A sermon preached at Paules Crosse on Barthelmew day, being the 24. of August. 1578 Wherin, besides many other profitable matters meete for all Christians to follovv, is at large prooued, that it is the part of all those that are fathers, householders, and scholemaisters, to instruct all those vnder their gouernement, in the vvord and knovvledge of the Lorde. By Iohn Stockvvood scholemaister of Tunbridge.
¶ A Sermon preached at Paules Crosse the.24. of August.1578. ACTES. 10. FVrthermore, there was a certayne man in Cesarea, called Cornelius, a captaine of the bande called the Italian Bande.
¶ A Sermon preached At Paul's Cross the.24. of August.1578. ACTS. 10. Furthermore, there was a certain man in Caesarea, called Cornelius, a captain of the band called the Italian Band.
And when the Angell which spake vnto Cornelius, was departed, hee called two of his seruāts & a souldiour, that feared God, one of thē that waited on him.
And when the Angel which spoke unto Cornelius, was departed, he called two of his Servants & a soldier, that feared God, one of them that waited on him.
and his most fearefull, but yet righteous iudgemente, in casting off for their greate vnthankefulnesse, his owne peculiar and chosen people of the Iewes.
and his most fearful, but yet righteous judgement, in casting off for their great unthankfulness, his own peculiar and chosen people of the Iewes.
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The seconde generall hath these speecially. First, God his calling of Cornelius by the Angell. The seconde, containeth the feare of Cornelius at ye calling of the Angell.
The seconde general hath these speecially. First, God his calling of Cornelius by the Angel. The seconde, Containeth the Fear of Cornelius At the calling of the Angel.
The third, the spéech of the Angel vnto Cornelius which stādeth of two partes, the one is a comfort vnto his longing and carefull mynde, where he assureth him, that his almes & prayers are come vppe into remembrance before God:
The third, the speech of the Angel unto Cornelius which Stands of two parts, the one is a Comfort unto his longing and careful mind, where he assureth him, that his alms & Prayers Are come up into remembrance before God:
I wil vse no fore-spéech or entraunce, garnished and set out with some Rhetoricall florishe, to winne at youre handes, héedfull harkening vnto that, which vpon these places in the fear of God I am to deliuer vnto you,
I will use no fore-spéech or Entrance, garnished and Set out with Some Rhetorical flourish, to win At your hands, heedful Harkening unto that, which upon these places in the Fear of God I am to deliver unto you,
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than the glorie of God, knowing that the worde of the Lorde simply and plainly handled, is able without the help of the persuading spéeche of mans wisedome, to pierce euen to the hart,
than the glory of God, knowing that the word of the Lord simply and plainly handled, is able without the help of the persuading speech of men Wisdom, to pierce even to the heart,
& to diuide betwéene the thoughtes and the reines, whyche effecte, I praye hym for his Christes sake, to graunte vnto that, whyche in hys name I am to speake.
& to divide between the thoughts and the reins, which Effect, I pray him for his Christ's sake, to grant unto that, which in his name I am to speak.
as hereafter shall more at large appeare) hath euident and plaine testimonies of holy Scripture in many and sundry places: amongest the reste, these chieflye:
as hereafter shall more At large appear) hath evident and plain testimonies of holy Scripture in many and sundry places: amongst the rest, these chiefly:
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And he shal iudge among many people, and rebuke mighty nations a farre off, and they shall breake their swordes into mattockes, and their speares into sithes:
And he shall judge among many people, and rebuke mighty Nations a Far off, and they shall break their swords into mattocks, and their spears into Paths:
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& shal sweare by ye Lord of Hostes. &c. In like maner, let the wildernesse, and ye Cities thereof, lift vp their voice, the townes that Kedar doth inhabite:
& shall swear by you Lord of Hosts. etc. In like manner, let the Wilderness, and you Cities thereof, lift up their voice, the Towns that Kedar does inhabit:
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Lette them giue glorie vnto the Lorde, and declare his praise in the Ilandes. And to this effect in most comfortable sorte, is almoste the whole.49. chapter of this Prophesie.
Let them give glory unto the Lord, and declare his praise in the Islands. And to this Effect in most comfortable sort, is almost the Whole.49. chapter of this Prophesy.
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when as the heathē by faith in the death and bloude of Christe shoulde be purged of the spirituall Leprosie of their soules, whiche is sinne? What meaneth the sending of Ionas to the great Citie of Niniuie, but that God is a God of the Assyrians,
when as the heathen by faith in the death and blood of Christ should be purged of the spiritual Leprosy of their Souls, which is sin? What means the sending of Ionas to the great city of Nineveh, but that God is a God of the Assyrians,
and wonderfull patience of Iob, who was a Heathen, but that God, euen among the Heathē, hath those that are of hys Churche? What, that Christe hymselfe concerning the flesh, vouchsafed lineally to descend of those, of whome some of them were Heathen,
and wonderful patience of Job, who was a Heathen, but that God, even among the Heathen, hath those that Are of his Church? What, that Christ himself Concerning the Flesh, vouchsafed lineally to descend of those, of whom Some of them were Heathen,
as Ruth a Moabite, of whome was borne Obed. Doth it not to our great comfort, learne vs that are Gentiles, that Christe is borne a Redéemer, aswell to vs, as the Iewes.
as Ruth a Moabite, of whom was born Obed. Does it not to our great Comfort, Learn us that Are Gentiles, that Christ is born a Redeemer, aswell to us, as the Iewes.
and from the one Sea to the other? Whereas Christe healed the seruaunte of the Centurion, cured at Capernaum, the sonne of the Courtier (for the worde NONLATINALPHABET signifyeth pertayning or belongyng to the kyng) holpe the daughter of the Canaanitishe woman, possessed with a Diuell, called the woman of Samaria, sent Philippe to the Chamberlaine of Candace Quéene of Ethiopia,
and from the one Sea to the other? Whereas Christ healed the servant of the Centurion, cured At Capernaum, the son of the Courtier (for the word signifieth pertaining or belonging to the King) help the daughter of the Canaanitishe woman, possessed with a devil, called the woman of Samaria, sent Philip to the Chamberlain of Candace Queen of Ethiopia,
Therfore saye I vnto you, The Kyngdome of God shall be taken from you, and shal be giuen to a nation whiche shall bryng forth the fruites thereof. Paule in the.13.
Therefore say I unto you, The Kingdom of God shall be taken from you, and shall be given to a Nation which shall bring forth the fruits thereof. Paul in the.13.
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and greate sla•erie and bondage that they liue in, in •he places where they are scattered, are •ufficient testimonies, that GOD his •eauie iudgementes are come vppon •hem.
and great sla•erie and bondage that they live in, in •he places where they Are scattered, Are •ufficient testimonies, that GOD his •eauie Judgments Are come upon •hem.
And these thinges wil séeme so muche •he more wonderfull in oure eies, if wée •onsider with how neare a bande of loue •nd fatherly kindnesse GOD tyed him••lfe,
And these things will seem so much •he more wonderful in our eyes, if we •onsider with how near a band of love •nd fatherly kindness GOD tied him••lfe,
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as it were vnto his people, & what 〈 ◊ 〉 barre of partition, and mightie wall of •paration, he set betwéene them and vs. •somuche, that as well in Ceremonies, •nd Religion,
as it were unto his people, & what 〈 ◊ 〉 bar of partition, and mighty wall of •paration, he Set between them and us •somuche, that as well in Ceremonies, •nd Religion,
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so that the very entraunce of one •ccirumcised into theyr Temple, •as accompted a Prophanation, •d also a defyling of the same whyche the Lord himselfe saieth by his Prophet Ezechiel:
so that the very Entrance of one •ccirumcised into their Temple, •as accounted a Profanation, •d also a defiling of the same which the Lord himself Saith by his Prophet Ezechiel:
Thus saieth the Lorde God, O house of Israel, ye haue ynough of all your abhominations, séeing that ye haue broughte into my Sanctuarie strangers vncircumcised in hearte,
Thus Saith the Lord God, Oh house of Israel, you have enough of all your abominations, seeing that you have brought into my Sanctuary Strangers uncircumcised in heart,
No straunger vncircumcised in hearte, nor vncircumcised in flesh, shal enter into my Sanctuarie, of any straunger that is among the children of Israel.
No stranger uncircumcised in heart, nor uncircumcised in Flesh, shall enter into my Sanctuary, of any stranger that is among the children of Israel.
For thou arte a holye people vnto the Lorde thy God, the Lorde thy GOD hath chosen thée, to be a pretious people to hymselfe, aboue all the people that are vppon the earth.
For thou art a holy people unto the Lord thy God, the Lord thy GOD hath chosen thee, to be a precious people to himself, above all the people that Are upon the earth.
and speciall mercy towardes them, togyther with the remembrance of God his miraculous dealyng, for their deliuery oute of the handes of all their ennimies,
and special mercy towards them, together with the remembrance of God his miraculous dealing, for their delivery out of the hands of all their enemies,
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and the greate glorie and royalnesse of their Temple of whiche they were wonte so muche to cry: the Temple of the Lorde: the Temple of the Lorde: the Temple of the Lorde: as wée reade in Ieremy:
and the great glory and royalnesse of their Temple of which they were wont so much to cry: the Temple of the Lord: the Temple of the Lord: the Temple of the Lord: as we read in Ieremy:
they vtterlye contemned and despised the Gentiles, thinking them to bée wholly debarred from the couenaunte of the LORDE, in so muche that they dydde as greatlye abhorre and deteste the name of a Heathen,
they utterly contemned and despised the Gentiles, thinking them to been wholly debarred from the Covenant of the LORD, in so much that they did as greatly abhor and detest the name of a Heathen,
so that you reade afterwarde in thys storie of the Actes, howe Peter was sharpely reproued for preachyng the worde to thys oure Cornelius, and others of the Gentiles.
so that you read afterward in this story of the Acts, how Peter was sharply reproved for preaching the word to this our Cornelius, and Others of the Gentiles.
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as hathe appeared by testimonye of the worde, and manye examples of the same, and amongest the reste, this of oure Cornelius, whome we maye not amisse terme, of the first fruites of the Gentiles.
as hath appeared by testimony of the word, and many Examples of the same, and amongst the rest, this of our Cornelius, whom we may not amiss term, of the First fruits of the Gentiles.
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if he haue shewed suche tokens of hys Iustice vpon his owne people offending, with what scourges will he chasten the rebellion of straungers? And as the sinnes of hys people were maruellous great,
if he have showed such tokens of his justice upon his own people offending, with what scourges will he chasten the rebellion of Strangers? And as the Sins of his people were marvelous great,
so was their punishment wōderfull fearefull. They scorned the Prophets of ye Lord: they themselues are now a cōmon scorne and laughing stocke vnto others.
so was their punishment wonderful fearful. They scorned the prophets of the Lord: they themselves Are now a Common scorn and laughing stock unto Others.
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They killed, and persecuted the seruauntes of God sēt vnto them for their health: they themselues to their great woe and misery haue bin slaine, murthered, and killed.
They killed, and persecuted the Servants of God sent unto them for their health: they themselves to their great woe and misery have been slain, murdered, and killed.
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For their olde menne were slaine in their beddes, their yong men in the streates, yong infants murthered at their mothers breastes, little children dispatched in their nurses lappes:
For their old men were slain in their Beds, their young men in the streets, young Infants murdered At their mother's breasts, little children dispatched in their Nurse's laps:
and to be shorte, bloude they asked, and bloude they hadde, in suche abundaunce issuing from the greate multitudes of them that were slayne, that the channels of theyr stréetes ranne with streames of whot• •reaking bloud (a wofull and lamentable sight to behold) in as great plentie,
and to be short, blood they asked, and blood they had, in such abundance issuing from the great Multitudes of them that were slain, that the channels of their streets ran with streams of whot• •reaking blood (a woeful and lamentable sighed to behold) in as great plenty,
as it is cast in their teth by ye Prophet, & cōtrary to ye expresse cōmandemēt of the Lord, who streightly charged, that there should be no begger in Israell:
as it is cast in their teth by you Prophet, & contrary to you express Commandment of the Lord, who streightly charged, that there should be no beggar in Israel:
they hadde theyr stréetes and high wayes swarming wyth beggers, and themselues afterwardes were so punished with famine, that they were constreyned to eate (sauing youre manner) most lothsome and vile things,
they had their streets and high ways swarming with beggars, and themselves afterwards were so punished with famine, that they were constrained to eat (Saving your manner) most loathsome and vile things,
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and they themselues are nowe driuen and banished from those places, and are become a byworde and reproche in those places where they in small number dwell, carrying a note of reproche on theyr garmentes, that they may be knowen from other people:
and they themselves Are now driven and banished from those places, and Are become a byworde and reproach in those places where they in small number dwell, carrying a note of reproach on their garments, that they may be known from other people:
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For albeit they haue the olde Testamente, yet GOD hathe so fearefully punished theyr disobedience, that they vnderstande it not in the Hebrewe tong wherein it is written,
For albeit they have the old Testament, yet GOD hath so fearfully punished their disobedience, that they understand it not in the Hebrew tonge wherein it is written,
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and abhorre, lookyng yet styll for another to come to delyuer them: Besydes that, they haue horribly corrupted the holye Scripture, by their false interpretations, and Iewishe, and olde wyues fables.
and abhor, looking yet still for Another to come to deliver them: Besides that, they have horribly corrupted the holy Scripture, by their false interpretations, and Jewish, and old wives fables.
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and the forewarnings of the Prophetes and Apostles, yea of Iesus Chryste hymselfe, so that henceforthe in the Storye of the Actes, you shall heare very little mention made of the Iewishe Churche,
and the forewarnings of the prophets and Apostles, yea of Iesus Christ himself, so that henceforth in the Story of the Acts, you shall hear very little mention made of the Jewish Church,
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Lette vs, beloued, learne wisedome by their harmes, lette theyr stubbernesse and disobedience teach obey, let their vnthankefulnesse make vs thankefull, let their negligence make vs carefull, least being partakers with them of their sinnes, wée haue parte also of their punishment.
Let us, Beloved, Learn Wisdom by their harms, let their Stubbornness and disobedience teach obey, let their unthankfulness make us thankful, let their negligence make us careful, least being partakers with them of their Sins, we have part also of their punishment.
God warned them, he hathe and dothe dayly warne vs. He spake earely and late vnto them by his Prophets, he likewise dayly and hourely calleth vs by his Preachers.
God warned them, he hath and doth daily warn us He spoke early and late unto them by his prophets, he likewise daily and hourly calls us by his Preachers.
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and on whome God hath shewed more tokens of his fauour and loue, than on anye other Towne or Citie of thys land, in blessing thée with plenty of Preachers and teachers, sée that thy liuing be answerable to thy knowledge,
and on whom God hath showed more tokens of his favour and love, than on any other Town or city of this land, in blessing thee with plenty of Preachers and Teachers, see that thy living be answerable to thy knowledge,
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if they abuse his mercy, and contemne hys graces, yet in such order, that he alwayes giueth them forewarning of the same by his seruants, that if they amend not, their punishment may be the iuster.
if they abuse his mercy, and contemn his graces, yet in such order, that he always gives them forewarning of the same by his Servants, that if they amend not, their punishment may be the juster.
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bycause it conteyneth profitable admonitions for our times,) Christ himselfe, and hys Apostles. We people of Englande haue enioyed the Preaching of the Gospell nowe these twenty yeares,
Because it Containeth profitable admonitions for our times,) christ himself, and his Apostles. We people of England have enjoyed the Preaching of the Gospel now these twenty Years,
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and learned Preachers, the Lorde for his Christes sake, dayly increase the number of them, whiche lay before vs out of the worde, God hys greate blessings bestowed vppon vs,
and learned Preachers, the Lord for his Christ's sake, daily increase the number of them, which lay before us out of the word, God his great blessings bestowed upon us,
namely, that as GOD commonlye more plentifullye blesseth the greater Cities, so for theyr contempte, they haue more plentifull tast of hys plagues before other places.
namely, that as GOD commonly more plentifully Blesses the greater Cities, so for their contempt, they have more plentiful taste of his plagues before other places.
and the greatest visitation with it? And doe you thynke that we of the Countrey scape scotfrée? yet for al this, what is oure behauioure towardes the worde of eternall lyfe? Wyll not a fylthye playe, wyth the blast of a Trumpette, sooner call thyther a thousande,
and the greatest Visitation with it? And do you think that we of the Country escape Scot free? yet for all this, what is our behaviour towards the word of Eternal life? Wyll not a filthy play, with the blast of a Trumpet, sooner call thither a thousande,
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if you reforte to the Theatre, the Curtayne, and other places of Playes in the Citie, you shall on the Lords day haue these places, with many other that I can not recken,
if you reforte to the Theatre, the Curtain, and other places of Plays in the city, you shall on the lords day have these places, with many other that I can not reckon,
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so full, as possible they can throng, besides a greate number of other lettes, to pull from the hearing of the worde, of whiche I will speake héereafter.
so full, as possible they can throng, beside a great number of other lets, to pull from the hearing of the word, of which I will speak hereafter.
of Deuteronomie the Lorde threateneth to sende as scourges, for the contempt of his worde, shall ceasse and diminishe amongst you? nay, they be meanes for them to rage more fiercely,
of Deuteronomy the Lord threateneth to send as scourges, for the contempt of his word, shall cease and diminish among you? nay, they be means for them to rage more fiercely,
as the names are vnknowen vnto vs, and neuer hearde of of our forefathers, yea our best Phisitions know not which way to turne theyr hands to heale them.
as the names Are unknown unto us, and never heard of of our Forefathers, yea our best Physicians know not which Way to turn their hands to heal them.
hauing •he worde, let vs frame our liues accor•ing to ye word, let our godly liuing be a •estimonie of our profitable vnderstanding, let vs as we be talkers, so likewise, be walkers: as we be professours, practisers: as speakers, doers: as sayers, followers:
having •he word, let us frame our lives accor•ing to you word, let our godly living be a •estimonie of our profitable understanding, let us as we be talkers, so likewise, be walker's: as we be professors, practisers: as Speakers, doers: as sayers, followers:
and bestowe it on suche as will both make more accompte of it, and also be more thankefull for it, which by this that hath fallen out to the Iewes, the LORDE for his Christes sake make vs to be.
and bestow it on such as will both make more accompt of it, and also be more thankful for it, which by this that hath fallen out to the Iewes, the LORD for his Christ's sake make us to be.
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but that when they scornefullye caste hym off, he •ustlye forsaketh them. Let vs not there•ore be deluded wyth vayne titles, nor •orne out with greate wordes.
but that when they scornfully cast him off, he •ustlye Forsaketh them. Let us not there•ore be deluded with vain titles, nor •orne out with great words.
