Sermons very fruitfull, godly, and learned, preached and sette foorth by Maister Roger Edgeworth, doctoure of diuinitie, canon of the cathedrall churches of Sarisburie, Welles and Bristow, residentiary in the cathedrall churche of Welles, and chauncellour of the same churche: with a repertorie or table, directinge to many notable matters expressed in the same sermons
THe blessed euangelist sanct Iohn in the first chapiter of hys gospel, after he had somewhat touched the ineffable coeternitie of the second person in trinitie, the sonne of God, with God the father, cōsequently he descendeth to his temporall generacion in fewe woordes, comprising the same, verbum caro factum est et habitauit in nobis, That worde of God the second person in trinitie was cōtent to come alowe and to take our mortal nature vpon him,
THe blessed evangelist sanct John in the First chapter of his gospel, After he had somewhat touched the ineffable coeternity of the second person in trinity, the son of God, with God the father, consequently he Descendeth to his temporal generation in few words, comprising the same, verbum Caro factum est et habitauit in nobis, That word of God the second person in trinity was content to come allow and to take our Mortal nature upon him,
and to dwel among vs not with any diminutiō or decay of the godhead, for the infinite glorye of God suffereth neither augmentacion or increase, neither decreasyng or decay.
and to dwell among us not with any diminution or decay of the godhead, for the infinite glory of God suffers neither augmentation or increase, neither decreasing or decay.
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He kept a lower port, euer vsing humilitie and lowlynes, & sufferyng the paynes of our mortalitie, with all the despites that the Iewes did to him, tyll in conclusion he came to his paynes on the crosse in his painefull passion.
He kept a lower port, ever using humility and lowliness, & suffering the pains of our mortality, with all the despites that the Iewes did to him, till in conclusion he Come to his pains on the cross in his painful passion.
And that he withdrewe his power from his operacion in the tyme of his bodily presence heare on yerth appeareth euidently by this, that if it had pleased him, he might aswel haue indued his disciples with the cōforte of the holy ghost whyle he bodily taried among them,
And that he withdrew his power from his operation in the time of his bodily presence hear on yerth appears evidently by this, that if it had pleased him, he might aswell have endued his Disciples with the Comfort of the holy ghost while he bodily tarried among them,
How may this be? Is he greater of power then thou art? Can he do more in teching vs then thou canst do thy selfe good maister? Christ STARTPAGEii to auoyde this scruple & doubt āswereth saying:
How may this be? Is he greater of power then thou art? Can he do more in teaching us then thou Canst do thy self good master? christ STARTPAGEii to avoid this scruple & doubt Answers saying:
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vnto the holy gost the third person in trinitie, lest if Christ had done all himselfe, they would peraduenture haue thought there had be no holy ghost at all,
unto the holy ghost the third person in trinity, lest if christ had done all himself, they would Peradventure have Thought there had be no holy ghost At all,
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In very dede afterward there risse a pernicious sect of heretikes, as Arrius and his faction whiche merueilously troubled al the world in their time, saiyng:
In very deed afterwards there risse a pernicious sect of Heretics, as Arius and his faction which marvelously troubled all the world in their time, saying:
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Because Christ would not haue his disciples to erre in this point, he reserued the best porcion of learnyng & of godly comfort from them, that the holy spirit might teache it them for their comforte, that so they might knowe the dignitie of the holy ghost,
Because christ would not have his Disciples to err in this point, he reserved the best portion of learning & of godly Comfort from them, that the holy Spirit might teach it them for their Comfort, that so they might know the dignity of the holy ghost,
and had heard many holesome exhortacions of their maister Christ, & had seen many merueilous woorkes & miracles done by Christ the very sōne of God the father,
and had herd many wholesome exhortations of their master christ, & had seen many marvelous works & Miracles done by christ the very son of God the father,
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therfore as at this tyme by the high wisedome and counsell of the godhead, the holye ghost shewed himselfe lighting vpon the STARTPAGEiii Apostles in firie tongues, geuing them suche instruction and knowledge, suche comfort & boldnes, as they neuer had before.
Therefore as At this time by the high Wisdom and counsel of the godhead, the holy ghost showed himself lighting upon the STARTPAGEiii Apostles in firy tongues, giving them such instruction and knowledge, such Comfort & boldness, as they never had before.
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like as he is equal and one in substaunce with vs. And in signe and token of his godhead and godly power, it foloweth there Et quae vētura sunt annunciabit vobis.
like as he is equal and one in substance with us And in Signen and token of his godhead and godly power, it Followeth there Et Quae vētura sunt annunciabit vobis.
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And when he would come to take his kyngdome vpon him, and what signe therof they shuld haue, with many suche other questions concernyng thinges to come.
And when he would come to take his Kingdom upon him, and what Signen thereof they should have, with many such other questions Concerning things to come.
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Of this thought & carke of mynde our sauiour Christ dispatched them, when he tolde thē that the holy ghost should teache them & instruct them of all thynges to come that were mete and conuenient for them to knowe.
Of this Thought & cark of mind our Saviour christ dispatched them, when he told them that the holy ghost should teach them & instruct them of all things to come that were meet and convenient for them to know.
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Nowe this presupposed of the godly power of our sauior Christ by whiche he might haue made his disciples as parfite in all giftes of grace as ye holy ghost did,
Now this presupposed of the godly power of our Saviour christ by which he might have made his Disciples as parfite in all Gifts of grace as you holy ghost did,
and the cause why he did not so, descending to my principal purpose I will speake according to this holy tyme and solemne feast of the aboundance & plentie of grace, with whiche his manhode was indued aboue al other men and wemen that euer had grace,
and the cause why he did not so, descending to my principal purpose I will speak according to this holy time and solemn feast of the abundance & plenty of grace, with which his manhood was endued above all other men and women that ever had grace,
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but Christ was annoynted of god the father wt the oyle of gladnes, that is to say, with the holy ghost, which was figured and signified by the sayd material oyle.
but christ was anointed of god the father with the oil of gladness, that is to say, with the holy ghost, which was figured and signified by the said material oil.
With this oyle of gladnes he was enbrued aboue al his felowes more excellently then any man whiche he is content to take and vse as his felowes coinheritors and copartners of the ioyes of heauē.
With this oil of gladness he was enbrued above all his Fellows more excellently then any man which he is content to take and use as his Fellows coinheritors and copartners of the Joys of heaven.
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The blessed virgin Marye was called in Gabriels salutation plena gratia, full of grace, by a special prerogatiue or afore others, in asmuche as it pleased him of whō commeth all grace and goodnes, to take her in so gracious fauoure as to take his fleshe and bloud of her most pure virginal body.
The blessed Virgae Marye was called in Gabriel's salutation plena Gratia, full of grace, by a special prerogative or afore Others, in asmuch as it pleased him of whom comes all grace and Goodness, to take her in so gracious favour as to take his Flesh and blood of her most pure virginal body.
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But the māhode of Christ had all the giftes of grace after a certaine excellencie and superaboundance, by which he might deriue and distribute grace to all faithfull people,
But the manhood of christ had all the Gifts of grace After a certain excellency and superabundance, by which he might derive and distribute grace to all faithful people,
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And contrary, when the head is of good temperature and well at ease, al the body is the better & more apt in euery membre to do his office, by reason of suche influence as is deriued from the head vnto them.
And contrary, when the head is of good temperature and well At ease, all the body is the better & more apt in every member to do his office, by reason of such influence as is derived from the head unto them.
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and on him shall rest the spirit of God, the spirite of sapience and of vnderstanding, the spirite of counsell and of fortitude, the spirite of science and of pietie,
and on him shall rest the Spirit of God, the Spirit of sapience and of understanding, the Spirit of counsel and of fortitude, the Spirit of science and of piety,
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The floure ascending out of that rote signifieth the swete floure of our redemption, our sauiour Iesus Christ whiche rose and sprong out of the stocke and roote of Iesse otherwise called Isai, kyng Dauids father by the sayd slyppe or rodde Mary discēding lyneally of Iesse by Dauid and by other holy patriarkes,
The flower ascending out of that rote signifies the sweet flower of our redemption, our Saviour Iesus christ which rose and sprung out of the stock and root of Iesse otherwise called Isaiah, King David father by the said slip or rod Marry descending lyneally of Iesse by David and by other holy Patriarchs,
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because thei be the giftes of the holy spirite by appropriation thoughe they come of the whole trinitie as is afore sayd. Of these vii. giftes of grace that were STARTPAGEv so excellently in oure sauiour Christ, and by him were distributed and diuided to all them that be apt to receiue them, I purpose (God helping) to intreate, partly this day, differring vntil another tyme or tymes (when it shall please God) them that I shall not haue leysure or oportunitie to speake of nowe.
Because they be the Gifts of the holy Spirit by appropriation though they come of the Whole trinity as is afore said. Of these vii. Gifts of grace that were STARTPAGEv so excellently in our Saviour christ, and by him were distributed and divided to all them that be apt to receive them, I purpose (God helping) to entreat, partly this day, differing until Another time or times (when it shall please God) them that I shall not have leisure or opportunity to speak of now.
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And here is to be noted for them that be learned, that the scholastical doctours be of diuers opinions in conferryng and comparing these seuen gyftes of the holye gost, to the seuen principal vertues, thre theological, Fayth, Hope and Charitie,
And Here is to be noted for them that be learned, that the scholastical Doctors be of diverse opinions in conferring and comparing these seuen Gifts of the holy ghost, to the seuen principal Virtues, Three theological, Faith, Hope and Charity,
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beatitudes that Christe speaketh of, Matth. v. And to the fruites of the spirite spoken of, Gala. v. So that by many diuisions and subdiuisions they reduce al these seuen giftes of the holy gost vnto the seuen principal vertues aforesayd,
Beatitudes that Christ speaks of, Matthew v. And to the fruits of the Spirit spoken of, Gala. v. So that by many divisions and subdivisions they reduce all these seuen Gifts of the holy ghost unto the seuen principal Virtues aforesaid,
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And contrarywise they reduce all the sayd seuen principal vertues, beatitudes, and fruites, vnto these seuen gifts of the holy gost, cōsidering the scriptures expressing all one thing in substance, expresseth it in diuers places by diuers wordes.
And contrariwise they reduce all the said seuen principal Virtues, Beatitudes, and fruits, unto these seuen Gifts of the holy ghost, considering the Scriptures expressing all one thing in substance, Expresses it in diverse places by diverse words.
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But because I dout not but ye haue oft and many tymes heard of them at large, omitting them as presupposing the foūdacion to be alredy sufficiently layd, I will descend to my principal purpose, aduertising you, that who so euer lacketh the said graces of faith hope,
But Because I doubt not but you have oft and many times herd of them At large, omitting them as presupposing the Foundation to be already sufficiently laid, I will descend to my principal purpose, advertising you, that who so ever lacketh the said graces of faith hope,
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But this is earthly wisedome, beastly wisedome, and diuelish wisedome, where ye haue expressed foure maner of wisdomes, wisedome that commeth from heauen of Gods gift,
But this is earthly Wisdom, beastly Wisdom, and devilish Wisdom, where you have expressed foure manner of wisdoms, Wisdom that comes from heaven of God's gift,
Let vs exclude these three, and we shal the soner perceyue, vnderstande, and beare awaye what the godly wisedome is. One of these three noughtie wisdomes S. Iames calleth earthlye wisedome,
Let us exclude these three, and we shall the sooner perceive, understand, and bear away what the godly Wisdom is. One of these three naughty wisdoms S. James calls earthly Wisdom,
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Example of this earthlye wisedome we haue in the gospel Luc. xvi. when Christ said No man can serue two masters, and ye cannot serue God and your riches, it foloweth, the Phariseis that were riche, heard al these thinges, & laughed Christ to scorne.
Exampl of this earthly Wisdom we have in the gospel Luke xvi. when christ said No man can serve two Masters, and you cannot serve God and your riches, it Followeth, the Pharisees that were rich, herd all these things, & laughed christ to scorn.
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So if a man do preach or exhort the couetous men not to put to muche affiaunce and confidence in the vncerteinty of their riches a mā shall haue a mocke or a shrewd word.
So if a man do preach or exhort the covetous men not to put to much affiance and confidence in the uncertainty of their riches a man shall have a mock or a shrewd word.
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Ve, is a comminacion of payne euerlasting, whyche shall fall vpon theym, beside the temporall woe and pain that they haue in keping their goodes ▪ for they be rather possessed and holden of theyr goodes, then possedeth and holdeth them.
We, is a commination of pain everlasting, which shall fallen upon them, beside the temporal woe and pain that they have in keeping their goods ▪ for they be rather possessed and held of their goods, then possedeth and holds them.
ne { que } sperare in incerto diuitiarum, sed diuites fieri operibus bonis facile tribuere. &c. Commaund the rich men of this world not to be proude in their own conceiptes,
ne { que } sperare in incerto diuitiarum, sed diuites fieri operibus bonis facile tribuere. etc. Command the rich men of this world not to be proud in their own conceits,
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neither to trust in the vncertaintie of their riches, but to be riche in good woorkes and good deedes, to geue gentlely without frowardnes. &c. The other wisedome called beastly wisedome they haue, that be ouer muche geuen to the pleasure of their bellies,
neither to trust in the uncertainty of their riches, but to be rich in good works and good Deeds, to give gently without forwardness. etc. The other Wisdom called beastly Wisdom they have, that be over much given to the pleasure of their bellies,
when ye shall beg refreshing, and none shalbe giuen you, and this paine with which Christ doth threaten voluptuous persones is inflict and laid on mens neckes, somtimes here in this world as we haue seen by many men which hath mispende all that their fathers left them, goodes,
when you shall beg refreshing, and none shall given you, and this pain with which christ does threaten voluptuous Persons is inflict and laid on men's necks, sometimes Here in this world as we have seen by many men which hath mispende all that their Father's left them, goods,
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And he litle estemed, yea rather despised that he had so sold them. So these yong ruflers be not sory, but rather doth maligne and freate and chafe,
And he little esteemed, yea rather despised that he had so sold them. So these young ruflers be not sorry, but rather does malign and freate and chafe,
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and be readye to fighte when a man would vmbrayde them for so mispendynge all their substance, worse then the prodigall and wastefull sonne that is spoke of in the gospel, which after that he had scattered and wasted by his lose liuing, all the goodes that his father left hym,
and be ready to fight when a man would vmbrayde them for so misspending all their substance, Worse then the prodigal and wasteful son that is spoke of in the gospel, which After that he had scattered and wasted by his loose living, all the goods that his father left him,
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And such be they also that by oppression leapeth vpon mens shoulders like Apes as muche as in them is, keeping them downe that they shall neuer come vppe a lofte to anye thrifte or ryches,
And such be they also that by oppression leapeth upon men's shoulders like Apes as much as in them is, keeping them down that they shall never come up a loft to any thrift or riches,
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Luc. xvi. The chyldren of thys wicked worlde all sette in malignitie and myschiefe be wyser then the chyldren of light, the children of grace, the children of God.
Luke xvi. The children of this wicked world all Set in malignity and mischief be Wiser then the children of Light, the children of grace, the children of God.
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And he geueth laude and prayse to the father, because he hath hid the misteries and secretes of the trewe faith of Christ from them that be worldly wyse and farre casting,
And he Giveth laud and praise to the father, Because he hath hid the Mysteres and secrets of the true faith of christ from them that be worldly wise and Far casting,
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and hath reueled, vttred, and declared them to suche as be chyldren, that is to saye small and little in malice, humble and lowlye in harte and spirite.
and hath revealed, uttered, and declared them to such as be children, that is to say small and little in malice, humble and lowly in heart and Spirit.
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The apostle Saynte Iames capit. iii. declareth what is this godlye sapience or wisedome commynge from almightye GOD aboue, by the effectes and properties of it.
The apostle Faint James Capital. iii. Declareth what is this godly sapience or Wisdom coming from almighty GOD above, by the effects and properties of it.
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Firste (saithe he) it is chaste in deedes and in exteriour behauiour, for where the filthynesse of lecherye is, there is no vertue that can please God,
First (Saith he) it is chaste in Deeds and in exterior behaviour, for where the filthiness of lechery is, there is no virtue that can please God,
Easye to be counselled or intreated, where earthly wisedome (according to the properties of the earth) is hard to be perswaded agaynste his lucre or aduauntage.
Easy to be counseled or entreated, where earthly Wisdom (according to the properties of the earth) is hard to be persuaded against his lucre or advantage.
wheras of the other wisedomes cōmeth no goodnesse but it be colourable & vainglorious, or for some sinistre purpose, Iudging without simulacion, or faining.
whereas of the other wisdoms comes no Goodness but it be colourable & vainglorious, or for Some sinister purpose, Judging without simulation, or feigning.
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Such an humble hart had Salomon when he made his supplicacion and peticion to God in Gabaon .iii. Regum.iii. where he offered to God a thousand hostes or beastes to be all burned in Gods honour (as the maner was then) sayinge:
Such an humble heart had Solomon when he made his supplication and petition to God in Gabaon iii Regum iii where he offered to God a thousand hosts or beasts to be all burned in God's honour (as the manner was then) saying:
Therfore giue vnto me thy seruaunt (O good Lorde) a disciplinable hart, ready and apt to learne what and howe I ought to doe, that I maye iudge thy people,
Therefore give unto me thy servant (Oh good Lord) a disciplinable heart, ready and apt to Learn what and how I ought to do, that I may judge thy people,
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Thys desyre and prayer of thys yonge kynge Salomon pleased GOD wonderouselye well. And because he asked not long life, nother riches nother the death of his enemies,
This desire and prayer of this young King Solomon pleased GOD wondrously well. And Because he asked not long life, neither riches neither the death of his enemies,
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if our knowledge shall be eleuate aboue that his common course to heauenly matters, as be thinges parteyning to our fayth, it hath nede of some supernaturall light, by whiche it may ascende and pearce into the knowledge of such thinges as by his natural power he cā not attayne to.
if our knowledge shall be elevate above that his Common course to heavenly matters, as be things pertaining to our faith, it hath need of Some supernatural Light, by which it may ascend and pierce into the knowledge of such things as by his natural power he can not attain to.
And that by his onelye goodnes he mainteneth and preserueth the same so that if he would once withdrawe his hande of maintenaunce but one little moment from hys creatures:
And that by his only Goodness he mainteneth and Preserveth the same so that if he would once withdraw his hand of maintenance but one little moment from his creatures:
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and were damned to be the horriblest creatures and in most payne of all creatures of the world, the others persistyng & standinge in their goodnesse, were confirmed in grace,
and were damned to be the horriblest creatures and in most pain of all creatures of the world, the Others persisting & standing in their Goodness, were confirmed in grace,
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Hebr. i. These and such high misteries of heauenly matters to perceiue, and as it were by the sharpenes of mans witte to pearce into thē, (as man may here in this grose and corruptible bodye) perteyneth properly to the gifte of vnderstandynge, Ad donum intellectus. And the more perfectly that this gifte is inspired into man, by the holy gost:
Hebrew i. These and such high Mysteres of heavenly matters to perceive, and as it were by the sharpness of men wit to pierce into them, (as man may Here in this grose and corruptible body) pertaineth properly to the gift of understanding, Ad Donum Intellectus. And the more perfectly that this gift is inspired into man, by the holy ghost:
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but rather a fole, in as much as worldly wisdome is counted but folishnes afore God .i. Corin. iii. And the prophet Dauid prayed that he might obtayne thys supernaturall gift called Donum intellectus, the gift of intelligence, wittinesse,
but rather a sole, in as much as worldly Wisdom is counted but foolishness afore God i Corin. iii. And the Prophet David prayed that he might obtain this supernatural gift called Donum Intellectus, the gift of intelligence, wittiness,
or fine and cleare vnderstandyng, saying: Psal. cxviii. Da mihi intellectum vt discam mandata tua. Geue me intelligēce that I may learne thy cōmandementes.
or fine and clear understanding, saying: Psalm cxviii. Dam mihi Intellectum vt discam Commandments tua. Give me intelligence that I may Learn thy Commandments.
and that saide he had kept Gods eloquent sayinges, yet nowe he prayed for finer and clearer vnderstandyng, by whiche he might yet better ascende and pearce into the same.
and that said he had kept God's eloquent sayings, yet now he prayed for finer and clearer understanding, by which he might yet better ascend and pierce into the same.
