and not better or nearer to God, but rather nearer to hel, Sathan, and perdition, beynge couetouse, idle, carnal, secure, necligēt, proud, &c.) I think my labour cannot be better bestowed,
and not better or nearer to God, but rather nearer to hell, Sathan, and perdition, being covetous, idle, carnal, secure, negligent, proud, etc.) I think my labour cannot be better bestowed,
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Syrs, for that I se you al walkynge the wronge way, euen to Sathan and vnto hell fyre, by folowynge the kyngedome of Sathan, whiche nowe is coloured vnder the pylled pleasures of this lyfe,
Sirs, for that I see you all walking the wrong Way, even to Sathan and unto hell fire, by following the Kingdom of Sathan, which now is coloured under the pylled pleasures of this life,
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for by reason of the corruption and sturdines of our nature, God vnto all his commaundementes, commonlye eyther addeth some promise to prouoke vs to obedience,
for by reason of the corruption and sturdiness of our nature, God unto all his Commandments, commonly either adds Some promise to provoke us to Obedience,
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Therfore dearly beloued, yf you regarde the kyngedome of heauen, in that you cannot entre therein except you repent, I besech you al of euery estate as you woulde your owne weale, to repent and do penaunce, the which thinge that you maye do, I wyll do my beste now to helpe you by gods grace.
Therefore dearly Beloved, if you regard the Kingdom of heaven, in that you cannot enter therein except you Repent, I beseech you all of every estate as you would your own weal, to Repent and do penance, the which thing that you may do, I will do my best now to help you by God's grace.
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Repentaunce or pennaunce is no Englyshe worde, but we borowe it of the Latinistes, to whome pennaunce is a forethinkynge in Englyshe, in Greke, a beynge wyse afterwardes, in Hebrewe, a conuersion or turnyng, the whyche conuersion or turnynge, in that it can not be true and hartye vnto God especially, without some good hope or trust of pardone for that whyche is all readye doone and paste, I maye well in thys sorte defyne it,
Repentance or penance is no English word, but we borrow it of the Latinists, to whom penance is a forthinking in English, in Greek, a being wise afterwards, in Hebrew, a conversion or turning, the which conversion or turning, in that it can not be true and hearty unto God especially, without Some good hope or trust of pardon for that which is all ready done and past, I may well in this sort define it,
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This pennaunce not onely differeth from that whiche men comonlye haue taken to be pennaunce, in saying and doing our enioyned lady psalters, Seuen Psalmes, fastinges, pilgrimages almose dedes, and such lyke thinges:
This penance not only differeth from that which men commonly have taken to be penance, in saying and doing our enjoined lady Psalters, Seuen Psalms, Fastings, Pilgrimages almose Deeds, and such like things:
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Satisfaction they call a mendes makinge vnto God for their synnes, by theyr vndue workes, opera indebita, workes more thē they nede to do, as they terme them.
Satisfaction they call a mends making unto God for their Sins, by their undue works, opera Indebita, works more them they need to do, as they term them.
Alasse who can bear or feele this iuste sorowe, this full sorowe for our sinnes, this their contrition, whiche they so do discerne from theyr attricion? Shall not man by this doctryne rather dispayre then come by repentaunce?
Alas who can bear or feel this just sorrow, this full sorrow for our Sins, this their contrition, which they so do discern from their attrition? Shall not man by this Doctrine rather despair then come by Repentance?
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yf a man can not haue absolution of his synnes, vntyll hys sinnes be tolde by tale and nūber, in the preists eare, in that as Dauyd sayethe, none canne vnderstande, moche lesse then vtter al hys synnes.
if a man can not have absolution of his Sins, until his Sins be told by tale and number, in the Priests ear, in that as David Saith, none can understand, much less then utter all his Sins.
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Delicta quis intelligit, Who can vnderstande his sinnes? in that Dauid of him selfe complayneth (else where,) howe that thys synnes are ouer flowed his head,
Delicta quis intelligit, Who can understand his Sins? in that David of him self Complaineth (Else where,) how that this Sins Are over flowed his head,
halasse shall not a man by this doctryne be vtterlye dryuen from repentaunce? Thoughe they haue gone aboute somethyng to make plaisters for theyr soores, of confession,
halasse shall not a man by this Doctrine be utterly driven from Repentance? Though they have gone about something to make plasters for their soores, of Confessi,
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Dearelye beloued in that there is none but that herein he is gyltye (for who doth as muche as he maye) trowe ye that this playster is not lyke salte for sore eyes? Yes vndoubtedlye when they haue al done they can for the appeasing of consciences in these pointes, this is the some that we yet shulde hope well.
Dearly Beloved in that there is none but that herein he is guilty (for who does as much as he may) trow you that this plaster is not like salt for soar eyes? Yes undoubtedly when they have all done they can for the appeasing of Consciences in these points, this is the Some that we yet should hope well.
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and so reyngneth he in vayn, is he a bysshoppe and a Prieste in vayne. Goddes lawe requyreth loue to God with all oure harte, soule, power, myght, and strenghte,
and so reyngneth he in vain, is he a bishop and a Priest in vain. Goddess law requireth love to God with all our heart, soul, power, might, and strength,
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Againe Christ requireth that to manward we should loue one another, as he loued vs. Trowe that we can do any good thynge to oure neyghbourwarde, which is not herein comprised?
Again christ requires that to manward we should love one Another, as he loved us Trow that we can do any good thing to our neyghbourwarde, which is not herein comprised?
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Forgeue vs oure sinnes, so farre are we of, from satisfieng, doeth not Christe saye, when you haue done all thinges that I haue cōmaunded you, say that ye be but vnprofitable seruaūtes? Put no thinge to my worde, sayeth god.
Forgive us our Sins, so Far Are we of, from satisfying, doth not Christ say, when you have done all things that I have commanded you, say that you be but unprofitable Servants? Put no thing to my word, Saith god.
Dearely beloued, therfore abhorre this abhomination, euē to thinke that there is any other satisfaction to Godward for sinne, then Christes bloude onely:
Dearly Beloved, Therefore abhor this abomination, even to think that there is any other satisfaction to Godward for sin, then Christ's blood only:
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but only thorowe Christes death, prate the pope & his prelates as please them, with theyr pardons, purgatories, purgations, place bois, trentales, diriges, workes of supererogations, superabhominations. &c. Esay. xliii.
but only thorough Christ's death, prate the pope & his Prelates as please them, with their Pardons, Purgatories, purgations, place bois, trentales, Dirges, works of supererogations, superabhominations. etc. Isaiah. xliii.