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Let the proude Prelate of the sea•en hilled Citie, with his purple Car•nalles, and horned Byshoppes, and the whole route of his shorne and greasie rabble come forth,
Let the proud Prelate of the sea•en hilled city, with his purple Car•nalles, and horned Bishops, and the Whole rout of his shorn and greasy rabble come forth,
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and as proudely disdayned the true professours as euer they did the Gētiles? was it not a receiued opinion within these fewe yeres, that out of the church of Rome there was no saluation,
and as proudly disdained the true professors as ever they did the Gētiles? was it not a received opinion within these few Years, that out of the Church of Room there was no salvation,
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like as the Iewes thought the Gētiles to be altogither strangers from the promise? Are not these their common out cries, the Churche, the Churche, the Churche, our most holy father, most reuerende father, most godly father, most learned Doctors, most christian Doctors, most light Doctors, moste lighthened, I woulde saye, most Seraphicall Doctours:
like as the Iewes Thought the Gentiles to be altogether Strangers from the promise? are not these their Common out cries, the Church, the Church, the Church, our most holy father, most reverend father, most godly father, most learned Doctors, most christian Doctors, most Light Doctors, most lighthened, I would say, most Seraphical Doctors:
and againste vs, Lollardes, Heretickes, Schismatickes, Hugonots, Lutherans, Zuinglians, Caluinistes, Sacramentaries, and what not? haue they not as despightfully and cruellye handled vs,
and against us, Lollards, Heretics, Schismatics, Huguenots, Lutherans, Zwinglians, Calvinists, Sacramentaries, and what not? have they not as despitefully and cruelly handled us,
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For what was there in the Gentiles ouerwhelmed with errour, blynded wyth ignoraunce, prone to all kinde of superstition and straunge Idolatries, ouertaken with all sortes of filthynesse,
For what was there in the Gentiles overwhelmed with error, blinded with ignorance, prove to all kind of Superstition and strange Idolatries, overtaken with all sorts of filthiness,
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Let vs therefore ascribe all the whole glorie of our callyng, vnto God, that mercifullye hath called vs from errour vnto trueth, from darkenesse to lighte, from wickednesse to holynesse, from condemnation to saluation, frō death to life, yea, frō Hel to Heauen:
Let us Therefore ascribe all the Whole glory of our calling, unto God, that mercifully hath called us from error unto truth, from darkness to Light, from wickedness to holiness, from condemnation to salvation, from death to life, yea, from Hell to Heaven:
and to make better accoumptes of GOD hys infinite and endlesse mercie, who hath thoughte good to place vs in the roome of his owne peculiar and chosen people.
and to make better accounts of GOD his infinite and endless mercy, who hath Thought good to place us in the room of his own peculiar and chosen people.
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Agayne we sée in the consideration of the manner of GOD his calling vs of the Gentiles to the knowledge of hys Christ, not requiring at our handes that we shoulde be circumcised,
Again we see in the consideration of the manner of GOD his calling us of the Gentiles to the knowledge of his christ, not requiring At our hands that we should be circumcised,
by how muche the more so often as I thinke on it (and truely I doe manye times thinke on it) I doe greately maruayle, what madnesse hath ouertaken our Arch-Papistes to besotte themselues and others with a vaine and wicked perswasion of their owne righteousnesse,
by how much the more so often as I think on it (and truly I do many times think on it) I do greatly marvel, what madness hath overtaken our Arch-Papistes to besot themselves and Others with a vain and wicked persuasion of their own righteousness,
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and that of GOD hys owne Law, in the matter of iustification, let then this second note drawn from the manner of God hys callyng of the Gentiles without inioyning them the obseruations of hys owne lawe, bée sufficient in a worde to touch the shamelesse boldnesse of the Catolikes, that dare shuffle in drosse & trumperie of their own forging, to claime righteousnes withal, that I stand no longer to cōuince those,
and that of GOD his own Law, in the matter of justification, let then this second note drawn from the manner of God his calling of the Gentiles without enjoining them the observations of his own law, been sufficient in a word to touch the shameless boldness of the Catholics, that Dare shuffle in dross & trumpery of their own forging, to claim righteousness withal, that I stand no longer to convince those,
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but also a surplus and ouerflow to help others withall, that will pay swéetely for them, in as muche as their owne conscience euery nighte when they goe to bed, maye teache them,
but also a surplus and overflow to help Others withal, that will pay sweetly for them, in as much as their own conscience every night when they go to Bed, may teach them,
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and therefore muste néedes ascribe saluation to the only and alone frée mercie of God in Christe, laide holde on by the sure and strong hand of a constant faith, workes being no maner of cause thereof at all, the whiche Fryer Ferus, a man of theyr owne, writing vpon this tenth Chapiter of the Actes, in moste plaine words, doth confesse, saying:
and Therefore must needs ascribe salvation to the only and alone free mercy of God in Christ, laid hold on by the sure and strong hand of a constant faith, works being no manner of cause thereof At all, the which Fryer Ferus, a man of their own, writing upon this tenth Chapter of the Acts, in most plain words, does confess, saying:
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For so in that firste and moste great calling of the Gentiles, they oughte to haue beene made equall with the Iewes without all manner of helpe of the Lawe, that it mighte be now manifestly knowne, that righteousnes commeth of the onely grace and election of God, and not of workes:
For so in that First and most great calling of the Gentiles, they ought to have been made equal with the Iewes without all manner of help of the Law, that it might be now manifestly known, that righteousness comes of the only grace and election of God, and not of works:
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Thus muche of the reiection of the Iewes, and calling of the Gentiles, by occasion of GOD his calling Cornelius, being a Gentile, to the knowledge of his trueth.
Thus much of the rejection of the Iewes, and calling of the Gentiles, by occasion of GOD his calling Cornelius, being a Gentile, to the knowledge of his truth.
In the seconde braunche of this firste general, commeth to be considered, Cornelius hys profession and trade of life, whiche oure present texte sayeth to bée a Capitaine of the Italian bande at Cesarea, for it was an vsuall thing among the Romanes, to place in the gret towns or Citties that they wonne, garrisons of armed men and souldiours,
In the seconde branch of this First general, comes to be considered, Cornelius his profession and trade of life, which our present text Saith to been a Captain of the Italian band At Caesarea, for it was an usual thing among the Romans, to place in the great Towns or Cities that they won, garrisons of armed men and Soldiers,
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as well to defende them agaynste the inuasions of the Parthians, whome besides manye other ennimyes, they were often and verye daungerouslye encombred wythall,
as well to defend them against the invasions of the Parthians, whom beside many other ennimyes, they were often and very dangerously encumbered withal,
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and further, that if néede shoulde requyre, they mighte vppon shorte warning, oute of these garrisons placed in euerye Towne and Cittie, gather a iuste and ful army, being assaulted, to defend themselues.
and further, that if need should require, they might upon short warning, out of these garrisons placed in every Town and city, gather a just and full army, being assaulted, to defend themselves.
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and euerye Centurye, or hundreth, hadde besides, hys seuerall Capitayne, whyche of the number of Souldiours vnder his conducte, was commonlye called a Centurion,
and every Century, or Hundredth, had beside, his several Captain, which of the number of Soldiers under his conduct, was commonly called a Centurion,
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& reposed most confidence in ye garrisons of their own countreymen, out of which also for ye most part there were chosen Captaines suche as best liked the Emperoure.
& reposed most confidence in you garrisons of their own countrymen, out of which also for you most part there were chosen Captains such as best liked the Emperor.
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It is (I saye) therefore verye likelye, that Cornelius béeyng made Capitayne of the Italian bande, was hymselfe an Italian well lyked of the Emperoure.
It is (I say) Therefore very likely, that Cornelius being made Captain of the Italian band, was himself an Italian well liked of the Emperor.
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or were in thys place to daye, and in an other to morrowe, but hadde their fyxed and settled seate and abode at Cesarea, a Citie of Palestina, whiche was a Sea-town not far from the Mount Carmel, and called sometimes Stratoes Castle or Tower,
or were in this place to day, and in an other to morrow, but had their fixed and settled seat and Abided At Caesarea, a city of Palestine, which was a Sea-town not Far from the Mount Mount carmel, and called sometime Stratoes Castle or Tower,
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but afterwarde newe buylded by Herode, and in the honoure of Cesar the Noble, called after his name, Cesarea, and at this time chiefliest inhabited of the Iewes,
but afterward new builded by Herod, and in the honour of Cesar the Noble, called After his name, Caesarea, and At this time chiefliest inhabited of the Iewes,
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Nowe if you call to remembraunce the manners and conditions of the souldiors of that age, and howe farre they were departed from the olde discipline & vsage obserued in wars, God his wōderful dealing in callyng Cornelius shal the better appeare.
Now if you call to remembrance the manners and conditions of the Soldiers of that age, and how Far they were departed from the old discipline & usage observed in wars, God his wondered dealing in calling Cornelius shall the better appear.
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Out of this kinde of men, it pleased GOD for to choose hys Churche, the fyrste fruites of the Gentiles, that looke by how muche theyr life was more vnorderlye than any other kinde of men, by so muche hys mercye mighte be iudged the greater, in that it pleased him to take them out of their vile filth and stincking puddle of synne, in whiche they wallowed,
Out of this kind of men, it pleased GOD for to choose his Church, the First fruits of the Gentiles, that look by how much their life was more unorderly than any other kind of men, by so much his mercy might be judged the greater, in that it pleased him to take them out of their vile filth and stinking puddle of sin, in which they wallowed,
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and laye ouerwhelmed and drowned, and by his holye Spirite so to renue them, that by the mightye and effectuall working of the same, the corruptions of the olde manne béeyng mortifyed, they mighte deteste those offences,
and say overwhelmed and drowned, and by his holy Spirit so to renew them, that by the mighty and effectual working of the same, the corruptions of the old man being mortified, they might detest those offences,
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vnto the whyche before they ranne wyth gréedinesse. Cornelius hys vertues therefore so rare in suche licentiousnesse of life, and loosenesse of manners,
unto the which before they ran with greediness. Cornelius his Virtues Therefore so rare in such licentiousness of life, and looseness of manners,
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in suche vnmercifulnesse of others, was himselfe more mercifull: in suche rudenesse, so courteous: in suche barbarousnesse, so gentle: in suche irreligiousnesse, so religious: in such wickednesse, so godly:
in such unmercifulness of Others, was himself more merciful: in such rudeness, so courteous: in such barbarousness, so gentle: in such irreligiousness, so religious: in such wickedness, so godly:
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whyche vertues, as he had them not of himselfe, so do they the clearer sette foorthe the grace of GOD in him, who staied him, that he followed not the multitude to do euil,
which Virtues, as he had them not of himself, so do they the clearer Set forth the grace of GOD in him, who stayed him, that he followed not the multitude to do evil,
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Paule the persecutor, and Cornelius the Capitaine, not to encourage vs boldelye to synne, but for to assure vs (if of infirmitie falling with these, we do with the same by harty repentāce run vnto him) he hath in store for vs the like mercie which he had for thē.
Paul the persecutor, and Cornelius the Captain, not to encourage us boldly to sin, but for to assure us (if of infirmity falling with these, we do with the same by hearty Repentance run unto him) he hath in store for us the like mercy which he had for them.
and not bidden to laye aside armoure, and caste away his weapon, and take him to a new •rade and profession of life, that the vocation of a souldioure is suche,
and not bidden to say aside armour, and cast away his weapon, and take him to a new •rade and profession of life, that the vocation of a soldier is such,
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as if it be well and honestlye vsed, displeaseth not GOD, and that it is also lawfull for • Christian Magistrate (for suche a one was Cornelius) to vse the sword, either •or the defence of the godlye,
as if it be well and honestly used, displeaseth not GOD, and that it is also lawful for • Christian Magistrate (for such a one was Cornelius) to use the sword, either •or the defence of the godly,
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and I mention in a worde to ouerthrowe the furie of the Anabaptistes, which contrary to the scrip•ures do teache, that it is vnlawfull for •he Magistrate to vse the sworde.
and I mention in a word to overthrown the fury of the Anabaptists, which contrary to the scrip•ures do teach, that it is unlawful for •he Magistrate to use the sword.
And I nothyng doubt, but that at this day wythin the gates and pallace of Rome, the Lord hath yet some one good Obadiah or other, that one daye he will vse,
And I nothing doubt, but that At this day within the gates and palace of Room, the Lord hath yet Some one good Obadiah or other, that one day he will use,
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for these oure daies and times, that we now liue in, for oute of this that is here saide of Cornelius his being Captaine of the Italian bande at Cesarea, you euidently sée by that whiche hathe béene noted before of Cesarea,
for these our days and times, that we now live in, for out of this that is Here said of Cornelius his being Captain of the Italian band At Caesarea, you evidently see by that which hath been noted before of Caesarea,
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•et when they disdained to be ordered, •y the gouernement of godlye Princes, whome GOD appointed ouer them, •n the ende, he bereaued them of that be•efite,
•et when they disdained to be ordered, •y the government of godly Princes, whom GOD appointed over them, •n the end, he bereaved them of that be•efite,
yet the miseries that vn••• those other, they suffered, were won•••full, and suche as they can better re•ēber, yt sometimes haue liued vnder ye gripings of the sharpe talants of those eagree and gréedy Hawkes, I meane the violence of forraine Souldioures,
yet the misery's that vn••• those other, they suffered, were won•••full, and such as they can better re•ember, that sometime have lived under you gripings of the sharp talons of those eagree and greedy Hawks, I mean the violence of foreign Soldiers,
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Lette vs therefore here-out learne t• be thankefull vnto God for placing ouer vs in great mercie so godly & gratious 〈 ◊ 〉 Quéene, vnder whose most quiet & peaceable gouernment (notwithstandyng ye wi•ked foretellings and lying Prophesies o• false •arted papists of hir maiesties det• at the end of this seuen,
Let us Therefore hereout Learn t• be thankful unto God for placing over us in great mercy so godly & gracious 〈 ◊ 〉 Queen, under whose most quiet & peaceable government (notwithstanding you wi•ked foretellings and lying prophecies o• false •arted Papists of his majesty's det• At the end of this seuen,
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and GOD gran• hir to his good will & pleasure many yer•• more to raigne ouer vs stil for the bett•• and more plentifull furtheraunce of t• preaching of his worde, lette vs (I say learne to be thankfull,
and GOD gran• his to his good will & pleasure many yer•• more to Reign over us still for the bett•• and more plentiful furtherance of t• preaching of his word, let us (I say Learn to be thankful,
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and not giue oc•asion throughe oure greate contempte •nd disobedience, and godlesse, and farre •nchristian liuing, that God in his great •rath and hote anger, take hir maiesty •waye from vs,
and not give oc•asion through our great contempt •nd disobedience, and godless, and Far •nchristian living, that God in his great •rath and hight anger, take his majesty •waye from us,
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and with hir also his •orde, as in oure remembraunce for the ••ke sinnes, he didde oure vertuous King Edward, hir Graces moste deare and •odly brother.
and with his also his •orde, as in our remembrance for the ••ke Sins, he did our virtuous King Edward, his Graces most deer and •odly brother.
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For oure not folowing then, he tooke frō •s oure zealous Iosias, and scourged vs •y a Marie: his arme is not shortened, he •an againe for oure not following nowe, •ake away our vertuous and godly De•ora, and punish vs with the like:
For our not following then, he took from •s our zealous Iosias, and scourged us •y a Marry: his arm is not shortened, he •an again for our not following now, •ake away our virtuous and godly De•ora, and Punish us with the like:
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For if he do it, as this and farre greater plagues he hathe threatned to those that are contemners of his worde, by the miseries that heretofore you haue suffered in the late dayes of afflictiō, you may easily gather what shal bée the state of the godlye vnder all wicked Athaliahs,
For if he do it, as this and Far greater plagues he hath threatened to those that Are contemners of his word, by the misery's that heretofore you have suffered in the late days of affliction, you may Easily gather what shall been the state of the godly under all wicked Athaliahs,
and mercilesse Tyrantes, suche as GOD vseth to sende vppon those that haue not learned to be thankful and obedient vnto vertuous, gentle, and godly Gouernoures.
and merciless Tyrants, such as GOD uses to send upon those that have not learned to be thankful and obedient unto virtuous, gentle, and godly Governors.
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Wherefore, if in the former daies of trouble, wyth greate and grieuous sobbes and sighes, we haue lamented oure vnthankefulnesse towardes the worde, when we had it:
Wherefore, if in the former days of trouble, with great and grievous sobs and sighs, we have lamented our unthankfulness towards the word, when we had it:
if then in oure miseries, we coulde consider howe greate a plague it was to be punished with a Tyraunte, lette vs nowe weigh• howe greate a blessyng it is, to be gouerned by so gentle & merciful a Quéene if then we longed to be deliuered from the heauie yoke of forraine crueltie:
if then in our misery's, we could Consider how great a plague it was to be punished with a Tyrant, let us now weigh• how great a blessing it is, to be governed by so gentle & merciful a Queen if then we longed to be Delivered from the heavy yoke of foreign cruelty:
let vs nowe poure oute oure moste harty•• prayers, for the continuaunce of oure ioyfull libertie, vnder the long and prosperous raigne of oure Soueraigne Ladye:
let us now pour out our most harty•• Prayers, for the Continuance of our joyful liberty, under the long and prosperous Reign of our Sovereign Lady:
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if when in times before, we hadde the Gospell, wée broughte foorthe no fruites of the Gospell, lette vs, hauing nowe againe the Gospell, praye to oure GOD, that oure conuersation and liuing may be agréeable to the Gospell,
if when in times before, we had the Gospel, we brought forth no fruits of the Gospel, let us, having now again the Gospel, pray to our GOD, that our Conversation and living may be agreeable to the Gospel,
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least (as before I noted,) oure hainous offences, worthilye prouoke oure GOD in greate displeasure, to take from vs oure gratious Gouernesse, vnder whose Christian regiment we haue thus long enioyed it,
lest (as before I noted,) our heinous offences, worthily provoke our GOD in great displeasure, to take from us our gracious Governess, under whose Christian regiment we have thus long enjoyed it,
and many yeares longer God graunt we may haue both hir & it, and in a holy and vertuous walking, expresse & followe it, leaste for oure ingratitude we taste of the like sause, that the Iewes did for their disobedience, whiche,
and many Years longer God grant we may have both his & it, and in a holy and virtuous walking, express & follow it, jest for our ingratitude we taste of the like sauce, that the Iewes did for their disobedience, which,
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as I haue hadde verye fitte occasion, by theyr subiection vnto others to note, so I beséeche you praye all hartilye to GOD, that wée maye be warned and learned by it.
as I have had very fit occasion, by their subjection unto Others to note, so I beseech you pray all heartily to GOD, that we may be warned and learned by it.