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like as in many cases our faith helpeth our intelligence or vnderstandyng, accordyng to the saying of Esay. vii. Nisi credideritis, non intelligetis.
like as in many cases our faith Helpeth our intelligence or understanding, according to the saying of Isaiah. vii. Nisi credideritis, non intelligetis.
And this is acquisite fayth gotten by laboure, studie, or hearyng: and so is vnderstandyng proporcionablye to the same, whiche bothe be made more firme, fast,
And this is acquisite faith got by labour, study, or hearing: and so is understanding proportionably to the same, which both be made more firm, fast,
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but about other thinges not necessary to be knowen, it is withdrawen, to pul men downe, that the matter & occasion of pride and curiositie may be taken away,
but about other things not necessary to be known, it is withdrawn, to pull men down, that the matter & occasion of pride and curiosity may be taken away,
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although very good men hauyng the grace that maketh thē acceptable and in the fauour of God, may be dul and little or nought perceiue of other truthes, without whose knowledge a man maye come to heauen wel inough.
although very good men having the grace that makes them acceptable and in the favour of God, may be dul and little or nought perceive of other truths, without whose knowledge a man may come to heaven well enough.
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And where nede is that the hearer do wittily perceiue that is spoken, the gifte that he muste haue, is named the spirite of vnderstanding, which also is called the spirite of reuelation,
And where need is that the hearer do wittily perceive that is spoken, the gift that he must have, is nam the Spirit of understanding, which also is called the Spirit of Revelation,
And what shall I saye of them that may get vnderstandyng, and wil not come wher as they maye haue it? but when they heare of a sermon toward, will get them selues out of the church, fainyng some busines to excuse their absence,
And what shall I say of them that may get understanding, and will not come where as they may have it? but when they hear of a sermon towards, will get them selves out of the Church, feigning Some business to excuse their absence,
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in this case now touched, that is to say, when the person, vicare, curate, or preacher, perceiueth that few men or none be the better for his preachynge,
in this case now touched, that is to say, when the person, vicar, curate, or preacher, perceives that few men or none be the better for his preaching,
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He shall aunswere for them at the day of dome, Naturall examples we haue to encourage and comfort the preachers in this behalfe, that he be not dismayed but take pacience.
He shall answer for them At the day of dome, Natural Examples we have to encourage and Comfort the Preachers in this behalf, that he be not dismayed but take patience.
but rather persecution and trouble, mockinge, laughinge, and scornynge, by whyche he was once mynded to surceasse and leaue of, preaching, Yet he saith:
but rather persecution and trouble, mocking, laughing, and scorning, by which he was once minded to surcease and leave of, preaching, Yet he Says:
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but rather where manye taketh good heede and would fayn learne? Many profites cōmeth by declaryng the woorde of God, which shoulde comfort and encourage the preacher to be doing, not wythstanding that the audience be negligent:
but rather where many Takes good heed and would fain Learn? Many profits comes by declaring the word of God, which should Comfort and encourage the preacher to be doing, not withstanding that the audience be negligent:
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As when the preacher speaketh against riatours, and tauerne hunters, the vnthrifte remembringe the holy word, will be more ashamed when he goeth into the tauern thē he was wont to be.
As when the preacher speaks against riatours, and tavern Hunters, the unthrift remembering the holy word, will be more ashamed when he Goes into the tavern them he was wont to be.
This is a very good affection, therfore, if by our preaching yet at the least wise such an affection may be strikē into the hart of any one of our audience, we may be glad of it.
This is a very good affection, Therefore, if by our preaching yet At the least wise such an affection may be stricken into the heart of any one of our audience, we may be glad of it.
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Lykewyse the shypman or the marchaunt, if for one storme or twayne, or one losse or twayne, he should abhorre and giue of goyng to the sea, there would at the last no man auenture to the seas,
Likewise the shypman or the merchant, if for one storm or twayne, or one loss or twayne, he should abhor and give of going to the sea, there would At the last no man adventure to the Seas,
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The husbandman often laboreth and breaketh one peece of grounde, and litle or nothing gayneth, yet at last recouereth in one yeare the losse of many yeres afore.
The husbandman often Laboureth and breaks one piece of ground, and little or nothing gaineth, yet At last recovers in one year the loss of many Years afore.
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And the Marchaunt man although he hath had losse by shipwracke diuers times, yet he absteineth not to passe and seke out straunge portes ▪ and many times auentreth on hys olde busynes with a Cabao, gathered of borowed money,
And the Merchant man although he hath had loss by shipwreck diverse times, yet he abstaineth not to pass and seek out strange ports ▪ and many times aventreth on his old business with a Cabao, gathered of borrowed money,
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Moreouer consideryng that the diuel neuer despayreth our destruction, but euer looketh for it wythout rest, shall we despayre the health & saluation of our brothers? Christ that knew well al thinges that should come after, ceassed not to admonishe and teach Iudas, whō he knew wold neuer be good, thē what shal we do toward our brothers which we knowe not whither they will be good or no• Of Iudas he spoke:
Moreover considering that the Devil never despaireth our destruction, but ever looks for it without rest, shall we despair the health & salvation of our Brother's? christ that knew well all things that should come After, ceased not to admonish and teach Iudas, whom he knew would never be good, them what shall we do towards our Brother's which we know not whither they will be good or no• Of Iudas he spoke:
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And here for thys tyme I must surceasse, because I haue long protract the time, perceiuing your attentiue eares and diligent audience, not doubting but that you will kepe in remēbrance that I haue sayd of the introductiō and entring into the whole matter of the seuen giftes of the holy gost,
And Here for this time I must surcease, Because I have long protract the time, perceiving your attentive ears and diligent audience, not doubting but that you will keep in remembrance that I have said of the introduction and entering into the Whole matter of the seuen Gifts of the holy ghost,
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Of the other ye shall heare more hereafter by the grace and helpe of the holye gost, who wyth the father and with the sonne lyueth and reygneth one God for euer and euer. Amen ▪
Of the other you shall hear more hereafter by the grace and help of the holy ghost, who with the father and with the son liveth and Reigneth one God for ever and ever. Amen ▪
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WOrshipfull audience, when I preached last in this place, I promised to declare vnto you the seuen gifts of the holy gost, which (as the prophet Esaye saith) rested on the humanitie of our sauiour Christ most abundantly.
Worshipful audience, when I preached last in this place, I promised to declare unto you the seuen Gifts of the holy ghost, which (as the Prophet Isaiah Says) rested on the humanity of our Saviour christ most abundantly.
For declaration of this gift of counsel ye shal vnderstand that this gift of the holy gost like as all the seuen gyftes be gyuen to man to help all other vertues that man hath,
For declaration of this gift of counsel you shall understand that this gift of the holy ghost like as all the seuen Gifts be given to man to help all other Virtues that man hath,
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whether they be naturall, or gotten by assuefaction, exercise, vse, or custome, and also to make man more apt & easy to be styrred & moued to goodnes by the inspiration or mouing of the holy gost as the children of God.
whither they be natural, or got by assuefaction, exercise, use, or custom, and also to make man more apt & easy to be stirred & moved to Goodness by the inspiration or moving of the holy ghost as the children of God.
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Quicumque enim spiritu dei aguntur, hij sunc filij dei. Rom. viii. God is euer redy to moue vs to goodnes, thoughe we of our selfe be full dull to go forward, hauing al the studie of our hartes set to yll at all times, rather then to goodnes. Gene. vi.
Quicumque enim spiritu dei aguntur, hij sunc filij dei. Rom. viii. God is ever ready to move us to Goodness, though we of our self be full dull to go forward, having all the study of our hearts Set to ill At all times, rather then to Goodness. Gene. vi.
as it was in the paygnim Philosophers, of which some were taken for excellent in the vertue of temperaunce, some in liberalitie or other vertues, whiche yet for all their good qualities and vertues gotten by their great paynes and labours, lacked the grace that shoulde make them goodmen and acceptable in the sight of God,
as it was in the paygnim Philosophers, of which Some were taken for excellent in the virtue of temperance, Some in liberality or other Virtues, which yet for all their good qualities and Virtues got by their great pains and labours, lacked the grace that should make them Good men and acceptable in the sighed of God,
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To helpe the said gifts gotten naturally or by assuefaction greatly auaileth this gift of the holy gost the gyfte of counsail, which is a supernaturall gift of deliberaciō or aduisement superadded to that natural gift of reasō, of which the philosopher speaketh.
To help the said Gifts got naturally or by assuefaction greatly avails this gift of the holy ghost the gift of counsel, which is a supernatural gift of deliberation or advisement superadded to that natural gift of reason, of which the philosopher speaks.
But this property of reason called counceling, or forecasting, or worldly policie that the philosopher speaketh of ▪ maye be without this supernaturall gyft of counsail that we now speake of,
But this property of reason called counceling, or forecasting, or worldly policy that the philosopher speaks of ▪ may be without this supernatural gift of counsel that we now speak of,
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Astiterunt reges terrae & principes conuenerunt in vnum aduersus dominum, et aduersus Christum eius, Which to the letter was writ by prophecie of the conspiracie of the chiefe rulers amonge the Iewes with Herod and Pilate againste our sauiour Christe.
Astiterunt reges terrae & Princes conuenerunt in One Adversus dominum, et Adversus Christ eius, Which to the Letter was writ by prophecy of the Conspiracy of the chief Rulers among the Iewes with Herod and Pilate against our Saviour Christ.
For they had contryued by theyr counsail how to destroy Christ (as appeareth by the Euāgelistes) as it wer by destroying of him to saue them selues that they should not lose their place and the people. Ioh. xi.
For they had contryued by their counsel how to destroy christ (as appears by the Evangelists) as it were by destroying of him to save them selves that they should not loose their place and the people. John xi.
Lest if the Romaines should heare of such a man to be in their coūtrey that had so great a retinew of disciples as Christ had, they might peraduenture surmise a conspiracie,
Lest if the Romans should hear of such a man to be in their country that had so great a retinue of Disciples as christ had, they might Peradventure surmise a Conspiracy,
& consequently some cōmocion & rebellion against the Emperours power, which might be occasiō that he should send an army into the coūtrey & destroy the countrey,
& consequently Some commotion & rebellion against the emperors power, which might be occasion that he should send an army into the country & destroy the country,
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& therefore it proued not with thē but went all against theym, for the feare that they feared, fortuned to thē cleane cōtrary to their miscōtriued counsell.
& Therefore it proved not with them but went all against them, for the Fear that they feared, fortuned to them clean contrary to their miscontriued counsel.
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& because none that had to do in thys matter should scape vnpunished, the vengeaunce began at the great men that were taken for chief Iudges in the condempnation of Christ.
& Because none that had to do in this matter should escape unpunished, the vengeance began At the great men that were taken for chief Judges in the condemnation of christ.
And Pilate after he had ruled in Iewrye ten yeares, was dryuen home to Rome by Vittellius general gouernour of Siria, to answer to such iniuries and tirannye as he had done in the countrey:
And Pilate After he had ruled in Jewry ten Years, was driven home to Room by Vitellius general governor of Syria, to answer to such injuries and tyranny as he had done in the country:
And the citie of Ierusalem, and the people of the Iewes for their iniquitie against Christ, were by the Emperour Vespasian and Titus hys sonne subdued and destroyed,
And the City of Ierusalem, and the people of the Iewes for their iniquity against christ, were by the Emperor Vespasian and Titus his son subdued and destroyed,
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At the paschal time they s•ed the most innocent blood of Christ, & euen then the vengeance for his bloud fel vpō them & vpō their childrē and issue, according to their own desire, saying:
At the paschal time they s•ed the most innocent blood of christ, & even then the vengeance for his blood fell upon them & upon their children and issue, according to their own desire, saying:
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And so it did, for euen at the same time of the yere.xlii. yeres after the Emperoure Vespasian, and his sonne Titus, after they had destroyed the chiefe Townes and strongest fortalicies and holdes of the Realme, came to besiege that citie,
And so it did, for even At the same time of the year xlii Years After the Emperor Vespasian, and his son Titus, After they had destroyed the chief Towns and Strongest fortalicies and holds of the Realm, Come to besiege that City,
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And at the same siege were slaine, and that dyed by famine and moreyne, commyng chiefely of the stinche of the dead corpses liyng vnburied to the number of a.xi. C. thousand,
And At the same siege were slain, and that died by famine and moreyne, coming chiefly of the stinche of the dead corpses lying unburied to the number of a xi C. thousand,
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Almightye God that dwelleth in heauen wyll laugh thē to scorne, as he did in dede whē he rose frō death to life againe, notwithstandyng y• they thought him sure inough being once dead,
Almighty God that dwells in heaven will laugh them to scorn, as he did in deed when he rose from death to life again, notwithstanding y• they Thought him sure enough being once dead,
and at the takyng away of the saide prisoners, whiche they feared, when they said, that if they let Christ scape their handes, the Romayns would come and take their citie, and carye away the people.
and At the taking away of the said Prisoners, which they feared, when they said, that if they let christ escape their hands, the Romans would come and take their City, and carry away the people.
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Sapience is the cognition and iudgement of diuine and high causes, which is not amonge heretiks that soweth cocle & yl sedes among the corne, settyng forth sectes and diuisions Suche wisdome how well learned so euer it semeth to be, is not the true sapience,
Sapience is the cognition and judgement of divine and high Causes, which is not among Heretics that Soweth Cocle & ill sedes among the corn, setting forth Sects and divisions Such Wisdom how well learned so ever it Seemeth to be, is not the true sapience,
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or to allure other to thy sect, factiō, or opinion, as some mē haue done, reasoning agaynst Purgatory because they would by that destroye prayers for the dead,
or to allure other to thy sect, faction, or opinion, as Some men have done, reasoning against Purgatory Because they would by that destroy Prayers for the dead,
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and so cōsequently put downe abbeys, & chauntries whiche were founded for such praiers, or if thou glory to much in thy learnyng, al this maketh contra dominum, against God,
and so consequently put down abbeys, & chantries which were founded for such Prayers, or if thou glory to much in thy learning, all this makes contra dominum, against God,
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whē the chiefe rulers among thē laied their heads together, & toke theyr counsayle how to put ye apostles to death for preching the fayth of Christ, Up stode this Gamaliell, and gaue thē better counsayle, aduertisyng thē to beware how they ordred these men (meanyng) the apostles of Christe,
when the chief Rulers among them laid their Heads together, & took their counsel how to put you Apostles to death for preaching the faith of christ, Up stood this Gamaliel, and gave them better counsel, advertising them to beware how they ordered these men (meaning) the Apostles of Christ,
& not sodainly to precipitate their iudgmēt against thē (for this precipitacion of sentence sodaynelye wythout mature deliberation or aduisement, is the contrary to the gyft of counsayle that we now speake of, that is, the thirde gyfte of the holye gost.) Thys he persuaded by two examples, firste of one Theudas, whyche (after Iosephus) vsynge superstitious craftes, toke vpon hym to be a great Prophet and so deluded the people, that he made manye of theim to sell their goodes,
& not suddenly to precipitate their judgement against them (for this precipitation of sentence suddenly without mature deliberation or advisement, is the contrary to the gift of counsel that we now speak of, that is, the Third gift of the holy ghost.) This he persuaded by two Examples, First of one Theudas, which (After Iosephus) using superstitious crafts, took upon him to be a great Prophet and so deluded the people, that he made many of them to fell their goods,
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And so brought a greate multitude after hym to the water side of Iordane, to the noumber of foure hundred disciples, where he promised them wythin thre dayes nexte folowynge, to deuide the water,
And so brought a great multitude After him to the water side of Iordane, to the number of foure hundred Disciples, where he promised them within Three days Next following, to divide the water,
After him came an other, Iudas Galileus which brought vp among the people a pernitious errour, that it was not lawfull for them to pay any tribute to the Emperour,
After him Come an other, Iudas Galileus which brought up among the people a pernicious error, that it was not lawful for them to pay any tribute to the Emperor,
And so a great multitude folowed him, whiche sone after were all destroyed wyth hym. To my purpose, (saith Gamaliel) it is best ye let these men alone,
And so a great multitude followed him, which soon After were all destroyed with him. To my purpose, (Says Gamaliel) it is best you let these men alone,
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for if the counsayle and way that they take and folow, come of mannes inuention by any carnall and worldlye cast, it will be broken, it will not hold nor continue, no more then the enterprise of Theudas, or of Iudas Galileus did.
for if the counsel and Way that they take and follow, come of Man's invention by any carnal and worldly cast, it will be broken, it will not hold nor continue, no more then the enterprise of Theudas, or of Iudas Galileus did.
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repugne it may as al sinners doth, but preuaile it can not Of these thre stories compact in one ye se plainly that where so euer in any counsaile men work on Gods halfe, hauyng Gods pleasure afore their eyes, the counsayle goeth forward.
repugn it may as all Sinners does, but prevail it can not Of these Three stories compact in one you see plainly that where so ever in any counsel men work on God's half, having God's pleasure afore their eyes, the counsel Goes forward.
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And suche miscontriued counsayles be and euer hath bene the confederacies and counsails of heritiks, STARTPAGExix therfore they haue not continued nor holden,
And such miscontriued Counsels be and ever hath be the confederacies and Counsels of heritiks, STARTPAGExix Therefore they have not continued nor held,
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Likewise nowe in our time, Luther in Saxony hath taken to his counsaile and confederacy, many of our Englishe men beside them that he hath infected within this our realme, their counsaile and confederacy hath no part of this gift of the holy gost, that I call the spirite of counsayle,
Likewise now in our time, Luther in Saxony hath taken to his counsel and confederacy, many of our English men beside them that he hath infected within this our realm, their counsel and confederacy hath no part of this gift of the holy ghost, that I call the Spirit of counsel,
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because it is grounded on carnalitie, and therfore finally it will be broken, thoughe almighty God for our synnes suffre vs to be flagelled & troubled wt it,
Because it is grounded on carnality, and Therefore finally it will be broken, though almighty God for our Sins suffer us to be flagelled & troubled with it,
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and his encouragyng of greate clerkes to inuestigate, trye, and searche oute the mere and sure truthes of the scriptures, they be so manifestlye impugned, that no man can be inuegled or deceiued with them,
and his encouraging of great Clerks to investigate, try, and search out the mere and sure truths of the Scriptures, they be so manifestly impugned, that no man can be inveigled or deceived with them,
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And Luther disdayning at other mēs exaltation, auauntage, and profites, and others hath maligned here to fore for like occasions and suscitate and sette furthe their heresies for lyke occasions, whiche be all carnall,
And Luther disdaining At other men's exaltation, advantage, and profits, and Others hath maligned Here to before for like occasions and suscitate and Set forth their heresies for like occasions, which be all carnal,
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It setteth vs at libertie and not bounde to the ceremonies of Moyses lawe, but to saye that it setteth vs so at libertie y• wee may do what we will, they sclaunder the gospel of Christe, and falsely be lye it.
It sets us At liberty and not bound to the ceremonies of Moses law, but to say that it sets us so At liberty y• we may do what we will, they slander the gospel of Christ, and falsely be lie it.
Ye be called to a libertye by the STARTPAGExx fayth of Christ, but beware that by your libertie ye take no occasion of carnalitie or sensuall luste or pleasure,
You be called to a liberty by the STARTPAGExx faith of christ, but beware that by your liberty you take no occasion of carnality or sensual lust or pleasure,
but not to take your libertye as a clooke for malyce or euyll liuynge, as these that call theim selues euangelicall brothers doth nowe adayes, whiche counteth them selues by their fayth at libertie to eat when they wyll,
but not to take your liberty as a clooke for malice or evil living, as these that call them selves Evangelical Brother's does now adays, which counteth them selves by their faith At liberty to eat when they will,
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Yea, and that is more horrible and shamefull to rehearse it (if they were anye thinge a shame to saye it) that all flesshe is free for all fleshe to eate it, that the pleasure of the bellye desireth or to vse in carnall luste,
Yea, and that is more horrible and shameful to rehearse it (if they were any thing a shame to say it) that all Flesh is free for all Flesh to eat it, that the pleasure of the belly Desires or to use in carnal lust,
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thoughe it be very easy, because the matter hath bene so laboured among clerks, yet I should make to great a digresson from my principall purpose, which is to declare vnto you this thirde gyft of the holy gost, the gift of counsayle, whiche as I saide, is not grounded on carnalitie,
though it be very easy, Because the matter hath be so laboured among Clerks, yet I should make to great a digresson from my principal purpose, which is to declare unto you this Third gift of the holy ghost, the gift of counsel, which as I said, is not grounded on carnality,
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Here I will not contende aboute this vocable Purgatory, I meane the middle or meane place betwixt heauen and hell, in whiche some soules be stayd afore they can come to that most pure and cleane citye, into which nothing can enter excepte it be of the cleanest sorte.