& had ben a long time, but yet were fallen into greuous sinnes after theyr adoption into the number of gods chyldrē, it is for my own sake sayth God, that I put away thy sinnes.
& had been a long time, but yet were fallen into grievous Sins After their adoption into the number of God's children, it is for my own sake say God, that I put away thy Sins.
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as by theyr euyll lyfe they dyd offende the congregation, in which sence the apostle semeth to take that whiche he wryteth.ii. Cor. vii. where tholde interpretoure calleth NONLATINALPHABET satisfaction, whiche rather signifieth a defence or answerynge agayne:
as by their evil life they did offend the congregation, in which sense the apostle Seemeth to take that which he writes ii Cor. vii. where tholde interpretoure calls satisfaction, which rather signifies a defence or answering again:
Agayne, yf they had made confession eyther for that whiche is to god pryuately, either for that whiche is to the congregation publikelye, either for that which is a free consultation, with some one learned in gods booke,
Again, if they had made Confessi either for that which is to god pryuately, either for that which is to the congregation publicly, either for that which is a free consultation, with Some one learned in God's book,
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and appoynted therunto as fyrste it was vsed, and I wysh were now vsed amongest vs, ether for that whiche is a reconciliacion one to another, it had ben somethynge:
and appointed thereunto as First it was used, and I wish were now used amongst us, either for that which is a reconciliation one to Another, it had been something:
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And so contricion, yf they had lefte out theyr subtyll distinction betwene it and attricion by this worde iust or full, makynge it a hartye sorowe for theyr synnes,
And so contrition, if they had left out their subtle distinction between it and attrition by this word just or full, making it a hearty sorrow for their Sins,
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And satisfaction yf you vnderstande it not to Godwardes (for that onely to Christ muste be lefte alone) but to manwarde in restitucion of goodes, wrongefully or fraudulently gotten, of name hindred by our sclaūders, and in newenes of lyfe:
And satisfaction if you understand it not to Godward's (for that only to christ must be left alone) but to manwarde in restitution of goods, wrongfully or fraudulently got, of name hindered by our slanders, and in newenes of life:
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or elles let vs not vse them at all, but saye as I wryte, that pennaunce is a hartye sorow for our sinnes, a good hope or truste of pardone thorough Christe, whiche is not withoute an earneste purpose to amende, or a new lyfe.
or Else let us not use them At all, but say as I write, that penance is a hearty sorrow for our Sins, a good hope or trust of pardon through Christ, which is not without an earnest purpose to amend, or a new life.
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Searche therfore your harts all, all swearers, blasphemers, lyars, flatterers, baudye or ydle talkers, gesters, bribers, couetouse, dronckardes, glottonnes, whoremongers, theues, murtherers, slaunderers, ydle lyuers, necligente in theyr vocation.
Search Therefore your hearts all, all swearers, blasphemers, liars, Flatterers, baudye or idle talkers, gesters, bribers, covetous, dronckardes, glottonnes, whoremongers, thieves, murderers, slanderers, idle livers, necligente in their vocation.
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nor cannot entre into Goddes kyngedome, but hell fyer is prepared for them, wepinge and gnasshinge of teethe, wherevnto alasse I feare me verye manye will needes goo, in that verye manye wilbe as they haue bene, lette us euen to the wearynge of oure toungue to the stompes, preache and praye neuer so muche to the contrarye,
nor cannot enter into Goddess Kingdom, but hell fire is prepared for them, weeping and gnashing of teeth, whereunto alas I Fear me very many will needs goo, in that very many will as they have be, let us even to the wearing of our tongue to the stompes, preach and pray never so much to the contrary,
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Now me thinks you are some what astonnied, whereby I gather that presentlye you desyer this repentaunce, that is, this sorowe, good hope, and newnesse of lyfe:
Now me thinks you Are Some what astonied, whereby I gather that presently you desire this Repentance, that is, this sorrow, good hope, and newness of life:
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the whiche that you maye the rather attaine and get to youre comfortes, as I haue goone aboute to be a meane to sturre vp (by Goedes grace) this desiae of repētaunce,
the which that you may the rather attain and get to your comforts, as I have goone about to be a mean to stir up (by God's grace) this desiae of Repentance,
Wherfore, fyrst of all, yf thou wouldest haue this parte of pennaunce, as for the whole (because it is goddes gyft. Acte. xi. ii, Timo. ii. so for this parte, go thou vnto God, & make some lyttel prayer, as thou canst vnto his mercy for the same in this or lyke sorte.
Wherefore, fyrst of all, if thou Wouldst have this part of penance, as for the Whole (Because it is God's gift. Act. xi. ii, Timothy ii. so for this part, go thou unto God, & make Some little prayer, as thou Canst unto his mercy for the same in this or like sort.
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Mercifull father of our sauioure Iesus Christe, bcause I haue synned and done wickedly, and thorowe thy goodnes haue receaued a desire of repentaunce whereto this longe sufferaunce doth draw my hard heart.
Merciful father of our Saviour Iesus Christ, Because I have sinned and done wickedly, and thorough thy Goodness have received a desire of Repentance whereto this long sufferance does draw my hard heart.
& by thy spyryt, power, and grace, to humble, mortifye, and feare my conscyence for my synnes to saluation, that in thy tyme thou mayeste comforte and quycken me, thoroughe Iesus Christ thy dearly beloued sonne. Amē.
& by thy Spirit, power, and grace, to humble, mortify, and Fear my conscience for my Sins to salvation, that in thy time thou Mayest Comfort and quicken me, thorough Iesus christ thy dearly Beloved son. Amen.
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Secondly, get thee Gods lawe as a glasse to toote in, for in it, and by it commeth the trewe knowledge of synne, withoute whiche knoweledge there can be no sorowe.
Secondly, get thee God's law as a glass to toot in, for in it, and by it comes the true knowledge of sin, without which knowledge there can be no sorrow.