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or else there is no punishement for them at all, or if there be, it is so toyishe, I had almoste saide Popishe, that it rather cherisheth, than kylleth the sinne.
or Else there is no punishment for them At all, or if there be, it is so toyish, I had almost said Popish, that it rather Cherishes, than killeth the sin.
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or no, or also as not appertayning to my matter in hand of the Iewes at Cesarea and other places, being in subiection for their sins to forreine power, that we may auoyde the great sinnes whyche we dayly runne into,
or no, or also as not aPPERTAINING to my matter in hand of the Iewes At Caesarea and other places, being in subjection for their Sins to foreign power, that we may avoid the great Sins which we daily run into,
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besides that I fear me a great number this Fayer and at other times, doe laye their soules to paune to the Dyuell by feareful othes for their gaynes, sometimes but of a pennie in vttering their wares:
beside that I Fear me a great number this Fair and At other times, do say their Souls to Bread to the devil by fearful Oaths for their gains, sometime but of a penny in uttering their wares:
and the offendours not touched with so much as a fillip? if there were no moe but thys, it is not without cause that I put you in minde to leaue it, leaste the Lorde doe plague you.
and the offenders not touched with so much as a fillip? if there were no more but this, it is not without cause that I put you in mind to leave it, jest the Lord do plague you.
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we notwithstanding on the Lordes daye muste haue Fayers kept, must haue Beare baytyng, Bulbayting (as if it wer a thing of necessity for the Beares of Paris gardē to be bayted on the Sunnedaye) muste haue baudie Enterludes, siluer games, dicing, carding, tabling, dauncing, drinking,
we notwithstanding on the lords day must have Fayers kept, must have Bear baiting, Bulbayting (as if it were a thing of necessity for the Bears of paris garden to be baited on the Sunday) must have baudie Interludes, silver games, dicing, carding, tabling, dancing, drinking,
What shoulde I speake of beastly drunkennesse, whiche so far as I can learne, hath no punishmente at all? What of whordome, by the lawe of the moste vprighte lawe-maker that euer was, being made a Capitall sinne,
What should I speak of beastly Drunkenness, which so Far as I can Learn, hath no punishment At all? What of whoredom, by the law of the most upright lawmaker that ever was, being made a Capital sin,
and whyche the Euangelist Luke in the parable of the séed termeth a thorn, shal we thinke that a thorne will be killed wyth spreading a white shéete ouer it,
and which the Evangelist Lycia in the parable of the seed termeth a thorn, shall we think that a thorn will be killed with spreading a white sheet over it,
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when it rather craueth an axe? So to think to restrain it, is as endlesse and fonde a worke as to go aboute to hewe downe a greate thorne with a bull-rushe:
when it rather craveth an axe? So to think to restrain it, is as endless and fond a work as to go about to hew down a great thorn with a bull-rushe:
or in some other more grieuous, as he wanteth not infinite meanes vnknowen vnto vs, to punishe the contempte of his word, from whēce these vices spring, the which I pray God the chastisemente of these Iewes maye cause vs to shunne.
or in Some other more grievous, as he Wants not infinite means unknown unto us, to Punish the contempt of his word, from whence these vices spring, the which I pray God the chastisement of these Iewes may cause us to shun.
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The worde which is commōly translated a deuoute and a religious man, and here attributed to Cornelius, doth properly signifie one that doth truely and in suche sorte as he ought to doe, worshippeth GOD, a righte and a true worshipper of God, whereby we learne that Cornelius had nowe forsaken and giuen ouer his olde Heathenish religion, in whiche his father,
The word which is commonly translated a devout and a religious man, and Here attributed to Cornelius, does properly signify one that does truly and in such sort as he ought to do, Worshippeth GOD, a right and a true worshipper of God, whereby we Learn that Cornelius had now forsaken and given over his old Heathenish Religion, in which his father,
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For the case so stoode concerning religion with the Romaines then, as it did with vs in the late dayes of Poperie, in which none myghte be taken for a Saincte,
For the case so stood Concerning Religion with the Romans then, as it did with us in the late days of Popery, in which none might be taken for a Saint,
Page. 186. and 587. as is printed at Paris by Paruus, doth shewe, that it was a decrée amōgst ye Romanes, that none shoulde be made a God by the Emperour,
Page. 186. and 587. as is printed At paris by Parvus, does show, that it was a Decree amongst you Romans, that none should be made a God by the Emperor,
vnlesse he were first allowed of the Senate, in so much that when Tiberius Cesar hauing hearde of the myracles of Christe, woulde by prerogatiue of his Emperourshippe haue made him a God, the Senate woulde none of hym,
unless he were First allowed of the Senate, in so much that when Tiberius Cesar having heard of the Miracles of Christ, would by prerogative of his Emperourshippe have made him a God, the Senate would none of him,
By this appeareth howe daungerous it was for Cornelius a publike magistrate to embrace Christ his religion, whome the Romayne Senate so scornefully disdayned.
By this appears how dangerous it was for Cornelius a public magistrate to embrace christ his Religion, whom the Romayne Senate so scornfully disdained.
And what crueltye they vsed towardes the Christians, the stories of ye age do sufficiently witnesse, whiche shewe, that the christians were smered ouer with pitch and Rosen aliue,
And what cruelty they used towards the Christians, the stories of the age do sufficiently witness, which show, that the Christians were smeared over with pitch and Rosen alive,
But it was (no doubt) the mightie operation of God his holy spirite, that had armed him against all encombraunces that might fall vpon him, who (no doubt) had prepared himself against displeasure, losse of his office and captaineship,
But it was (no doubt) the mighty operation of God his holy Spirit, that had armed him against all encumbrances that might fallen upon him, who (no doubt) had prepared himself against displeasure, loss of his office and captainship,
and also losse of life too, the leaste of whiche mighte otherwise haue discouraged him, who amongst ye Iewes also coulde sée nothing that might harte him on,
and also loss of life too, the jest of which might otherwise have discouraged him, who among the Iewes also could see nothing that might heart him on,
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but rather pull him backe, séeing amongst them so manifolde corruptions & passing ignoraunce of the law of God, a small and slender knowledge whereof was rare to be founde,
but rather pull him back, seeing among them so manifold corruptions & passing ignorance of the law of God, a small and slender knowledge whereof was rare to be found,
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euen in the thousandth man of them, in so much that some thinke, and that very godlye, that it came to passe by the special and singular prouidence of God, that Cornelius mette with some zealous and learned Iewe, that instructed him in the true knowledge and vnderstanding of the lawe, by meanes whereof he so muche profited in religion and feare of the Lorde.
even in the thousandth man of them, in so much that Some think, and that very godly, that it Come to pass by the special and singular providence of God, that Cornelius met with Some zealous and learned Iewe, that instructed him in the true knowledge and understanding of the law, by means whereof he so much profited in Religion and Fear of the Lord.
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1 We learne firste out of this thirde branch, in that Cornelius leaueth his old heathenish religion and Idolatrie, which his forefathers folowed, yt we must not be away from the truth neyther with multitude nor prescription of time.
1 We Learn First out of this Third branch, in that Cornelius Leaveth his old Heathenish Religion and Idolatry, which his Forefathers followed, that we must not be away from the truth neither with multitude nor prescription of time.
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It is a cōmon argumēnt now adays, what are you better than your forefathers? did not they go to masse, worship Images, runne on Pilgrimage, fall downe before the holye sacrament of the Alter,
It is a Common argument now adais, what Are you better than your Forefathers? did not they go to mass, worship Images, run on Pilgrimage, fallen down before the holy sacrament of the Altar,
and to be shorte, obserue all order of holy Church? Why shoulde you therefore be so singular? are you wiser or better learned than they? Al these I saye,
and to be short, observe all order of holy Church? Why should you Therefore be so singular? Are you Wiser or better learned than they? All these I say,
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and what soeuer else maye be alleaged to like purpose, doeth the example of Cornelius confute, who for the maintenaunce of his olde Paganisme, might very wel haue recited ye examples of his forefathers,
and what soever Else may be alleged to like purpose, doth the Exampl of Cornelius confute, who for the maintenance of his old Paganism, might very well have recited you Examples of his Forefathers,
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& the long & auncient continuaunce of the heathenishe religion, by thousandes of yeares more aunciente than it of the Popes, in comparison of his being as it were but an infant of a dayes olde.
& the long & ancient Continuance of the Heathenish Religion, by thousandes of Years more ancient than it of the Popes, in comparison of his being as it were but an infant of a days old.
and heartes to beleeue it, with earnest mindes also to followe it, then woulde they not be so blinded with these vaine shadowes of fathers, times and customes,
and hearts to believe it, with earnest minds also to follow it, then would they not be so blinded with these vain shadows of Father's, times and customs,
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2 Secondly we learne out of this place and by this example of Cornelius, in receyuing of true religion, not to tarrie vntill the chiefe rulers and Magistrates imbrace it,
2 Secondly we Learn out of this place and by this Exampl of Cornelius, in receiving of true Religion, not to tarry until the chief Rulers and Magistrates embrace it,
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and to followe it, otherwise if Cornelius had wayted vpon the Emperours receyuing it, he might till this daye haue wallowed in his olde puddle of hethenishe superstition,
and to follow it, otherwise if Cornelius had waited upon the emperors receiving it, he might till this day have wallowed in his old puddle of hethenishe Superstition,
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like as in manye cuntries at this time, if the people should tarrie the leysure of theyr Princes, they muste still remaine in the filth of Popish Idolatrie.
like as in many countries At this time, if the people should tarry the leisure of their Princes, they must still remain in the filth of Popish Idolatry.
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3 Thirdely, in that the holy Ghoste sayth, that Cornelius was a religious or deuoute manne, is moste apparante that to bée godly and religious apperteyneth not onely to the ministers,
3 Thirdly, in that the holy Ghost say, that Cornelius was a religious or devout man, is most apparent that to been godly and religious appertaineth not only to the Ministers,
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and that of those principallye whyche are of greatest callings, to thinke, that it belongeth onlye to those of the ministerie to bée godlye, to bée zealous, to feare GOD, to bée religious,
and that of those principally which Are of greatest callings, to think, that it belongeth only to those of the Ministry to been godly, to been zealous, to Fear GOD, to been religious,
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as for themselues they néede take no care nor kéepe of anye suche matter, but rather wyth gréedynesse followe euerye one that whyche best• liketh his corrupte affection.
as for themselves they need take no care nor keep of any such matter, but rather with gréedynesse follow every one that which best• liketh his corrupt affection.
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but also concerneth as well the Magistrate, for Cornelius was a Magistrate, & therfore hereby is also ouerthrowen the most wicked assertion of the vnpure Atheiste Machiauel, who shameth not in most vngodly manner to teach, that princes néed make no accounte of godlynesse and true religion,
but also concerns as well the Magistrate, for Cornelius was a Magistrate, & Therefore hereby is also overthrown the most wicked assertion of the unpure Atheist Machiavel, who shameth not in most ungodly manner to teach, that Princes need make no account of godliness and true Religion,
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And that which is most horrible, he affirmeth further, that the religiō of christians casteth them down into too much humilitie, abateth al courage and towardnesse,
And that which is most horrible, he Affirmeth further, that the Religion of Christians Cast them down into too much humility, abateth all courage and towardness,
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yet wyl he forsooth, that Princes pretende religion, the better to kepe their subiectes within the compasse of their dueties, with the feare and reuerence thereof.
yet will he forsooth, that Princes pretend Religion, the better to keep their Subjects within the compass of their duties, with the Fear and Reverence thereof.
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This poyson and a greate deale more suche filth blusheth not this malaperte and pelting Town-cleark of Florence to spew out, teaching Princes not to make accountes of religion or godlynesse:
This poison and a great deal more such filth blusheth not this malapert and pelting Town clerk of Florence to spew out, teaching Princes not to make accounts of Religion or godliness:
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The Lord graunte he take no place among oure courtiers, and that they rather set before thē ye examples of this our Cornelius, of Dauid, of Iosias, of Ezechias, & suche like, who were all magistrates,
The Lord grant he take no place among our courtiers, and that they rather Set before them the Examples of this our Cornelius, of David, of Iosias, of Hezekiah, & such like, who were all Magistrates,
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and godly and religious magistrats, and in the scripture highly commended for the same, whose factes and déedes vnto godlinesse, I humbly exhorte our nobilitie and gentlemen rather to followe,
and godly and religious Magistrates, and in the scripture highly commended for the same, whose facts and Deeds unto godliness, I humbly exhort our Nobilt and gentlemen rather to follow,
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and vnder hys owne figge trée (as the Prophete speaketh) maye boldely sitte and reason of the wordes and wayes of hys GOD, are notwythstandyng so luke warme,
and under his own fig tree (as the Prophet speaks) may boldly sit and reason of the words and ways of his GOD, Are notwithstanding so lycia warm,
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They are very like the thing called Spōgia, the whiche a man can hardely tell whether it haue any life at al, sauing that when it is touched, it draweth it selfe more closelye togyther,
They Are very like the thing called Spōgia, the which a man can hardly tell whither it have any life At all, Saving that when it is touched, it draws it self more closely together,
so they all these twentie yeares, in whiche the word hath béen preached, are notwithstanding so close to themselues, that you can not by anye meanes knowe their religion, or what they professe: nay.
so they all these twentie Years, in which the word hath been preached, Are notwithstanding so close to themselves, that you can not by any means know their Religion, or what they profess: nay.
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if such as by their calling it lyeth vpon to trye them, and therfore doubting of them wil go about to féele them, to sée whether there be in them any life of the word and any knowlege of God méete for a christian,
if such as by their calling it lies upon to try them, and Therefore doubting of them will go about to feel them, to see whither there be in them any life of the word and any knowledge of God meet for a christian,
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But truely it were greatly to be wished, yt the Quéenes Maiestie would take order, that these Spongiaes, of what degrée soeuer they be, may be pulled vp frō this stone of secrete and priuie profession,
But truly it were greatly to be wished, that the Queens Majesty would take order, that these Spongiaes, of what degree soever they be, may be pulled up from this stone of secret and privy profession,
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and the rather, for that it can not be chosen, but yt they which deale so closely towards God in this peace of ye Gospel, must néeds be as hollowe harted towards hir maiesty, what soeuer they pretende to the contrarie.
and the rather, for that it can not be chosen, but that they which deal so closely towards God in this peace of the Gospel, must needs be as hollow hearted towards his majesty, what soever they pretend to the contrary.
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for feare of a chaunge, but the Lorde (I trust) in blessing hir maiestie with long continuance of reygne ouer vs, will disappoint them of their purpose,
for Fear of a change, but the Lord (I trust) in blessing his majesty with long Continuance of Reign over us, will disappoint them of their purpose,
as hytherto he hath done, and cause that before they haue their chaunge, they themselues shall first make a change of life with death, by one meanes or other.
as hitherto he hath done, and cause that before they have their change, they themselves shall First make a change of life with death, by one means or other.
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and yet in this greate peace, prosperitie, quiet, safetie, and libertie, we stand vpon such a nice and tender point, of sauing honour, estimation, credite, fauour, loue and liking, that rare is that man that will venter to open his mouth for the furtheraunce of the building of Gods Churche,
and yet in this great peace, Prosperity, quiet, safety, and liberty, we stand upon such a Nicaenae and tender point, of Saving honour, estimation, credit, favour, love and liking, that rare is that man that will venture to open his Mouth for the furtherance of the building of God's Church,
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for the glorie of God, which he for his Christes sake stirre vppe, and kindle in vs. We are far vnlike the good Christian Capitaine Terenti, who returning with a ioyfull victorie ouer his Princes enimies, Valens the Emperour badde aske what benefite he woulde at his hande,
for the glory of God, which he for his Christ's sake stir up, and kindle in us We Are Far unlike the good Christian Captain Terenti, who returning with a joyful victory over his Princes enemies, Valens the Emperor bad ask what benefit he would At his hand,
for his good seruice, and he shoulde haue it, who hauing before his eies, the furtherance of Gods glorie, rather thā the séeking of his own profite, requested, that the Christians which had ventured their liues in Gods cause, might haue a Churche erected to serue God in, aparte from the Arrian Heretikes.
for his good service, and he should have it, who having before his eyes, the furtherance of God's glory, rather than the seeking of his own profit, requested, that the Christians which had ventured their lives in God's cause, might have a Church erected to serve God in, apart from the Arrian Heretics.