Here I will not contend about this vocable Purgatory, I mean the middle or mean place betwixt heaven and hell, in which Some Souls be stayed afore they can come to that most pure and clean City, into which nothing can enter except it be of the cleanest sort.
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Albeit, I knowe ryght well that in all Scripture wee reade not this worde Trinitas, or thys woorde Consubstancialis, yet God forbid that we should denye the blessed Trinitie in the Godhed, the sonne to be consubstanciall and of one substance with the father,
Albeit, I know right well that in all Scripture we read not this word Trinitas, or this word Consubstantialis, yet God forbid that we should deny the blessed Trinity in the Godhead, the son to be consubstanciall and of one substance with the father,
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or the holye gost to be of one substance with the father and the sonne, Arrius that pernicious heretike when he was conuinced and compelled by aucthorities and reasonynge to graunte that all STARTPAGExxi three persons in trinitie were of one and equall substance, had none other refuge,
or the holy ghost to be of one substance with the father and the son, Arius that pernicious heretic when he was convinced and compelled by authorities and reasoning to grant that all STARTPAGExxi three Persons in trinity were of one and equal substance, had none other refuge,
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but to sticke in the vocable or terme homousion, that we call in latine consubstantialis, or vnius substantiae, and in Englyshe, of one substance, because that word is not vsed in scripture, he would none therof,
but to stick in the vocable or term homoousion, that we call in latin consubstantialis, or Unius substantiae, and in English, of one substance, Because that word is not used in scripture, he would none thereof,
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Therfore so that I might agree with this audience, and they with me, that there is suche a staye and a meane place of punishment after this life, I would not care thoughe I neuer called it Purgatorye,
Therefore so that I might agree with this audience, and they with me, that there is such a stay and a mean place of punishment After this life, I would not care though I never called it Purgatory,
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where contrarye the true beleue that he that hath not done condigne and conuenient penaunce here, shall be punished greuously, accordynge to the grauitie of his misliuynge, afore he enter into that most clere and pure city, (though god may of his absolute power forgeue such alonge misliuer for one woorde of repentaunce at his laste ende.) Yet this will make a manne beware of him self,
where contrary the true believe that he that hath not done condign and convenient penance Here, shall be punished grievously, according to the gravity of his misliving, afore he enter into that most clear and pure City, (though god may of his absolute power forgive such along misliuer for one word of Repentance At his laste end.) Yet this will make a man beware of him self,
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and hath not sufficiently satisfied for hys faulte he shall haue afore he come to heauen, suche punishement and payne as the lest parte therof shall greue hym more then all his vnlawefull pleasures haue done hym solace or comforte.
and hath not sufficiently satisfied for his fault he shall have afore he come to heaven, such punishment and pain as the lest part thereof shall grieve him more then all his unlawful pleasures have done him solace or Comfort.
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Thys counsayle and conformitie of good and faythfull people wythdraweth menne from sinne, where contrarye, Consilia impiorum fraudulenta, the disceiptful counsayles and conuenticles of wycked menne, rather prouoketh,
This counsel and conformity of good and faithful people wythdraweth men from sin, where contrary, Consilia Impious fraudulenta, the disceiptful Counsels and conventicles of wicked men, rather provoketh,
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I was once in a soleme audience, where I hearde a famous preacher laboure sore to impugne the sayde meane place, saiynge, that if it there were anye such place at all, it is a place of ease, quietnesse,
I was once in a Solemn audience, where I heard a famous preacher labour soar to impugn the said mean place, saying, that if it there were any such place At all, it is a place of ease, quietness,
These menne lyke as they take the wordes of the Masse, and of the seruyce of the churche when they semeth to make for theyr purpose, woulde GOD they coulde be so contente to alowe and admit the same in other tymes and STARTPAGExxii places. It foloweth there right.
These men like as they take the words of the Mass, and of the service of the Church when they Seemeth to make for their purpose, would GOD they could be so content to allow and admit the same in other times and STARTPAGExxii places. It Followeth there right.
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Where we pray our Lord God, fauourably and with cheryshing to giue them a place of cooling and refreshing contrarie to heate, a place of light contrarye to darkenes, a place of peace contrary to trouble and vnquietnes, either by perplexitie and confusion of minde,
Where we pray our Lord God, favourably and with cherishing to give them a place of cooling and refreshing contrary to heat, a place of Light contrary to darkness, a place of peace contrary to trouble and unquietness, either by perplexity and confusion of mind,
Now if their new purgatory be a place of tranquillitie, a place of lyght, and a place of rest and peace, it should be but all labour lost for vs so besyly to pray that they may come to suche a place, seyng that they haue it alredy.
Now if their new purgatory be a place of tranquillity, a place of Light, and a place of rest and peace, it should be but all labour lost for us so busily to pray that they may come to such a place, sing that they have it already.
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Then to theyr allegacion, Dormiunt in somno pacis, you must vnderstand these wordes by a like saying of our sauiour Christ Ioh. xi. After that he had a messager sent to him from Martha and Mary, that Lazar their brother was sore sicke, he taried in the place where he was then beyonde Iordaine,
Then to their allegation, Dormiunt in Somno pacis, you must understand these words by a like saying of our Saviour christ John xi. After that he had a Messenger sent to him from Martha and Mary, that Lazar their brother was soar sick, he tarried in the place where he was then beyond Jordan,
Then consideryng that holy church after the maner of holye scripture, vseth to call death by the name of sleape, wee muste be wise and well ware to what thinges, what wordes may agree,
Then considering that holy Church After the manner of holy scripture, uses to call death by the name of sleep, we must be wise and well beware to what things, what words may agree,
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Thys precipitatio headlong shofyng out mens sentence without iudgement, is contrarie to thys gift of the holy gost, that we now entreate of the gyft of counsaile, as I touched afore.
This precipitatio headlong shofyng out men's sentence without judgement, is contrary to this gift of the holy ghost, that we now entreat of the gift of counsel, as I touched afore.
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This was the faut of Iepthe Iud. xi. which when he should procede to battell against the Ammonites, he made his vow to God precipitāter headlong and rashly, without counsel or aduisemēt, yt what so euer came first against him to meete him at his dore,
This was the fault of Jephthah Iud. xi. which when he should proceed to battle against the Ammonites, he made his Voelli to God precipitanter headlong and rashly, without counsel or advisement, that what so ever Come First against him to meet him At his door,
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So it chaunced that when he came home after his victory, his own doughter (which he had and no mo children) met him with timbers and such instrumentes of melodie as she had to welcome him home.
So it chanced that when he Come home After his victory, his own daughter (which he had and no more children) met him with timbers and such Instruments of melody as she had to welcome him home.
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This precipitation hurt king Dauid, notwithstanding his great wisedome and manyfolde vertues, when he fled from the persecution and commotion that hys own sonne Absolon raysed against him, one Seba that was seruant to Miphiboseth (Ionathas sonne, neuew to Saul the kyng) came to kynge Dauid,
This precipitation hurt King David, notwithstanding his great Wisdom and manifold Virtues, when he fled from the persecution and commotion that his own son Absalom raised against him, one Seba that was servant to Mephibosheth (Jonathan son, nephew to Saul the King) Come to King David,
King Dauid by and by rashly without iudgement or further aduisement (the partie neither called nor heard) precipitate thys sentence, Tua sint omnia que fuerunt Miphiboseth. ii. Reg. xvi. Take thee al that Miphiboseth had.
King David by and by rashly without judgement or further advisement (the party neither called nor herd) precipitate this sentence, Tua sint omnia que fuerunt Mephibosheth. ii. Reg. xvi. Take thee all that Mephibosheth had.
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He shuld not a neded to haue be sory if he had auoided this precipitacion by the gift of counsell, whiche the holy gost for then, withdrew from him, he had it not.
He should not a needed to have be sorry if he had avoided this precipitation by the gift of counsel, which the holy ghost for then, withdrew from him, he had it not.
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For such causes saith Ecclesiasticus: Sine consilio nihil facias, et post factum non penitebis xxxii. Without counsell and aduisement do nothing, & after thy deede thou shalt not repent or be sorye ▪ These giftes of the holy ghost be not so coherent or linked together, that who so euer hath one of them must neades haue all the other.
For such Causes Says Ecclesiasticus: Sine consilio nihil facias, et post factum non penitebis xxxii. Without counsel and advisement do nothing, & After thy deed thou shalt not Repent or be sorry ▪ These Gifts of the holy ghost be not so coherent or linked together, that who so ever hath one of them must neades have all the other.
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or iudgement in Godly causes and heauenly matters, and coulde instruct and teach noblely well, lacked the gyft of counsayle to direct and order hym selfe and others accordyngly,
or judgement in Godly Causes and heavenly matters, and could instruct and teach nobly well, lacked the gift of counsel to Direct and order him self and Others accordingly,
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and that hate auarice or couetousnes, and make of them officers, some ouer a thousande of thys people, some ouer a hundred, some ouer fiftie, some ouer ten, which may iudge the people at al times,
and that hate avarice or covetousness, and make of them Officers, Some over a thousande of this people, Some over a hundred, Some over fiftie, Some over ten, which may judge the people At all times,
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Nowe to my purpose, because no man shall be proude of the giftes that God hath gyuen hym, we maye see here that Moyses hauyng so excellently the gift of sapience to iudge and discerne and also to teache and instruct in Godly causes,
Now to my purpose, Because no man shall be proud of the Gifts that God hath given him, we may see Here that Moses having so excellently the gift of sapience to judge and discern and also to teach and instruct in Godly Causes,
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and according to the same to procede in all your assembles, consultacions, deuisinges, in al thinges that you shal go about, euer auoyding precipitacion and rashe settinge on in anye of your doinges,
and according to the same to proceed in all your assembles, Consultations, devisings, in all things that you shall go about, ever avoiding precipitation and rash setting on in any of your doings,
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GOod and worshipfull audience, because it is long sith I preached among you of the giftes of the holye gost which heretofore I promised to declare vnto you, as oportunitie would serue.
GOod and worshipful audience, Because it is long sith I preached among you of the Gifts of the holy ghost which heretofore I promised to declare unto you, as opportunity would serve.
Nowe I trust you remember that in my last sermon that I preached of that matter I spoke chiefely of the gift of godly counsail, which (as I said) is a supernaturall gift of deliberation or aduisement, superadded to the gyft of prudence or policye, that some men haue naturally or by exercise,
Now I trust you Remember that in my last sermon that I preached of that matter I spoke chiefly of the gift of godly counsel, which (as I said) is a supernatural gift of deliberation or advisement, superadded to the gift of prudence or policy, that Some men have naturally or by exercise,
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and so vpon thys they rested not tyll they had slaine Christ vpon the crosse, and then thoughte them selues safe inough, til the Romaines came within a season after,
and so upon this they rested not till they had slain christ upon the cross, and then Thought them selves safe enough, till the Romans Come within a season After,
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Non est sapientia, non est prudentia, non est consilium, contra dominum. Prouerb. xxi. There is no sapience, there is no wyttines, there is no counsaile agaynste oure Lorde God.
Non est sapientia, non est Prudence, non est consilium, contra dominum. Proverb. xxi. There is no sapience, there is no wyttines, there is no counsel against our Lord God.
and specyallye STARTPAGExxvi of the heresye that denieth purgatorye, settyng men at loose libertie, spending theyr lyues in voluptuousnesse, trustyng by one woorde of repentaunce to come to heauen,
and specially STARTPAGExxvi of the heresy that Denieth purgatory, setting men At lose liberty, spending their lives in voluptuousness, trusting by one word of Repentance to come to heaven,
Then I declared that to shoofe furthe or shoote furthe mennes sentence vnaduisedly, which is called precipitacion, is contrarie to this godlie gift of counsail,
Then I declared that to shoofe forth or shoot forth men's sentence unadvisedly, which is called precipitation, is contrary to this godly gift of counsel,
and howe that hurted king Dauid the Prophet and made hym to gyue awaye to a false lying wretche all the goodes of Miphiboseth, whiche afterwarde he repented and was for.
and how that hurted King David the Prophet and made him to gyve away to a false lying wretch all the goods of Mephibosheth, which afterward he repented and was for.
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and geuing sentences on the same, wearying him selfe, and the people also, when Iethro by the holye spirite of counsaile (whiche he then had) aduised hym to constitute and sette vnderofficers to beare part of hys paines and labours.
and giving sentences on the same, wearying him self, and the people also, when Jethro by the holy Spirit of counsel (which he then had) advised him to constitute and Set underofficers to bear part of his pains and labours.
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and to set so ordinate a Ierarchie among rulers, of which some should be lower, some higher, ordinatelye vntyll they came to Moyses in arduous matters,
and to Set so ordinate a Hierarchy among Rulers, of which Some should be lower, Some higher, ordinately until they Come to Moses in arduous matters,
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Fortitudo (after Aristotle iii. Eth. ) Est virtus secundum quā fortis sustinet timet & audet que oportet, cuius gratia oportet, vt oportet, & quando oportet.
Fortitudo (After Aristotle iii. Eth.) Est virtus secundum quā fortis Sustinet timet & audet que oportet, cuius Gratia oportet, vt oportet, & quando oportet.
And yet we Christen Philosophers muste pare away somewhat more of that he leaueth, and so afore we haue al done, we shall see that this morall vertue like as all other morall vertues withoute the assistence and grace of the holye goste be as Esaye sayth.lxiiii. Quasi pannus menstruatae omnes iustitiae nostrae, be filthy and ve•y vile in the sight of God.
And yet we christian Philosophers must pare away somewhat more of that he Leaveth, and so afore we have all done, we shall see that this moral virtue like as all other moral Virtues without the assistance and grace of the holy ghost be as Isaiah say lxiiii Quasi pannus menstruatae omnes iustitiae Nostrae, be filthy and ve•y vile in the sighed of God.
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All vertues STARTPAGExxvii consisteth in the meane and middle betwixt two vices, and because the extremities somtime haue no name, we expresse them by circumlocution, sometime by two or three thinges for one, and sometime by negatiues:
All Virtues STARTPAGExxvii Consisteth in the mean and middle betwixt two vices, and Because the extremities sometime have no name, we express them by circumlocution, sometime by two or three things for one, and sometime by negatives:
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and is called folishehardye, and semeth to be proude and presumptuous rather then bold, a fainer or coūterfaiter of boldnes, rather then truly bold or manly.
and is called folishehardye, and Seemeth to be proud and presumptuous rather then bold, a fainer or counterfaiter of boldness, rather then truly bold or manly.
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Such be they that in all perils despayreth, their hart fayleth them, cleane contrary to fortitude or manlynes, whyche hathe euer good hope to ouercome, where by the iudgement of reason is any likelyhood to ouercome.
Such be they that in all perils despaireth, their heart Faileth them, clean contrary to fortitude or manlynes, which hath ever good hope to overcome, where by the judgement of reason is any likelihood to overcome.
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Contrary to this we rede of Iudas Machabeus the valiant captaine, that whē Lisias protectour of that huge part of Asia, betwixt the riuer of Euphrates,
Contrary to this we rede of Iudas Machabeus the valiant captain, that when Lysias protector of that huge part of Asia, betwixt the river of Euphrates,
Then this noble captain Iudas Machabeus gathered his people together, and after fasting that daye, with feruent and deuout prayer to God, made a solempne exhortacion to hys people, where he saide to my purpose:
Then this noble captain Iudas Machabeus gathered his people together, and After fasting that day, with fervent and devout prayer to God, made a solemn exhortation to his people, where he said to my purpose:
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Melius est nos mori in bello quam videre mala gentis nostrae et sanctorū.i. Mach. iii. It is better for vs to dye in battail, then to se the trouble & paines of our nacion & of holy mē.
Better est nos Mori in bello quam To see mala gentis Nostrae et sanctorū i Mach. iii. It is better for us to die in battle, then to see the trouble & pains of our Nation & of holy men.
Wher he preferred death temporal to experience of misery & chosed rather to dye, then to sustaine the calamitie, wretchednes & shame, that they should come to,
Where he preferred death temporal to experience of misery & choosed rather to die, then to sustain the calamity, wretchedness & shame, that they should come to,
if their enemies shoulde haue the ouerhand ouer them, & yet the true fortitude & manlines in Iudas Machabeus passed the mālines of al the paignim cōquerours that Aristotle could recite. Aristotle saith also:
if their enemies should have the overhand over them, & yet the true fortitude & manliness in Iudas Machabeus passed the manliness of all the paignim conquerors that Aristotle could recite. Aristotle Says also:
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because that by death he is depriued & disapointed of ye greatest felicitie, benefit, & goodnes that may com to man, which felicitie (after him) maye be gotten in this world.
Because that by death he is deprived & disappointed of the greatest felicity, benefit, & Goodness that may come to man, which felicity (After him) may be got in this world.
but we by our faith know that the life to come, is much more excellent then this presēt life, full of misery and wretchednes, euer mutable and vnconstant.
but we by our faith know that the life to come, is much more excellent then this present life, full of misery and wretchedness, ever mutable and unconstant.
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& naturally feareth such departure, therefore in the ouercōming of this feare, & in the contempt of this life & in ieopardinge on great perils for equitie and iustice sake,
& naturally fears such departure, Therefore in the overcoming of this Fear, & in the contempt of this life & in ieopardinge on great perils for equity and Justice sake,
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And where the paines of death, or the fear of death many times ouerthroweth & turneth the fraile minde of mā that mā of him selfe can not ouercome the perils of this world,
And where the pains of death, or the Fear of death many times Overthroweth & turns the frail mind of man that man of him self can not overcome the perils of this world,
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Here the holie goste helpeth mans minde, giuyng a certain boldnes and trust to come to rewarde euerlasting in heauen as to the most parfite ende of all good woorkes,
Here the holy ghost Helpeth men mind, giving a certain boldness and trust to come to reward everlasting in heaven as to the most parfite end of all good works,
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This excellent gifte of fortitude or manlynesse rested in our Sauiour Christ (as Esay speaketh) and made him to put away and shake of the passions of our fraile mortalitie, which made him to feare death,
This excellent gift of fortitude or manlynesse rested in our Saviour christ (as Isaiah speaks) and made him to put away and shake of the passion of our frail mortality, which made him to Fear death,
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Many we rede of in the olde testament and in the new, that boldlye contempned deathe for iustice sake, whyche had euer their principall respect and eye to reward euerlasting:
Many we rede of in the old Testament and in the new, that boldly contemned death for Justice sake, which had ever their principal respect and eye to reward everlasting:
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Ieremye the Prophet was stoned to deathe for preaching to the people the word of God. And.ii. Mach vii. is writtē a marueilous story of a mother & her.vii. sōnes, in which this gift of the holy gost the gift of fortitude or mālines appereth excellently.
Jeremiah the Prophet was stoned to death for preaching to the people the word of God. And ii Mach vii. is written a marvelous story of a mother & her vii Sons, in which this gift of the holy ghost the gift of fortitude or manliness appeareth excellently.
When she with her.vii. sonnes were STARTPAGExxix conuented afore the kinge and the iudges, they were required to eate certaine meates that were prohibited and forbidden by the lawe,
When she with her vii Sons were STARTPAGExxix Convicted afore the King and the judges, they were required to eat certain Meats that were prohibited and forbidden by the law,
Antiochus the kinge thinkinge him selfe to be dispised and set at nought, counsayled the mother that she shold entreate & geue good counsail to the youngest sonne,
Antiochus the King thinking him self to be despised and Set At nought, counseled the mother that she should entreat & give good counsel to the youngest son,
Alii distenti sūt non suscipientes redemptionē vt meliorem inuenirēt resurrectionem, alii ludibria & verbera experti. &c. Some were racked & drawen in pieces, not loking for any raunsome, that so they might find a better resurrectiō, some suffred mocks & stripes,
Alii distenti sūt non suscipientes redemptionē vt meliorem invenirent resurrectionem, alii Ludibria & Verbera experti. etc. some were racked & drawn in Pieces, not looking for any ransom, that so they might find a better resurrection, Some suffered mocks & stripes,
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In al these and such other timiditie & cowardnes was far away & this gift of the holye gost, fortitude, manlines & strong hert lacked not, by which thei were so cōstant in suffryng aduersitie for Christes sake, in hope of reward euerlastyng. Amen.