For howe can a man sorrowe for his synnes, whyche knoweth not his synnes? As when a man is sycke, the fyrste steppe to health, is to knowe his syckenesse,
For how can a man sorrow for his Sins, which Knoweth not his Sins? As when a man is sick, the First step to health, is to know his sickness,
althoughe outwardlye I lyue moste holely. As for example. Yf I kyll no man, though in my heart I hate: mans law cōdempneth me not: but otherwise doeth gods law:
although outwardly I live most holily. As for Exampl. If I kill no man, though in my heart I hate: men law Condemneth me not: but otherwise doth God's law:
I had not knowē sayth Paul, ye lusting (which to reason, & to them which are gyded only by reasō, is thoughte but a trifle) I had not knowen sayth he, this lusting to haue been sinne,
I had not known say Paul, you lusting (which to reason, & to them which Are guided only by reason, is Thought but a trifle) I had not known say he, this lusting to have been sin,
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let vs cōsidre the hart & so shall we see the foule spottes we are stayned withal, at least inwardly, wherby we ye rather may be moued to harti sorow & sighīg For as s.
let us Consider the heart & so shall we see the foul spots we Are stained withal, At least inwardly, whereby we the rather may be moved to harti sorrow & sighing For as s.
not to communicate hys Sacramentes, not to geue occasion to others to holynes, by our example in godlye workes & reuerēt esteminge of the ministerie of his worde.
not to communicate his Sacraments, not to give occasion to Others to holiness, by our Exampl in godly works & reverend esteeming of the Ministry of his word.
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or releue them, to beare with their infirmities. &c. In Gods lawe we see it a foule spotte in our soules not onelye to be a manqueller in hatered, malyce, proude lookes, bragges, backbiting, raylinge, or bodely slaughter:
or relieve them, to bear with their infirmities. etc. In God's law we see it a foul spot in our Souls not only to be a manqueller in hatered, malice, proud looks, brags, backbiting, railing, or bodily slaughter:
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In Gods law we see it a foule spot to oure soules, not onelye to be a whoremonger in lusting in our heartes in wanton loking, in vncleane or wanton talking, in actuall doing vnhonestly with out neyghbors wife, daughter, seruaunt. &c. but also not to be chast, sobre, temperate in heart, lokes, tonge, apparell, deedes,
In God's law we see it a foul spot to our Souls, not only to be a whoremonger in lusting in our hearts in wanton looking, in unclean or wanton talking, in actual doing unhonestly with out neighbors wife, daughter, servant. etc. but also not to be chaste, Sobrium, temperate in heart, looks, tongue, apparel, Deeds,
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In Gods law we maye see it a foule spot, not only to lie, or beare false witnes agaynst any mā but also not to haue as greate care ouer thy neyghboures name, as ouer thine owne.
In God's law we may see it a foul spot, not only to lie, or bear false witness against any man but also not to have as great care over thy neighbours name, as over thine own.
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or carnal desyres, but euē the verye natural or carnal lustes & desires thēselues, for so I may cal thē natural it self, beyng now so corrupted as self loue,
or carnal Desires, but even the very natural or carnal lusts & Desires themselves, for so I may call them natural it self, being now so corrupted as self love,
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but though he be blameles to ye world & fayre to ye shew, yet certaynely inwardly, his face is foule araied & so shamful saucie māgie, pocked & skabbed, yt he cānot,
but though he be blameless to you world & fair to you show, yet Certainly inwardly, his face is foul arrayed & so shameful saucy mangy, pocked & scabbed, that he cannot,
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This tage is Gods maledictiō or cursse, maledictus omnis (sayth it) qui nō permanet in omnibus quae scripta sunt in libro legis ut faciat eam, Loe, accursed (saith he) is al no acception, al sayth God which continueth not, in al thinges (for he that is giltie of one is giltie of the whole layeth S. Iames) In all thinges therefore, (sayeth the holy ghost) which are written in the boke of the lawe to do them:
This tage is God's malediction or curse, Maledictus omnis (say it) qui nō permanent in omnibus Quae Scripta sunt in libro Legis ut Faciat eam, Lo, accursed (Says he) is all no acception, all say God which Continueth not, in all things (for he that is guilty of one is guilty of the Whole Layeth S. James) In all things Therefore, (Saith the holy ghost) which Are written in the book of the law to do them:
Tell me nowe good brother why do you so lightely consyder Gods cursse, that for your sinnes past you are so careles as though you had made a couenaunt with death and damnatiō as the wicked dyd in Esayes time? what is Gods cursse? At the popes cursse with boke, bell,
Tell me now good brother why do you so lightly Consider God's curse, that for your Sins passed you Are so careless as though you had made a Covenant with death and damnation as the wicked did in Isaiah time? what is God's curse? At the Popes curse with book, bell,
Oh Iezabels gestes, rocked and layd a slepe in her bed, Oh wicked wretches, whiche being come into the depe of sinne do cōtēpne thesame, Oh sorowles sinners & shameles shrinking harlots, Is not the anger of a kinge death? and is ye anger of the king of al kinges a matter to be so lightlye regarded,
O Jezebel's gests, rocked and laid a sleep in her Bed, O wicked wretches, which being come into the deep of sin do contemn The same, O sorowles Sinners & shameless shrinking harlots, Is not the anger of a King death? and is the anger of the King of all Kings a matter to be so lightly regarded,
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as we doe regard it, which (for our sinnes) are so recheles yt we slug & slepe it oute? As waxe melteth away at the heate of ye fyre (saith Dauid) so do the wicked perishe, at the face or countenaūce of the Lord:
as we do regard it, which (for our Sins) Are so recheles that we slug & sleep it out? As wax melts away At the heat of you fire (Says David) so do the wicked perish, At the face or countenance of the Lord:
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but we earth, earth, yea stones, yron, flintes, trēble no thinge at al? yf we wil not trēble in hearinge, wo vnto vs for then shal we be crasshed a peces in feelinge:
but we earth, earth, yea stones, iron, flints, tremble no thing At all? if we will not tremble in hearing, woe unto us for then shall we be crashed a Pieces in feeling:
And thus much for the thyrde thing to the mouing of vs to sorow for oure sinnes (that is for ye tagge tied to Gods law, I mean for the malediction and cursse of God.
And thus much for the Third thing to the moving of us to sorrow for our Sins (that is for you tag tied to God's law, I mean for the malediction and curse of God.
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and all in death, mortalitie, & miserie, euen in thys lyfe feele the same? And was god so angry for theyr sinne and he being the same God, wyll he saye nothing to vs for oures, halas muche more horrible then the eating once of one pece of an apple?
and all in death, mortality, & misery, even in this life feel the same? And was god so angry for their sin and he being the same God, will he say nothing to us for ours, halas much more horrible then the eating once of one piece of an apple?
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In the tyme of Noe and Lot, God destroyed the whole world with water, & the cities of Sodoma and Gomorra, Seboim & Adamah with fyre and brimston from heauen, for theyr synnes:
In the time of Noah and Lot, God destroyed the Whole world with water, & the cities of Sodom and Gomorra, Sibmah & Adamah with fire and brimstone from heaven, for their Sins:
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Namely for theyr whoredomes, pryde, idlenes, vnmercifulnes to the poore, tyrannie. &c. In which wrath of God euen the very babes, byrdes, foules, fishes, herbes trees, and grasse perisshed.