O that al Princes had store of such Terenties aboute them, that did make greter estéem of Gods glorie thā accompts of their own gaine and commoditie, so shoulde true religion more freshly florishe,
O that all Princes had store of such Terenties about them, that did make greater esteem of God's glory than accounts of their own gain and commodity, so should true Religion more freshly flourish,
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as are sufficiet testimonies of his inward godlinesse, amongest the which is firste hys godly bringing vp of all his familie, béeing the fourth circumstaunce of my first generall point,
as Are sufficiet testimonies of his inward godliness, amongst the which is First his godly bringing up of all his family, being the fourth circumstance of my First general point,
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and Capitayne of suche countenance, as you haue heard, and therefore his diligence and paines (no doubte) was excéedyng great, which hée tooke, in instructing suche a number in the feare and knowledge of the Lorde, wherein the holy Ghoste witnessing, that they all profyted, it appeareth euidently, that God did wonderfuly blesse his godlye endeuour and faythfull trauaile, by whiche it came to passe, that to his great ioy and comforte (no doubt) he had now a Church in his owne house,
and Captain of such countenance, as you have herd, and Therefore his diligence and pains (no doubt) was exceeding great, which he took, in instructing such a number in the Fear and knowledge of the Lord, wherein the holy Ghost witnessing, that they all profited, it appears evidently, that God did wondered bless his godly endeavour and faithful travail, by which it Come to pass, that to his great joy and Comfort (no doubt) he had now a Church in his own house,
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he would not his selfe alone walke in the wayes of the Lorde, and suffer his seruants belonging to his charge, to doe what they liste, to runne (as they say) at randone, to be at their owne libertie,
he would not his self alone walk in the ways of the Lord, and suffer his Servants belonging to his charge, to do what they list, to run (as they say) At random, to be At their own liberty,
and to liue as strangers from God, but would make them partakers of that knowledge, whiche he himselfe had learned, whiche as it was a matter of greate paine,
and to live as Strangers from God, but would make them partakers of that knowledge, which he himself had learned, which as it was a matter of great pain,
yea, and that whiche more is, of the proude and scornefull Romaynes cruellye persecuted. But Cornelius was not ignorāt, that it was farre better to please God, than men,
yea, and that which more is, of the proud and scornful Romans cruelly persecuted. But Cornelius was not ignorant, that it was Far better to please God, than men,
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and that the ignorance of his familie, shold be laid to his charge, if through his negligence and slouthfulnesse to instruct them, they ran into his ignorance.
and that the ignorance of his family, should be laid to his charge, if through his negligence and slothfulness to instruct them, they ran into his ignorance.
and to feare God himselfe, vnlesse he also faithfully and diligently laboure to make all his housholde and familie godly and religious to, which cannot bee done without muche paine and trauel, in diligent instructing them in the word of the Lorde,
and to Fear God himself, unless he also faithfully and diligently labour to make all his household and family godly and religious to, which cannot be done without much pain and travel, in diligent instructing them in the word of the Lord,
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But bycause this maye séeme vnto some, a straunge doctrine, and I peraduenture be iudged verye precise that woulde laye such a heauie burthen vpon mens necks, I will therefore directly proue vnto you out of the worde of GOD, that it belongeth generallye vnto all persons, of what degrée and calling soeuer, to instructe their children and familie in the worde of the LORDE, insomuche, that not the greatest Emperoure nor Monarche of the worlde, can omit this duetie, wythoute highe contempte vnto GOD in neglecte of that whiche hée hath so plainely and earnestly commanded,
But Because this may seem unto Some, a strange Doctrine, and I Peradventure be judged very precise that would say such a heavy burden upon men's necks, I will Therefore directly prove unto you out of the word of GOD, that it belongeth generally unto all Persons, of what degree and calling soever, to instruct their children and family in the word of the LORD, insomuch, that not the greatest Emperor nor Monarch of the world, can omit this duty, without high contempt unto GOD in neglect's of that which he hath so plainly and earnestly commanded,
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For I haue hitherto noted nothing, neither hereafter meane to doe, but that the godly maye easily sée, that the circumstances of my Text led me euidently therevnto:
For I have hitherto noted nothing, neither hereafter mean to do, but that the godly may Easily see, that the Circumstances of my Text led me evidently thereunto:
as well for the instruction of himselfe, as also the better gouernement of his subiects in the feare of the Lorde This thing didde the good King Iosias obserue, reading his owne selfe the lawe of the Lorde vnto his subiectes,
as well for the instruction of himself, as also the better government of his Subjects in the Fear of the Lord This thing did the good King Iosias observe, reading his own self the law of the Lord unto his Subjects,
that he will betymes cutte off all the wicked of the lande, and to be shorte, concerning the gouernement of his house, that hée will walke in the vprightnesse of hys harte, in the middest of his house, whereby,
that he will betimes Cut off all the wicked of the land, and to be short, Concerning the government of his house, that he will walk in the uprightness of his heart, in the midst of his house, whereby,
Helie the Priest of the Lorde, for letting his children runne at libertie, is himselfe charged to haue committed those sinnes, whiche in his sonnes he lette passe vnpunished:
Helie the Priest of the Lord, for letting his children run At liberty, is himself charged to have committed those Sins, which in his Sons he let pass unpunished:
for he himselfe fell and brake his neck, his two sonnes were slaine in battell both in one daye, the Arke of the Lord takē by the Philistins, and.3000.
for he himself fell and brake his neck, his two Sons were slain in battle both in one day, the Ark of the Lord taken by the philistines, and.3000.
For I know him, that he wil cōmand his sons & his houshold after, that they kepe the way of the Lord, to do righteousnes and iudgement, that the Lord may bring vppon Abraham, that he hathe spoken vnto him.
For I know him, that he will command his Sons & his household After, that they keep the Way of the Lord, to do righteousness and judgement, that the Lord may bring upon Abraham, that he hath spoken unto him.
All these bothe commaundementes and examples (do I trust) sufficiently proue, that it is the part of al men, of what calling soeuer, to vse singular diligence and trauaile, to haue their familie,
All these both Commandments and Examples (doe I trust) sufficiently prove, that it is the part of all men, of what calling soever, to use singular diligence and travail, to have their family,
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What is he that can chalenge to himselfe fréedome, from the performaunce of thys, bothe godly and necessarie duetie? God fayeth of Abraham, I know he wil teach his children and housholde, to walke in the wayes of the Lorde:
What is he that can challenge to himself freedom's, from the performance of this, both godly and necessary duty? God Faith of Abraham, I know he will teach his children and household, to walk in the ways of the Lord:
But (alas) my beloued, what is the man, or where is his dwelling, of whome we maye saye, I knowe he is painefull in instructing his children and housholde in the wayes of the Lord.
But (alas) my Beloved, what is the man, or where is his Dwelling, of whom we may say, I know he is painful in instructing his children and household in the ways of the Lord.
so likewise after the example of good Iosias, she may be carefull to cause all hir Subiectes to make a couenaunte, to walke after the commaundementes of the LORDE:
so likewise After the Exampl of good Iosias, she may be careful to cause all his Subjects to make a Covenant, to walk After the Commandments of the LORD:
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so (I trust) there would be spéedie remedy againste this great neglecting of our dutie, in the vertuous education of oure families in the feare of the Lorde, the whiche on oure partes being so muche forslewed, it is no maruaile,
so (I trust) there would be speedy remedy against this great neglecting of our duty, in the virtuous education of our families in the Fear of the Lord, the which on our parts being so much forslewed, it is no marvel,
Howe canste thou, whosoeuer thou arte, looke to haue thy familie faithfull vnto thée, and thou thy selfe art faithlesse to GOD? doest thou maruayle that thy seruauntes feare not thée,
How Canst thou, whosoever thou art, look to have thy family faithful unto thee, and thou thy self art faithless to GOD? dost thou marvel that thy Servants Fear not thee,
and thy selfe, yeld no obedience vnto the aucthoritie of the eternall? Thinkest thou muche that thy wife and thy children shewe themselues not so obedient vnto thée,
and thy self, yield no Obedience unto the Authority of the Eternal? Thinkest thou much that thy wife and thy children show themselves not so obedient unto thee,
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as peraduenture they oughte, and canste thou not sée howe thy selfe arte a Traytoure and Rebel vnto God, withoute all kéepe or regarde breaking his statutes,
as Peradventure they ought, and Canst thou not see how thy self art a Traitor and Rebel unto God, without all keep or regard breaking his statutes,
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and without any pricke or remorse of conscience, neglecting and contemning his commandementes? Howe shall those vnder thy charge performe their dutie vnto thée,
and without any prick or remorse of conscience, neglecting and contemning his Commandments? Howe shall those under thy charge perform their duty unto thee,
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and then next truly serue thée without instruction in the worde of the Lorde? Is it not expreslye sette downe in the Psalme, Howe God established a testimonie in Iacob,
and then next truly serve thee without instruction in the word of the Lord? Is it not expressly Set down in the Psalm, How God established a testimony in Iacob,
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And this lawe whiche he speaketh of, is the commaundement before recited out of Deuteronomie, concerning parentes often and diligent acquainting their children with the word of the Lord.
And this law which he speaks of, is the Commandment before recited out of Deuteronomy, Concerning Parents often and diligent acquainting their children with the word of the Lord.
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For how can it bée possible that one shoulde teache another the thing that he himselfe is ignoraunte in? The father can not teache his sonne that which he himself knoweth not.
For how can it been possible that one should teach Another the thing that he himself is ignorant in? The father can not teach his son that which he himself Knoweth not.
all these notwythstanding, being (as you haue heard) charged from the Lord, with this duty, it doth hereof necessarily follow, that fathers, maisters, husbandes,
all these notwithstanding, being (as you have herd) charged from the Lord, with this duty, it does hereof necessarily follow, that Father's, masters, Husbands,
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yea the prince himselfe ought diligently to exercise thēselues in the reading of the worde of God, that they maye euerye one seuerally teache it to them of their charge, that they out of it maye learne to feare the Lorde.
yea the Prince himself ought diligently to exercise themselves in the reading of the word of God, that they may every one severally teach it to them of their charge, that they out of it may Learn to Fear the Lord.
The Lorde hys blessing the diligence of Cornelius in the vertuous education of hys familie, with profyting generallye in his feare, oughte to encourage vs all to followe hys moste godly example, hoping that GOD in his greate mercye wyll graunt vnto our Christian trauayle lyke successe.
The Lord his blessing the diligence of Cornelius in the virtuous education of his family, with profiting generally in his Fear, ought to encourage us all to follow his most godly Exampl, hoping that GOD in his great mercy will grant unto our Christian travail like success.
or the husbande of hys wyfe, or the maister of his seruauntes, shoulde hope for that subiection, that obedience, that reuerence, that faythfulnesse, which they of right ought to haue,
or the husband of his wife, or the master of his Servants, should hope for that subjection, that Obedience, that Reverence, that faithfulness, which they of right ought to have,
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It maye be also that a man faythfullye labouring to bring vp hys familye in the knowledge of GOD, shall haue notwithstanding vngodly and disobedient children, wife, or seruauntes: for Adam had Cain: Noah had Cham: Abraham had Ismael: Isaac had Esau:
It may be also that a man faithfully labouring to bring up his family in the knowledge of GOD, shall have notwithstanding ungodly and disobedient children, wife, or Servants: for Adam had Cain: Noah had Cham: Abraham had Ishmael: Isaac had Esau:
but besides instructyng, •se also correctyng, where sinnes bée committed, or else wée shall bée guyltie of those sinnes, whyche we let passe in those vnder our gouernemente vncorrected,
but beside instructing, •se also correcting, where Sins been committed, or Else we shall been guilty of those Sins, which we let pass in those under our government uncorrected,
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and to leaue vndone the perfourmaunce of those duetyes whych in respect of our seuerall callings the Lord loketh for and requireth at our handes for example:
and to leave undone the performance of those duties which in respect of our several callings the Lord looketh for and requires At our hands for Exampl:
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The like (I say) of all callings whatsoeuer, and in this respect am moste humblie and reuerentlye, in the feare of God to request you, right honourable my Lord Maior of this worthy Citie of Lōdon, wyth the Worshipful Maister Sherifes and Aldermen,
The like (I say) of all callings whatsoever, and in this respect am most humbly and reverently, in the Fear of God to request you, right honourable my Lord Mayor of this worthy city of Lōdon, with the Worshipful Master Sheriffs and Aldermen,
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as the Lord (besides the generall callings of Christians, the whiche I truste, and also hartlye praye that you Godly walke in,) hath layde vpon you ye persons of publike magistrates, that you will kepe in your seueral wards a carefull and diligente watche to méete with all suche abuses as highly offende God,
as the Lord (beside the general callings of Christians, the which I trust, and also hartlye pray that you Godly walk in,) hath laid upon you you Persons of public Magistrates, that you will keep in your several wards a careful and diligent watch to meet with all such Abuses as highly offend God,
filthy Whordome, and beastly Drunkennesse, outragious and vnmeasurable Dicing and Carding, and horrible prophanation of the LORDE his daye, in flocking and thronging to baudie Playes by thousandes,
filthy Whoredom, and beastly drunkenness, outrageous and unmeasurable Dicing and Carding, and horrible profanation of the LORD his day, in flocking and thronging to baudie Plays by thousandes,
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if they be true, I desire to haue them punished with seueritie, & then shall you shew your selues religious & zealous Cornelians, in lyuing not onely godlye your selues,
if they be true, I desire to have them punished with severity, & then shall you show your selves religious & zealous Cornelians, in living not only godly your selves,
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& household gouernment, of fathers and householders generally neglected, whilest where they should dayly and continuallye teache their children and families out of the worde of the Lorde to feare hym, manye of them daylye and nightly are occupyed in Dicing, Carding and gaming,
& household government, of Father's and householders generally neglected, whilst where they should daily and continually teach their children and families out of the word of the Lord to Fear him, many of them daily and nightly Are ocupied in Dicing, Carding and gaming,
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giue me leaue I beséech you a little to directe my speach vnto those, whom in respect of their office it chiefly concerneth, to bring vp youth, I meane schoolemaisters,
give me leave I beseech you a little to Direct my speech unto those, whom in respect of their office it chiefly concerns, to bring up youth, I mean Schoolmasters,
for among all the diseases that these our days and times are grieuouslye sicke withall, there is none wherewith they are eyther more generally or more daungerously infected,
for among all the diseases that these our days and times Are grievously sick withal, there is none wherewith they Are either more generally or more dangerously infected,
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thā with this that the most part of scholemasters, like as fathers and house-holders, thinke it no parte of their duety to meddle with instructing their schollers and pupilles in the worde of the Lorde & principles of christian religion.
than with this that the most part of Schoolmasters, like as Father's and householders, think it no part of their duty to meddle with instructing their Scholars and pupilles in the word of the Lord & principles of christian Religion.
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Wheras without the feare of the Lorde, there is no wisedome, neyther is it possible for youth to go well forwarde in vertue and good manners, things as necessarie as learning, whiche, without these, is but a ring of gold in a swines snoute,
Whereas without the Fear of the Lord, there is no Wisdom, neither is it possible for youth to go well forward in virtue and good manners, things as necessary as learning, which, without these, is but a ring of gold in a Swine snout,
as a towarde scholler? as well instructed vnto saluation, as furthered in prophane learning? For if there be any that haue other endes in putting their children to schole, these being contemned, your schooles wer better to be without them, than combred wyth them.
as a toward scholar? as well instructed unto salvation, as furthered in profane learning? For if there be any that have other ends in putting their children to school, these being contemned, your Schools were better to be without them, than cumbered with them.
From whence come the generall complaintes of the vngraciousnesse and vnhappinesse of schollers, but from this, that you neuer teache them theyr dueties out of the booke of the Lorde.
From whence come the general complaints of the ungraciousness and unhappiness of Scholars, but from this, that you never teach them their duties out of the book of the Lord.
the others thinking by cruell and butcherly beatyng to wynne reformation, ingender in them such a mislike and lothyng of learning, that they abhorre with as deadly hatred the schoole house,
the Others thinking by cruel and butcherly beating to win Reformation, engender in them such a mislike and loathing of learning, that they abhor with as deadly hatred the school house,
and couer for your slouthfulnesse, rather than a true cause to staye this duetie. He that hathe sayd, suffer little children to come vnto me and forbidde them not,
and cover for your slothfulness, rather than a true cause to stay this duty. He that hath said, suffer little children to come unto me and forbid them not,
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I would haue you, that setting aside all care of religion in your schollers, to make it your only profession to reade them prophane Authors, shewe me the example but of one person, whome, eyther Tullie his Offices,
I would have you, that setting aside all care of Religion in your Scholars, to make it your only profession to read them profane Authors, show me the Exampl but of one person, whom, either Tullie his Offices,
But I vtter•ye misslike youre preposterous, backewarde, and euerthwarte care in labou•ing, chiefely about these, ommitting that whiche shoulde be formoste,
But I vtter•ye misslike your preposterous, backward, and euerthwarte care in labou•ing, chiefly about these, omitting that which should be foremost,
Take heede •hat in respecte ye worthily runne not in•o the reprehension that oure sauioure Christe vseth towardes the Scribes and Pharises for touching Minte,
Take heed •hat in respect you worthily run not in•o the reprehension that our Saviour Christ uses towards the Scribes and Pharisees for touching Mint,
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Let the name of God, and of his Christe be hearde often in youre scholes: let it be familiar vnto your schollers by continuall beating it into theyr heades.
Let the name of God, and of his Christ be heard often in your Schools: let it be familiar unto your Scholars by continual beating it into their Heads.
Wherfore this duetie of instructing being especiallye commaunded, being laboured in wyth reuerence of his holy name and maiestye, he wil vndoubtedly blesse and further it.
Wherefore this duty of instructing being especially commanded, being laboured in with Reverence of his holy name and majesty, he will undoubtedly bless and further it.
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yong sciences, will be bowed, whiche waye you wyl haue them, whereas the growe• trées wyll rather breake than bende Loke what licoure a vessell is seasone• wythall,
young sciences, will be bowed, which Way you will have them, whereas the growe• trees will rather break than bend Look what Liquor a vessel is seasone• withal,
And therfore haue their picked scholemaisters priuately to nousel vp their children in their houses in the Popes religion, that they may tast and smel therof when theyr parentes be dead and rotten.
And Therefore have their picked Schoolmasters privately to nousel up their children in their houses in the Popes Religion, that they may taste and Smell thereof when their Parents be dead and rotten.
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And great pittie it is, that the Quéenes enimies should be permitted such libertie. For by thys meanes are many towarde gentlemen otherwise, vtterly marred & spoiled.
And great pity it is, that the Queens enemies should be permitted such liberty. For by this means Are many toward gentlemen otherwise, utterly marred & spoiled.
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Howe (I pray) you falleth it out, ye you haue at thys day in this lande, many yong gentlemen not aboue 24. yeres olde at the most, that are more obstinate and stubborne Papistes than their fathers:
Howe (I pray) you falls it out, you you have At this day in this land, many young gentlemen not above 24. Years old At the most, that Are more obstinate and stubborn Papists than their Father's:
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And for my parte I wishe that al the Papistes in Englande (without they repent) togither with al the rest of hir Maiesties enimies, were in Fraunce or some other place of bannishmente, without hope euer to returne againe,
And for my part I wish that all the Papists in England (without they Repent) together with all the rest of his Majesties enemies, were in France or Some other place of bannishmente, without hope ever to return again,
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For we haue in manye Gentlemens houses, and also in the houses of others in the countrey of hygher callyng, the swéepings of the Vniuersities, I meane, suche rotte• Papistes,
For we have in many Gentlemens houses, and also in the houses of Others in the country of higher calling, the sweepings of the Universities, I mean, such rotte• Papists,
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as by the broome of godly discipline, as vnprofitable duste, haue bin swéeped out thence, are entertayned in the Countrey in priuate houses to teach their children.
as by the broom of godly discipline, as unprofitable dust, have been swéeped out thence, Are entertained in the Country in private houses to teach their children.
For who dare be so bolde as once to enquire wherein they instruct their schollers? besides this, there are huddled togyther olde Popyshe persecuting Masse Priestes, in some houses foure, in some thrée, in some two, in some one,
For who Dare be so bold as once to inquire wherein they instruct their Scholars? beside this, there Are huddled together old Popish persecuting Mass Priests, in Some houses foure, in Some thrée, in Some two, in Some one,
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so soon as they come to yeres of discréetion, and to put them wher they may be taught his Mahumetish religion, that afterwardes they maye the more faithfullye serue him.
so soon as they come to Years of discréetion, and to put them where they may be taught his Mahumetish Religion, that afterwards they may the more faithfully serve him.