In all these and such other timidity & cowardness was Far away & this gift of the holy ghost, fortitude, manliness & strong heart lacked not, by which they were so constant in suffering adversity for Christ's sake, in hope of reward everlasting. Amen.
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for whiche you shall vnderstād the science is not so precisely taken here as ye logitions speaking of science callyng it the knowledge of a conclusion proued by demonstration,
for which you shall understand the science is not so precisely taken Here as you logitions speaking of science calling it the knowledge of a conclusion proved by demonstration,
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And after a manne had touched anye deade thinge or anye vncleane thinge, excepte he should sequester him selfe.vii. dayes from the company of cleane people,
And After a man had touched any dead thing or any unclean thing, except he should sequester him self vii days from the company of clean people,
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and except he were washed the thirde daye and the.vii. daye with a certayne water made for the same purpose, he should dye, with many such ceremonies and vsages which were then commaunded to be vsed,
and except he were washed the Third day and the vii day with a certain water made for the same purpose, he should die, with many such ceremonies and usages which were then commanded to be used,
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and to keepe theim from the rites and vsages that the gentyles vsed in theyr ydolatrye, tyll the tyme of correction, the tyme of reformacion (whiche is the tyme of Christes commyng) at whiche time they should surceasse and be vsed no more.
and to keep them from the Rites and usages that the Gentiles used in their idolatry, till the time of correction, the time of Reformation (which is the time of Christ's coming) At which time they should surcease and be used no more.
& disdainyng at others, mockynge and despisynge all goodnes, raylynge at fastynge and at abstinence frō certaine meats one daie afore an other, by custome or commaundemente of the churche, at Masse and mattens,
& disdaining At Others, mocking and despising all Goodness, railing At fasting and At abstinence from certain Meats one day afore an other, by custom or Commandment of the Church, At Mass and Mattens,
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and at all blessed ceremonies of Christes church ordeyned and vsed for the auancemente and settinge STARTPAGExxxii forthe of Goddes glorye not without profounde and greate misteries and causes reasonable.
and At all blessed ceremonies of Christ's Church ordained and used for the auancemente and setting STARTPAGExxxii forth of Goddess glory not without profound and great Mysteres and Causes reasonable.
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and profitable for a christian manne or woman? I shall tell you what I thinke in this matter, I haue euer bene of this minde, that I haue thought it no harme,
and profitable for a christian man or woman? I shall tell you what I think in this matter, I have ever be of this mind, that I have Thought it no harm,
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and with holden from no manne that were apte and mete to take it in hande, specially if we coulde get it well and truely translated, whyche wyll be verye harde to be hadde.
and with held from no man that were apt and meet to take it in hand, specially if we could get it well and truly translated, which will be very harden to be had.
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i. Ethi. Declareth who be mete and conuenient hearers of the science of morall philosophie. And there he excludeth from the studie of that learnyng all yonge menne and women,
i. Ethi. Declareth who be meet and convenient hearers of the science of moral philosophy. And there he excludeth from the study of that learning all young men and women,
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howe muche the nyer in degrees it approcheth to the blacke coloure, so muche the more it gathereth the syghte closse together and helpeth the sight, and comforteth it.
how much the nyer in Degrees it Approaches to the black colour, so much the more it gathereth the sight close together and Helpeth the sighed, and comforts it.
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To tel thys tale to a blinde manne is all laboure loste, for he can not tell what you meane (after Aristotle) because a childe knoweth not the actes of vertue, of whiche Morall philosophye treateth (for the ende of that philophye is well doynge, and good liuynge.
To tell this tale to a blind man is all labour lost, for he can not tell what you mean (After Aristotle) Because a child Knoweth not the acts of virtue, of which Moral philosophy Treateth (for the end of that philophye is well doing, and good living.
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for the vehement inclinations that they haue to do their luste, maketh them that morall lessons, teachynge the exercise of vertue canne not printe in them.
for the vehement inclinations that they have to do their lust, makes them that moral Lessons, teaching the exercise of virtue can not print in them.
And for the same cause they that be yong in maners though they be olde in yeres (as the counsaylers of Roboam Salomons sonne were) And such as be a great meyny of our lustye yonkers now adayes olde inoughe to be wise,
And for the same cause they that be young in manners though they be old in Years (as the Counsellers of Rehoboam Solomon's son were) And such as be a great meyny of our lusty younkers now adays old enough to be wise,
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They be so headstrong, and so obstinately set to satisfie their concupiscence, and to take their pleasure, that they will not learne any lessons for the contrarye.
They be so headstrong, and so obstinately Set to satisfy their concupiscence, and to take their pleasure, that they will not Learn any Lessons for the contrary.
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Women also a frayle kinde, verye obedient to their fansies, and to earnestly and eagerly folowynge their lustes, be verye vnmete scholers of morall philosophye.
Women also a frail kind, very obedient to their fancies, and to earnestly and eagerly following their lusts, be very unmeet Scholars of moral philosophy.
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Nowe to my purpose, the ende of Diuinitie is good doinge as appeareth plainelye by Moyses and the Prophetes in the olde Testament, by our sauiour Christe in the Gospels,
Now to my purpose, the end of Divinity is good doing as appears plainly by Moses and the prophets in the old Testament, by our Saviour Christ in the Gospels,
whether they be menne or women, can not perceiue the differences, and diuersitie of such good works as be taught in diuinitye nother ye things that be spoken of in diuinitie, their passiōs doth so sequester and alienate their wittes from consideracion of them, that they shall be little or nothing the better for hearing of theim,
whither they be men or women, can not perceive the differences, and diversity of such good works as be taught in divinity neither the things that be spoken of in divinity, their passion does so sequester and alienate their wits from consideration of them, that they shall be little or nothing the better for hearing of them,
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and thinke no tyme worse spent thē ye time while thei be hearing the word of god, ful like thē that our sauiour Christ speaketh of Mat. xiii. reciting ye propheci of Esai:
and think no time Worse spent them the time while they be hearing the word of god, full like them that our Saviour christ speaks of Mathew xiii. reciting the propheci of Isaiah:
For in al such maner of sayinges you muste vnderstād yt the impossibilitie, yea rather the difficulty to do wel, is of our self onely, & not of god. Therfore s.
For in all such manner of sayings you must understand that the impossibility, yea rather the difficulty to do well, is of our self only, & not of god. Therefore s.
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& one of thē to another, thoughe thei haue no tōges. And how thei mai moue frō place to place, considering that they fill no place, for thei be no bodies.
& one of them to Another, though they have no tongues. And how they mai move from place to place, considering that they fill no place, for they be no bodies.
I meane thē that of election & of very purpose doth nought, & hath a pleasure in noughtye liuyng, in which neyther such high cōsideracions as I now touched,
I mean them that of election & of very purpose does nought, & hath a pleasure in naughty living, in which neither such high considerations as I now touched,
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Neither to the most part of women being very sensual parsons and much addict & giuē to folow their lusts & affections which here amōg you in this town not onely studieth ye scriptures but also teacheth it, and disputeth it. S. Paule i. Corinth. xiiii.
Neither to the most part of women being very sensual parsons and much addict & given to follow their Lustiest & affections which Here among you in this town not only studieth you Scriptures but also Teaches it, and disputeth it. S. Paul i. Corinth. xiiii.
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woulde that a woman if she wold learne anye thing for her soule health, she should aske of her husbande at home, that he may teach her if he be so well learned,
would that a woman if she would Learn any thing for her soul health, she should ask of her husband At home, that he may teach her if he be so well learned,
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least peraduenture if women shoulde haue resorte vnto learned men, to reason matters, or to aske questions for their learnynge, by ouermuche familyarity some further inconuenience might mischaunce to bothe parties.
lest Peradventure if women should have resort unto learned men, to reason matters, or to ask questions for their learning, by overmuch familyarity Some further inconvenience might mischance to both parties.
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and to folowe their lustes, be appropriate and most conuenient hearers of philosophye, because they lacke experience of vertuous workes and by childishe plaiyng the boyes,
and to follow their lusts, be Appropriate and most convenient hearers of philosophy, Because they lack experience of virtuous works and by childish playing the boys,
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or of officers, they maye take profite by hearynge Philosophy, in as much as if they be straightly holde to such learning, they may be disposed to vertue and restraint from vice by the same.
or of Officers, they may take profit by hearing Philosophy, in as much as if they be straightly hold to such learning, they may be disposed to virtue and restraint from vice by the same.
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and exhortations, by suche meanes the folishnes and ignorance that is knitte in the hearte of the wanton and childishe persone maye be driuen away by the rodde of discipline.
and exhortations, by such means the foolishness and ignorance that is knit in the heart of the wanton and childish person may be driven away by the rod of discipline.
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and well exercised in holye scriptures, as they that saint Hierome wrote to, and many others whiche we worshyp for blessed saintes in heauen, to whiche God gaue grace to STARTPAGExxxv subdue their affections and lustes,
and well exercised in holy Scriptures, as they that saint Jerome wrote to, and many Others which we worship for blessed Saints in heaven, to which God gave grace to STARTPAGExxxv subdue their affections and lusts,
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For women may be exercised in teaching after that maner, as appeareth by Saint Paul Tit. ii. saying that aged womē among other vertues, must be, bene docentes, vt ad castitatem erudiant adolescentulas, well teaching, that they may enforme their yonge women to chastitie,
For women may be exercised in teaching After that manner, as appears by Saint Paul Tit. ii. saying that aged women among other Virtues, must be, bene docentes, vt ad castitatem erudiant adolescentulas, well teaching, that they may inform their young women to chastity,
So farre blessed Saint Paule giueth women libertie to teache, but not to teache men. All beit saint Ierome in the preamble of his expositiō of the psalme:
So Far blessed Saint Paul gives women liberty to teach, but not to teach men. All beit saint Jerome in the preamble of his exposition of the psalm:
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and taughte him by the subtyle riddles that she proposed to hym, and mitigate hys anger wyth the pretye example that shee brought in .ii. Reg. xiiii. but in dede muche of her wysedome in her so doing, came of the wytte of Ioab, that sent her to the kynge to intreate for Absalon that he myghte be restored agayne into hys countrey.
and taught him by the subtle riddles that she proposed to him, and mitigate his anger with the pretty Exampl that she brought in ii Reg. xiiii. but in deed much of her Wisdom in her so doing, Come of the wit of Ioab, that sent her to the King to entreat for Absalom that he might be restored again into his country.
The blessed manne Aquila and hys wyfe Pryscilla when they hadde hearde Apollo preache Christe, they called him asyde and better taughte hym in the faythe of Christe in some pointes then he was taught afore Act. xviii But here the scripture expresseth not whether the man Aquila,
The blessed man Aquila and his wife Priscilla when they had heard Apollo preach Christ, they called him aside and better taught him in the faith of Christ in Some points then he was taught afore Act. xviii But Here the scripture Expresses not whither the man Aquila,
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and aduaunced theym to warre agaynst Sisara captayne of the warres of Iabin kyng of Canaan, in so muche that Barach a noble manne amonge the people durst not go to the battayle agaynste Sisara except thys good woman Delbora woulde go wyth hym.
and advanced them to war against Sisera captain of the wars of Iabin King of Canaan, in so much that Barak a noble man among the people durst not go to the battle against Sisera except this good woman Deborah would go with him.
as the Phisicion treateth of thynges partaynynge to the healthe of mans bodye, and the Carpenter or the Smith medleth with theyr owne tooles and woorkemanshyppe.
as the physician Treateth of things pertaining to the health of men body, and the Carpenter or the Smith meddleth with their own tools and woorkemanshyppe.
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Sola scripturarum ars est quam sibi omnes passim vendicant, hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc vniuersi presumunt lacerant docent antequam discant, as Saynte Hierome saythe in hys epistle ad Paulinum.
Sola scripturarum ars est quam sibi omnes passim vendicant, hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc vniuersi presumunt lacerant docent antequam discant, as Faint Jerome say in his epistle and Paulinum.
The facultie of Scripture onely, is the knowledge that all menne and womē chalengeth and claymeth to them selfe and for theyr owne, here and there, the chatterynge olde wyfe, the dotynge olde manne, the bablynge Sophister,
The faculty of Scripture only, is the knowledge that all men and women challenges and claimeth to them self and for their own, Here and there, the chattering old wife, the doting old man, the babbling Sophister,
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Of all suche greene Diuines as I haue spoken of it appeareth full wel what learnynge they haue, by thys, that when they teache anye of their Disciples,
Of all such green Divines as I have spoken of it appears full well what learning they have, by this, that when they teach any of their Disciples,
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and when they gyue anye of theyr bookes to other menne to reade the fyrste suggestion why he shoulde laboure suche bookes, is because by this (say they) thou shalt be able to oppose the best priest in the parish,
and when they gyve any of their books to other men to read the First suggestion why he should labour such books, is Because by this (say they) thou shalt be able to oppose the best priest in the parish,
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If a man thinke he knoweth any thing by suche science wythout charitie, he knoweth not yet how he ought to know it .i. Corin. viii. he considereth not that he oughte to vse hys scyence with humilitie,
If a man think he Knoweth any thing by such science without charity, he Knoweth not yet how he ought to know it i Corin. viii. he Considereth not that he ought to use his science with humility,
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for without his special assistence, thou shalt not scape heresie, rather defoulinge the scriptures with thy expositions and yl applicacion like Swine treading pearels vnder their feete,
for without his special assistance, thou shalt not escape heresy, rather defouling thee Scriptures with thy expositions and ill application like Swine treading pearels under their feet,
and readye to inuade, and all to teare them that haue the true knowledge and vnderstanding of scriptures. Of such speaketh the prophet. Psa. liiii. Contaminauerunt testamentum eius.
and ready to invade, and all to tear them that have the true knowledge and understanding of Scriptures. Of such speaks the Prophet. Psa. liiii. Contaminauerunt testamentum eius.
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What better marke can wee haue to marke heretikes? Arrius was deuided with his confederacie, Pelagius with his faction, Nouatus, Manicheus, wycliffe & such other which haue been deuided frō the congregacion of good and faithfull people by excommunication here in this world,
What better mark can we have to mark Heretics? Arius was divided with his confederacy, Pelagius with his faction, Nouatus, Manicheus, wycliffe & such other which have been divided from the congregation of good and faithful people by excommunication Here in this world,
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What profit came by the diuision and seperacion of such heretikes? It foloweth there appropinquauit cor illius, the harte and mynde of him that deuided thē by his anger, came nigher to mens knowledge by the scriptures.
What profit Come by the division and separation of such Heretics? It Followeth there appropinquauit cor Illius, the heart and mind of him that divided them by his anger, Come nigher to men's knowledge by the Scriptures.
For many thinges were hid and vnknowen in the scriptures, but when heretikes that vexed the church and troubled it with their questions, were prescised and cut awaye,
For many things were hid and unknown in the Scriptures, but when Heretics that vexed the Church and troubled it with their questions, were prescised and Cut away,
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For there was nothing so parfitely knowen nor so commonly knowen of the blessed trinitie and of the diuine productions, afore that Arrius barked and rayled againste it, as was knowen afterwarde.
For there was nothing so parfitely known nor so commonly known of the blessed trinity and of the divine productions, afore that Arius barked and railed against it, as was known afterward.
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The sacrament of penaunce had neuer be so well knowen as it is, if Nouatus that heretike had not taughte his faction to despise the seconde table or raffe after shypwracke, that is penaunce, the seconde helpe and remedye to saue men soules.
The sacrament of penance had never be so well known as it is, if Nouatus that heretic had not taught his faction to despise the seconde table or raff After shypwracke, that is penance, the seconde help and remedy to save men Souls.
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And so of the syngle lyuyng of priestes, of the inuocation of Saintes, & of theyr prayers for vs, of purgatorie, of ceremonies of the church, of images, which you without sciēce call idols.
And so of the single living of Priests, of the invocation of Saints, & of their Prayers for us, of purgatory, of ceremonies of the Church, of Images, which you without science call Idols.
In all Christendome were scarce so many that could exactly & profoundly and so redely declare and reason the truthe of these matters and defend theym from barkers and from gnawers & raylers afore this wicked new learning rysse in Saxony,
In all Christendom were scarce so many that could exactly & profoundly and so readily declare and reason the truth of these matters and defend them from barkers and from gnawers & railers afore this wicked new learning rysse in Saxony,
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So that generally by the excluding and putting awaye of errours & heresies the will of God cōmeth nigher and is better knowē, declared vnto vs by the scriptures wel labored and truly vnderstanded.
So that generally by the excluding and putting away of errors & heresies the will of God comes nigher and is better known, declared unto us by the Scriptures well laboured and truly understanded.
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Dyd Peter vnderstande Christes woordes, for whyche a greate manye of hys scholers gaue backe, and companyed not wyth Christ? Naye verelye, no more then other dyd.
Did Peter understand Christ's words, for which a great many of his Scholars gave back, and companied not with christ? Nay verily, no more then other did.
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neyther despysed hys woorde thoughe it were obscure and darke, neyther tooke vppon hym arrogantlye to deuine and arede what was hys maysters mynde and meanynge by his woorde that was so darke,
neither despised his word though it were Obscure and dark, neither took upon him arrogantly to divine and aread what was his masters mind and meaning by his word that was so dark,
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when Christ by consecracion cōuerted bread and wine into his precious body & bloud, then he perceiued what Christ meaned by his saying afore rehersed:
when christ by consecration converted bred and wine into his precious body & blood, then he perceived what christ meaned by his saying afore rehearsed:
Nisi manducaueritis. &c except you eate the flesh of a man, and drink his bloud, you shall haue no life in you. &c. and so did other of the apostles there present then first vnderstand the word.
Nisi manducaveritis. etc. except you eat the Flesh of a man, and drink his blood, you shall have no life in you. etc. and so did other of the Apostles there present then First understand the word.
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as who should say, when you shall see him ascend with a whole body, then you shal perceiue that this carnall and grosse vnderstandinge that maketh you nowe to murmure and grudge, profiteth nothing at all.
as who should say, when you shall see him ascend with a Whole body, then you shall perceive that this carnal and gross understanding that makes you now to murmur and grudge, profiteth nothing At all.
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At that blessed supper the apostles knew that Christ should ascend whole, and that they shoulde not teare the body as they there saw it with their kniues,
At that blessed supper the Apostles knew that christ should ascend Whole, and that they should not tear the body as they there saw it with their knives,
as men eate the meate that they dye in the shambles, but that they should eat it in an other facion then they saw it thē, that they should eate his body and drinke his bloude in a maner that shoulde not lothe nor abhorre theyr stomakes, vnder the fourme and facion of bread and wyne that they were day•ye vsed to.
as men eat the meat that they die in the shambles, but that they should eat it in an other fashion then they saw it them, that they should eat his body and drink his blood in a manner that should not loath nor abhor their stomachs, under the Form and fashion of bred and wine that they were day•ye used to.
Referre thy mynde to Gods pleasure, caste thy care vpon GOD, and he will nourishe thee, he will send thee light, prouiding for the some man that is wel learned & substancially exercitate in the scriptures to teache thee, specially if it be necessarye for thy soule health to knowe it.
Refer thy mind to God's pleasure, cast thy care upon GOD, and he will nourish thee, he will send thee Light, providing for the Some man that is well learned & substantially exercitate in the Scriptures to teach thee, specially if it be necessary for thy soul health to know it.
and mayest come to heauen wythoute the knowledge thereof (as a thousande places in scripture be suche) then lette it passe, and say with Saynte Peter: Domine verba vitae eternae habes.
and Mayest come to heaven without the knowledge thereof (as a thousande places in scripture be such) then let it pass, and say with Faint Peter: Domine verba vitae eternae habes.
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And wyll not suffer you finallye for euer to fleete and wauer inconstantlye, runnyng from one opinion to an other, from one illusion to an other, thou shalt stay thy selfe by the ancour of faythe,
And will not suffer you finally for ever to fleet and waver inconstantly, running from one opinion to an other, from one illusion to an other, thou shalt stay thy self by the ancour of faith,
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For if thou fleete and wauer tyll thou fal on one of them, thou shalt haue suche a crash of false doctrine and leude vnderstandyng that thou shalt not auoyde shypwracke, thou shalte not come to the porte of safe knowledge,
For if thou fleet and waver till thou fall on one of them, thou shalt have such a crash of false Doctrine and leude understanding that thou shalt not avoid shypwracke, thou shalt not come to the port of safe knowledge,
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ne to the port of ease, quietnes, and caulmenes euerlasting in heauen, if thou be made by suche false doctrine to erre in the essentiall and necessarye pointes of thy belefe.
ne to the port of ease, quietness, and caulmenes everlasting in heaven, if thou be made by such false Doctrine to err in the essential and necessary points of thy belief.