Namely for their whoredoms, pride, idleness, unmercifulness to the poor, tyranny. etc. In which wrath of God even the very babes, Birds, fowls, Fish, herbs trees, and grass perished.
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And thinke we that nothinge wylbe spokē to vs, muche worse & more abhominable thē they? For al mē may see yf they wil ye the whoredōs, pride, vnmercifulnes, tirannie.
And think we that nothing wylbe spoken to us, much Worse & more abominable them they? For all men may see if they will you the whoredons, pride, unmercifulness, tyranny.
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Of syxe hundreth thousande men, alonely but twayne entred into the land of promyse, because they had tē times synned against the Lord, as he him selfe sayeth.
Of syxe Hundredth thousande men, alonely but twayne entered into the land of promise, Because they had tē times sinned against the Lord, as he him self Saith.
Num, 14. And trow we that god wil not sweare in his wrath, that we shall neuer entre into his rest, which haue sinned so manye ten times as we haue toes & fingers,
Num, 14. And trow we that god will not swear in his wrath, that we shall never enter into his rest, which have sinned so many ten times as we have toes & fingers,
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but we thynke our swearing is no sinne, our bibbing, rioting, yea, whore hunting on the Saboth day, pleaseth god or els we woulde some thinge amende our maners.
but we think our swearing is no sin, our bibbing, rioting, yea, whore hunting on the Sabbath day, Pleases god or Else we would Some thing amend our manners.
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Saule his malice to Dauid, Achabs displeasure agaynste Naboth, brought theyr bloud to the grounde for dogges to eate, yea their children were hanged vp & slayne for this geare, but we continue in malice, enuie,
Saule his malice to David, Ahab's displeasure against Naboth, brought their blood to the ground for Dogs to eat, yea their children were hanged up & slain for this gear, but we continue in malice, envy,
At the least in Chyldren, infauntes, and such like, which yet can not vtter synne by worde or dede, we see Goddes anger agaynste Synne, in punysshynge them by syckenes, death, myshappe or otherwyse so playnely that we cannot but grone and grount agayne, in that we a lyttell more haue gusshed oute thys geare gorgeousely in worde and dede.
At the least in Children, Infants, and such like, which yet can not utter sin by word or deed, we see Goddess anger against Sin, in punishing them by sickness, death, mishap or otherwise so plainly that we cannot but groan and grount again, in that we a little more have gushed out this gear gorgeously in word and deed.
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Shuld I speak of his wysedome? of his rypenes in iudgement? of his learning? of his Godlye zeale, heroical heart, fatherly care for his commons, norcely solicitude for religion? &c naye so manye thinges are to be spoken in commendatiō of gods excedyng graces in this childe, that as Salust wryteth of Chartage I had rather speak nothing then to lytel, in yt to much is to litle.
Should I speak of his Wisdom? of his rypenes in judgement? of his learning? of his Godly zeal, heroical heart, fatherly care for his commons, norcely solicitude for Religion? etc. nay so many things Are to be spoken in commendation of God's exceeding graces in this child, that as Sallust writes of Carthage I had rather speak nothing then to little, in that to much is to little.
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This gift God gaue vnto vs Englysh men, before all nations vnder the sonne, and that of his excedynge loue towardes vs. But alas and welawaye for our vnthankefulnes sake,
This gift God gave unto us English men, before all Nations under the son, and that of his exceeding love towards us But alas and wellaway for our unthankfulness sake,
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For who arte thou (thynke alwayes with thy selfe) that GOD shoulde spare thee, more then they, whose examples thou hast harde? what frendes haste thou? were not of these, Kynges, Prophetes, Apostles, Learned,
For who art thou (think always with thy self) that GOD should spare thee, more then they, whose Examples thou hast harden? what Friends haste thou? were not of these, Kings, prophets, Apostles, Learned,
as thou hast sayde, in whome thou arte well pleased, wylte thou not heare me? I haue by the space of three and thyrty yeares done always thy wyll, I haue so humbled my selfe that I woulde become an abiecte amongeste men to obeye thee:
as thou hast said, in whom thou art well pleased, wilt thou not hear me? I have by the Molle of three and thyrty Years done always thy will, I have so humbled my self that I would become an abject amongst men to obey thee:
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But syr what harde he? thoughe he sweate bloude and water in makynge his playster for oure sore of synne, yet it framed not: twyse he cryed withoute comforte:
But sir what harden he? though he sweat blood and water in making his plaster for our soar of sin, yet it framed not: twice he cried without Comfort:
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vntyll herevnto Christe Iesus was betrayed, forsaken of all hys Discyples, forsworne of his dearelye beloued, bounde lyke a thefe, belyed on, buffeted, whypped, skourged, crowned with thornes, derided, crucified, racked, nayled, hanged vppe betwene twoo theues, cursed and rayled vppon, mocked in myserye,
until hereunto Christ Iesus was betrayed, forsaken of all his Disciples, forsworn of his dearly Beloved, bound like a thief, belied on, buffeted, whipped, scourged, crowned with thorns, derided, Crucified, racked, nailed, hanged up between twoo thieves, cursed and railed upon, mocked in misery,
and hadde geuen vppe the ghoste then bowed downe the heade of Christe, that is GOD the father, whyche is the heade of Christe, i. Corinth. xi. then alowed he the playster to be sufficient and good for the healynge of our sore, which is synne.
and had given up the ghost then bowed down the head of Christ, that is GOD the father, which is the head of Christ, i. Corinth. xi. then aloud he the plaster to be sufficient and good for the healing of our soar, which is sin.
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Now wolde God abyde our breath, because the stincke, that is dampnation or gyltynesse was taken awaye, by the swete sauour of the breath of this lambe, thus offered once for all.
Now would God abide our breath, Because the stink, that is damnation or gyltynesse was taken away, by the sweet savour of the breath of this lamb, thus offered once for all.
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So that here dearelye beloued, we as in a glasse, maye se to the broosynge of oure blockyshe harde heartes, Goddes greate iudgement and anger agaynste synne:
So that Here dearly Beloved, we as in a glass, may see to the broosynge of our blockish harden hearts, God's great judgement and anger against sin:
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The Lorde of Lordes, they kynge of kynges, the brightnes of Goddes glorye, the sonne of GOD, the dearelynge of hys father, in whome he is well pleased, hangeth betwene twoo theues, cryinge for thee and me,
The Lord of lords, they King of Kings, the brightness of Goddess glory, the son of GOD, the dearelynge of his father, in whom he is well pleased, hangs between twoo thieves, crying for thee and me,
Oh harde heartes that we haue whiche make tuttes for synne? looke on thys toote in the verye harte of Christe, pearced wyth a speare, wherein thou mayeste see and reade Goddes horrible anger for sinne? woo to thy hard harte that pearsed it.