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So (I say) doe I wish, that the children of our Papistes, so soone as they be capable of lerning, might be taken from them (they notwythstanding paying for their educatiō) and be cōmitted vnto the gouernement of godlye teachers, that woulde learne them the feare of the Lord:
So (I say) do I wish, that the children of our Papists, so soon as they be capable of learning, might be taken from them (they notwithstanding paying for their education) and be committed unto the government of godly Teachers, that would Learn them the Fear of the Lord:
They resemble very fitly the herbe Colocynthis, whiche a man might iudge by the outwarde appearaunce of it in clasping with hys strings of his roote, other herbes that grow next vnto him, that he would sucker them:
They resemble very fitly the herb Colocynthis, which a man might judge by the outward appearance of it in clasping with his strings of his root, other herbs that grow next unto him, that he would sucker them:
Wherefore I earnestlye praye the honorable and worshipful of hir Maiesties highe commission, to cause priuate Popishe teachers, to be sought after and sifted as wel to staye the present mischiefe,
Wherefore I earnestly pray the honourable and worshipful of his Majesties high commission, to cause private Popish Teachers, to be sought After and sifted as well to stay the present mischief,
And to ende this matter (in whiche, albeit I haue in long, I hope the necessitie and profite of it, shall easily with the godlye procure my pardon) I likewise hartily desire all teachers of youth, not to suffer themselues to be founde lesse diligent in a good cause,
And to end this matter (in which, albeit I have in long, I hope the necessity and profit of it, shall Easily with the godly procure my pardon) I likewise heartily desire all Teachers of youth, not to suffer themselves to be found less diligent in a good cause,
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As for the rest of you (beloued that are here present) if any of you with Cornēlius haue laboured all his familie to feare the Lorde, you haue like obedient children béene carefull to performe that duetie whiche GOD hathe layde vppon you,
As for the rest of you (Beloved that Are Here present) if any of you with Cornēlius have laboured all his family to Fear the Lord, you have like obedient children been careful to perform that duty which GOD hath laid upon you,
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and with lesse disquieting of your selues with chiding and fighting, you shall haue those vnder youre seuerall chardges, in singlenesse of conscience to performe suche dueties towards you,
and with less disquieting of your selves with chiding and fighting, you shall have those under your several charges, in singleness of conscience to perform such duties towards you,
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In the fifth braunche of this firste generall, containing a descriptiō of Cornelius and his qualities, I haue to speak of his Almes déedes and Prayer,
In the fifth branch of this First general, containing a description of Cornelius and his qualities, I have to speak of his Alms Deeds and Prayer,
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so nowe by hys almes appeareth, that he bare a godlye and pittifull affection towardes men in relieuing euerye manne as his necessitie séemed moste to require.
so now by his alms appears, that he bore a godly and pitiful affection towards men in relieving every man as his necessity seemed most to require.
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Cornelius hath plaied ye good scholler, he hath not only perfectly learned that lesson, but hath also taken forth an other, learning besids being cōtented with his owne stipend, out of the same, in loue and of a felowe féeling of the miseries of his poore brethren, to contribute vnto their necessities,
Cornelius hath played you good scholar, he hath not only perfectly learned that Lesson, but hath also taken forth an other, learning besides being contented with his own stipend, out of the same, in love and of a fellow feeling of the misery's of his poor brothers, to contribute unto their necessities,
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so farre forth, as by the portion of good, the whiche the Lorde hathe blessed vs withall, he hath enabled vs. And that out of this loue this •elow féeling, this compassion, this pitie, did issue in Cornelius his charitable relieuing of the poore, ye very word it selfe, whyche Luke doeth here vse for almes, doth planely shewe.
so Far forth, as by the portion of good, the which the Lord hath blessed us withal, he hath enabled us And that out of this love this •elow feeling, this compassion, this pity, did issue in Cornelius his charitable relieving of the poor, you very word it self, which Lycia doth Here use for alms, does plainly show.
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Wherefore in as muche as Cornelius is here said, to haue bestowed much almes amongst all the people, it is euident, that there was in him a righte Christian hearte,
Wherefore in as much as Cornelius is Here said, to have bestowed much alms among all the people, it is evident, that there was in him a right Christian heart,
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and bowels of mercie, whiche didde yerne, and as it were melt at the calamities of his brethren, which did consider the band of vnitie, which ought to be betwéene members of all one heade Christ Iesus:
and bowels of mercy, which did yearn, and as it were melt At the calamities of his brothers, which did Consider the band of unity, which ought to be between members of all one head christ Iesus:
There is therefore no question, but that Cornelius liberalitie and bounteousnesse, springing oute of this fountaine of brotherly compassion, was no fained counterfaite, nor forged,
There is Therefore no question, but that Cornelius liberality and bounteousness, springing out of this fountain of brotherly compassion, was not feigned counterfeit, nor forged,
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But wilte thou vnderstande, O thou vaine man, that the faith which is without workes is deade? And marke withall, I beséeche you, the manner of his speache (for it maketh being rightly vnderstoode, verye muche againste the Popishe Iusticiaries of oure time, whiche teache oute of hym that manne is iustified by his workes, whiche wordes in déede he vseth) he doth, not saye, What if a man haue faith,
But wilt thou understand, Oh thou vain man, that the faith which is without works is dead? And mark withal, I beseech you, the manner of his speech (for it makes being rightly understood, very much against the Popish Justiciaries of our time, which teach out of him that man is justified by his works, which words in deed he uses) he does, not say, What if a man have faith,
And where hée sayeth that Abraham with Rahab, were iustified by their workes, he meaneth that their outward workes before men, were testimonies of their inwarde faith before God:
And where he Saith that Abraham with Rahab, were justified by their works, he means that their outward works before men, were testimonies of their inward faith before God:
and not that their workes were the causes of their saluation, for so shoulde he be against all the Scriptures, whiche teache, that Faith onely doth iustifie,
and not that their works were the Causes of their salvation, for so should he be against all the Scriptures, which teach, that Faith only does justify,
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Wée therefore teache out of this example of Cornelius, good déedes and suche other lyke vertuous actions of godlye men, togyther with the aucthoritie of the holye Scripture, that it is the parte of a Christian, to doe good workes,
We Therefore teach out of this Exampl of Cornelius, good Deeds and such other like virtuous actions of godly men, together with the Authority of the holy Scripture, that it is the part of a Christian, to do good works,
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Wherefore the Papistes doe vs greate iniurie, in filling the eares of the simple and ignorant people, that our doctrine is a doctrine of libertie, that we teache men to liue looselie and lewdely, that we are enimies vnto good works,
Wherefore the Papists do us great injury, in filling the ears of the simple and ignorant people, that our Doctrine is a Doctrine of liberty, that we teach men to live loosely and lewdly, that we Are enemies unto good works,
I meane, that all suche as doe in worde confesse Christe Iesus to be the Lorde, maye in déede with Cornelius so godlye walke, that by their liuing before the worlde, they maye be taken for Christians.
I mean, that all such as do in word confess Christ Iesus to be the Lord, may in deed with Cornelius so godly walk, that by their living before the world, they may be taken for Christians.
for who commonly are so liberall, or rather in very déede prodigall and lauishe, as are hipocrites that in giuing, gréedily hawk and hunt after the praise & commendation of men,
for who commonly Are so liberal, or rather in very deed prodigal and lavish, as Are Hypocrites that in giving, greedily hawk and hunt After the praise & commendation of men,
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neyther shall the greate sums that they distribute and bestowe, euer come into this reckning before ye Lord, that he wil accept and take it for almes, that is,
neither shall the great sums that they distribute and bestow, ever come into this reckoning before you Lord, that he will accept and take it for alms, that is,
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That therefore whiche we giue, shal then goe before the Lord for almes, if it be (as the holy ghost here speaketh of Cornelius his liberalitie) mercie, that is to say,
That Therefore which we give, shall then go before the Lord for alms, if it be (as the holy ghost Here speaks of Cornelius his liberality) mercy, that is to say,
as reckening him to be one of our own flesh, and so in regarde of this neare bande and coniunction, which God hath made betwéen vs, we do (as it wer) out of the vowels of mercie and compassion liberallie powre oute vppon hym,
as reckoning him to be one of our own Flesh, and so in regard of this near band and conjunction, which God hath made between us, we do (as it were) out of the vowels of mercy and compassion liberally pour out upon him,
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as for reward at Gods handes, they neither haue, nor euer shall haue, vnlesse in doing theyr almes they sette before them a reuerent regarde of the Lords commaundement,
as for reward At God's hands, they neither have, nor ever shall have, unless in doing their alms they Set before them a reverent regard of the lords Commandment,
Wherefore (deare Christians) I directe my speeche vnto you, whome GOD in great mercie hathe blessed with plentifull increase of the riches of this worlde,
Wherefore (deer Christians) I Direct my speech unto you, whom GOD in great mercy hath blessed with plentiful increase of the riches of this world,
so by your giuing vnto the godly brethrē, and to poore Schollers that stande in néede, giue out testimonie, that you all hope for one saluation in Christe,
so by your giving unto the godly brothers, and to poor Scholars that stand in need, give out testimony, that you all hope for one salvation in Christ,
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for whose sake you shewe this mercie, in relieuing his and youre members. Giue not as Hipocrites and Papistes, for praise, or for to merite thereby Heauen:
for whose sake you show this mercy, in relieving his and your members. Give not as Hypocrites and Papists, for praise, or for to merit thereby Heaven:
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or howe much, when shall I giue, or howe often shall I gyue? But by the pitifull viewe of the lamentable distresse of such as are in miserie, easilye and readilye findeth aunswere againste all these worldlye motions.
or how much, when shall I give, or how often shall I gyve? But by the pitiful view of the lamentable distress of such as Are in misery, Easily and readily finds answer against all these worldly motions.
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And thys is a greate faulte amongest the wealthie of this worlde, that they defer their almes and other good déedes of charitie, till after they be deade, omitting the present oportunitie to doe good, the whiche GOD hath not onely commended,
And this is a great fault amongst the wealthy of this world, that they defer their alms and other good Deeds of charity, till After they be dead, omitting the present opportunity to do good, the which GOD hath not only commended,
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What fondnesse is there in those that would be counted wise, to imagine that theyr executours after they be dead, will be more faythfull in disposing their liberalitie,
What fondness is there in those that would be counted wise, to imagine that their Executors After they be dead, will be more faithful in disposing their liberality,
than they themselues woulde bée beyng aliue? What excuse soeuer we pretende for this deferring to do good, it springeth onelie of distruste in Gods prouidence:
than they themselves would been being alive? What excuse soever we pretend for this deferring to do good, it springs only of distrust in God's providence:
nay that whiche is worse, Couetousnesse (the roote of al euil) springing of thys distruste in Gods fatherly prouision for them, hath br•d in them suche a burning desire of hauing still more, that like vnto the dropsie man, the more he drinketh, ye more he thirsteth:
nay that which is Worse, Covetousness (the root of all evil) springing of this distrust in God's fatherly provision for them, hath br•d in them such a burning desire of having still more, that like unto the dropsy man, the more he Drinketh, you more he Thirsteth:
but also take from them suche liuing, as for their reliefe hath by others bin giuen vnto thē, cruelly and barbarously deuouring the goodes of the poore,
but also take from them such living, as for their relief hath by Others been given unto them, cruelly and barbarously devouring the goods of the poor,
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if Cornelius hauing but a sparkle of faith, but a little knowledge in the Christian religion, amongst so many stumbling blockes, lettes and daungers, haue set vp vnto vs so cleare and bright a glasse of godlye almes and Christian charitie,
if Cornelius having but a sparkle of faith, but a little knowledge in the Christian Religion, among so many stumbling blocks, lets and dangers, have Set up unto us so clear and bright a glass of godly alms and Christian charity,
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truely we that reioyce so much of our knowlege in Christ, and perswade our selues of a maruellous light of fayth, ought worthyly to blushe and be ashamed to come so farre behinde him in brotherly pittying,
truly we that rejoice so much of our knowledge in christ, and persuade our selves of a marvelous Light of faith, ought worthily to blush and be ashamed to come so Far behind him in brotherly pitying,
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The Lorde worke in vs bowels of compassion, that wyth Cornelius, euery one according to the portiō that God hath bestowed vpon vs, maye indéede féele and be touched inwardlye, wyth the miseries of the néedie,
The Lord work in us bowels of compassion, that with Cornelius, every one according to the portion that God hath bestowed upon us, may indeed feel and be touched inwardly, with the misery's of the needy,
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For it is here sayd, that he prayed God cōtinually. As before where the holy Ghost speaketh of Cornelius his almes, he figuratiuely vseth that worde, being but one part,
For it is Here said, that he prayed God continually. As before where the holy Ghost speaks of Cornelius his alms, he figuratively uses that word, being but one part,
For where there is the true feare of God, whych hath bene alredy shewed to haue remayned in Cornelius, there must needs be also a feruent desire by earnest prayer to humble our selues before the maiestie of God, to bée by his holy spirit directed in ye true knowledge of him,
For where there is the true Fear of God, which hath be already showed to have remained in Cornelius, there must needs be also a fervent desire by earnest prayer to humble our selves before the majesty of God, to been by his holy Spirit directed in you true knowledge of him,
This desire may appeare to haue bene in Cornelius, by the wordes whiche hereafter the Angell vseth vnto hym, where hée willeth him to sende for Peter, who shoulde teach him, what he shoulde do.
This desire may appear to have be in Cornelius, by the words which hereafter the Angel uses unto him, where he wills him to send for Peter, who should teach him, what he should do.
For being in the number of those whyche hadde receyued the true knowledge of GOD, he prayeth that he maye be admitted vnto a further and a more clearer lighte of vnderstanding, concerning his hope of saluation in the redéemer Christ Iesus,
For being in the number of those which had received the true knowledge of GOD, he Prayeth that he may be admitted unto a further and a more clearer Light of understanding, Concerning his hope of salvation in the redeemer christ Iesus,
His prayer being reported not to be of course or of custome, or seldome, but dayly and often, is a signe vnto vs, that his religion was not builded vpon feyned and coūterfaite trifles,
His prayer being reported not to be of course or of custom, or seldom, but daily and often, is a Signen unto us, that his Religion was not built upon feigned and counterfeit trifles,
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or consisted in outward rites and ceremonies, but that as god is a spirite (as Iohn witnesseth) so Cornelius lyke a true worshipper, did pray vnto him and worship him in spirite and truth,
or consisted in outward Rites and ceremonies, but that as god is a Spirit (as John Witnesseth) so Cornelius like a true worshipper, did pray unto him and worship him in Spirit and truth,
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Thys example of Cornelius hys dayly praying vnto God, commendeth vnto vs the continual & often vse of prayer, in whiche he was not so diligente and feruente as we for the moste parte are colde, negligente, too too slacke & slothful, whereas we haue to moue vs therevnto both the example of our Lord and Sauiour Iesus Christ, who not only himselfe prayed often,
This Exampl of Cornelius his daily praying unto God, commends unto us the continual & often use of prayer, in which he was not so diligent and fervent as we for the most part Are cold, negligent, too too slack & slothful, whereas we have to move us thereunto both the Exampl of our Lord and Saviour Iesus christ, who not only himself prayed often,
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There be also causes both in respecte of our selues and also of our brethren, that oughte worthily to moue vs to cal vpon God for his assistaunce against our many enimies,
There be also Causes both in respect of our selves and also of our brothers, that ought worthily to move us to call upon God for his assistance against our many enemies,
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this being one of the principall weapons of that spirituall armoure whiche Paul teacheth a christian souldiour to be furnished withal, agaynst the greate and strong assaultes of those mightie enimies.
this being one of the principal weapons of that spiritual armour which Paul Teaches a christian soldier to be furnished withal, against the great and strong assaults of those mighty enemies.
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For besides the girdle of veritie, the breaste-plate of righteousnesse, the shoes of the preparation of the Gospell of peace, the shielde of fayth, the helmet of saluation,
For beside the girdle of verity, the breastplate of righteousness, the shoes of the preparation of the Gospel of peace, the shield of faith, the helmet of salvation,
Againe, if we woulde consider what Abraham, what Isaac, what Iacob, what Aaron, Moses, Iosua, Dauid, Salomon, Iosias, Ezechias, Elias, Daniel, ye Publicane, the théefe on the crosse, the Apostles, the Churche praying for Peter in prisō, with innumerable others, haue obtayned at the handes of GOD by prayer, the mighty and wonderfull effectes that haue followed of theyr prayer, must néedes prouoke and stirre vs vp, to the often and vnfeyned exercise of this moste Godly duetie,
Again, if we would Consider what Abraham, what Isaac, what Iacob, what Aaron, Moses, Iosua, David, Solomon, Iosias, Hezekiah, Elias, daniel, you Publican, the thief on the cross, the Apostles, the Church praying for Peter in prison, with innumerable Others, have obtained At the hands of GOD by prayer, the mighty and wonderful effects that have followed of their prayer, must needs provoke and stir us up, to the often and unfeigned exercise of this most Godly duty,
But we, al these notwithstanding, either pray neuer, or else very seldome, and euen then for the most parte, of custome, thinke the reading and mumbling vp other godlye mens prayers,
But we, all these notwithstanding, either pray never, or Else very seldom, and even then for the most part, of custom, think the reading and mumbling up other godly men's Prayers,
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so that all the daye after we are dispenced withall to doe what we liste, muche like vnto the Papistes, who if they haue once hearde Masse, they haue euen for the worke done (as they terme it,) deserued frée remission for all those offences which all the daye after they shoulde committe.
so that all the day After we Are dispensed withal to do what we list, much like unto the Papists, who if they have once heard Mass, they have even for the work done (as they term it,) deserved free remission for all those offences which all the day After they should commit.
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Wel, all that I can saye in this greate slackenesse, and disorder in prayer, is, to wishe you all humblye to praye vnto GOD to roote out of vs thys great negligence,
Well, all that I can say in this great slackness, and disorder in prayer, is, to wish you all humbly to pray unto GOD to root out of us this great negligence,
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and to graunte vs with Cornelius, continuallye and dayly, not with the lippes, but with the hearte, earnestlye to call vpon him, which if we truelye loue him, we will assuredlye doe,
and to grant us with Cornelius, continually and daily, not with the lips, but with the heart, earnestly to call upon him, which if we truly love him, we will assuredly do,
as may •ppeare by Daniel, whome the feare of ye •ions denne coulde not at the comman•emente of the King Darius kéepe from •raying vnto his GOD but the space •f thirtye dayes, whiche vnto suche as •aue to GOD but a little loue, wyll •éeme but a little thing.
as may •ppeare by daniel, whom the Fear of you •ions den could not At the comman•emente of the King Darius keep from •raying unto his GOD but the Molle •f thirtye days, which unto such as •aue to GOD but a little love, will •éeme but a little thing.
as on the contrarye, •he seldomer we commune wyth hym by •rayer, the more doeth our loue toward •im from time to time abate and slake, •ntill in the ende it be cleane quenched.
as on the contrary, •he seldomer we commune with him by •rayer, the more doth our love towards •im from time to time abate and slake, •ntill in the end it be clean quenched.