And by the same gift you shall as well know what you shal beleue, as to iudge and dyscerne the thynges that you shall beleue, from the thinges that you shall not beleue.
And by the same gift you shall as well know what you shall believe, as to judge and discern the things that you shall believe, from the things that you shall not believe.
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And because I spoke euen nowe of Images and Idolles, I woulde you shoulde not ignōrauntlye confounde and abuse those termes, takynge an Image for an Idolle,
And Because I spoke even now of Images and Idols, I would you should not ignonrauntlye confound and abuse those terms, taking an Image for an Idol,
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And so of the people they learne their sermons, and by their sermons they indurate their audyence and make the people stubbourne and harde to be perswaded to science, contrarye to theyr blinde ignoraunce, aswell in this point of Images and Idolles, as in manye other like.
And so of the people they Learn their Sermons, and by their Sermons they indurate their audience and make the people stubbourne and harden to be persuaded to science, contrary to their blind ignorance, aswell in this point of Images and Idols, as in many other like.
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They would haue that this latine worde Imago signifieth an Idole, and so these new translations of the english bibles hath it in all places, where the translatours would bring men to beleue that to set vp Images,
They would have that this latin word Imago signifies an Idol, and so these new Translations of the english Bibles hath it in all places, where the translators would bring men to believe that to Set up Images,
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But you must vnderstande and knowe that an Image is a thinge kerued, or painted, or cast in a moulde, that representeth and signyfyeth a thing that is in dede,
But you must understand and know that an Image is a thing carved, or painted, or cast in a mould, that Representeth and signyfyeth a thing that is in deed,
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They brought him a denere, wee call it a peny. He asked them: Cuius est Imago hec et superscriptio Mat. xxii. Whose is this Image & the scripture about? They answered: the emporours.
They brought him a Denarius, we call it a penny. He asked them: Cuius est Imago hec et superscriptio Mathew xxii. Whose is this Image & the scripture about? They answered: the emporours.
We knowe, for all we haue science and conninge to iudge of these meates that be offered to Idoles, what know we? Scimus quia nihil est Idolū in mū do & quod nullus est deus nisi vnus.
We know, for all we have science and conning to judge of these Meats that be offered to Idols, what know we? Scimus quia nihil est Idolū in mum do & quod nullus est deus nisi vnus.
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As in a lyke speakynge we say Chimera is nothing, because the voyce is sometyme putte to signifie a monster, hauinge a head lyke a Lion, with fyre flamynge out of his mouth,
As in a like speaking we say Chimera is nothing, Because the voice is sometime put to signify a monster, having a head like a lion, with fire flaming out of his Mouth,
and that is false is nothinge, therefore we say Chimera is nothinge but Chimera signifiynge a certayne mountayne in the countrey of Licia, flaminge fyre out of the toppe of it, bredynge and hauyng Lions nyghe about the hier part or toppe of the same hyl,
and that is false is nothing, Therefore we say Chimera is nothing but Chimera signifying a certain mountain in the country of Lydia, flaming fire out of the top of it, bredynge and having Lions High about the hire part or top of the same hyl,
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and downewarde aboute the mydle parte, hauynge pastures where breadeth goates or suche other beastes, and at the fote of it marshes or moyste grounde breadynge serpentes:
and downward about the middle part, having pastures where breedeth Goats or such other beasts, and At the foot of it marshes or moist ground breading Serpents:
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such an hyl there is in the sayde countrey, and of the diuers disposition of the partes of the sayd hyll, the fiction of the forsayd monster is ymagened, whiche is nothynge,
such an hyl there is in the said country, and of the diverse disposition of the parts of the said hill, the fiction of the foresaid monster is ymagened, which is nothing,
for there is none suche thinge as is signified by it, there is no God Saturne, there is no God Iupiter, there is no Goddes Venus, but I saye more, that yf a man coulde carue or paynte an Image of Iupiters soule burnynge in the fyre of hell,
for there is none such thing as is signified by it, there is no God Saturn, there is no God Iupiter, there is no God's Venus, but I say more, that if a man could carve or paint an Image of Iupiters soul burning in the fire of hell,
And by this you maye perceaue, that when you wyll arrogantly of a proude hearte medle of maters aboue your capacitie, the holy goste withdraweth his gyfte of science frome you,
And by this you may perceive, that when you will arrogantly of a proud heart meddle of maters above your capacity, the holy ghost withdraweth his gift of science from you,
And because I sayde heretofore, that this gyfte of science as it is here taken, extendeth to mecanical science, and handy craftes. This appeareth by the text.
And Because I said heretofore, that this gift of science as it is Here taken, extendeth to mechanical science, and handy crafts. This appears by the text.
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Exo. xxxi. when the holy tabernacle shoulde be made in deserte, almyghty God prouided an artificer and workeman for the same nonce called Beseleel sonne of Huri, sonne of Hur, of the tribe of Iuda. I haue filled him (sayth God) with the spirite of God.
Exo. xxxi. when the holy tabernacle should be made in desert, almighty God provided an Artificer and workman for the same nonce called Bezaleel son of Huri, son of Hur, of the tribe of Iuda. I have filled him (say God) with the Spirit of God.
I haue geuen him sapience, by whiche he might wel discerne and iudge of the thinges that god woulde haue made, in so much that he was able to teach others the thinges that he knewe by goddes reuelation and instruction.
I have given him sapience, by which he might well discern and judge of the things that god would have made, in so much that he was able to teach Others the things that he knew by God's Revelation and instruction.
I haue fylled hym with the spyryt of intelligence or wyttines, and fine and cleare perceyuinge and vnderstanding, by which he may more perfitly pearce and enter with his wit into the thinges that be taught him,
I have filled him with the Spirit of intelligence or wyttines, and fine and clear perceiving and understanding, by which he may more perfectly pierce and enter with his wit into the things that be taught him,
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For these and such other purposes almighty God gaue him and to his workeman Beseleel, the spirite of science, that they mighte frame all STARTPAGExliii suche thinges accordingely.
For these and such other Purposes almighty God gave him and to his workman Bezaleel, the Spirit of science, that they might frame all STARTPAGExliii such things accordingly.
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so hath science or conninge, gile or sutteltie, whiche counterfeiteth conning, and is no true conninge, in as muche as it is withoute Charitie, and also withoute iustice. Cicero ex platone.i. offic.
so hath science or conning, gile or subtlety, which counterfeiteth cunning, and is not true conning, in as much as it is without Charity, and also without Justice. Cicero ex Plato i office.
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Sciencia que est remota a iusticia calliditas potius quam sciētia est appellanda. Science remoued from iustice is rather to be called wylynes then science.
Science que est Remota a Justice calliditas potius quam sciētia est appellanda. Science removed from Justice is rather to be called wylynes then science.
And to this purpose, it is necessarye that you seruauntes do youre dutye to youre maysters obedientlye with feare and quakynge, in simplicitie and playnes of hearte,
And to this purpose, it is necessary that you Servants do your duty to your masters obediently with Fear and quaking, in simplicity and plains of heart,
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And lykewyse you maysters do you to youre seruauntes, instructynge them in theyr occupations, for whiche they came to your seruyce, accordyng to the trust that theyr parentes and frendes hath put you in, that they maye get theyr lyuynge and yours with truth & iuste dealynge and honestye,
And likewise you masters do you to your Servants, instructing them in their occupations, for which they Come to your service, according to the trust that their Parents and Friends hath put you in, that they may get their living and yours with truth & just dealing and honesty,
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and medle not to muche with other mens occupations that you cannot skyll on, leas•e whyle ye be so curious in other mens matters not perteininge to your lerning, you decaye as well in your owne occupation,
and meddle not to much with other men's occupations that you cannot skill on, leas•e while you be so curious in other men's matters not pertaining to your learning, you decay as well in your own occupation,
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I haue knowē manye in this towne, that studienge diuinitie, hath kylled a marchaunt, and some of other occupations by theyr busy labours in the scriptures, hath shut vp the shoppe windowes, faine to take Sainctuary,
I have known many in this town, that studienge divinity, hath killed a merchant, and Some of other occupations by their busy labours in the Scriptures, hath shut up the shop windows, feign to take Sanctuary,
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so that it be vsed as I haue sayde afore, with modestye and charitie, with longanimitie and easye sufferaunce, tyll God sende the STARTPAGExliiii a true instructour, not infected with wylful and newfangled heresyes:
so that it be used as I have said afore, with modesty and charity, with longanimity and easy sufferance, till God send the STARTPAGExliiii a true instructor, not infected with wilful and newfangled heresies:
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From whiche I pray god to defende you all, and sende you teachers indued with such science as may instructe you in the truth, by whiche you may attayne to ioyes euerlastynge. Amen.
From which I pray god to defend you all, and send you Teachers endued with such science as may instruct you in the truth, by which you may attain to Joys everlasting. Amen.
NOwe right worshipful audience I must aunswer to your expectation, not doubtinge but that ye loke I shoulde perfourme the promise that I haue made you in tymes paste,
Now right worshipful audience I must answer to your expectation, not doubting but that you look I should perform the promise that I have made you in times past,
and by hym be deriued to his faythfull people, to euery one as it doth please his goodnes to distribute them, to some more of them, to some fewer, and not so many.
and by him be derived to his faithful people, to every one as it does please his Goodness to distribute them, to Some more of them, to Some fewer, and not so many.
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as I haue heretofore declared at large, which I trust in God is not all forgotten. Fyue of the sayde giftes I haue stripped and passed ouer after the capacitie of my poore witte nowe consequentlye succedeth the.vi. of the saide giftes, called Spiritus pietatis, or donum pietatis, the gift of Pietie.
as I have heretofore declared At large, which I trust in God is not all forgotten. Fyue of the said Gifts I have stripped and passed over After the capacity of my poor wit now consequently succeedeth the vi of the said Gifts, called Spiritus pietatis, or Donum pietatis, the gift of Piety.
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This word pietas or pietie, the latin terme is so ambiguose, & so diuersly vsed, both in the scriptures and also of the doctours, that me thinketh it very hard to make it plaine in the english tonge for your capacitie.
This word pietas or piety, the latin term is so ambiguose, & so diversely used, both in the Scriptures and also of the Doctors, that me Thinketh it very hard to make it plain in the english tongue for your capacity.
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& thus is pieras somtime taken as I shal shew hereafter & sometime otherwise, as when we say to an vnthrift or a cōmon malefactour, it is pitie to do the good.
& thus is pieras sometime taken as I shall show hereafter & sometime otherwise, as when we say to an unthrift or a Common Malefactor, it is pity to do the good.
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Therfore more specially to speake of pietie, ye shall vnderstand yt the paygnims in theyr writinges vsed ye same terme STARTPAGExlv and (as they thought) in the same signification as we vse it.
Therefore more specially to speak of piety, you shall understand that the paygnims in their writings used you same term STARTPAGExlv and (as they Thought) in the same signification as we use it.
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and for saluation of their soules, in as muche as it lacked the foundacion of faith whiche as I saide in the firste Sermon that I made here of these seuen giftes, is presupposed necessarilye to all these seuen gyftes of the holye Goost.
and for salvation of their Souls, in as much as it lacked the Foundation of faith which as I said in the First Sermon that I made Here of these seuen Gifts, is presupposed necessarily to all these seuen Gifts of the holy Ghost.
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inueighing against the erroure of the olde Philosophers, whiche sayde that mans felicitie stoode in the knowledge of corporall thinges as Anaxagoras did, whiche when he was asked wherfore,
inveighing against the error of the old Philosophers, which said that men felicity stood in the knowledge of corporal things as Anaxagoras did, which when he was asked Wherefore,
and the heauen or the bodies aboue, as meanynge that in the beholding of thē with our bodelye eyes hadde stande all our perfection, where he ought rather to haue confessed and magnified the power of him that made the Heauen,
and the heaven or the bodies above, as meaning that in the beholding of them with our bodily eyes had stand all our perfection, where he ought rather to have confessed and magnified the power of him that made the Heaven,
and in loue corespondente, to haue constitute our felicitie stedfastlye, continuynge in the same, while wee be here in this corruptible bodie, till at the last wee maye attayne and come to the cleare fruition of the same in heauen without any impedimente or let.
and in love corespondente, to have constitute our felicity steadfastly, Continuing in the same, while we be Here in this corruptible body, till At the last we may attain and come to the clear fruition of the same in heaven without any impediment or let.
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Therfore if a man were asked now wherefore he was made, he should not answere to stare vpon the skye (as Anaxagoras saide) nother to folowe the carnall lust of this fleshe,
Therefore if a man were asked now Wherefore he was made, he should not answer to stare upon the sky (as Anaxagoras said) neither to follow the carnal lust of this Flesh,
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And this after Lactancius. is called Pietas. Dei parentis agnitio ▪ The knowlege of God our father and maker not speaking of bare and naked knowledge of GOD as they hadde.
And this After Lactantius. is called Pietas. Dei parentis agnitio ▪ The knowledge of God our father and maker not speaking of bore and naked knowledge of GOD as they had.
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but played the fooles, fallynge to Idolatrye, makynge Goddes of menne, birdes, and beastes. Therfore sayth. s. Augustine .iiii. ciui. ca. xxiii. Pietas vera est verax veri dei cultus.
but played the Fools, falling to Idolatry, making God's of men, Birds, and beasts. Therefore say. s. Augustine iiii ciui. circa xxiii. Pietas vera est Verax very dei cultus.
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Thus he hath bounde vs to hym by the faythe that he infused and poured into vs at oure christenynge and wee haue bounde our selfe to hym by our promysse that wee there professed,
Thus he hath bound us to him by the faith that he infused and poured into us At our christening and we have bound our self to him by our promise that we there professed,
the true worshippynge of GOD, or the inwarde habite, qualitie or gifte of the soule, by the holye Goste geuen to man or woman, by whiche a manne or a woman hauing it, is inclined to goodnesse,
the true worshipping of GOD, or the inward habit, quality or gift of the soul, by the holy Ghost given to man or woman, by which a man or a woman having it, is inclined to Goodness,
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But because it is playne by the Prophet Esay, (where my matter is grounded) that all these gyftes rested in the manhode of our Sauioure Christe, whom he called the flower that shoulde rise vp out of the rodde, springynge forthe from the roote of Iesse.
But Because it is plain by the Prophet Isaiah, (where my matter is grounded) that all these Gifts rested in the manhood of our Saviour Christ, whom he called the flower that should rise up out of the rod, springing forth from the root of Iesse.
They casting no perylles, wente homewarde after the solemnitie of the feast, thinking that Christe hadde been in the companye of the neighbours that thē went together homwarde frō Hierusalem after the maner as Pylgrymes, vsed to go in flockes togither.
They casting no perils, went homeward After the solemnity of the feast, thinking that Christ had been in the company of the neighbours that them went together homwarde from Jerusalem After the manner as Pilgrims, used to go in flocks together.
Thus they passed the way a whole daies iourney afore thei missed him, when thei missed him it was no nede to bid thē seke, they had lost their greatest iewel.
Thus they passed the Way a Whole days journey afore they missed him, when they missed him it was no need to bid them seek, they had lost their greatest jewel.
They sought him among their frends & acquaintance and coulde not finde him, the nexte daye they returned backe to Hierusalem, the thirde day they sought all aboute in the Citye, the fourth daye, that is post tridium, after thre dayes they found him in the temple sittynge among the doctours, hearynge them, and askynge questions of them.
They sought him among their Friends & acquaintance and could not find him, the Next day they returned back to Jerusalem, the Third day they sought all about in the city, the fourth day, that is post tridium, After Three days they found him in the temple sitting among the Doctors, hearing them, and asking questions of them.
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Our sauiour Christe occupied not him selfe soe, but gate him selfe amonge the verye beste of the doctours that were in the Temple, firste geuinge good aduertens and audience to their saiynges,
Our Saviour Christ occupied not him self so, but gate him self among the very best of the Doctors that were in the Temple, First giving good advertens and audience to their sayings,
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And Christe said vnto them, why sought you me? Know ye not that I muste nedes be in those thinges that be my fathers? Or aboute my fathers busines? Where he called the resorting and commyng to the temple,
And Christ said unto them, why sought you me? Know you not that I must needs be in those things that be my Father's? Or about my Father's business? Where he called the resorting and coming to the temple,
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or on his stole and expounded and declared the same scripture, appliyng it to him selfe as the true litterall sence of that scripture did pretende, saiynge:
or on his stole and expounded and declared the same scripture, appliyng it to him self as the true literal sense of that scripture did pretend, saying:
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Thus ye may well perceiue through the Gospels, howe vehemently and earnestly he was geuen to the true seruice and honour of god seking the glory of God,
Thus you may well perceive through the Gospels, how vehemently and earnestly he was given to the true service and honour of god seeking the glory of God,
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which is the verye exercise and practise of this sixt gift of the holy gost called in latine pietas in englyshe the worshipping of God, or the gifte of grace by whiche we be prompte and ready, and glad to worshippe God.
which is the very exercise and practice of this sixt gift of the holy ghost called in latin pietas in english the worshipping of God, or the gift of grace by which we be prompt and ready, and glad to worship God.
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And when we be so disposed, taking example at our Sauiour Christe, commynge to his holye Temple or churche dedicate to Gods STARTPAGExlviii honour, where his holy word is redde and song, expounded, preached,
And when we be so disposed, taking Exampl At our Saviour Christ, coming to his holy Temple or Church dedicate to God's STARTPAGExlviii honour, where his holy word is red and song, expounded, preached,
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and declared, and there occupie our selfes in contemplation and prayer like good christian people, it is a great signe that we be partakers of his plenty, hauynge this gifte of the holy goost deriued vnto vs by our Sauioure Christe.
and declared, and there occupy our selves in contemplation and prayer like good christian people, it is a great Signen that we be partakers of his plenty, having this gift of the holy ghost derived unto us by our Saviour Christ.
i offi. xxvii. sayth, the firste and principall parte of our iustice, and the beginnynge of wisdome, to know of whom we haue our wit and al other goodnes and to do him seruice accordynge to his benefite.
i Officer. xxvii. say, the First and principal part of our Justice, and the beginning of Wisdom, to know of whom we have our wit and all other Goodness and to do him service according to his benefit.
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Albeit if we should extend and enlarge the name of pietas, of reuerende worshippe, we shall finde that wee owe seruice or reuerende worshippe to our countrey,
Albeit if we should extend and enlarge the name of pietas, of reverend worship, we shall find that we owe service or reverend worship to our country,
and helped vs when we could not helpe our self, and also to thē that be nye of kinred to vs. So that this vocable pietas, semeth now to haue.iii. significations, to whiche he agreeth, secundum analogiam quandam, as the Logition speaketh.
and helped us when we could not help our self, and also to them that be High of kindred to us So that this vocable pietas, Seemeth now to have iii significations, to which he agreeth, secundum analogiam quandam, as the Logic speaks.
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or that thinge that shuld be contrarye to Gods pleasure, and contrary to his holy scriptures, forsake thy countrey, esteme it not, take no parte with them,
or that thing that should be contrary to God's pleasure, and contrary to his holy Scriptures, forsake thy country, esteem it not, take no part with them,
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but cleaue faste to Gods holye worde, and resiste euen to death, the malice and frowardenesse of suche miscreantes as would moue thee to the contrarie.
but cleave fast to God's holy word, and resist even to death, the malice and frowardenesse of such miscreants as would move thee to the contrary.
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Did not the Apostles so? Were they not al Iewes borne? was not all the whole countrey bended to extinct the remembraunce of Christe? Howe oft were they commaunded they shoulde not once Preache or speake of his name vnder paine of stripes? yea, vnder paine of deathe? But all this would not serue, all this could not disseuer them frō Christ,
Did not the Apostles so? Were they not all Iewes born? was not all the Whole country bent to extinct the remembrance of Christ? Howe oft were they commanded they should not once Preach or speak of his name under pain of stripes? yea, under pain of death? But all this would not serve, all this could not dissever them from christ,
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The paynim capitayns did so, the holy men that scriptures doth commende and repute theim in Catalago sanctorum, in the rolle and number of saintes did so likewise.
