vbi j / cc-acp vmb vvi pp-f po12 n1 /
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1242
that thou yt dyddest succour thy neyghbour in any trouble / shalt be delyuered from all yll.
that thou that didst succour thy neighbour in any trouble / shalt be Delivered from all ill.
cst pns21 pn31 vdd2 vvi po21 n1 p-acp d vvi / vm2 vbi vvn p-acp d j-jn.
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1243
Wyll ye here almes dede speakynge? Come ye blessed children of my father, for whan I hūgred / ye gaue me meate: Whan I thyrsted / ye gaue me drynke: whan I was naked / ye clothed me: whan I wāted lodgyng / ye lodged me: whā I was sycke / ye viseted me: whan I was in pri•on / ye came to me. They remembre nat theyr benefittes / and say:
Wyll you Here alms deed speaking? Come you blessed children of my father, for when I hungered / you gave me meat: When I thirsted / you gave me drink: when I was naked / you clothed me: when I wanted lodging / the lodged me: when I was sick / you viseted me: when I was in pri•on / the Come to me. They Remember nat their benefits / and say:
np1 pn22 av n2 n1 vvg? vvb pn22 j-vvn n2 pp-f po11 n1, c-acp c-crq pns11 vvd / pn22 vvd pno11 n1: c-crq pns11 vvd / pn22 vvd pno11 vvi: c-crq pns11 vbds j / pn22 vvn pno11: c-crq pns11 vvd n1 / dt vvd pno11: c-crq pns11 vbds j / pn22 vvn pno11: c-crq pns11 vbds p-acp n1 / dt vvd p-acp pno11. pns32 vvb xx po32 n2 / cc vvi:
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1244
O lorde whan dyd we se the wātynge those thynges / and succoured the? The other part reherseth theyr vertues / and they here: Go ye into euerlastyng fire.
Oh lord when did we see the wanting those things / and succored thee? The other part rehearseth their Virtues / and they Here: Go you into everlasting fire.
uh n1 c-crq vdd pns12 vvi dt vvg d n2 / cc vvd pno32? dt j-jn n1 vvz po32 n2 / cc pns32 av: vvb pn22 p-acp j n1.
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1245
Shal nat almes dede thā be here a good spokes womā, that shal delyuer vs from helle / that is from all mischief:
Shall nat alms deed than be Here a good spokes woman, that shall deliver us from hell / that is from all mischief:
vmb xx n2 n1 cs vbi av dt j n2 n1, cst vmb vvi pno12 p-acp n1 / cst vbz p-acp d n1:
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1246
and shall ioyne vs to our lord foū•aine of al goodnes? What resteth now most dere brethern̄ /
and shall join us to our lord foun•aine of all Goodness? What rests now most dear brother /
cc vmb vvi pno12 p-acp po12 n1 av pp-f d n1? q-crq vvz av av-ds j-jn n1 /
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1247
but that we must beseche the mercy of our lorde / to graunte vs that we may be mercifull to our neyghbour /
but that we must beseech the mercy of our lord / to grant us that we may be merciful to our neighbour /
cc-acp cst pns12 vmb vvi dt n1 pp-f po12 n1 / pc-acp vvb pno12 d pns12 vmb vbi j p-acp po12 n1 /
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1248
lest if we here let naught by his mercy / shall aftward reqre it in vayne / but the more we be prouoked by mercy here /
lest if we Here let nought by his mercy / shall aftward reqre it in vain / but the more we be provoked by mercy Here /
cs cs pns12 av vvb pix p-acp po31 n1 / vmb j n1 pn31 p-acp j / cc-acp dt av-dc pns12 vbb vvn p-acp n1 av /
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1249
the more sharpe we shall fynde his iudgemēt / Let mercy towarde our bretherne ouercome in vs wordly affectiōs /
the more sharp we shall find his judgement / Let mercy toward our brethren overcome in us wordly affections /
dt av-dc j pns12 vmb vvi po31 n1 / vvb n1 p-acp po12 n2 vvn p-acp pno12 j n2 /
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1250
that in god mercy toward vs maye ouercome iugement. So hit shall come to passe /
that in god mercy towards us may overcome judgement. So hit shall come to pass /
cst p-acp n1 n1 p-acp pno12 vmb vvi n1. np1 vvn vmb vvi pc-acp vvi /
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1251
that we with greable myndes to gether shall synge the mercyes of oure lorde for euer /
that we with agreeable minds to gether shall sing the Mercies of our lord for ever /
cst pns12 p-acp j n2 p-acp av vmb vvi dt n2 pp-f po12 n1 c-acp av /
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1252
aknowlegynge his mercies aboue all his warkes. To whom be preise and glory through all costis of the erthe for euer more. Amen.
acknowledging his Mercies above all his works. To whom be preise and glory through all costis of the earth for ever more. Amen.
vvg po31 n2 p-acp d po31 vvz. p-acp ro-crq vbb j cc n1 p-acp d fw-la pp-f dt n1 c-acp av av-dc. uh-n.
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