Let vs therefore (good brethren) often repayre vnto the Lorde by daylye and vn•ained calling vppon his name, by whiche our loue maye more and more •ncrease towardes hym,
Let us Therefore (good brothers) often repair unto the Lord by daily and vn•ained calling upon his name, by which our love may more and more •ncrease towards him,
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and wée •lso haue good and perfecte experience howe riche the Lorde is (as Paule speaketh) to all those that in fayth truely call vppon him, whereof we can neuer haue better trial,
and we •lso have good and perfect experience how rich the Lord is (as Paul speaks) to all those that in faith truly call upon him, whereof we can never have better trial,
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thā when by oftē praying vnto him, according as the necessities either of our selues or others doe require, we finde by hys liberall graunting our manifolde requestes, that hée is in déede riche in mercye, that hathe in stoare to suffise all creatures of the whole worlde that doe praye in faythe without wauering,
than when by often praying unto him, according as the necessities either of our selves or Others do require, we find by his liberal granting our manifold requests, that he is in deed rich in mercy, that hath in stoare to suffice all creatures of the Whole world that do pray in faith without wavering,
letting passe the rest, as being at the full handled in the common places of learned and godly men, I will only deale in this matter of prayer, wyth suche circumstaunces as my texte shall plainely leade me vnto, of the whiche hauing taught before, that concerning time to pray, we must with Cornelius praye continually (not yt we should do no maner of thing else but pray,
letting pass the rest, as being At the full handled in the Common places of learned and godly men, I will only deal in this matter of prayer, with such Circumstances as my text shall plainly lead me unto, of the which having taught before, that Concerning time to pray, we must with Cornelius pray continually (not that we should do no manner of thing Else but pray,
And saying, (God) I shutte out al others both men and Angels, and also women from this high honour, whiche beyng the greatest that we can giue vnto God, hée will imparte with no other, according as it is written:
And saying, (God) I shut out all Others both men and Angels, and also women from this high honour, which being the greatest that we can give unto God, he will impart with no other, according as it is written:
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And good reason it is, yt he only should be prayed vnto for helpe & saluation, who alone is able to help, who alone knoweth how to help, who alone is willing to help,
And good reason it is, that he only should be prayed unto for help & salvation, who alone is able to help, who alone Knoweth how to help, who alone is willing to help,
who alone can not only by our suite conceyue our grief ▪ but also according to his infinite wisedome and vnsearchable vnderstāding, knoweth a great deale better what we lack,
who alone can not only by our suit conceive our grief ▪ but also according to his infinite Wisdom and unsearchable understanding, Knoweth a great deal better what we lack,
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Cōcerning Saints & Angels, we read that whē this our Cornelius fel down before Peter & gaue him but only outward reuerence, Peter would none of it, but bad him stād vp, saying:
Concerning Saints & Angels, we read that when this our Cornelius fell down before Peter & gave him but only outward Reverence, Peter would none of it, but bad him stand up, saying:
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In the historie of the Euangelistes you shal finde, that Christe moste readilye and louynglye graunted the requestes of all those which humblye in faythe soughte vnto hym,
In the history of the Evangelists you shall find, that Christ most readily and lovingly granted the requests of all those which humbly in faith sought unto him,
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whereas to hys mother requesting hym at the mariage to helpe them, when their wine fayled, he answereth, woman what haue I to do with thee, mine houre is not yet come.
whereas to his mother requesting him At the marriage to help them, when their wine failed, he Answers, woman what have I to do with thee, mine hour is not yet come.
and therfore are they Idolaters that giue this to anye other) if it be a greate and notorious iniurie vnto Christ to think any Saint or Angel to be in power or loue equal vnto him, much more superiour:
and Therefore Are they Idolaters that give this to any other) if it be a great and notorious injury unto christ to think any Saint or Angel to be in power or love equal unto him, much more superior:
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and carrying also with it a parte of beliefe (for howe shall they call on him, on whom they haue not beleeued?) if the dead Sainctes are ignoraunce of vs and knowe vs not let vs then (beloued) wyth Cornelius pray continually,
and carrying also with it a part of belief (for how shall they call on him, on whom they have not believed?) if the dead Saints Are ignorance of us and know us not let us then (Beloved) with Cornelius pray continually,
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& only vnto God, ye knoweth vs, who is not ignorant of vs, & he no doubt for hys Christs sake, in al things wil heare vs yt we shall aske in his name:
& only unto God, you Knoweth us, who is not ignorant of us, & he no doubt for his Christ sake, in all things will hear us that we shall ask in his name:
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For if when through sin, wickednesse & transgression, we were enimies vnto God, & strangers frō righteousnesse, which is by Christ, it pleased God in great mercie, to sende his son to worke ye attonement betwéen hym & vs. being now by Christ made friendes with God, it can not be chosen,
For if when through since, wickedness & Transgression, we were enemies unto God, & Strangers from righteousness, which is by christ, it pleased God in great mercy, to send his son to work you atonement between him & us being now by christ made Friends with God, it can not be chosen,
Thus haue you séene in Cornelius a godly Gentile, a religious souldiour, a deuoute gouernor, a Christian captain, one that none of ye engines & trappes of Satā could so entangle & bewrap, yt they coulde staye,
Thus have you seen in Cornelius a godly Gentile, a religious soldier, a devout governor, a Christian captain, one that none of you Engines & traps of Satā could so entangle & bewrap, that they could stay,
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or withhold him from the exercises of godlynesse, albeit they were, to catche withal, baited on the one side with ye vain pleasures & delites of this world, wyth promotiō, with honor, with loue, fauour, & liking:
or withhold him from the exercises of godliness, albeit they were, to catch withal, baited on the one side with you vain pleasures & delights of this world, with promotion, with honour, with love, favour, & liking:
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But (alas) dere brethrē, whiche waye might a man take to go to finde ye house of Cornelius, wherein not only ye master of the house with his wife is godlye,
But (alas) dear brothers, which Way might a man take to go to find you house of Cornelius, wherein not only the master of the house with his wife is godly,
our Captaines themselues & theyr souldiours make chiefest accountes of suche as setting aside all feare of God and man, haue desperate minds to aduenture any hazarde,
our Captains themselves & their Soldiers make chiefest accounts of such as setting aside all Fear of God and man, have desperate minds to adventure any hazard,
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There God séeth them not, all is fish that commeth to nette, and that shippe whiche they finde loden with richest bootie and most pretious marchandize, is alwaies the ship of oure enimie,
There God seeth them not, all is Fish that comes to net, and that ship which they find laden with Richest booty and most precious merchandise, is always the ship of our enemy,
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our Captaines like the parishe the worse the Churche standeth in. Captaine Cornelius vsed weapon at the commandemēt, and in the obedience of hys lawfull Magistrate,
our Captains like the parish the Worse the Church Stands in. Captain Cornelius used weapon At the Commandment, and in the Obedience of his lawful Magistrate,
oure Captaines run from place to place, and from realme to realme, hyred for mony, not caring to intermeddle themselues in warres nothing appertaining vnto them,
our Captains run from place to place, and from realm to realm, hired for money, not caring to intermeddle themselves in wars nothing appertaining unto them,
And so odious vnto thē is ye name of Peace, that they in manner abhorre & curse it, wishing and praying for war, war, that with the bloude and spoile of others, they may enrich themselues.
And so odious unto them is the name of Peace, that they in manner abhor & curse it, wishing and praying for war, war, that with the blood and spoil of Others, they may enrich themselves.
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The qualities whiche were in Cornelius, besides his knowledge in feates of warre, were godlinesse, religion, feare of God, Christian trayning vppe of his familie, almes déeds,
The qualities which were in Cornelius, beside his knowledge in feats of war, were godliness, Religion, Fear of God, Christian training up of his family, alms Deeds,
But howe are men commonly iudged of in respecte of méetenesse to be Captaines, if he can set his countenaunce sternly, looke biggly, goe proudly, walke stately,
But how Are men commonly judged of in respect of méetenesse to be Captains, if he can Set his countenance sternly, look biggly, go proudly, walk stately,
nay shame and confusion will it be to them all, if hauyng with Cornelius the same profession of life, they haue not also with hym the like agréemēt in maners, which God for Christes sake graunte vnto them.
nay shame and confusion will it be to them all, if having with Cornelius the same profession of life, they have not also with him the like agreement in manners, which God for Christ's sake grant unto them.
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Nowe if we shall séeke for Cornelius among ye cōmon people, we shal likewise proue it a hard thing there to finde hym, for they are so farre from his vertue, religion and godlinesse, that they run gréedily euerye man after his owne waies, leauing and omitting the wayes of the Lord.
Now if we shall seek for Cornelius among the Common people, we shall likewise prove it a hard thing there to find him, for they Are so Far from his virtue, Religion and godliness, that they run greedily every man After his own ways, leaving and omitting the ways of the Lord.
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And as for instructing their families after the example of Cornelius to feare God, they are so farre from abilitie to performe this duetie, that themselues had firste néede to learne:
And as for instructing their families After the Exampl of Cornelius to Fear God, they Are so Far from ability to perform this duty, that themselves had First need to Learn:
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vnlesse it be on the Lords day, on which, if in the fore-noone they haue heard the word of God, in the afternoone they thinke, that without all controlment, they may runne after all kinds of vanitie.
unless it be on the lords day, on which, if in the forenoon they have herd the word of God, in the afternoon they think, that without all controlment, they may run After all Kinds of vanity.
like the cunning Cooke yt for his gaine prepareth sundrie swéete and pleasant dishes to procure appetite, when as the stomacke, (as it were) gorged alreadie, inuenteth many kinde of vaine exercises for that day, to pul them from hearing of the word,
like the cunning Cook that for his gain Prepareth sundry sweet and pleasant Dishes to procure appetite, when as the stomach, (as it were) gorged already, inventeth many kind of vain exercises for that day, to pull them from hearing of the word,
There be not many places where ye word is preached besides the Lords day (I woulde to God there were) yet euen that day the better parte of it is horriblie prophaned by diuellishe inuentions,
There be not many places where you word is preached beside the lords day (I would to God there were) yet even that day the better part of it is horribly Profaned by diuellishe Inventions,
as with Lords of Misserule, Morice dauncers, Maygames, insomuch that in some places, they shame not in ye time of diuine seruice, to come & daunce aboute the Church,
as with lords of Misserule, Morris dancers, Maygames, insomuch that in Some places, they shame not in you time of divine service, to come & dance about the Church,
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for the heathen that neuer hadde further knowledge, than the lighte of nature, haue counted it shamefull for a Player to come on the stage without a slop,
for the heathen that never had further knowledge, than the Light of nature, have counted it shameful for a Player to come on the stage without a slop,
What should I speake of beastlye Playes, againste which out of this place euery man crieth out? haue we not houses of purpose built with great charges for the maintaināce of them,
What should I speak of beastly Plays, against which out of this place every man cries out? have we not houses of purpose built with great charges for the maintenance of them,
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euen after the maner of the olde heathnish Theatre at Rome, a shew place of al beastly & filthie matters, to the which it can not be chosē that men should resort without learning thence muche corruption.
even After the manner of the old Heathenish Theatre At Rome, a show place of all beastly & filthy matters, to the which it can not be chosen that men should resort without learning thence much corruption.
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For if hée that behelde but the filthie picture of Iupiter in a shower of golden raine descending vnto Dianae, coulde thereby encourage himself vnto filthinesse:
For if he that beheld but the filthy picture of Iupiter in a shower of golden rain descending unto Diana, could thereby encourage himself unto filthiness:
whether it be vtterly vnlawfull to haue anye playes, but will onelye ioyne in this issue, whether in a Christiā common wealth they be tolerable on the Lords day,
whither it be utterly unlawful to have any plays, but will only join in this issue, whither in a Christian Common wealth they be tolerable on the lords day,
If playing in the Theatre or any other place in Londō, as there are by sixe that I know, to many be any of the Lordes wayes (whiche I suppose there is none so voide of knowledge in the world wil graunt) then not only it may,
If playing in the Theatre or any other place in Londō, as there Are by sixe that I know, to many be any of the lords ways (which I suppose there is none so void of knowledge in the world will grant) then not only it may,
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and the doing of their owne willes on the Lordes daye, sette their delighte to doe the will of God on his holy day (which I thinke is not to goe to a wanton Play) and doe consecrate it as glorious vnto the Lord,
and the doing of their own wills on the lords day, Set their delight to do the will of God on his holy day (which I think is not to go to a wanton Play) and do consecrate it as glorious unto the Lord,
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so the séeking that day to please our own fantasies, and to runne after that which our flesh gréedily delighteth, hathe following after it the contrarie curse, that I speake not howe little pollicie it is to suffer so muche mony to be so ill spente, whiche might be employed to better vses.
so the seeking that day to please our own fantasies, and to run After that which our Flesh greedily delights, hath following After it the contrary curse, that I speak not how little policy it is to suffer so much money to be so ill spent, which might be employed to better uses.
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For reckening with the leaste, the gaine that is reaped of eighte ordinarie places in the Citie whiche I knowe, by playing but once a wéeke (whereas many times they play twice.
For reckoning with the jest, the gain that is reaped of eighte ordinary places in the city which I know, by playing but once a Week (whereas many times they play twice.
and somtimes thrice) it amounteth to .2000. pounds by the yeare, the suffering of whiche waste muste one daye be answered before God, by such as suffer it,
and sometimes thrice) it amounteth to.2000. pounds by the year, the suffering of which waste must one day be answered before God, by such as suffer it,
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& who is he that is so euill, as to affirme two houres spent, in hearing a bawdie play, which shoulde be spent in hearing a Sermon, to be the redéeming of tyme, whiche Paule meaneth.
& who is he that is so evil, as to affirm two hours spent, in hearing a bawdy play, which should be spent in hearing a Sermon, to be the redeeming of time, which Paul means.
I feare me (beloued) I feare me, if we shall, notwithstanding the often crying out of the preachers againste suche vanities, still with gréedinesse runne to such lewde exercise, that the Heathen shall stande vppe at the day of Iudgement, to condemne vs, of the whiche, some sawe so greate inconuenience in Playes, that they haue deuorced their wiues,
I Fear me (Beloved) I Fear me, if we shall, notwithstanding the often crying out of the Preachers against such vanities, still with greediness run to such lewd exercise, that the Heathen shall stand up At the day of Judgement, to condemn us, of the which, Some saw so great inconvenience in Plays, that they have divorced their wives,
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for séeing them withoute their knowledge, the whiche, as it was too rigorous, so is oure wante of punishement too carelesse and loose, the LORDE graunte that wée maye in thys case haue at the lengthe some remedye.
for seeing them without their knowledge, the which, as it was too rigorous, so is our want of punishment too careless and lose, the LORD grant that we may in this case have At the length Some remedy.
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yet for that they pull from suche exercise as the LORDE for hys daye hathe commaunded (albeit as they be vsed, they be tollerable on no• daye) the Lordes Pastoures muste not be tongue tied in speaking against them.
yet for that they pull from such exercise as the LORD for his day hath commanded (albeit as they be used, they be tolerable on no• day) the lords Pastors must not be tongue tied in speaking against them.
but also all those of youre chardge, at suche times, as heretofore you haue runne vnto Playes, hereafter you resorte to the Preaching of the worde, which duty the Lorde requireth at your hande.
but also all those of your charge, At such times, as heretofore you have run unto Plays, hereafter you resort to the Preaching of the word, which duty the Lord requires At your hand.
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and not be ignorant of the iudgementes of their GOD, by the order and vsage in their houses & families, it shoulde appeare that there raigneth in them, greate ignoraunce of both.
and not be ignorant of the Judgments of their GOD, by the order and usage in their houses & families, it should appear that there Reigneth in them, great ignorance of both.
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but they muste spende the better part of the night thereinto? What should I speak of Iudges and Lawyers, were they all Cornelians, suche as in déede themselues were religious,
but they must spend the better part of the night thereinto? What should I speak of Judges and Lawyers, were they all Cornelians, such as in deed themselves were religious,
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yea, if they with Cornelius hadde instructed their seruauntes in the feare of ye Lord, there woulde not so manye amongest them be infected with the disease of Gehazi, who after their Maisters haue taken,
yea, if they with Cornelius had instructed their Servants in the Fear of you Lord, there would not so many amongst them be infected with the disease of Gehazi, who After their Masters have taken,
And I woulde to GOD in those of our own calling, whom for the teaching of others so to be, it principally concerneth to bée Cornelians oure selues, there were not a great number of vs ydle shepheardes,
And I would to GOD in those of our own calling, whom for the teaching of Others so to be, it principally concerns to been Cornelians our selves, there were not a great number of us idle shepherds,
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and manye that thinke when they haue once in the wéeke preached to their flocke, that they haue sufficientlye and throughly done their duetye, makyng no accoumptes with Cornelius, of priuate instructyng oure owne families,
and many that think when they have once in the Week preached to their flock, that they have sufficiently and thoroughly done their duty, making no accounts with Cornelius, of private instructing our own families,
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and for as muche as in all estates euerye one shoulde be Cornelius, whereas in no callyng there is scarce anye, it foloweth, that in al estates and callings, bothe highe and lowe, bothe riche and poore, bothe greate and small, young and olde, learned and vnlearned, doe examine throughlye their owne consciences,
and for as much as in all estates every one should be Cornelius, whereas in no calling there is scarce any, it Followeth, that in all estates and callings, both high and low, both rich and poor, both great and small, young and old, learned and unlearned, do examine thoroughly their own Consciences,
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and looke howe farre, after due examination and triall, they shall finde themselues in religion, in the feare of GOD, in instructing their families in the worde of the Lord, in almes déedes,
and look how Far, After due examination and trial, they shall find themselves in Religion, in the Fear of GOD, in instructing their families in the word of the Lord, in alms Deeds,
and to graunte, that with spéede hereafter they may putte in practise al those qualities, whiche by the example of Cornelius, they haue learned oughte to be in euery true Christian, whiche I humbly beséeche God to vouchsafe vs all for to doe vnfainedlye.
and to grant, that with speed hereafter they may put in practice all those qualities, which by the Exampl of Cornelius, they have learned ought to be in every true Christian, which I humbly beseech God to vouchsafe us all for to do unfeignedly.