The paynim Captains did so, the holy men that Scriptures does commend and repute them in Catalog sanctorum, in the roll and number of Saints did so likewise.
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Codrus king of Athens in a battaile against the Peloponensis, perceiued by an aunswere that the deuill had made speakinge in an ydole to the said Peloponensis, that they shoulde haue the victorye,
Codrus King of Athens in a battle against the Peloponnesus, perceived by an answer that the Devil had made speaking in an idol to the said Peloponnesus, that they should have the victory,
This was not so secretelye done, but it came to Codrus eare, which for the pietie and loue that he hadde to his countrey, disgised him self like a poore labourer with his sith on his backe,
This was not so secretly done, but it Come to Codrus ear, which for the piety and love that he had to his country, disguised him self like a poor labourer with his sith on his back,
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In a contrauersie (I saye) betwixte those two parties for the meyres or boundes of their territoryes and dominions, which cōtinued long to the great murther & destructiō of the people of both parties.
In a controversy (I say) betwixt those two parties for the meyres or bounds of their territories and Dominions, which continued long to the great murder & destruction of the people of both parties.
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& where so euer they met, there to be meyre stones pitched, & such markes made whereby it myght be knowen for euer howe farre bothe lordshippes dyd extende, they that were sente out of Carthage were twoo brothers Phileni called,
& where so ever they met, there to be meyre stones pitched, & such marks made whereby it might be known for ever how Far both lordships did extend, they that were sent out of Carthage were twoo Brother's Phileni called,
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for to assure the contrarye partie that the thing was done without collusion offred them selfe there to be buryed quick, that theyr tombes or graues might be the verye meires in this purpose, with whyche the other partie thinking no man woulde make suche an offer for the defence of a false matter was content, and so ceased that controuersie.
for to assure the contrary party that the thing was done without collusion offered them self there to be buried quick, that their tombs or graves might be the very meires in this purpose, with which the other party thinking no man would make such an offer for the defence of a false matter was content, and so ceased that controversy.
In holye scriptures we haue examples abundaunt, how that neither father nor mother, wyues neyther mens own naturall children coulde withdrawe men from the loue of their countreys, in so much that when some of theim were banisshed and driuē out of theyr coūtrey,
In holy Scriptures we have Examples abundant, how that neither father nor mother, wives neither men's own natural children could withdraw men from the love of their Countries', in so much that when Some of them were banished and driven out of their country,
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now called the holy lande, had such reuerend loue to the coūtrey wher he was inhabitāt, hearing that.iiii. kings with their hostes had inuaded the countrey about Sodom & Gomor,
now called the holy land, had such reverend love to the country where he was inhabitant, hearing that iiii Kings with their hosts had invaded the country about Sodom & Gomor,
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& had spoyled the coūtrey, & takē away many prisoners, amōg which thei had taken Loth his brothers sonne, he assēbled together all his retinue, Expeditos vernaculos trecentos decē & octo, & folowed the chase,
& had spoiled the country, & taken away many Prisoners, among which they had taken Loath his Brother's son, he assembled together all his retinue, Expeditos vernaculos trecentos decē & Octo, & followed the chase,
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In like maner did Dauid .i. Reg. xxiii. When he was driuen out of his countrey by the furye and madnes of king Saule, he hearde that the Philisties inuaded and destroyed Ceila, a certayne towne in the dominion of Saule,
In like manner did David i Reg. xxiii. When he was driven out of his country by the fury and madness of King Saule, he heard that the Philistines invaded and destroyed Ceila, a certain town in the dominion of Saule,
and also then the vnkindenes of Saule that hadde driuen him out of his countrey, where he for yll repaid good again, he fought with the Philisties, he toke all their cattell and prouision for vittailes.
and also then the unkindness of Saule that had driven him out of his country, where he for ill repaid good again, he fought with the Philistines, he took all their cattle and provision for victuals.
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And wee for our realme, In so much that if there woulde any foraine potentate (as I saide) or any other sedicious persons attempte to infringe or breake the lawes Godlye made for the conseruation and quietnes of thys realme, we be bounde to do the vttermost of our power for the suppression,
And we for our realm, In so much that if there would any foreign potentate (as I said) or any other seditious Persons attempt to infringe or break the laws Godly made for the conservation and quietness of this realm, we be bound to do the uttermost of our power for the suppression,
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and reuerende honour and loue that thou owest to thy countrey, should make thee to do the vttermoste of thy power to resist thē, and suppresse their malice.
and reverend honour and love that thou owest to thy country, should make thee to do the uttermost of thy power to resist them, and suppress their malice.
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or such as for their offences dare not come into their countrey, yet if they might perceiue in the coūtreys where they walke any murmuring or repliyng against the Godlie and lawdable lawes of this Realme,
or such as for their offences Dare not come into their country, yet if they might perceive in the Countries' where they walk any murmuring or repliyng against the Godly and laudable laws of this Realm,
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And holy Moyses after the offence of his people in Idolatrye, makinge the calfe tanquam Apin Egiptiorum deum, praied to almighty God for mercy and pardon for their offence, saiynge:
And holy Moses After the offence of his people in Idolatry, making the calf tanquam Apin Egyptiorum God, prayed to almighty God for mercy and pardon for their offence, saying:
Aut dimitte eis hanc noxam, aut si non facis dele me de libro tuo quē scripsisti. Exo. xxxij. A vehement pietie and loue that he had to his countrey men, that he prayed, saiynge:
Or Dimity eis hanc noxam, Or si non facis deal me the libro tuo quē scripsisti. Exo. xxxij. A vehement piety and love that he had to his country men, that he prayed, saying:
Either forgeue them (good Lorde) or if thou wilte not, then strike me out of that boke of lyfe that thou hast written in thy eternall predestination, he was sure that GOD would not so do.
Either forgive them (good Lord) or if thou wilt not, then strike me out of that book of life that thou hast written in thy Eternal predestination, he was sure that GOD would not so do.
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Gala. iii. Christus nos redemit de maledictione legis factus pro nobis maledictum, quia scriptum est, maledictus Omnis qui pendet in ligno. Deute. xxi.
Gala. iii. Christus nos Redeemeth de malediction Legis factus Pro nobis Maledictum, quia Scriptum est, Maledictus Omnis qui Pendet in ligno. Deuteronomy. xxi.
And so saynte Paule by example of oure maister Christe wished to haue done that thinge in which he might seeme to be seperate from Christe by deuotion,
And so faint Paul by Exampl of our master Christ wished to have done that thing in which he might seem to be separate from Christ by devotion,
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And amonge the Gentylles he vsed suche meate as they did, and kepte companye wyth theim to wynne theim to Christe, where the Iewes that were conuerted to Christ, thought he did nought,
And among the Gentiles he used such meat as they did, and kept company with them to win them to Christ, where the Iewes that were converted to christ, Thought he did nought,
Nowe as for pietas in parentes, the worshipfull loue and honour that we owe to our fathers and mothers, nature teacheth vs & the cōmaundemētes of God,
Now as for pietas in Parents, the worshipful love and honour that we owe to our Father's and mother's, nature Teaches us & the Commandments of God,
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yf in Saynte Hieroms time religion had ben lyke to religions as they be nowe a dayes, trowe ye that Saynte Hierome woulde so earnestly haue exhorted men to them, no, no, oure religiouse men they be but parietes dealbati, very counterfect appearing,
if in Faint Hieroms time Religion had been like to Religions as they be now a days, trow you that Faint Jerome would so earnestly have exhorted men to them, no, no, our religious men they be but parietes Dealbati, very counterfeit appearing,
And thus Paule .i. Tim. ii. taketh it, when he teacheth good and honeste wemen how they shoulde araye and trimme them selfe without golden riche and costly abilimentes, fruntlets,
And thus Paul i Tim. ii. Takes it, when he Teaches good and honest women how they should array and trim them self without golden rich and costly abiliments, fruntlets,
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but rather in theyr apparell to vse a certayne bashfulnes and sobernes, not like commen wemen that studieth how gloriously and disgysedly they maye make a shewe,
but rather in their apparel to use a certain bashfulness and soberness, not like come women that studieth how gloriously and disgysedly they may make a show,
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and set forth theyr fleshe to sale and to be vttered, but rather as good wemen shuld aray them selfe, vt decet mulieres promittentes pietatem per opera bona, as besemeth wemen promising or shewinge pitie by good workes.
and Set forth their Flesh to sale and to be uttered, but rather as good women should array them self, vt Deceit mulieres promittentes pietatem per opera Bona, as beseemeth women promising or show pity by good works.
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And then that kinge wyll saye to theim that be vpon his righte hande, O ye children of my father, come take possession of the kyngedome that is prepared for you:
And then that King will say to them that be upon his right hand, Oh you children of my father, come take possession of the Kingdom that is prepared for you:
for I was an hungred and you gaue me meate, I was a thirste and you gaue me drinke, I was harbourlesse and you harboured me, and so forth of other workes of mercye,
for I was an hungered and you gave me meat, I was a thirst and you gave me drink, I was harbourless and you Harboured me, and so forth of other works of mercy,
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And here (because we speake of the workes of pietie, or pitie) verye pitie moueth me to exhorte you to mercye and pitie on the poore studentes in the vniuersities Oxforde & Cambridge, whiche were neuer fewer in number,
And Here (Because we speak of the works of piety, or pity) very pity moves me to exhort you to mercy and pity on the poor Students in the universities Oxford & Cambridge, which were never fewer in number,
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All true preachers be prophetes, therfore he that cherisheth and maynteyneth a preacher, because he is a preacher, more then for anye other carnal occasion, shal haue the rewarde of a preacher, which is a wonderous reward.
All true Preachers be Prophets, Therefore he that Cherishes and maynteyneth a preacher, Because he is a preacher, more then for any other carnal occasion, shall have the reward of a preacher, which is a wondrous reward.
As in example, yf this exhortation and sermon whiche I nowe most vnworthy make vnto you, do anye good to the soules of this audience, I doubt not but my reward shall not be forgotten,
As in Exampl, if this exhortation and sermon which I now most unworthy make unto you, do any good to the Souls of this audience, I doubt not but my reward shall not be forgotten,
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and my good Lorde Wylliam Smyth, sometyme Byshop of Lincolne, my bringer vp & exhibitoure firste in Banbury to gramer scole, with mayster Iohn Stanbrige,
and my good Lord William Smyth, sometime Bishop of Lincoln, my bringer up & exhibitoure First in Banbury to gramer scole, with master John Stanbridge,
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whether the facultie be diuinite, lawe phisicke, rethorike or such other, there is no doubt but they which found them & mainteyned them to such learning, shal haue reward of God for the good that cometh of theyr lerning.
whither the faculty be divinity, law physic, rhetoric or such other, there is no doubt but they which found them & maintained them to such learning, shall have reward of God for the good that comes of their learning.
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Wherfore in contemplation of this good consideratiō, and also for because that who so euer geueth so muche as a cuppe of cold water to any poore body of Christes seruauntes, shall not lose his rewarde and wages, I shal hartely pray you to extend your charitie toward the sayde scholers and studentes,
Wherefore in contemplation of this good consideration, and also for Because that who so ever Giveth so much as a cup of cold water to any poor body of Christ's Servants, shall not loose his reward and wages, I shall heartily pray you to extend your charity towards the said Scholars and Students,
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and by that ye shall shew your selues to be merciful, and to haue this gifte of the holye goost, the gifte of Pietie, whiche after the mynde of the doctours is all one with mercy. And that the holye gooste by this his gyfte rested vpon our Sauiour Christe, it is playne by the cures that he did on them that were sicke of diseases vncurable,
and by that you shall show your selves to be merciful, and to have this gift of the holy ghost, the gift of Piety, which After the mind of the Doctors is all one with mercy. And that the holy ghost by this his gift rested upon our Saviour Christ, it is plain by the cures that he did on them that were sick of diseases uncurable,
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And also it appeareth that he vsed to giue almes to the poore, and had purses for the same intent, whiche Iudas had the keeping of, in somuch that when Christ said vnto him: Quod facis, fac citius.
And also it appears that he used to give alms to the poor, and had purses for the same intent, which Iudas had the keeping of, in So much that when christ said unto him: Quod facis, fac Quickly.
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or els egenis vt aliquid daret. Iohn.xii. that he shoulde giue some thyng to the poore people, on which Christ was wont to haue mercy & pitie and to bestow somewhat vpon them.
or Else Egenis vt Aliquid dart. John xii that he should give Some thing to the poor people, on which christ was wont to have mercy & pity and to bestow somewhat upon them.
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So that they put nothinge good in man but vertue, whiche they call the very craft and way to liue well, other thinges (they sayd) were commoda, profitable for mā as lyfe, helth,
So that they put nothing good in man but virtue, which they call the very craft and Way to live well, other things (they said) were commoda, profitable for man as life, health,
as these Philosophers supposed, we can not make them good which is not so. S. Augustine, ix. de ciui. dei. Cap. iiii. as to combind and agre these two opinions, declareth that they agre in substaunce, and varieth but onely in wordes.
as these Philosophers supposed, we can not make them good which is not so. S. Augustine, ix. de ciui. dei. Cap. iiii. as to combined and agree these two opinions, Declareth that they agree in substance, and varieth but only in words.
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In the same shyppe there was a fatherly auncient Philosopher, and of the secte of the Stoikes, which seinge the rage of the storme and how the sees were euer stil ready to swalow them vp, begon to waxe pale as ashes for feare.
In the same ship there was a fatherly ancient Philosopher, and of the sect of the Stoics, which sing the rage of the storm and how the sees were ever still ready to swallow them up, begun to wax pale as Ashes for Fear.
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There was also in company among many mo in the same shyppe, a ryche voluptuous gorbelye, of the countrey of Asia the lesse, whiche Asia in very dede by reason of the fertilitie of the coūtrey,
There was also in company among many more in the same ship, a rich voluptuous gorbelye, of the country of Asia the less, which Asia in very deed by reason of the fertility of the country,
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and the commodities of the same is meruelously geuen to pleasures, and out of those parties all wantonnes, insolency & pleasures crept into the citie of Rome,
and the commodities of the same is marvelously given to pleasures, and out of those parties all wantonness, insolency & pleasures crept into the City of Room,
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STARTPAGElvii This I tell you because of Aulus Gellius worde luxuriosus asiaticus. To my purpose, many of thē that were in the foresayde shyp (althoughe they were then at deathes doore) tooke heede and watched verye curiouselye,
STARTPAGElvii This I tell you Because of Aulus Gellius word luxuriosus Asiaticus. To my purpose, many of them that were in the foresaid ship (although they were then At deaths door) took heed and watched very curiously,
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whether the sayde philosopher were any thing troubled in mynde or no, then at the laste when the storme was past and when they were safe and had leasure to talk and giest, the voluptuous mā of Asia aforesaide spoke to the saide Philosopher mocking him because he was afrayde and pale as death, seynge that he himself (sayd he) was without feare, nothing regarding that peril.
whither the said philosopher were any thing troubled in mind or no, then At the laste when the storm was past and when they were safe and had leisure to talk and giest, the voluptuous man of Asia aforesaid spoke to the said Philosopher mocking him Because he was afraid and pale as death, sing that he himself (said he) was without Fear, nothing regarding that peril.
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The philosopher answerd as one Aristippus answerd to a like questiō demaūded of him by a like persō saying, that he did well inoughe, nothing to care nor to be afraid for the life of such a veri noughty knaue as he was,
The philosopher answered as one Aristippus answered to a like question demanded of him by a like person saying, that he did well enough, nothing to care nor to be afraid for the life of such a very naughty knave as he was,
but that he him self ought to be afrayd for the life of Aristippus the philosopher, a learned man, which was a more precious iewell, thē twenty such ribaldes.
but that he him self ought to be afraid for the life of Aristippus the philosopher, a learned man, which was a more precious jewel, them twenty such ribalds.
This riche fellow of Asia was blancke and put to silence with thys aunswer. Aulus Gellius then asked of this Philosopher, not entendynge to anger hym or displease him,
This rich fellow of Asia was blank and put to silence with this answer. Aulus Gellius then asked of this Philosopher, not intending to anger him or displease him,
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but for his learning, what was the reason of his feare? The Philosopher because he wolde teache hym, that was so earnestlye and wiselye minded to learne, drue forth out of his fardell a booke of Epictetus a Philosopher of the secte of the sayd Stoikes.
but for his learning, what was the reason of his Fear? The Philosopher Because he would teach him, that was so earnestly and wisely minded to Learn, drew forth out of his Firkin a book of Epictetus a Philosopher of the sect of the said Stoics.
In the same boke Aulus Gellius saith, he red that the sayde Stoikes minde was that the thinges that mannes minde seeth, which they cal fantasies that be not in mans power whither they come to mans minde or not,
In the same book Aulus Gellius Says, he read that the said Stoics mind was that the things that Man's mind sees, which they call fantasies that be not in men power whither they come to men mind or not,
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and when or what time they fall into mās minde in as muche as they come of terrible and fraylefull thynges, that it can not be chosen but they wyll moue the minde,
and when or what time they fallen into men mind in as much as they come of terrible and fraylefull things, that it can not be chosen but they will move the mind,
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yea of a very wise man, so that he shall for a while be afrayde or shrinke for sorow or feare as though these passions did preuent the office of the mynde and of reason.
yea of a very wise man, so that he shall for a while be afraid or shrink for sorrow or Fear as though these passion did prevent the office of the mind and of reason.
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yet he dothe kepe a true and stedfast iudgement of suche thinges as he ought reasonablye to desyre or to exchue and auoyde without anye shakyng or wauering in hys minde.
yet he doth keep a true and steadfast judgement of such things as he ought reasonably to desire or to Eschew and avoid without any shaking or wavering in his mind.
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& therfore paraduenture they saye that they fall not into the minde of a wise Stoike philosopher because thei STARTPAGElviii do not cloude and darken the wisedome of hym,
& Therefore Peradventure they say that they fallen not into the mind of a wise Stoic philosopher Because they STARTPAGElviii do not cloud and darken the Wisdom of him,
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And the Philosopher that was in the ship (whiche I nowe spoke of) myghte suffer the sayde trouble of his phantasie and yet kepe thys fast sentence in hys mynde, that the lyfe and the healthe of his bodye, which he was like to loose by the rage of the tempest were not suche goodes or good thinges as maketh the hauers good men, as iustice and vertues dothe.
And the Philosopher that was in the ship (which I now spoke of) might suffer the said trouble of his fantasy and yet keep this fast sentence in his mind, that the life and the health of his body, which he was like to lose by the rage of the tempest were not such goods or good things as makes the havers good men, as Justice and Virtues doth.
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And likewise of mirth or gladnes when men be glad in our Lorde, and reioyseth in the thinges that pleaseth him, this gladnes is good & gratious, where as if one be merye and glad when he hath done nought,
And likewise of mirth or gladness when men be glad in our Lord, and Rejoiceth in the things that Pleases him, this gladness is good & gracious, where as if one be merry and glad when he hath done nought,
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Which subiectiō commeth by feare, by which a man taketh hymselfe as in the daunger of God, where contrarye Iracundia animositatis subuersio illius est.
Which subjection comes by Fear, by which a man Takes himself as in the danger of God, where contrary Iracundia animositatis subuersio Illius est.
and his own reiected, but iracundia animositatis illius the passion and rage of his boldnes contrary to feare, made him to kill his brother Abell to his own subuersion and destruction, he gote Gods curse for hys labour.
and his own rejected, but Iracundia animositatis Illius the passion and rage of his boldness contrary to Fear, made him to kill his brother Abel to his own subversion and destruction, he goat God's curse for his labour.
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And where he for lack of feare of God wrought mischief and murther, he was punished for the same with feare, fearing that euery mā that saw him woulde kill him.
And where he for lack of Fear of God wrought mischief and murder, he was punished for the same with Fear, fearing that every man that saw him would kill him.