O harden hearts that we have which make tuttes for sin? look on this toot in the very heart of Christ, pierced with a spear, wherein thou Mayest see and read Goddess horrible anger for sin? woo to thy hard heart that pierced it.
thou muste I saye, gette thee to the father of mercye, whose woorke it is, Iohn the syxth, that as he hathe brought ye downe by contricion, and humbled thee,
thou must I say, get thee to the father of mercy, whose work it is, John the syxth, that as he hath brought you down by contrition, and humbled thee,
On this manner therefore, with the Apostles, and the poore man in the Gospell that cryed, Lorde encrease oure fayeth, Lorde helpe my vnbeleife, praye thou and saye.
On this manner Therefore, with the Apostles, and the poor man in the Gospel that cried, Lord increase our Faith, Lord help my unbelief, pray thou and say.
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Loe gracious father I am bolde to begge of thy mercye thoroughe thy Sonne Iesus Christe, one sparckle of true fayth and certayne perswasion of thy goodnes,
Lo gracious father I am bold to beg of thy mercy thorough thy Son Iesus Christ, one sparkle of true faith and certain persuasion of thy Goodness,
and loue towardes me in Christe, where throughe I beynge assewred of the pardonne of all my sinnes, by the mercyes of Christe thy Sonne, maye be thankefull to thee, loue thee,
and love towards me in Christ, where through I being assewred of the pardon of all my Sins, by the Mercies of Christ thy Son, may be thankful to thee, love thee,
but the other part which serueth specially to consolacion, and certayn perswasiō of gods loue towards the, that is the Gospel or publication of Gods mercy in Christ, I meane the free promyses.
but the other part which serveth specially to consolation, and certain persuasion of God's love towards thee, that is the Gospel or publication of God's mercy in christ, I mean the free promises.
yet vnto him that feleth not Christe, whiche is the ende of the law, they are so farre from cōfortinge, that vtterly with the law, they bringe manne to greate dispayre, so greatly we are corrupt:
yet unto him that feeleth not Christ, which is the end of the law, they Are so Far from comforting, that utterly with the law, they bring man to great despair, so greatly we Are corrupt:
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From these therfore get the to the other promyses of the Gospel in which we may see suche plentie and franke liberalite of Gods goodnes, that we can not,
From these Therefore get thee to the other promises of the Gospel in which we may see such plenty and frank liberality of God's Goodness, that we can not,
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as also that they are vniuersal, offred to al, (all I saye) which are not so stubborne as to kepe styll ▪ theyr handes, whereby they should receaue this almesse in theyr bosomes by vnbeliefe:
as also that they Are universal, offered to all, (all I say) which Are not so stubborn as to keep still ▪ their hands, whereby they should receive this almesse in their bosoms by unbelief:
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so God the Father loued the world, that he woulde geue his dearling, his owne only sonne, that all that beleue in hym should not perish, but haue euerlasting lyfe.
so God the Father loved the world, that he would give his darling, his own only son, that all that believe in him should not perish, but have everlasting life.
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but al sayth he, And what all? all yt loue him wyth all theyr heartes? all yt haue lyued a godly lyfe? naye, all yt beleue in him, all thoughe thou hast liued a most wicked and horrible lyfe,
but all say he, And what all? all that love him with all their hearts? all that have lived a godly life? nay, all that believe in him, all though thou hast lived a most wicked and horrible life,
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and now wyl he be vntru to the good brother, whiche arte sorie for thy greuous sinnes? no forsoth? Heauen and earth shall passe and perishe, but his woorde shall neuer fayle. Sainct Paule sayth, i. Tim. ij God would haue all men saued: lo he excepteth none.
and now will he be untrue to the good brother, which art sorry for thy grievous Sins? no forsooth? Heaven and earth shall pass and perish, but his word shall never fail. Saint Paul say, i. Tim. ij God would have all men saved: lo he excepteth none.
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Lo god sweareth he wyll not thy death, howe canste thou nowe perishe? Consyder wyth thy selfe what profyte shouldeste thou haue to beleue this to be true to others,
Lo god Sweareth he will not thy death, how Canst thou now perish? Consider with thy self what profit Shouldst thou have to believe this to be true to Others,
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Clap hold on it, and I warrante thee, Christe is the propiciation of oure synnes, yea for the synnes of the whole world Beleue this man, I know thou beleuest it:
Clap hold on it, and I warrant thee, Christ is the propiciation of our Sins, yea for the Sins of the Whole world Believe this man, I know thou Believest it:
Reade the last ende of Leuiticum. xxvi. The Prophete Esay from the.xl Chapt. in the.xxx. sayth he, God tarrieth loking for thee, to shewe the mercy, reade the.ij. Regum. xxiiij. Psalm. xxxiij. Ioel. ij. &c. Howebeit, yf thys geare wyll not serue, yf yet thou fealeste no fayth, no certayne perswasion of Gods loue:
Reade the last end of Leviticus. xxvi. The Prophet Isaiah from the xl Chapter in the xxx say he, God tarrieth looking for thee, to show the mercy, read the ij Regum. xxiiij. Psalm. xxxiij. Joel ij. etc. Howbeit, if this gear will not serve, if yet thou fealest no faith, no certain persuasion of God's love:
as he most graciouslye hath made ye, wil he not troweste thou now loue the, beinge his handye worke? doeth he hate any thinge that he made? is there vnablenes with him? doth he loue for a day and so fare wel? no forsoth, he loueth to thende, his mercye endureth for euer.
as he most graciously hath made you, will he not Trowest thou now love thee, being his handy work? doth he hate any thing that he made? is there unableness with him? does he love for a day and so fare well? no forsooth, he loves to The end, his mercy Endureth for ever.
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when thou neuer purposedst to repente, & now thou repenting, wyl he not geue thee mercy? wherefore doeth he geue the to lyue at this presente? to heare me to speake this,
when thou never purposedst to Repent, & now thou repenting, will he not give thee mercy? Wherefore doth he give thee to live At this present? to hear me to speak this,
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euery man let him consyder Gods benefytes, paste, and presente, publyke and priuate, spirituall and corporall, to the confirminge of hys fayth concerninge the promyses of the Gospell,
every man let him Consider God's benefits, past, and present, public and private, spiritual and corporal, to the confirming of his faith Concerning the promises of the Gospel,
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Yf the people were spared throughe Moyses prayer, they not praying with him, but rather worshipping theyr golden calfe, eatinge, drinkinge, and makinge ioly good cheare:
If the people were spared through Moses prayer, they not praying with him, but rather worshipping their golden calf, eating, drinking, and making jolly good cheer:
hauynge as in dede thou hast, one muche better then Moyses to pray for thee and with thee, euen Iesus Christ who sytteth on the right hand of his father and prayeth for vs, being no lesse faithful in his fathers house the church thē moses was in the Sinagoge.
having as in deed thou hast, one much better then Moses to pray for thee and with thee, even Iesus christ who Sitteth on the right hand of his father and Prayeth for us, being no less faithful in his Father's house the Church them moses was in the Synagogue.