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NOwe I am to handle the speciall parts of my second general, containing the Embassage of ye Angel to Cornelius, which with ye rest that is behind of the thirde pointe, I wil knitte vp in as much shortnesse as may be,
Now I am to handle the special parts of my second general, containing the Embassy of the Angel to Cornelius, which with you rest that is behind of the Third point, I will knit up in as much shortness as may be,
You haue therefore in this seconde pointe fyrste, to consider Gods calling of Cornelius by the appearaunce of an Angell vnto hym in a vision at the ninth houre of the daye, whyche was aboute thrée of the clocke in the after noone, accordyng vnto the reckening of the Iewes, who accompt their houres from Sunne to Sunne.
You have Therefore in this seconde point First, to Consider God's calling of Cornelius by the appearance of an Angel unto him in a vision At the ninth hour of the day, which was about thrée of the clock in the After noon, according unto the reckoning of the Iewes, who account their hours from Sun to Sun.
or by darke in the nighte, (albeit in suche cases the LORDE also imprinted in the hearts and mindes of them, to whome, by suche meanes hée shewed himselfe, alwayes some one certaine note and token,
or by dark in the night, (albeit in such cases the LORD also imprinted in the hearts and minds of them, to whom, by such means he showed himself, always Some one certain note and token,
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or other, by the whyche they mighte manifestly knowe, that it was hys dooyng) but in the fayre and broade daye lighte, is sette downe to declare, that the Lorde dyd neither mocke Cornelius,
or other, by the which they might manifestly know, that it was his doing) but in the fair and broad day Light, is Set down to declare, that the Lord did neither mock Cornelius,
but from heauen, not from man, but from God, whereby also to his great comforte, he might sée howe mercifully God rewards his own giftes in him, that for his further instruction he vsed towardes him the information of an Angel.
but from heaven, not from man, but from God, whereby also to his great Comfort, he might see how mercifully God rewards his own Gifts in him, that for his further instruction he used towards him the information of an Angel.
so that sometimes by Angels, sometimes by men, sometymes by his own sonne, he extraordinarily hath taught those that haue longed to learne, rather than they should want teachers.
so that sometime by Angels, sometime by men, sometimes by his own son, he extraordinarily hath taught those that have longed to Learn, rather than they should want Teachers.
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by Christ himselfe he fully taught in the same matter the two Disciples going vnto Emaus, and talking togither of the thynges whyche were done concerning Iesus.
by christ himself he Fully taught in the same matter the two Disciples going unto Emaus, and talking together of the things which were done Concerning Iesus.
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To the Chamberlaine vnto the Quéene of the Ethiopians reading the scriptures as he roade in his waggon, he sent Philip, to teache him the knowledge of Christe.
To the Chamberlain unto the Queen of the Ethiopians reading the Scriptures as he road in his wagon, he sent Philip, to teach him the knowledge of Christ.
whē he there founde Christe his desired, and with ioye embracing hym, cryeth out, Lorde nowe let thy seruaunt departe in peace, for mine eyes haue seene thy saluation.
when he there found Christ his desired, and with joy embracing him, Cries out, Lord now let thy servant depart in peace, for mine eyes have seen thy salvation.
He causeth Apollos a religious and a learned, and eloquent Iew, knowing no more but the Baptisme of Iohn, to méete with Aquila and Priscilla, who expounded vnto him the waye of the Lorde perfectly.
He Causes Apollos a religious and a learned, and eloquent Iew, knowing no more but the Baptism of John, to meet with Aquila and Priscilla, who expounded unto him the Way of the Lord perfectly.
wheras, if we shal be rather delighted in reding of filthie books, as ye Baudies de Gall, the Amaudis, I trow it be, the great Pallace and the little Pallace of pleasure, with a number moe of suche filthy bookes, wherwyth this Churchyard swarmeth in this cleare light of the Gospell:
whereas, if we shall be rather delighted in reding of filthy books, as you Baudies the Gall, the Amaudis, I trow it be, the great Palace and the little Palace of pleasure, with a number more of such filthy books, wherewith this Churchyard swarmeth in this clear Light of the Gospel:
if we shall be occupyed in vayne, wicked, and vngodly talke, so far off shal we be wyth Cornelius from hauing the Angell or Peter to directe vs, that the Deuil of hell wil associate himselfe vnto vs,
if we shall be ocupied in vain, wicked, and ungodly talk, so Far off shall we be with Cornelius from having the Angel or Peter to Direct us, that the devil of hell will associate himself unto us,
as sometimes by Angels appearing in the visible shapes of men, as, vnto Abraham, Lot, Gedeon, Manoah, Zachari, Marie, to this our Cornelius and others.
as sometime by Angels appearing in the visible shapes of men, as, unto Abraham, Lot, Gideon, Manoah, Zacharias, Marry, to this our Cornelius and Others.
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all whiche meanes as they were extraordinary, so are they also now ceased, and the glorie of our tymes greater, in whiche he hath vouchsafed to speake vnto vs by his owne sonne,
all which means as they were extraordinary, so Are they also now ceased, and the glory of our times greater, in which he hath vouchsafed to speak unto us by his own son,
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as the writer of the Epistle to the Hebrewes doth testifye, who being long since ascended into heauen, he hath thought good to haue vs hys people to be instructed by the voyce of men, to whiche purpose hée hath appointed vnto vs for teachers, pastours, & Doctours, wherwith we muste content our selues, not looking for the ministerie of Angels,
as the writer of the Epistle to the Hebrews does testify, who being long since ascended into heaven, he hath Thought good to have us his people to be instructed by the voice of men, to which purpose he hath appointed unto us for Teachers, Pastors, & Doctors, wherewith we must content our selves, not looking for the Ministry of Angels,
This therfore may suffise, briefly to note, yt as they are both extraordinary ways, wherby it pleased God in times past to reueale himself vnto men,
This Therefore may suffice, briefly to note, that as they Are both extraordinary ways, whereby it pleased God in times past to reveal himself unto men,
so herein hath appeared god his maruellous and wonderful loue towards vs, that when as he might haue déemed vs vnméete and vnworthy of the seruice of the vilest, the meanest,
so herein hath appeared god his marvelous and wondered love towards us, that when as he might have deemed us unmeet and unworthy of the service of the Vilest, the Meanest,
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and the verye basest creatures in all the worlde, yet not contented to haue ordeyned all other things for the vse and benefite of man, he hath also appointed hys Angels, sometimes to be instrumentes, by which he would declare his will vnto men,
and the very Basest creatures in all the world, yet not contented to have ordained all other things for the use and benefit of man, he hath also appointed his Angels, sometime to be Instruments, by which he would declare his will unto men,
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but alwayes to watche ouer them, for their defence and safegarde What a comforte therfore (beloued) is it vnto vs to knowe that the Lorde hathe appointed his Angels for our seruice, according as it is written in the firste Chapiter of the Hebrewes:
but always to watch over them, for their defence and safeguard What a Comfort Therefore (Beloved) is it unto us to know that the Lord hath appointed his Angels for our service, according as it is written in the First Chapter of the Hebrews:
and ouer whome he is so careful and tender, that he hath not appointed for euery one his seuerall Angell (whiche some haue presumed to teache without the warraunt of the worde) but hath giuen charge and commandement, that vpon euery particular childe of hys, manye Angels shoulde for their safegard attende and wayte.
and over whom he is so careful and tender, that he hath not appointed for every one his several Angel (which Some have presumed to teach without the warrant of the word) but hath given charge and Commandment, that upon every particular child of his, many Angels should for their safeguard attend and wait.
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Wherfore letting passe this heathenishe forgerie of euery man hauing two Angels, let vs be thankeful vnto God for this inestimable & inspeakable goodnesse, who setteth in watche for the protection of hys Church, the whole army and host of heauenly souldiours,
Wherefore letting pass this Heathenish forgery of every man having two Angels, let us be thankful unto God for this inestimable & inspeakable Goodness, who sets in watch for the protection of his Church, the Whole army and host of heavenly Soldiers,
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3 Thirdlie, we haue here to note, that God of his fatherly goodnesse applyeth & frameth himselfe many times to our affections and dispositions, vsing in calling vs to his knowledge such meanes, ways and instruments,
3 Thirdly, we have Here to note, that God of his fatherly Goodness Applieth & frameth himself many times to our affections and dispositions, using in calling us to his knowledge such means, ways and Instruments,
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Paule likewise at Athens, by finding an Alter whereon was written To the vnknowen God, taketh occasion of a thing familiar vnto the gētiles, to reason with them of the true worship of God.
Paul likewise At Athens, by finding an Altar whereon was written To the unknown God, Takes occasion of a thing familiar unto the Gentiles, to reason with them of the true worship of God.
Where out we learne, what discretion and iudgemente there ought to be, in those that are teachers of others, to imitate and folowe this example of God, Christe,
Where out we Learn, what discretion and judgement there ought to be, in those that Are Teachers of Others, to imitate and follow this Exampl of God, Christ,
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and vnderstanding of their hearers and by things acquainted and knowen vnto them, to séeke by little and little to drawe them to the knowledge of things darke and hidden from them.
and understanding of their hearers and by things acquainted and known unto them, to seek by little and little to draw them to the knowledge of things dark and hidden from them.
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yet he is abashed and apailed, he trembleth & feareth at the sight of Gods messenger, which is a token of the weakenesse of mā his nature, whiche hauing a taste of the maiestie of God, quiuereth and quaketh at his presence, considering the highnesse and excellencie of the same,
yet he is abashed and apailed, he Trembleth & fears At the sighed of God's Messenger, which is a token of the weakness of man his nature, which having a taste of the majesty of God, quivereth and quaketh At his presence, considering the highness and excellency of the same,
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and his own lownesse and vnworthynesse, weying what loue, and what reuerence, it oweth vnto God, what perfectnesse and purenesse he requireth at our hand in his law,
and his own lowness and unworthiness, weighin what love, and what Reverence, it owes unto God, what perfectness and pureness he requires At our hand in his law,
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Gedeon when he sawe the Angell comming to shewe him that God had appointed him to be the deliuerer of the Children of Israell out of the handes of the Midianites, cryeth out, Alas my Lorde God: for bycause I haue seene an Angell of the Lorde face to face, I shall die. Manoah when the Angell brought him tydings of the byrth of Sampson, after hys departure, sayeth vnto his wife, We shal surely die, bicause we haue seene God.
Gideon when he saw the Angel coming to show him that God had appointed him to be the deliverer of the Children of Israel out of the hands of the midianites, Cries out, Alas my Lord God: for Because I have seen an Angel of the Lord face to face, I shall die. Manoah when the Angel brought him tidings of the birth of Sampson, After his departure, Saith unto his wife, We shall surely die, Because we have seen God.
For his strengthe in him was turned into corruption, and he retained no power. Zacharie feared when the Angell declared vnto him, the byrth of Iohn the Baptisse:
For his strength in him was turned into corruption, and he retained no power. Zacharias feared when the Angel declared unto him, the birth of John the Baptisse:
The shepherds were sore afrayd when they saw the Angel bringing them newes that Christ was borne The thrée Disciples in mount Thabor, fel on their faces,
The shepherd's were soar afraid when they saw the Angel bringing them news that christ was born The thrée Disciples in mount Mount tabor, fell on their faces,
when at the daye of iudgemente hée shall come in greate glorie, accompanyed with many Millions of Angels to render vnto them theyr pardon, whyche they haue deserued in the lake, that burneth wyth fire and Brimstone? Let therefore those desperate and carelesse persōs that set at nought and contemn Christ,
when At the day of judgement he shall come in great glory, accompanied with many Millions of Angels to render unto them their pardon, which they have deserved in the lake, that burns with fire and Brimstone? Let Therefore those desperate and careless Persons that Set At nought and contemn christ,
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if in the tyme of his humility here vpon earth he coulde with one word of hys mouth throwe flat to the grounde all his enimies that came to take him, what shall be hys power comming to iudge with maiesty, to throw down thousandes vnto Hell, who,
if in the time of his humility Here upon earth he could with one word of his Mouth throw flat to the ground all his enemies that Come to take him, what shall be his power coming to judge with majesty, to throw down thousandes unto Hell, who,
as if they woulde pull God from heauen out of his throne, they shall then be driuen into such an horror, feare, trembling, shaking & shiuering, euery veine, limme and ioynte of them, that to saue themselues, they,
as if they would pull God from heaven out of his throne, they shall then be driven into such an horror, Fear, trembling, shaking & shivering, every vein, limb and joint of them, that to save themselves, they,
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or haue vs ouerwhelmed, as it were, & swallowed vp of feare and horror, but that we shold with all méekenesse, lowlynesse, humility and reuerence, cast our selues downe before his maiestie, being with al submission readye to do that which he shal thinke beste to enioyne vs. For the Lord loketh, that those to whom he openeth and sheweth himselfe by his worde, shoulde be moued with a reuerent feare at the hearing of ye same, according as he witnesseth by hys Prophete Isaias:
or have us overwhelmed, as it were, & swallowed up of Fear and horror, but that we should with all meekness, lowlynesse, humility and Reverence, cast our selves down before his majesty, being with all submission ready to do that which he shall think best to enjoin us For the Lord looketh, that those to whom he Openeth and shows himself by his word, should be moved with a reverent Fear At the hearing of you same, according as he Witnesseth by his Prophet Isaiah:
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Thirdly, I cannot let passe the answere that Cornelius maketh to the Angel calling him, wher he saith, what is the Lord? Wheras ye drossie translation whiche goeth vnder ye name of Ierom, & the cōmon translation,
Thirdly, I cannot let pass the answer that Cornelius makes to the Angel calling him, where he Says, what is the Lord? Whereas you drossy Translation which Goes under you name of Jerom, & the Common Translation,
and third chapter, it hath very falsely & rediculously, that Heli hys eyes were dimme and coulde not sée the candle of the Lord, vntil it was put out. And in the.15.
and third chapter, it hath very falsely & ridiculously, that Heli his eyes were dim and could not see the candle of the Lord, until it was put out. And in the.15.
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besides a greate many moe filthy corruptions whyche haue often out of this place bene shewed to be in it, that you mighte learne to forsake and leaue it.
beside a great many more filthy corruptions which have often out of this place be showed to be in it, that you might Learn to forsake and leave it.
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And bycause I were loth to sustaine their ill will for reporting this truth of them, let it for me, rest vpon the backe of him where I haue it, whych is, Polidor Vergil, a man of their own, who in hys fifth booke and thirtéenth Chapter of the finders out of things, too too pitiously (poore soule) lamenteth,
And Because I were loath to sustain their ill will for reporting this truth of them, let it for me, rest upon the back of him where I have it, which is, Polydore Vergil, a man of their own, who in his fifth book and thirtéenth Chapter of the finders out of things, too too piteous (poor soul) lamenteth,
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and note vnto you, that al the copies, so manye as I euer haue séene or hearde of, haue thys reading, What is it Lord? so that the other, Who is it Lorde? being such as any that in the Gréeke tongue can set the Nominatiue case and the verbe togither, might easily auoyde, procéedeth of wilfull ignonoraunce and carelesse negligence,
and note unto you, that all the copies, so many as I ever have seen or heard of, have this reading, What is it Lord? so that the other, Who is it Lord? being such as any that in the Greek tongue can Set the Nominative case and the verb together, might Easily avoid, Proceedeth of wilful ignonoraunce and careless negligence,
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whereas we, after that the Lorde hath commaunded and commaunded againe, straine courtesie, and take leysure to performe his wil, communing with fleshe and bloude,
whereas we, After that the Lord hath commanded and commanded again, strain courtesy, and take leisure to perform his will, communing with Flesh and blood,
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These wordes, as in the beginning I declared, containe both a comforte, and a commandement vnto Cornelius, which both, with their doctrines, shal be handled in order:
These words, as in the beginning I declared, contain both a Comfort, and a Commandment unto Cornelius, which both, with their doctrines, shall be handled in order:
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Of these wordes we maye not gather, that GOD, who séeth all thinges, and before whose eies are manifeste those thinges whiche are done in greatest secret, doth at any time forget the doings of men,
Of these words we may not gather, that GOD, who seeth all things, and before whose eyes Are manifest those things which Are done in greatest secret, does At any time forget the doings of men,
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and hys almes déedes accepted, the Angell assureth him, that GOD hathe in remembraunce both the one and the other, that is, that God will reward them with the full lighte and knowledge of his Gospel.
and his alms Deeds accepted, the Angel assureth him, that GOD hath in remembrance both the one and the other, that is, that God will reward them with the full Light and knowledge of his Gospel.
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And in the Psalme it is saide, He remēbred vs in oure humilitie, and then followeth, he redeemed vs. And therfore you shall finde, that Dauid often prayeth to the LORDE, to remember hym.
And in the Psalm it is said, He remembered us in our humility, and then follows, he redeemed us And Therefore you shall find, that David often Prayeth to the LORD, to Remember him.
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In thys place therefore Gods remembraunce of the prayers and almes déeds of Cornelius, teacheth him, that he will reward them, not for their worthinesse, but of his mercie.
In this place Therefore God's remembrance of the Prayers and alms Deeds of Cornelius, Teaches him, that he will reward them, not for their worthiness, but of his mercy.
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for here we plainelye sée, that our godlye exercises, oure Christian déedes and good workes be not onelye suche as doe please GOD, with whiche he is muche delighted,
for Here we plainly see, that our godly exercises, our Christian Deeds and good works be not only such as do please GOD, with which he is much delighted,
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and the whiche hée greatly liketh and verye well accepteth, but that he doeth also beautifie and garnishe them with thys noble reward, that being vsed to his honour and glorie,
and the which he greatly liketh and very well Accepteth, but that he doth also beautify and garnish them with this noble reward, that being used to his honour and glory,
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and putteth oute his maisters talent vnto gaine, shall be sette ouer manye thinges, and be made Ruler ouer manye Cityes, like as in this place Cornelius,
and putteth out his masters talon unto gain, shall be Set over many things, and be made Ruler over many Cities, like as in this place Cornelius,
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bicause God hearde his prayers, and accepteth of his almes, he directeth hym vnto Peter, for full instruction of the Gospell, and knowledge of Saluation.
Because God heard his Prayers, and Accepteth of his alms, he directeth him unto Peter, for full instruction of the Gospel, and knowledge of Salvation.
2 Secondly, for asmuche as it is here saide, that Cornelius his prayers and almes déedes were accepted before God, it muste néedes followe, that Cornelius had faith.
2 Secondly, for asmuch as it is Here said, that Cornelius his Prayers and alms Deeds were accepted before God, it must needs follow, that Cornelius had faith.