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The greatest cause of Noes floode was lacke of feare, for whyche lacke the chyldren of Sethe, whiche afore were relygious and vertuous persones according to the doctrine of their fathers at the last leauing their deuotion and religion to God or feare of God,
The greatest cause of Noes flood was lack of Fear, for which lack the children of Seethe, which afore were religious and virtuous Persons according to the Doctrine of their Father's At the last leaving their devotion and Religion to God or Fear of God,
and maryed with them contrarie to Adams doctrine, for he by his life time had seperate Cains broode farre of into far coūtries ▪ from the issue of Sethe,
and married with them contrary to Adams Doctrine, for he by his life time had separate Cains brood Far of into Far countries ▪ from the issue of Seethe,
for the horrour of the homicide that Cain had committed, slayinge his owne brother. Notwithstanding in processe of time they drewe homeward toward the countrey that they came fro,
for the horror of the homicide that Cain had committed, slaying his own brother. Notwithstanding in process of time they drew homeward towards the country that they Come from,
and as vnmeasurable in mischiefe and yll conditions, and so all the worlde which came of Cain and Sethe leauyng the feare of GOD, proued mischeuous and very nought in all carnall lust,
and as unmeasurable in mischief and ill conditions, and so all the world which Come of Cain and Seethe leaving the Fear of GOD, proved mischievous and very nought in all carnal lust,
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as the deuyll is put to, quia caro est, because he is fleshe, that is to say frayle and weake by the infirmitie of the fleshe, which was not in the diuell, he had none suche nourishynge of sinne as is in our fleshe, he synned by hys own wylfulnes onely, without any intisement or temptacion,
as the Devil is put to, quia Caro est, Because he is Flesh, that is to say frail and weak by the infirmity of the Flesh, which was not in the Devil, he had none such nourishing of sin as is in our Flesh, he sinned by his own wylfulnes only, without any enticement or temptation,
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therefore GOD gaue vnto man a hundred and twentye yeares of repentaunce, from the first warning gyuen to Noe to make hys shyppe vnto the time that the water came in deede.
Therefore GOD gave unto man a hundred and twentye Years of Repentance, from the First warning given to Noah to make his ship unto the time that the water Come in deed.
for the stones, and suche pytche for the morter that woulde abyde all weathers, they purposed to make theyr Towre so hie that it shoulde reache vppe to the skye,
for the stones, and such pitch for the mortar that would abide all weathers, they purposed to make their Tower so high that it should reach up to the sky,
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Because he semed to contēd with God, and to make himself and his subiects safe and sure whether God would or no, thys is a manifest signe that he had forgoten Gods power,
Because he seemed to contend with God, and to make himself and his Subjects safe and sure whither God would or no, this is a manifest Signen that he had forgoten God's power,
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And this diuersitie of tonges that mankynd was then fyrst strycken wyth al, I take for one of the greate•t strokes that God euer stroke mankinde with al,
And this diversity of tongues that mankind was then fyrst stricken with all, I take for one of the greate•t Strokes that God ever stroke mankind with all,
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But man a reasonable creature, little vnder the angelles in the excellencie of his nature, yet perceyueth not what another reasonable creature saith except he be of his owne countrey.
But man a reasonable creature, little under the Angels in the excellency of his nature, yet perceiveth not what Another reasonable creature Says except he be of his own country.
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If I woulde runne throughe the holye scriptures, declaryng what mischiefe hath fallen to men, for lacke of the feare of GOD, I should soner lacke time than matter.
If I would run through the holy Scriptures, declaring what mischief hath fallen to men, for lack of the Fear of GOD, I should sooner lack time than matter.
They haue take their pleasures moste voluptuouslie, and haue contemned all others dispitefullye whiche is a signe that the feare of GOD was cleane gone,
They have take their pleasures most voluptuously, and have contemned all Others despitefully which is a Signen that the Fear of GOD was clean gone,
But yet because (I heare) that some yonge menne be daungerous and will peraduenture contemne or dispise such narrations as wel as some other thinges whiche they canne not aamende, somewhat to comforte theim that woulde heare examples for theyr learnynge, you shall note what the Apostle saith.
But yet Because (I hear) that Some young men be dangerous and will Peradventure contemn or despise such narrations as well as Some other things which they can not aamende, somewhat to Comfort them that would hear Examples for their learning, you shall note what the Apostle Says.
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Let no yll speache or talkinge passe out of your mouthe, but if you haue anye good talkynge to edifie and healpe our fayeth that it maye geue a grace to the audience.
Let no ill speech or talking pass out of your Mouth, but if you have any good talking to edify and help our Faith that it may give a grace to the audience.
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Quid est enim aliud scira fabula quam amena veritatis inuolucio ad hominum vsum at { que } oblectationem STARTPAGElxii comparata ? A feete or proper tale is no more but a mery wrappyng in or coueryng of some truth inuented and sette foorthe for mennes profite,
Quid est enim Aliud scira fabula quam amena veritatis inuolucio ad hominum vsum At { que } oblectationem STARTPAGElxii Comparata? A feet or proper tale is no more but a merry wrapping in or covering of Some truth invented and Set forth for men's profit,
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yet he prospered and grewe to greate richesse, and to good estimation amonge hys neyghbours. I woulde euerye manne shoulde imagyn thee two men to be of their owne occupacion:
yet he prospered and grew to great richesse, and to good estimation among his neighbours. I would every man should imagine thee two men to be of their own occupation:
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and made hys complaynte vnto hym marueylynge of the chaunce of theim boothe, considerynge (sayth he) that when we were yong I was more likely to come forwarde then thou.
and made his complain unto him marvelling of the chance of them booth, considering (say he) that when we were young I was more likely to come forward then thou.
and to come to welthines, and more then euer diddest thou, & yet it wil not be, the more I laboure yet neuer the nere, I trowe thou haste founde some bagges or treasure trouy, some hid riches that bringeth thee alofte.
and to come to wealthiness, and more then ever didst thou, & yet it will not be, the more I labour yet never the never, I trow thou haste found Some bags or treasure trouy, Some hid riches that brings thee aloft.
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They that feare God haue no pouertie, for eyther they be ryche ▪ or at the leaste wyse be verye well pleased wy•• that little that they haue, which passeth all go•d,
They that Fear God have no poverty, for either they be rich ▪ or At the jest wise be very well pleased wy•• that little that they have, which passes all go•d,
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Dispersit dedit pauperibus. He shall be able to distribute and geue to the poore people, where he that lacketh such fear of GGD shall be ready to begge and borowe of his neighbours. Sainte Ambrose.
Dispersed dedit pauperibus. He shall be able to distribute and give to the poor people, where he that lacketh such Fear of GOD shall be ready to beg and borrow of his neighbours. Saint Ambrose.
sheweth that the grace of God by the meanes of feare prepareth and maketh readye the will of man to receiue the giftes of God, makinge oure willes to consente to the inclinacion of grace, mouinge vs to goodnesse,
shows that the grace of God by the means of Fear Prepareth and makes ready the will of man to receive the Gifts of God, making our wills to consent to the inclination of grace, moving us to Goodness,
There muste be a consente of the will, or els vertue will not bee there, no more then thou canste make a horse to drinke of the water if his appetite be not to drinke.
There must be a consent of the will, or Else virtue will not be there, no more then thou Canst make a horse to drink of the water if his appetite be not to drink.
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or instruction, and sometyme by feare, and yet amonge al these feare is most of efficacitie, to make the wil of mā to enclyne or consente to Goddes pleasure, and to receyue hys Grace.
or instruction, and sometime by Fear, and yet among all these Fear is most of efficacity, to make the will of man to incline or consent to Goddess pleasure, and to receive his Grace.
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Did not feare make Pharao Kinge of Egypte, after seuen terrible plages, that he and all hys Lande (excepte the countrey where the people of Israell dwelled) were punished wyth all, to saye:
Did not Fear make Pharaoh King of Egypt, After seuen terrible plagues, that he and all his Land (except the country where the people of Israel dwelled) were punished with all, to say:
Peccaui etiam nunc Dominus iustus est, ego & populus meus impij. Exod. ix. I haue offended and STARTPAGElxiiii done noughte nowe againe, Oure LORDE is righteous, I and my people be wycked.
Peccaui etiam nunc Dominus Justus est, ego & populus meus Impij. Exod ix. I have offended and STARTPAGElxiiii done nought now again, Oure LORD is righteous, I and my people be wicked.
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Feare made him somewhat to relent, bende, and stope if he had so continued it hadde be better for hym, he moughte peraduenture a receyued grace at lengthe.
fear made him somewhat to relent, bend, and stope if he had so continued it had be better for him, he mought Peradventure a received grace At length.
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And all sainte Stephans longe Sermon whiche sainte Paule hearde afore the Iewes stoned sainte Stephan to deathe, at which tyme sainte Paule was presente, and kepte the tormentours clothes.
And all Saint Stephans long Sermon which saint Paul heard afore the Iewes stoned saint Stephen to death, At which time Saint Paul was present, and kept the tormentors clothes.
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All the preachinge of the Apostles, and all the good examples of the good people newly conuerted to Christes sayth wrought not so muche in hym to make hym leaue his obstinacie and malyce agaynste christian people,
All the preaching of the Apostles, and all the good Examples of the good people newly converted to Christ's say wrought not so much in him to make him leave his obstinacy and malice against christian people,
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as did the feare that he tooke in that terrible strooke that he hadde commynge towarde the citie of Damascus, where he woulde haue take vp all the christian menne and women that he could there haue founde,
as did the Fear that he took in that terrible struck that he had coming toward the City of Damascus, where he would have take up all the christian men and women that he could there have found,
And I doubt not but one shipwracke or peril on the sea, or to haue a shippe taken with the Frenchmen now in this tyme of warre shuld make a marchauntmanne to remember GOD and to feare GOD,
And I doubt not but one shipwreck or peril on the sea, or to have a ship taken with the Frenchmen now in this time of war should make a marchauntmanne to Remember GOD and to Fear GOD,
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and to serue GOD, and to drawe to Godly wisdome more then all the Sermones that hathe bene made here all thys Wytsontyde, whers as for lacke of feare of GOD, they little regarde God or his giftes,
and to serve GOD, and to draw to Godly Wisdom more then all the Sermons that hath be made Here all this Whitsuntide, wheres as for lack of Fear of GOD, they little regard God or his Gifts,
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so that it dothe conserue and kepe wisedome, and concurreth wyth wisedome so necessarily, that if feare of GOD once go awaye Godly wisedome will not tarye,
so that it doth conserve and keep Wisdom, and concurreth with Wisdom so necessarily, that if Fear of GOD once go away Godly Wisdom will not tarry,
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but thy wisdome will vanishe away to very folly, to sinne, mischiefe, and all vnhappines. Damascen. orthodoxe fidei. Libro. ii ca. xv. deuideth feare into sixe membres.
but thy Wisdom will vanish away to very folly, to sin, mischief, and all unhappiness. Damascene. orthodox fidei. Libro. ii circa xv. Divideth Fear into sixe members.
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Mundane or worldelye feare, whiche is called humane feare, or mannes feare, that commonlye troubleth the minde of worldly men, cōmeth of worldelye loue, and of carnall loue.
Mundane or worldly Fear, which is called humane Fear, or Man's Fear, that commonly Troubles the mind of worldly men, comes of worldly love, and of carnal love.
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or frendshyppe, delicate fare or swete morsels, in so much yt rather than he would lose them, he woulde be redy to swarue from the rectitude and stregthnes of iustice,
or friendship, delicate fare or sweet morsels, in so much that rather than he would loose them, he would be ready to swerve from the rectitude and stregthnes of Justice,
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This carnall and worldly feare, yf it be with deliberation & aduisement, is very nought and dampnable, where as yf it come of the infirmitie and weakenes of the fleshe whiche naturallye abhorreth death,
This carnal and worldly Fear, if it be with deliberation & advisement, is very nought and damnable, where as if it come of the infirmity and weakness of the Flesh which naturally abhorreth death,
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though it trouble thy affection, wyll or appetite verye sore, there is no peryll in it, it is natural, it can not be well auoyded, specially the fyrst motions of this feare.
though it trouble thy affection, will or appetite very soar, there is no peril in it, it is natural, it can not be well avoided, specially the fyrst motions of this Fear.
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And for the comfort of infirme and weake persones, least any man or woman susteyninge suche feare shoulde dispayre of saluation, oure Sauioure Christ to declare that he was a very man,
And for the Comfort of infirm and weak Persons, lest any man or woman sustaining such Fear should despair of salvation, our Saviour christ to declare that he was a very man,
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& that this carnall feare of the flesh is not euer dampnable, but naturally ensuing and folowinge the infirmitie of the fleshe, did vouchesafe to susteine suche feare in his owne affection or wyll,
& that this carnal Fear of the Flesh is not ever damnable, but naturally ensuing and following the infirmity of the Flesh, did vouchsafe to sustain such Fear in his own affection or will,
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and ruled it, directing all his wyll to the pleasure of his father, and so he proceded forth to his paynefull passion with a verye good wyll ruled by reason, to consummate, perfourme,
and ruled it, directing all his will to the pleasure of his father, and so he proceeded forth to his painful passion with a very good will ruled by reason, to consummate, perform,
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Of the fyrste maye come some good at length, but the other is desperate, and of him commeth noughte but angre and vexation of minde to his maister, he must be put oute of seruyce and caste of.
Of the First may come Some good At length, but the other is desperate, and of him comes nought but anger and vexation of mind to his master, he must be put out of service and cast of.
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and for feare least he shalbe damned with the deuyls in hell for euermore. Although this feare be insufficient for mans saluation, yet it is verye good and profitable,
and for Fear lest he shall damned with the Devils in hell for evermore. Although this Fear be insufficient for men salvation, yet it is very good and profitable,
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and shall remayne and continue in heauen for euermore, as the prophete sayth. Timor domini sanctus permanet in seculum seculi. Psalm. xviii. The holy feare of God abydeth for euermore, it commeth of charitie whiche neuer fayleth.
and shall remain and continue in heaven for evermore, as the Prophet say. Timor domini Sanctus permanent in seculum Seculi. Psalm. xviii. The holy Fear of God Abideth for evermore, it comes of charity which never Faileth.
i. Ioh. iiii. Timor non est in charitate sed perfecta charitas foras mittit timorem, quoniam timor penam habe•, qui autem timet non est perfectus in charitate.
i. John iiii. Timor non est in charitate sed perfecta charitas foras Sends timorem, quoniam timor penam habe•, qui autem timet non est perfectus in charitate.
so may one breath or inspiration of the holy spyryte fyl two heartes, and styrre two tongues, the two organ pipes so blowen by one breath, concordeth and agreeth full well,
so may one breath or inspiration of the holy Spirit fyl two hearts, and stir two tongues, the two organ pipes so blown by one breath, concordeth and agreeth full well,
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The Prophete in his sayinge addeth this worde Sanctus or castus, he calleth it holye feare or chast feare, the Euangelist Saynt Iohn doth not adde these wordes,
The Prophet in his saying adds this word Sanctus or Chaste, he calls it holy Fear or chaste Fear, the Evangelist Saint John does not add these words,
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therefore let vs put difference betwixt two feares, and so shal we vnderstand the consonaunce and concorde of these two organ pipes, the holye Prophete, and the blessed Euangeliste.
Therefore let us put difference betwixt two fears, and so shall we understand the consonance and concord of these two organ pipes, the holy Prophet, and the blessed Evangelist.
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The other wife (in my case) is a chast wife, intendinge no nother but to liue in coniugall chastite, accordinge to the lawe of matrimonye with her owne husbande,
The other wife (in my case) is a chaste wife, intending no neither but to live in conjugal chastity, according to the law of matrimony with her own husband,
But because my sermon is not onely to maried men, & to maried women, ye shal vnderstand that almyghtye God hath maried vs all to his onelye begotten sonne our sauiour Iesus Christ, by fayth.
But Because my sermon is not only to married men, & to married women, you shall understand that almighty God hath married us all to his only begotten son our Saviour Iesus christ, by faith.
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I haue maried you to one man, that ye kepe your selfe as a chast virgin vnto Christ, the beutifullest spouse that euer was. Speciosus forma pre filijs hominum.
I have married you to one man, that you keep your self as a chaste Virgae unto christ, the beutifullest spouse that ever was. Specious forma pre Filiius hominum.
but what the conscience of euerye one of you saith inwardly to your self I can not heare, it cometh not to mine eares, I am a mortal man & know not the secrets of your hert,
but what the conscience of every one of you Says inwardly to your self I can not hear, it comes not to mine ears, I am a Mortal man & know not the secrets of your heart,
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For they that so would say loueth God vehemētly, & if it were said vnto thē, he wil yet tary lēger, they would be afrayd least he would tary away any longer,
For they that so would say loves God vehemently, & if it were said unto them, he will yet tarry longer, they would be afraid lest he would tarry away any longer,
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Yet againe I aske you another question ▪ If God him selfe woulde come and speake vnto you in his owne voice (although he ceaseth not to speake vnto vs by his holye scripture) and woulde saye vnto a man, wylte thou sinne? then sinne.
Yet again I ask you Another question ▪ If God him self would come and speak unto you in his own voice (although he ceases not to speak unto us by his holy scripture) and would say unto a man, wilt thou sin? then sin.
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whosoeuer thou wylte iudge let him be iudged, whosoeuer thou wylt condemne, let him be condemned, no man shall resist the, no man shall say to the why doest thou so? no man shall say whye hast thou done so? no man shall say do no more as thy lyst, thou shalt haue haboundaunce of all thinges that thou desyrest,
whosoever thou wilt judge let him be judged, whosoever thou wilt condemn, let him be condemned, no man shall resist thee, no man shall say to the why dost thou so? no man shall say why hast thou done so? no man shall say do no more as thy list, thou shalt have abundance of all things that thou Desirest,
how many of vs shall we finde that hathe this chaste feare, this louing feare of the chaste wife, the holy feare that continueth for euermore? I pray God there be many suche amonge vs. They that haue not such feare, let theim begin at the least wise, wyth seruile feare that I spoke of, let them liue well for feare of the paynes of Hell, that so with cōtinuaunce they maye haue a swetenesse in well doinge,
how many of us shall we find that hath this chaste Fear, this loving Fear of the chaste wife, the holy Fear that Continueth for evermore? I pray God there be many such among us They that have not such Fear, let them begin At the least wise, with servile Fear that I spoke of, let them live well for Fear of the pains of Hell, that so with Continuance they may have a sweetness in well doing,
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and suche other as the Apostle speaketh of .i. Corin. xii. Not decked nor garnished with charitie, whiche is the fashion and beautye of all other gyftes of grace.
and such other as the Apostle speaks of i Corin. xii. Not decked nor garnished with charity, which is the fashion and beauty of all other Gifts of grace.
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And the sayde seruyle feare is the very waye to bring in cha•itie, lyke as when a manne soweth in cloothe the nedle goeth afore and maketh the waye for the threde to come after, not because the nedle shall sticke there still in the clothe,
And the said Servile Fear is the very Way to bring in cha•itie, like as when a man Soweth in cloothe the needle Goes afore and makes the Way for the thread to come After, not Because the needle shall stick there still in the cloth,
Initium sapienciae timor domini. The feare of GOD is the beginnynge of wisedome, whiche is true of the seruile feare that serueth or dothe well onelye for feare of payne,
Initium sapienciae timor domini. The Fear of GOD is the beginning of Wisdom, which is true of the servile Fear that serveth or doth well only for Fear of pain,
And that maye begin in vs & grow vp with charitie here on earth, and shal shote vp and growe vp with euerlastinge charitie or loue that shall neuer fall awaye or fayle,
And that may begin in us & grow up with charity Here on earth, and shall shote up and grow up with everlasting charity or love that shall never fallen away or fail,
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And such reuerende feare of the father hadde our sauiour Christe, as appeareth in manye places of the gospell, where hee protesteth hym to dooe the commaundementes of his father,
And such reverend Fear of the father had our Saviour Christ, as appears in many places of the gospel, where he protesteth him to do the Commandments of his father,
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Honorifico patrem. &c. Thus he did lowlye and reuerently magnifie his father, by reason of his manhode by whiche he was inferiour and lower, and subiect to his father.
Honorifico patrem. etc. Thus he did lowly and reverently magnify his father, by reason of his manhood by which he was inferior and lower, and Subject to his father.