Dauid ye good Kynge, had a foule foyle, when he committed whoredom, with hys faythful seruauntes wyfe Bethsabe, where vnto he added also a mischeuous murder, causing her husband hys most faythfull souldiour Vrye to be slayne with an honest company of his most valiaunt mē of warre,
David you good King, had a foul foil, when he committed whoredom, with his faithful Servants wife Bathsheba, where unto he added also a mischievous murder, causing her husband his most faithful soldier Very to be slain with an honest company of his most valiant men of war,
In this hys synne thoughe a great whyle he laye a slepe (as many do now a dayes, god geue them wynne waking) thinking that by hys sacrifices he offered, all was well, God was content:
In this his sin though a great while he say a sleep (as many do now a days, god give them win waking) thinking that by his Sacrifices he offered, all was well, God was content:
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yet at length when the Prophet by a parable had opened the poke and brought hym in remēbraūce of his owne synne in such sorte, yt he gaue iudgement agaynst hym self, thē quaked he, his sacryfices hadde no more taken awaye his sinnes,
yet At length when the Prophet by a parable had opened the poke and brought him in remembrance of his own sin in such sort, that he gave judgement against him self, them quaked he, his Sacrifices had no more taken away his Sins,
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then our syr Iohns trentals, and waggynge of his fyngers ouer the heades of suche as lye aslepe in theyr synnes, out of the whiche when they are awaked, they wyl well se, it is nether masse,
then our sir Iohns Trentals, and wagging of his fingers over the Heads of such as lie asleep in their Sins, out of the which when they Are awaked, they will well see, it is neither mass,
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and good god whiche hath doone so muche for me, I caused in dede Vrye to be kylled, I haue synned, I haue sinned, what shall I dooe? I haue synned and am worthye of eternall dampnatiō.
and good god which hath done so much for me, I caused in deed Very to be killed, I have sinned, I have sinned, what shall I do? I have sinned and am worthy of Eternal damnation.
Oh good God, he sayd but peccaui, I haue synned, but yet from his harte, and not from the lyppes onelye, as Pharao & Saule dyd, and incontinentelye he heareth: Thou shalte not dye:
O good God, he said but peccaui, I have sinned, but yet from his heart, and not from the lips only, as Pharaoh & Saule did, and incontinently he hears: Thou shalt not die:
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but thyne and myne also, yf that we wyll nowe crye, but from oure hartes, peccauimus, we haue sinned good Lorde, we haue done wickedlye, enter not into iudgement with vs,
but thine and mine also, if that we will now cry, but from our hearts, peccauimus, we have sinned good Lord, we have done wickedly, enter not into judgement with us,
but be merciful vnto vs after thy great mercy, and accordyng to ye multitude of thy compassions, do away our iniquities. &c. For indede God is not the god of Dauid only, Idem deus omnium, he is the God of all:
but be merciful unto us After thy great mercy, and according to you multitude of thy compassions, do away our iniquities. etc. For indeed God is not the god of David only, Idem deus omnium, he is the God of all:
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The citie of Niniue also founde fauour with God, as did manye other, which I wil omit for tymes sake and wil bringe forth one or twoo out of the new testamēt, that we maye se God, the same God in ye new testament he was in tholde.
The City of Nineveh also found favour with God, as did many other, which I will omit for times sake and will bring forth one or twoo out of the new Testament, that we may see God, the same God in you new Testament he was in tholde.
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I myght tell you of manye yf I shoulde speake of ye Lunatike, such as were possessed wt deuyls, lame, blinde, domme, deaf, lepers &c. but tyme wyll not suffice me, one or two therfore shall serue.
I might tell you of many if I should speak of the Lunatic, such as were possessed with Devils, lame, blind, domme, deaf, lepers etc. but time will not suffice me, one or two Therefore shall serve.
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Mary Magdalene hadde seuen deuylles, but yet they were caste oute of hyr, and of all others, she was the fyrst that Christ appeared vnto after his resurrection.
Mary Magdalene had seuen Devils, but yet they were cast out of her, and of all Others, she was the fyrst that christ appeared unto After his resurrection.
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Thomas would not beleue christes resurrection though manye tolde hym whiche had seene and felte hym, by reason whereof a man myght haue thoughte, that his synnes woulde haue cast him awaye:
Thomas would not believe Christ's resurrection though many told him which had seen and felt him, by reason whereof a man might have Thought, that his Sins would have cast him away:
and after christes resurrection not only dydde the aungels wyll the wemen to tell Peter that Christ was risen but Christ hym self appeared vnto hym seuerallye:
and After Christ's resurrection not only did the Angels will the women to tell Peter that christ was risen but christ him self appeared unto him severally:
Nam veniens ueniet, et non tardabit. He is commynge and wyl not be longe. Thus haue you. iiii. meanes, which you must vse to that tayning of fayth, or certaine perswasiō of gods mercy towards you, whiche is the second part of pennaunce:
Nam veniens Come, et non tardabit. He is coming and will not be long. Thus have you. iiii. means, which you must use to that taining of faith, or certain persuasion of God's mercy towards you, which is the second part of penance:
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namely, prayer, the fre & vniuersall promises of Goddes grace, the recordation of the benefites of god past and presente, the exāples of gods mercy, whiche although they myght suffice,
namely, prayer, the from & universal promises of Goddess grace, the recordation of the benefits of god past and present, the Examples of God's mercy, which although they might suffice,
yet wyl I put one moo to them, whiche alonelye of it selfe is full sufficiente, I meane the death of the sonne of God Iesus Christe, which yf thou set before the eyes of thy mynd it wyl confyrme thy plackarde,
yet will I put one moo to them, which alonely of it self is full sufficient, I mean the death of the son of God Iesus Christ, which if thou Set before the eyes of thy mind it will confirm thy plackarde,
Yf I thoughte these whyche I haue before recited, were not sufficient to confyrme your faith of gods loue towardes suche as do repente. I woulde tarry longer herein:
If I Thought these which I have before recited, were not sufficient to confirm your faith of God's love towards such as do Repent. I would tarry longer herein:
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But because both I haue bene longe, and also I trust you haue some exercyse of conscience in this daylye (or els you are to blame) I wyll but touche and go.