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Cornelius therefore hadde faith, yea, and also faith in Christe, for without Christe, if we beholde the bare Maiestie of God, we shal be so farre off from receiuing any comforte,
Cornelius Therefore had faith, yea, and also faith in Christ, for without Christ, if we behold the bore Majesty of God, we shall be so Far off from receiving any Comfort,
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The fame therefore of the Messias being then so rife amongest all the Iewes, yea and among other nations also farre off, it cannot be but that Cornelius his faith hadde some grounde on him,
The fame Therefore of the Messias being then so rife amongst all the Iewes, yea and among other Nations also Far off, it cannot be but that Cornelius his faith had Some ground on him,
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Wherefore lette the Papists lay their hand vpō their mouth, whiche abuse this place shamefully twoo wayes, the one, to proue, that before Faith, a manne maye doe good works, whyche maye serue as preparatiues vnto Faith:
Wherefore let the Papists lay their hand upon their Mouth, which abuse this place shamefully twoo ways, the one, to prove, that before Faith, a man may do good works, which may serve as preparatives unto Faith:
and secondlye, that oure workes doe deserue at the handes of GOD, encrease of hys good giftes and graces in vs, according vnto the seuerall merites of euerye one of vs. For the fleshlye manne is so farre off from preparing himselfe of hys owne power, to winne the grace of GOD, that hée doeth not perceiue the thyngs of GOD, neither can doe.
and Secondly, that our works do deserve At the hands of GOD, increase of his good Gifts and graces in us, according unto the several merits of every one of us For the fleshly man is so Far off from preparing himself of his own power, to win the grace of GOD, that he doth not perceive the things of GOD, neither can do.
vntill their tongues ake, and cried out for their deseruings, till their throates be hoarse againe, they bring nothing that maye stir vp a man to doe well,
until their tongues ache, and cried out for their deservings, till their throats be hoarse again, they bring nothing that may stir up a man to do well,
whereas we denying, that oure workes can deserue any thing, and yet teaching, that there is a rewarde laide vp for them of mercie, which faith taketh hold on in Christ, do by this meanes stirre vppe and pricke forwarde the godly to good works,
whereas we denying, that our works can deserve any thing, and yet teaching, that there is a reward laid up for them of mercy, which faith Takes hold on in christ, do by this means stir up and prick forward the godly to good works,
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whē as they knowe they shall not lose their laboure, the recompence whereof (albeit it please the Lorde in many places of the Scripture, to terme by the name of a Rewarde,
when as they know they shall not loose their labour, the recompense whereof (albeit it please the Lord in many places of the Scripture, to term by the name of a Reward,
yet hereof cannot be concluded deserte, but it is rather a speciall token of Gods greate fatherlye loue, that thus crowneth in vs his owne good giftes, who otherwise dooing oure vttermoste, are nothing else in deede,
yet hereof cannot be concluded desert, but it is rather a special token of God's great fatherly love, that thus Crowneth in us his own good Gifts, who otherwise doing our uttermost, Are nothing Else in deed,
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3 Thirdly, wée maye gather of the nature of contraries, that as God rewardeth the religion, feare of God, godlye bringing vppe of his houshold, prayer,
3 Thirdly, we may gather of the nature of contraries, that as God Rewardeth the Religion, Fear of God, godly bringing up of his household, prayer,
and almes déedes of Cornelius, with more plentifull abundaunce of spirituall giftes and knowledge of his Gospell (as he vseth in his children daily, by a newe and verye sensible increase, to multiplye his graces,
and alms Deeds of Cornelius, with more plentiful abundance of spiritual Gifts and knowledge of his Gospel (as he uses in his children daily, by a new and very sensible increase, to multiply his graces,
as it were by degrées, vntill he bring them to perfection) so the little store of heauenly vertues, that this day is to be founde amongest vs, oure slownesse in prayer, oure slackenesse in the déedes of Charitie, oure vnwillingnesse to laboure for the edifying one of an other, our wearinesse in hearing the word of God,
as it were by Degrees, until he bring them to perfection) so the little store of heavenly Virtues, that this day is to be found amongst us, our slowness in prayer, our slackness in the Deeds of Charity, our unwillingness to labour for the edifying one of an other, our weariness in hearing the word of God,
In the seconde parte of this speache of the Angell vnto Cornelius, is sette downe a charge and commaundement for hys instruction, what hée oughte to doe, in whiche, hée is tolde the place whither to send, Ioppa: to whom there to sende, vnto one Simon a Tanner:
In the seconde part of this speech of the Angel unto Cornelius, is Set down a charge and Commandment for his instruction, what he ought to do, in which, he is told the place whither to send, Joppa: to whom there to send, unto one Simon a Tanner:
And whereas reason and duetie woulde, that the Scholler shoulde goe vnto the maister, yet héere suche is the gentlenesse of GOD, that hée wyll haue the Mayster take paines to come vnto the Scholler, letting Cornelius tarry quietlye at home,
And whereas reason and duty would, that the Scholar should go unto the master, yet Here such is the gentleness of GOD, that he will have the Master take pains to come unto the Scholar, letting Cornelius tarry quietly At home,
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So, when our first Parentes Adam & Eue had hidden themselues for shame of their transgression among the trées of the garden, GOD séeketh and findeth them oute,
So, when our First Parents Adam & Eue had hidden themselves for shame of their Transgression among the trees of the garden, GOD seeketh and finds them out,
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than vnto Cornelius his owne ease, and that was, that all his whole housholde, togither wyth a greate manye of hys friendes and acquaintaunce, might receiue the knowledge of the Gospel,
than unto Cornelius his own ease, and that was, that all his Whole household, together with a great many of his Friends and acquaintance, might receive the knowledge of the Gospel,
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and the ministerie of the Churche, for in as muche as, Faith commeth by hearing, and hearing by the worde of GOD, and none can preache, vnlesse he be sent:
and the Ministry of the Church, for in as much as, Faith comes by hearing, and hearing by the word of GOD, and none can preach, unless he be sent:
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whosoeuer he be, that looking for other reuelations, meanes, and wayes, despiseth and contemneth the worde preached by the mouth and ministerie of man, despiseth the meanes which GOD hathe ordained for his saluation,
whosoever he be, that looking for other revelations, means, and ways, despises and contemneth the word preached by the Mouth and Ministry of man, despises the means which GOD hath ordained for his salvation,
nor to haue care to be lightened with the light of the heauenly wisedome, in as muche as he refuseth the voice of man, whiche CHRIST vseth as an instrument,
nor to have care to be lightened with the Light of the heavenly Wisdom, in as much as he Refuseth the voice of man, which CHRIST uses as an Instrument,
wherefore hée will not take at the handes of anye man, the contempte of this order, that I speake not with what horrible examamples GOD hathe punished the bold and wicked attemptes,
Wherefore he will not take At the hands of any man, the contempt of this order, that I speak not with what horrible examamples GOD hath punished the bold and wicked attempts,
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and practises of the Anabaptistes, and Enthusiaste Heretikes of oure tymes, that casting aside the preaching of the worde, will haue all done by Reuelations.
and practises of the Anabaptists, and Enthusiaste Heretics of our times, that casting aside the preaching of the word, will have all done by Revelations.
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GOD graunt, that the wonderfull errours and wickednesses, whiche they haue fallen into, maye be admonitions vnto vs, to make much of Gods constitutions and ordinances.
GOD grant, that the wonderful errors and Wickednesses, which they have fallen into, may be admonitions unto us, to make much of God's constitutions and ordinances.
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3 Thirdly, as this place commendeth the dignitie of the preching of the word, so also, in yt ye Angell reporteth of Peter vnto Cornelius, that he shold teach him what to doe, it also instructeth vs what maner of person he ought to be, which is to be admitted into this high & honorable function of ye ministerie,
3 Thirdly, as this place commends the dignity of the preaching of the word, so also, in that you Angel Reporteth of Peter unto Cornelius, that he should teach him what to do, it also Instructeth us what manner of person he ought to be, which is to be admitted into this high & honourable function of the Ministry,
for Paule vnto Titus, willeth that he whiche is a Minister, be suche a one as holdding fast ye faithful word according vnto doctrine, maye be able to exhorte with wholsome doctrine,
for Paul unto Titus, wills that he which is a Minister, be such a one as holding fast you faithful word according unto Doctrine, may be able to exhort with wholesome Doctrine,
not only not able to exhort wt wholsome doctrine, but also not to reade distinctly and plainely, suche as in whome there is no manner of worthinesse, that ought to be in a Minister,
not only not able to exhort with wholesome Doctrine, but also not to read distinctly and plainly, such as in whom there is no manner of worthiness, that ought to be in a Minister,
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And hereof commeth it to passe, that oure Churches are full of Ieroboams Priests, I meane the very refuse of the people, suche as in their conscience abhorre the ministerie,
And hereof comes it to pass, that our Churches Are full of Ieroboams Priests, I mean the very refuse of the people, such as in their conscience abhor the Ministry,
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and take it onely, bicause they know no other way to liue, being manye of them vnméete to haue the charge of oure shooes, muche lesse to be trusted with the cure of oure soules.
and take it only, Because they know no other Way to live, being many of them unmeet to have the charge of our shoes, much less to be trusted with the cure of our Souls.
The Lorde graunte vnto those, whome it concerneth to redresse this foule abuse, bowels of pitie and compassion, with our Sauioure Christe to yearne at the greate ignoraunce of the people in the Countrie, for lacke of able teachers:
The Lord grant unto those, whom it concerns to redress this foul abuse, bowels of pity and compassion, with our Saviour Christ to yearn At the great ignorance of the people in the Country, for lack of able Teachers:
in somuche, that in some Parishes it were no hard matter to finde many, that otherwise than after the manner of Parats mumbling vp the words of their beliefe without all vnderstanding, are not able to tell whether there be anye GOD or Christ, or no.
in So much, that in Some Parishes it were no hard matter to find many, that otherwise than After the manner of Parats mumbling up the words of their belief without all understanding, Are not able to tell whither there be any GOD or christ, or no.
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pray for vs of the countrey, that the harueste wyth vs being maruellous great, & the labourers wonderful fewe, it would please the Lord of the haruest to thrust out into his haruest painfull labourers and faithfull Peters in great numbers, that may be able to teach Cornelius what to do.
pray for us of the country, that the harvest with us being marvelous great, & the labourers wondered few, it would please the Lord of the harvest to thrust out into his harvest painful labourers and faithful Peter's in great numbers, that may be able to teach Cornelius what to do.
yea and manye times take weapon againste their lawfull and Godlye Prince, whyche if they were well instructed in the word of the Lord ▪ there is very good hope, they would feare to do.
yea and many times take weapon against their lawful and Godly Prince, which if they were well instructed in the word of the Lord ▪ there is very good hope, they would Fear to do.
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4 Fourthlye, where it is sayde that Cornelius should heare of Peter at Ioppa at the house of one Simon a Tanner, we do learne of what sortes of men God commonly vseth to gather his Churche,
4 Fourthly, where it is said that Cornelius should hear of Peter At Joppa At the house of one Simon a Tanner, we do Learn of what sorts of men God commonly uses to gather his Church,
namely of the meanest and lowest estate of the people, for the most parte. For not many wise, not manye strong, not many noble according to the fleshe.
namely of the Meanest and lowest estate of the people, for the most part. For not many wise, not many strong, not many noble according to the Flesh.
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whē Achab wyll séeke ouer all realmes and countries for the life of Elias, when Herode vnder the pretence of worship wyll haue Christe diligentlye soughte after, that he maye slaye him:
when Ahab will seek over all Realms and countries for the life of Elias, when Herod under the pretence of worship will have Christ diligently sought After, that he may slay him:
For it is to little purpose to féede vs wyth liuyng, and suffer vs of euerye one to be contemned, whyche wyll one daye be the ruine and decay of the Churche.
For it is to little purpose to feed us with living, and suffer us of every one to be contemned, which will one day be the ruin and decay of the Church.
Besides that, it is a greate token in what person soeuer, and of what countenaunce soeuer, that doeth not wyth Simon the Tanner make muche of Peter, that there is in hym little feare of GOD.
Beside that, it is a great token in what person soever, and of what countenance soever, that doth not with Simon the Tanner make much of Peter, that there is in him little Fear of GOD.
Nay it is playnelie set downe for one of the properties that muste bée in hym that shal dwell in the LORDES Tabernacle and reste on his holye hyll, that he must not onelye estéeme well of the Preachers,
Nay it is plainly Set down for one of the properties that must been in him that shall dwell in the LORDS Tabernacle and rest on his holy hill, that he must not only esteem well of the Preachers,
Those therfore that do the cleane cōtrarie, that is, secretly maintain wicked Papistes, and make accountes of bad and lewde persons, contemning the godly,
Those Therefore that do the clean contrary, that is, secretly maintain wicked Papists, and make accounts of bad and lewd Persons, contemning the godly,
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Where firste commeth to be noted, a commendation of the faith of Cornelius, that all delayes, reasons, and excuses, set a part, withall spéede prepareth himselfe to do that, whych the Angell had tolde him to be the will and plesure of the Lorde.
Where First comes to be noted, a commendation of the faith of Cornelius, that all delays, Reasons, and excuses, Set a part, withal speed Prepareth himself to do that, which the Angel had told him to be the will and pleasure of the Lord.
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He standeth not to debate what trouble his newe religion might worke him, whether that it were likelye, that the house of a poore Tanner shoulde receyue so singular a teacher as Peter was,
He Stands not to debate what trouble his new Religion might work him, whither that it were likely, that the house of a poor Tanner should receive so singular a teacher as Peter was,
These and suche like, woulde the wisdome and pollicie of man haue layde vnto hym, to haue withholden him from yéelding obedience vnto the commaundemente of God.
These and such like, would the Wisdom and policy of man have laid unto him, to have withholden him from yielding Obedience unto the Commandment of God.
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God graunt that their examples may make vs wise, that with Cornelius, in al things that we shall learne of the worde of the Lord to concerne vs, we maye spéedily prepare our selues to perfourme it without commoning about the doyng of it, with fleshe and bloude.
God grant that their Examples may make us wise, that with Cornelius, in all things that we shall Learn of the word of the Lord to concern us, we may speedily prepare our selves to perform it without commoning about the doing of it, with Flesh and blood.
namelye therby he hath gained thus much, that he hath nowe faithful and trustie seruaunts whome he maye sende on his errande in this graue & weyghtie matter, concerning the saluation of him and his.
namely thereby he hath gained thus much, that he hath now faithful and trusty Servants whom he may send on his errand in this graven & weighty matter, Concerning the salvation of him and his.
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And those, that forslewe this duetie, it is no marueyle, if bycause they will not yéeld vnto God their duetie, they finde their owne seruauntes faithlesse and trustelesse, lyars, filchers, stealers, stubborne, disobedient, blasphemers, swearers,
And those, that forslewe this duty, it is no marvel, if Because they will not yield unto God their duty, they find their own Servants faithless and trustelesse, liars, filchers, stealers, stubborn, disobedient, blasphemers, swearers,
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The laste note of thys thyrde point, and of this whole scripture, is, that with two of his seruantes, Cornelius sent also a souldiour that waited vpon him, who feared GOD.
The laste note of this Third point, and of this Whole scripture, is, that with two of his Servants, Cornelius sent also a soldier that waited upon him, who feared GOD.
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sith that souldiours, who the further they are from it, the more hardie of the greater number they are accounted, haue in the scripture their commendatiō for this duetie.
sith that Soldiers, who the further they Are from it, the more hardy of the greater number they Are accounted, have in the scripture their commendation for this duty.
And therfore I do many times maruel, how the practise of our times, in sēding forth into ye wars théeues and murtherers, can be warranted by ye word.
And Therefore I do many times marvel, how the practice of our times, in sending forth into you wars thieves and murderers, can be warranted by you word.
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let not any waite nor attende vpon you, but suche as feare the Lord, and then shal you not néed in the countrey, such a train to followe you with long poles in their neckes,
let not any wait nor attend upon you, but such as Fear the Lord, and then shall you not need in the country, such a train to follow you with long poles in their necks,
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Here I brokenly make an end, without any repetition, hauing as I coulde, & not as I would, run ouer euery part of thys text, vsing only for proues ye warrant of ye Scripture,
Here I brokenly make an end, without any repetition, having as I could, & not as I would, run over every part of this text, using only for Proves you warrant of you Scripture,
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I haue done it onely for your further edifying, and for my farewell, doe in Christ Iesus hūbly pray you al thorowly to consider of that whiche I haue spoken, being all togither within the compasse of ye world, that you put it in spéedy practise and execution, especially the diligent trauayle to instruct your children & families in the word of the Lord.
I have done it only for your further edifying, and for my farewell, do in christ Iesus humbly pray you all thoroughly to Consider of that which I have spoken, being all together within the compass of you world, that you put it in speedy practice and execution, especially the diligent travail to instruct your children & families in the word of the Lord.
but the ministers office, wil at your liues end, to condemne you for forslewing your duetie, lay vnto your charge, that God hath cōmaunded you to teach diligently his word to your children & families:
but the Ministers office, will At your lives end, to condemn you for forslewing your duty, lay unto your charge, that God hath commanded you to teach diligently his word to your children & families:
The Diuel that now to excuse you, wil alleage that it wil hynder your seruants worke, wil at your dying day, to accuse you, plead that Martha in being busye aboute the affaires of the house, was not so wel occupyed as Marie in hearing of Christ.
The devil that now to excuse you, will allege that it will hinder your Servants work, will At your dying day, to accuse you, plead that Martha in being busy about the affairs of the house, was not so well ocupied as Marie in hearing of christ.
Wherefore my brethren, concerning this, that either I or anye other of Gods ministers shal in his word speake vnto you, out of this place, let not the saying of the lord by the prophet Ezechiel be verified in you, wher he writeth thus:
Wherefore my brothers, Concerning this, that either I or any other of God's Ministers shall in his word speak unto you, out of this place, let not the saying of the lord by the Prophet Ezechiel be verified in you, where he Writeth thus:
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For with their mouthes they make iests, and their heart goeth after their couetousnesse? And lo, thou art vnto them as a iesting song of one that hath a pleasant voyce, and can sing well.
For with their mouths they make jests, and their heart Goes After their covetousness? And lo, thou art unto them as a jesting song of one that hath a pleasant voice, and can sing well.
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The Lorde therefore make vs to be wise harted, that wyth Cornelius, we may be readie with all diligence to doe what soeuer the Lorde out of his holye worde shall commaunde vs for Christe his sake, to whiche Chryste with the father and the holy Ghost, be all prayse, honour, glorie,
The Lord Therefore make us to be wise hearted, that with Cornelius, we may be ready with all diligence to do what soever the Lord out of his holy word shall command us for Christ his sake, to which Christ with the father and the holy Ghost, be all praise, honour, glory,
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