But Because both I have be long, and also I trust you have Some exercise of conscience in this daily (or Else you Are to blame) I will but touch and go.
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Nowe syr what a loue is this, that this God, whiche neadeth nothyng, wold geue wholly his owne selfe to thee his ennemy, wreakyng his wrath vpon hym selfe, in this his sonne,
Now sir what a love is this, that this God, which needeth nothing, would give wholly his own self to thee his enemy, wreakyng his wrath upon him self, in this his son,
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that we synners, we accursed by his sinne, that by his oblation or offeringe for our synnes, by hys curse, might be delyuered from synne, from malediction.
that we Sinners, we accursed by his sin, that by his oblation or offering for our Sins, by his curse, might be Delivered from sin, from malediction.
That we beyng men, might become as you would saye gods, God wold become man: That we being mortall, might become immortal, the immortal God wold become mortal man:
That we being men, might become as you would say God's, God would become man: That we being Mortal, might become immortal, the immortal God would become Mortal man:
That we earthlye wretches might be sitizens of heauen, the Lorde of heauen woulde become as a man wolde say earthlye, that we beynge accursed, myght be blessed, God wolde be accursed:
That we earthly wretches might be sitizens of heaven, the Lord of heaven would become as a man would say earthly, that we being accursed, might be blessed, God would be accursed:
and brought into paradyce agayne, god wold be our father, and an Adam ther vnto: That we hauyng nothing, might haue all thinges, God hauynge all thinges, woulde haue nothyng.
and brought into paradise again, god would be our father, and an Adam there unto: That we having nothing, might have all things, God having all things, would have nothing.
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Oh loue incomprehensible? who can otherwyse thinke nowe, but yf the gratious good Lorde disdayned not to geue his owne Sonne, his own hartes ioye for vs his very ennemies, tofore we thought to begge any such thing at his hands, ye tofore we were:
O love incomprehensible? who can otherwise think now, but if the gracious good Lord disdained not to give his own Son, his own hearts joy for us his very enemies, tofore we Thought to beg any such thing At his hands, you tofore we were:
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what can then be nowe to dere for vs, askyng it? is he a chaungelyng? is he mutable as man is? can he repent hym of his gyftes? Did he not foresee our falles? payde not he therefore the pryce.
what can then be now to dear for us, asking it? is he a changeling? is he mutable as man is? can he Repent him of his Gifts? Did he not foresee our falls? paid not he Therefore the price.
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howe deepe soeuer thou hast sinned? See Gods handes are nayled, they cannot stryke thee, his feete also, he cannot runne from thee, his armes are wide open to imbrace the, his heade hanges down to kysse the, his verye harte is open,
how deep soever thou hast sinned? See God's hands Are nailed, they cannot strike thee, his feet also, he cannot run from thee, his arms Are wide open to embrace thee, his head hangs down to kiss thee, his very heart is open,
so that therein see, roote, looke, spie, pepe and thou shalte se nothyng therin but loue, loue, loue, loue to the, hide thee therefore, lay thy head there with the Euangeliste. Iohn. xiij.
so that therein see, root, look, spy, peep and thou shalt see nothing therein but love, love, love, love to thee, hide thee Therefore, lay thy head there with the Evangelist. John. xiij.
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The lyfe which they lyue is in fide fily dei. in the fayth of the sonne of God, whereby you see that now I am slipt into that which I made the thyrde parte of penaunce,
The life which they live is in fide fily dei. in the faith of the son of God, whereby you see that now I am slipped into that which I made the Third part of penance,
and of it self so greatly angreth God, that in heauen nor in earth nothinge coulde appease his wrath saue alonely the death & preciouse bloudshe dinge of the sonne of God, in whome is al the delight and pleasure of the father:
and of it self so greatly angereth God, that in heaven nor in earth nothing could appease his wrath save alonely the death & precious bloudshe dinge of the son of God, in whom is all the delight and pleasure of the father:
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to delyuer vs out of hell, & to bring vs into heauē, dyd sende euē his own most dere sonne out of his bosome, out of heauen, into hell as a man would say, to bring vs as I sayd frō thence, into his owne bosome & mercy, we beyng his very enemies:
to deliver us out of hell, & to bring us into heaven, did send even his own most dear son out of his bosom, out of heaven, into hell as a man would say, to bring us as I said from thence, into his own bosom & mercy, we being his very enemies:
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Wil suche a one as knoweth by faith christ Iesus to haue geuē his bloud, to wash him frō his sinnes, play the sow to walter in his puddell of fylthie sinne & vyce agayn? Nay rather thē he wylbe defiled agayn, by wilfull sinning, he wil wash oftē the fete of his affectiōs, watching ouer ye vice styl sticking in him, which as a spring cōtinually sendeth out poyson ynough to drown & defile him, did not the swete water of Christes passion in gods sight wash it,
Wil such a one as Knoweth by faith Christ Iesus to have given his blood, to wash him from his Sins, play the sow to walter in his puddell of filthy sin & vice again? Nay rather them he wylbe defiled again, by wilful sinning, he will wash often the feet of his affections, watching over you vice still sticking in him, which as a spring continually sends out poison enough to drown & defile him, did not the sweet water of Christ's passion in God's sighed wash it,
This willing and witting offending, and sinning, whosoeuer doeth flatter him selfe therein, doth euidently demonstrate and shewe that he neuer yet in dede tasted of Christe truelye.
This willing and witting offending, and sinning, whosoever doth flatter him self therein, does evidently demonstrate and show that he never yet in deed tasted of Christ truly.
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For dyd he once feele this geare in dede, thē wold he be so sarre from continuing in synne willingly & wittingly, that wholy & hartely, he wold geue ouer him self to yt which is cōtrari, I meane to a new lyfe, renewing his youth, euē as the Egle doth. Psalm. •iii.
For did he once feel this gear in deed, them would he be so sarre from Continuing in sin willingly & wittingly, that wholly & heartily, he would give over him self to that which is cōtrari, I mean to a new life, renewing his youth, even as the Eagl does. Psalm. •iii.
euē so we beynge made free from sinne by fayth in Iesus Christ & endewed with gods spirite, a spirit of libertie.ij. Cor. iij ▪ must nedes demōstrate this fredō & libertie by geuing ouer oure mēbres to thobediēce of ye spirite by ye which we are led & gyded frō vertue to vertue, & al kind of holynes.
even so we being made free from sin by faith in Iesus christ & endued with God's Spirit, a Spirit of liberty ij Cor. iij ▪ must needs demonstrate this freedom & liberty by giving over our members to thobedience of the Spirit by you which we Are led & guided from virtue to virtue, & all kind of holiness.
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Thus then you see briefely that newnes of life is not in dede a parte of penaunce but a fruit of it, a demonstracion of the iustyfying fayth, a sygne of gods good spirite possessing the heart of the penitent:
Thus then you see briefly that newness of life is not in deed a part of penance but a fruit of it, a demonstration of the iustyfying faith, a Signen of God's good Spirit possessing the heart of the penitent:
As the old lyfe is a fruyte of impenitencie, a demōstraciō of a lippe, fayth or vnbelief a signe of Sathans spirit possessing the heart of the impenitent, which al those be that be not penitent.
As the old life is a fruit of impenitency, a demonstration of a lip, faith or unbelief a Signen of Satan's Spirit possessing the heart of the impenitent, which all those be that be not penitent.
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For mean I knowe none, he that is not penitent, that same is impenitent, he that is not gouerned by Gods spirite, the same is gouerned by Sathans spirit.
For mean I know none, he that is not penitent, that same is impenitent, he that is not governed by God's Spirit, the same is governed by Satan's Spirit.
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For all that be Christes are gouerned with the spirite of Christ, Rom. viii, which spirite hath her fruites, Gala. v. Al other that be not Christes are the deuyls.
For all that be Christ's Are governed with the Spirit of christ, Rom. viii, which Spirit hath her fruits, Gala. v. All other that be not Christ's Are the Devils.
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as whoredom ▪ adultry, vncleanes, wantonnes, ydolatri, witchcraft, enuie, strife, contencion, wrathe, sedicion, murthers, dronkenes, glottonie, blasphemy slouthfulnes, ydlenes, baudy talking, sclaunderinge. &c. Yf these apples growe oute of the apple trees of your hearts,
as whoredom ▪ adultery, uncleans, wantonness, ydolatri, witchcraft, envy, strife, contention, wrath, sedition, murders, Drunkenness, gluttony, blasphemy slothfulness, idleness, Bawdy talking, sclaunderinge. etc. If these Apples grow out of the apple trees of your hearts,
I beseche you all by admonicion & warninge of you that you wolde stirre up the gyftes of God geuē to you generalli & particulerli to ye edifying of hys Church, that is I praye you that you would not moleste the good spyryt of God by rebellinge agaynste it, when it prouoketh and calleth you to go on forewardes, that he which is holy, myght yet be more holy, he whyche is righteous myghte be more righteous.
I beseech you all by admonition & warning of you that you would stir up the Gifts of God given to you generalli & particulerli to you edifying of his Church, that is I pray you that you would not molest the good Spirit of God by rebelling against it, when it provoketh and calls you to go on forewards, that he which is holy, might yet be more holy, he which is righteous might be more righteous.
Declare you now your repentaunce by workes of repentaūce bring forth fruites, and worthye fruytes, lette youre sorowing for your euyls demonstrate it selfe, by departinge frō the euyls you haue vsed, let your certayntie of pardon of your sinnes throughe Christe and youre ioye in hym be demonstrated by pursuing of the good thinges which gods word teacheth you:
Declare you now your Repentance by works of Repentance bring forth fruits, and worthy fruits, let your sorrowing for your evils demonstrate it self, by departing from the evils you have used, let your certainty of pardon of your Sins through Christ and your joy in him be demonstrated by pursuing of the good things which God's word Teaches you:
you are nowe in Christ Iesus gods workemāship to do good workes, whiche God hath prepared for you to walk in For the grace of God yt bringeth saluacion vnto al men hath apeared,
you Are now in christ Iesus God's workmanship to do good works, which God hath prepared for you to walk in For the grace of God that brings salvation unto all men hath appeared,
& teacheth vs that we should denie vngodlines, and worldlye lustes, and that we should liue sobrelye, righteouslye and godly in this present worlde, lokinge for that blessed hope,
& Teaches us that we should deny ungodliness, and worldly lusts, and that we should live sobrelye, righteously and godly in this present world, looking for that blessed hope,
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& glorious apearing of the mighty God, and of oure Sauiour Iesus Christe, which gaue him self for vs, to redeme vs from al vnrighteousnes and to purge vs a peculier people vnto him self, feruently geuē vnto good workes. Titus. ij.
& glorious appearing of the mighty God, and of our Saviour Iesus Christ, which gave him self for us, to Redeem us from all unrighteousness and to purge us a peculiar people unto him self, fervently given unto good works. Titus. ij.
but of his mercye he saued vs, by the fountayn of the new byrth, and with the renuing of the holy gost which he shed on vs aboundantly thorow Iesus Christ our Sauioure, that we once iustifyed by his grace, should be heires of eternal lyfe through hope. This is a true saying:
but of his mercy he saved us, by the fountain of the new birth, and with the renewing of the holy ghost which he shed on us abundantly thorough Iesus christ our Saviour, that we once justified by his grace, should be Heirs of Eternal life through hope. This is a true saying:
your tongues to sweare, to lye, to flatter, to skolde to iest, to skoffe, to baudy talke, to vayne iangeling, to boasting. &c. Your hādes to picking, groping, idlenes, fighting, &c, your fete to skipping, going to euil, to daūsing &c. youre eares to heare fables, lyes, vanities,
your tongues to swear, to lie, to flatter, to skolde to jest, to scoff, to Bawdy talk, to vain iangeling, to boasting. etc. Your hands to picking, groping, idleness, fighting, etc., your feet to skipping, going to evil, to dancing etc. your ears to hear fables, lies, vanities,
& euil thinges. &c. So now geue ouer your mēbres to godlines, your tong to speake youre eares to heare, youre eyes to see, your mouthes to tast, your handes to woorke, youre feete to go about such thinges,
& evil things. etc. So now give over your members to godliness, your tonge to speak your ears to hear, your eyes to see, your mouths to taste, your hands to work, your feet to go about such things,
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The eye hath not sene the lyke, ye eare hath not hearde the like, the heart of mā cannot conceaue the treasures & plesures of this kingdō, which now is at hand, to such as repent, yt is to such as are sory for their sinnes, beleue gods mercy through christ,
The eye hath not seen the like, the ear hath not heard the like, the heart of man cannot conceive the treasures & pleasures of this Kingdom, which now is At hand, to such as Repent, that is to such as Are sorry for their Sins, believe God's mercy through Christ,
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