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And this gifte of dreade or feare of GOD after scolasticall doctours, is Humilitie, which was most excellently in our sauiour Christ Phili. ii. Humiliauit semetipsū dominus noster Iesus Christus. &c. Our Lorde Iesus Christe did humiliate him selfe, kepynge obedience euen to hys death on the crosse,
And this gift of dread or Fear of GOD After Scolastical Doctors, is Humility, which was most excellently in our Saviour christ Phili. ii. Humiliauit semetipsū dominus Noster Iesus Christus. etc. Our Lord Iesus Christ did humiliate him self, keeping Obedience even to his death on the cross,
or hell, shall bowe the knee to this blessed name of Iesus, and all tonges shall confesse that our Lorde Iesus is in the glorye of god his father, there to be mediatour, a meane,
or hell, shall bow the knee to this blessed name of Iesus, and all tongues shall confess that our Lord Iesus is in the glory of god his father, there to be Mediator, a mean,
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FAyth (as saynt Paule sayth to the Hebrewes) is ye beginnynge of heuenly ioyes that we hope to come vnto, makinge our wits surely to assente & agree to thinges that wee do not yet see, nor knowe by experience.
Faith (as saint Paul say to the Hebrews) is the beginning of heavenly Joys that we hope to come unto, making our wits surely to assent & agree to things that we do not yet see, nor know by experience.
Euerlastyng lyfe shall stande in the clere knowledge of the Godhead, and of the glorified manhode of our sauiour Christ knitte in one persone, to the seconde persone in Trinitie, one God with the father,
Everlasting life shall stand in the clear knowledge of the Godhead, and of the glorified manhood of our Saviour christ knit in one person, to the seconde person in Trinity, one God with the father,
Hebre. xi. Wee muste not diffarre nor refuse to beleue so longe, tyll wee can declare or proue by reason the articles or poyntes that wee be bounde to beleue,
Hebrew xi. we must not diffarre nor refuse to believe so long, till we can declare or prove by reason the Articles or points that we be bound to believe,
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He that woulde so differ to beleue, shoulde be like a manne almoste deade for honger, whyche hauynge breade and meate offered hym, woulde not open hys mouthe to eate thereof, tyll hee knewe who made the breade,
He that would so differ to believe, should be like a man almost dead for hunger, which having bread and meat offered him, would not open his Mouth to eat thereof, till he knew who made the bread,
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Better it were for him firste to take hys meate and saue his lyfe, and afterward if nede were, at leasure to laboure for such knoweledge if he myght obtayne it.
Better it were for him First to take his meat and save his life, and afterwards if need were, At leisure to labour for such knowledge if he might obtain it.
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& afterward by exercise to attaine to more distincte and playne vnderstandynge of that wee do beleue accordynge to suche measure of fayth as shall please God to distribute to euerye one of vs. There was neuer manne saued from the beginnynge of the worlde,
& afterwards by exercise to attain to more distinct and plain understanding of that we do believe according to such measure of faith as shall please God to distribute to every one of us There was never man saved from the beginning of the world,
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neither shall STARTPAGElxxii be to the ende of the same, but by his beliefe on Goddes rewarde, prouided for his faithfull people, by the merite of our sauiour Christe,
neither shall STARTPAGElxxii be to the end of the same, but by his belief on Goddess reward, provided for his faithful people, by the merit of our Saviour Christ,
The holye menne and women that were afore Christes incarnation by the space of fiue thousande yeres and more, were saued by their fayth of saluation by the mediatour that was to come,
The holy men and women that were afore Christ's incarnation by the Molle of fiue thousande Years and more, were saved by their faith of salvation by the Mediator that was to come,
And nowe in the plentuo•s tyme of grace, bothe yonge and olde be bounde to haue expresse faythe of Christes incarnacion alreadye exhibited and perfourmed,
And now in the plentuo•s time of grace, both young and old be bound to have express faith of Christ's incarnation already exhibited and performed,
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Al be it, they that haue clearer wyttes, and they that be sette in aucthoritye and offyce, speciallye to haue the rule and cure of Christes flocke, be bound more expreslye, dystynctlye,
All be it, they that have clearer wits, and they that be Set in Authority and office, specially to have the Rule and cure of Christ's flock, be bound more expressly, dystynctlye,
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then the rude and vnlearned folcke, so that they maye by their knoweledge and learnyng declare the truthes and the possibilitie of the same, to them that be ignorant and would learne.
then the rude and unlearned Folk, so that they may by their knowledge and learning declare the truths and the possibility of the same, to them that be ignorant and would Learn.
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Our fayth when it is vnexercised, anone waxeth sicke and faint. And when it is idle, it is tempted and tried with many discommodities. Remissas excubias callidus insidiator irrumpit.
Our faith when it is unexercised, anon Waxes sick and faint. And when it is idle, it is tempted and tried with many Discomforts. Remissas Excubias Callidus insidiator irrumpit.
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euen so when oure faythe the watche of oure Soule, laye idle and was not exercised and tempted by contrary heresies, spying howe to breake into the fortresse of our soules, it was easye to sowe the sedes of errours in our soules, to destroy our faith and our soules. Fortye or fifty yeares afore this present yeare of Christ. M.D.xlvi.
even so when our faith the watch of our Soul, say idle and was not exercised and tempted by contrary heresies, spying how to break into the fortress of our Souls, it was easy to sow the sedes of errors in our Souls, to destroy our faith and our Souls. Fortye or fifty Years afore this present year of christ. M.D.xlvi.
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and to beare it way, therefore the holye goste hath otherwise instruct his holye churche to gather the most necessary thinges for Christen people to beleue into.xii. articles, according to the nomber of the.xii. Apostles, which as the holy fathers wryteth,
and to bear it Way, Therefore the holy ghost hath otherwise instruct his holy Church to gather the most necessary things for christian people to believe into xii Articles, according to the number of the xii Apostles, which as the holy Father's writes,
They thought it necessarye to make a gatheryng of the sayd articles and laye them together to be taught to all people, that so they might by the same shotte or gatherynge knowe that as well they among them selues as all people of their teaching varied not but agreed in one faithe,
They Thought it necessary to make a gathering of the said Articles and say them together to be taught to all people, that so they might by the same shot or gathering know that as well they among them selves as all people of their teaching varied not but agreed in one faith,
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They be called articles, that is to saye, truthes of God and of hys gracious effects, compact and knit into short sentences, binding vs without ambiguitie or wauering to beleue them.
They be called Articles, that is to say, truths of God and of his gracious effects, compact and knit into short sentences, binding us without ambiguity or wavering to believe them.
It is not sufficient to beleue GOD as thou beleuest thy neighbour or thy brother, whē thou thinkest that hys saying is true, for so doth manye a synnefull person,
It is not sufficient to believe GOD as thou Believest thy neighbour or thy brother, when thou Thinkest that his saying is true, for so does many a sinful person,
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But we must beleue on God, or in God, that is to say ▪ with our beliefe we must extende and set fourth our selues with loue to God so to be incorporate to him,
But we must believe on God, or in God, that is to say ▪ with our belief we must extend and Set fourth our selves with love to God so to be incorporate to him,
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and made one spirite with him, and thys STARTPAGElxxiiii is the good and parfit faith, adorned and decked with charitie, which onely shall saue vs. And in case thou be in deadly synne & out of charitye,
and made one Spirit with him, and this STARTPAGElxxiiii is the good and parfit faith, adorned and decked with charity, which only shall save us And in case thou be in deadly sin & out of charity,
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And all they that vse sorcery, charmes, wytchecraftes by inuocation and callynge on dampned spirites, that first taught men and women to vse such folishnes and to giue faith to thē, loking for reuelatiō of secrets or for knowledge of thinges to come,
And all they that use sorcery, charms, wytchecraftes by invocation and calling on dampened spirits, that First taught men and women to use such foolishness and to give faith to them, looking for Revelation of secrets or for knowledge of things to come,
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It foloweth in this first article, The father almightye, in which is expressed the first parson in trinitie, the original foūtain of the whole trinitie, by whose frutefull memorye the second parson in Godhed the sonne of God is gotten, aske not the maner how, for the angels cannot tel. The Prophetes were ignorant thereof: Esay saith:
It Followeth in this First article, The father almighty, in which is expressed the First parson in trinity, the original fountain of the Whole trinity, by whose fruitful memory the second parson in Godhead the son of God is got, ask not the manner how, for the Angels cannot tell. The prophets were ignorant thereof: Isaiah Says:
so was the father neuer without the sonne, neither had any power to do any thing but yt the sōne had ye same power STARTPAGElxxv to do the same like him,
so was the father never without the son, neither had any power to do any thing but that the son had you same power STARTPAGElxxv to do the same like him,
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for if he be almighty, he may make heauen and earthe of nought, he may make a man to be borne of a virgin, he may forgiue synnes, and giue life euerlasting.
for if he be almighty, he may make heaven and earth of nought, he may make a man to be born of a Virgae, he may forgive Sins, and give life everlasting.
What is here to be vnderstande by thys woorde Heauen, there be two opinions, for which ye shall first vnderstand that heauen is called one maner of wise:
What is Here to be understand by this word Heaven, there be two opinions, for which you shall First understand that heaven is called one manner of wise:
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and with holy doctours, there putting the felicitye of Aungels and men that shall be saued in the fruition, that is to say in the clere sighte and loue of God, ther most aboundantly shewing his glory.
and with holy Doctors, there putting the felicity of Angels and men that shall be saved in the fruition, that is to say in the clear sight and love of God, there most abundantly showing his glory.
and to thys were admitted and receiued the holy angels after their creation, for so long space and such durance as God knoweth best, afore that he made heauen and earthe that Moyses spoke of.
and to this were admitted and received the holy Angels After their creation, for so long Molle and such durance as God Knoweth best, afore that he made heaven and earth that Moses spoke of.
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Heauē is called also the thirde maner, all that is aboue the earth and so the sayde bodies aboue, with the speires of the fyre and of the ayre be compriseed vnder one name of heauen,
Heaven is called also the Third manner, all that is above the earth and so the said bodies above, with the speires of the fire and of the air be compriseed under one name of heaven,
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And by the Earth there is to be vnderstande the water and earth together, whiche as then were not dysseuered and diuided tyll the thirde daye when the earth first appeared drye.
And by the Earth there is to be understand the water and earth together, which as then were not dysseuered and divided till the Third day when the earth First appeared dry.
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The seconde STARTPAGElxxvi opinion which is more comon taketh this worde Heauen for the empiriall heauen replenished and fulfilled with the glorious companye of Angels, whiche was made together with the earthe, vnderstandynge by the Earthe the firste vnfacioned matter or stuffe, of which almighty God made, disposed,
The seconde STARTPAGElxxvi opinion which is more Common Takes this word Heaven for the empiriall heaven replenished and fulfilled with the glorious company of Angels, which was made together with the earth, understanding by the Earth the First unfashioned matter or stuff, of which almighty God made, disposed,
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Therfore we haue great nede to take hede that vsing Gods creatures for our profite or pleasure, we in no case dyshonoure God, vsing thē contrary to his honour,
Therefore we have great need to take heed that using God's creatures for our profit or pleasure, we in no case dishonour God, using them contrary to his honour,
& of the miserable case that mā shuld com to, was determined to saue mākinde frō the danger of the same & therfore he was euer worthi to be called a sauiour.
& of the miserable case that man should come to, was determined to save mankind from the danger of the same & Therefore he was ever worthy to be called a Saviour.
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Iesus is as much to sai as a sauior, thē this name was his for euer, it is ye name that ye father gaue him by productiō in his godhed & was newly diuulged & published bi the angell to our blessed Lady his mother,
Iesus is as much to sai as a Saviour, them this name was his for ever, it is the name that you father gave him by production in his godhead & was newly divulged & published by the angel to our blessed Lady his mother,
for his humanitie was the instrument and mean by which he wrought and perfourmed our saluation and redemption Iesus and Christ signifieth one person that was borne of the virgine Mary,
for his humanity was the Instrument and mean by which he wrought and performed our salvation and redemption Iesus and christ signifies one person that was born of the Virgae Marry,
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Christ is as much to saye as anoynted, and he was anoynted before all other men, by the chiefest oyntment which is the holye gost, one God with him and with his father, of which oyntment the anointyng with oyle is the sacrament and signe.
christ is as much to say as anointed, and he was anointed before all other men, by the chiefest ointment which is the holy ghost, one God with him and with his father, of which ointment the anointing with oil is the sacrament and Signen.
But by that that he with Iohn & Iames sawe and hearde on the holye hill where Christ shewed them the maiestie of his glorious body as it shuld be after hys resurrectiō:
But by that that he with John & James saw and heard on the holy hill where christ showed them the majesty of his glorious body as it should be After his resurrection:
Therfore (sayth he) ii. Pet. i. Christ toke of God the father honour and glory by a voyce comming downe to him from the great doynge glorye after thys maner:
Therefore (say he) ii. Pet. i. christ took of God the father honour and glory by a voice coming down to him from the great doing glory After this manner:
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wherefore it semeth we may not conueniently call him, the Lorde. And moreouer we vse to saye the Lorde, speaking of suche Lordes as haue nothing to doe with vs,
Wherefore it Seemeth we may not conveniently call him, the Lord. And moreover we use to say the Lord, speaking of such lords as have nothing to do with us,
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Wherfore professing our due subiection to almightye God, we shoulde in common speeche cal him our Lord, not dimissing our selues from our allegeaunce to his highnes.
Wherefore professing our due subjection to almighty God, we should in Common speech call him our Lord, not dismissing our selves from our allegiance to his highness.
And I haue knowen verye honest STARTPAGElxxviii mē that in cōmunicatiō long afore the new translations of the bible came abrode, vsed sometimes to sweare by the Lord, no more intending or meaning to sweare by God,
And I have known very honest STARTPAGElxxviii men that in communication long afore the new Translations of the Bible Come abroad, used sometime to swear by the Lord, no more intending or meaning to swear by God,
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Though all these agreeth to all three persons, therefore the scripture sayth STARTPAGElxxviii (as very true it is) that the holy gost was the deer thereof,
Though all these agreeth to all three Persons, Therefore the scripture say STARTPAGElxxviii (as very true it is) that the holy ghost was the deer thereof,
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so by the inspiration of the holy goste, santifyinge the hart of the virgin, the flesh of Christ was cōceiued, formed & facioned of the flesh of ye virgin without the worke of any sede of man, workyng to the same,
so by the inspiration of the holy ghost, santifyinge the heart of the Virgae, the Flesh of christ was conceived, formed & fashioned of the Flesh of the Virgae without the work of any seed of man, working to the same,
nor defowled then when he made manne of the earthe, as when the Sunne or fyre woorketh on the claye, he amendeth and hardeneth that he toucheth and fyleth not it selfe.
nor defouled then when he made man of the earth, as when the Sun or fire worketh on the clay, he amendeth and Hardeneth that he touches and fyleth not it self.
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Great was the prerogatiue of that virgine Mary, and the loue that god had to her, in that that his onely begottē son, by whom he made all the worlde, he gaue vnto her to be the fruite of her wombe and her naturall sonne.
Great was the prerogative of that Virgae Marry, and the love that god had to her, in that that his only begotten son, by whom he made all the world, he gave unto her to be the fruit of her womb and her natural son.
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he was seene and knowen on earthe, and was conuersaunt with menne, for whose sakes he that is Lorde of all the world is made our brother, comming forth & being borne of the blessed virgine, euer close and cleane with out any aperture or diuision of her blessed body,
he was seen and known on earth, and was conversant with men, for whose sakes he that is Lord of all the world is made our brother, coming forth & being born of the blessed Virgae, ever close and clean with out any aperture or division of her blessed body,
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Thys Ponce Pilate was president and ruler of the countrey, and highest iudge there, set in his authority by Tiberius the Emperoure of Rome, to whom STARTPAGElxxix the most part of the world was then subiecte, he is here named not for any honestie to his parson but for to declare the time when Christ suffred.
This Ponce Pilate was president and ruler of the country, and highest judge there, Set in his Authority by Tiberius the Emperor of Room, to whom STARTPAGElxxix the most part of the world was then Subject, he is Here nam not for any honesty to his parson but for to declare the time when christ suffered.
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This is the signe by which with his mighty woorde is consecrate the bodye of Christ, the Fount is halowed, priestes and other degrees of the churche take their orders,
This is the Signen by which with his mighty word is consecrate the body of christ, the Fount is hallowed, Priests and other Degrees of the Church take their order,
and Southe, and so did the body of Christ when he was nayled on the crosse, lying on the grounde in signe and token that hys loue extended to all partes of the worlde,
and South, and so did the body of christ when he was nailed on the cross, lying on the ground in Signen and token that his love extended to all parts of the world,
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and that for theyr sakes he suffered so great paines as he did, whych doubtlesse very farre passed the paynes that any other man myght suffer, by reason of the complexion of his body, whych was excellently pure & quick.
and that for their sakes he suffered so great pains as he did, which doubtless very Far passed the pains that any other man might suffer, by reason of the complexion of his body, which was excellently pure & quick.
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for God and synne dwell not together, no more then light and darkenesse ▪ Roma. v. From thys STARTPAGElxxx danger we were reconsiled to God by the bloude of his sonne,
for God and sin dwell not together, no more then Light and darkness ▪ Roma. v. From this STARTPAGElxxx danger we were reconciled to God by the blood of his son,
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and afterward deuoutely soughte of noble Emperours, and of other great men, & we Christen people in the remembraunce of the same vse a laudable ceremonie, garnishynge after the best maner that we can in our churches euerye good fryday a goodly sepulture, in whyche we repose the blessed body of Christ.
and afterwards devoutly sought of noble emperors, and of other great men, & we christian people in the remembrance of the same use a laudable ceremony, garnishing After the best manner that we can in our Churches every good Friday a goodly sepulture, in which we repose the blessed body of christ.
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zacha. ix. Thou in the bloud of thy testament, hast let fourth out of the lake or dongeon, in which ther was no water or refreshing, theym that were bounde there.
Zacchaeus. ix. Thou in the blood of thy Testament, hast let fourth out of the lake or dungeon, in which there was no water or refreshing, them that were bound there.
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And the blessed Apostle saynt Peter confirmeth the same in hys first epistle & thirde chapter, saying that Christ came in spirite and preached to them that were in prison, whiche some time were hard of beliefe when they loked for Gods patience in the daies of Noe,
And the blessed Apostle saint Peter confirmeth the same in his First epistle & Third chapter, saying that christ Come in Spirit and preached to them that were in prison, which Some time were hard of belief when they looked for God's patience in the days of Noah,
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He came in spirite in his soule, for his body remayned in the graue (as I sayd) and preached, declaryng that the misterie of his incarnation and passion was performed, by whyche hell shoulde be spoyled,
He Come in Spirit in his soul, for his body remained in the graven (as I said) and preached, declaring that the mystery of his incarnation and passion was performed, by which hell should be spoiled,
and the way to heauen should be opened to all good men STARTPAGElxxxi and women, whose soules were in captiuitie, amonge whiche were manye of them that were alyue in that space of. C. xx.
and the Way to heaven should be opened to all good men STARTPAGElxxxi and women, whose Souls were in captivity, among which were many of them that were alive in that Molle of. C. xx.
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yeares that God gaue to the people to amende theyr lyues, and to Noe for a warninge to prepare and make his shyppe readye, of whiche some woulde not beleue, Noe manye times and busely exhortynge them to amende theyr lyues,
Years that God gave to the people to amend their lives, and to Noah for a warning to prepare and make his ship ready, of which Some would not believe, No many times and busily exhorting them to amend their lives,
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and rose from death to lyfe, and came forth of his chest or graue, and oute of the monument or caue in the whiche the graue was, beynge fast shutte, with a greate stone rouled to it for a dore ▪ and surelye sealed.
and rose from death to life, and Come forth of his chest or graven, and out of the monument or cave in the which the graven was, being fast shut, with a great stone rolled to it for a door ▪ and surely sealed.
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Notwithstandynge (as they were bydde) they wente to geue knoweledge to the Disciples, whiche then kepte them selues together in greate pensifenes for the losse of theyr mayster,
Notwithstanding (as they were bid) they went to give knowledge to the Disciples, which then kept them selves together in great pensifenes for the loss of their master,
and consequentlye the same day, and other dayes folowinge, as well the sayde holye women as the Apostles and other Disciples, were by euidente and sensible signes,
and consequently the same day, and other days following, as well the said holy women as the Apostles and other Disciples, were by evident and sensible Signs,
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well assured that he was bodelye rysen in dede, and not fantasticallye nor faynedlye. He was the fyrste that euer ryse to lyfe immortall, neuer to die againe.
well assured that he was bodily risen in deed, and not fantastically nor fainedly. He was the First that ever rise to life immortal, never to die again.
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Oure olde man signifieth oure olde lyuinge in synne, lyke Adam the fyrste manne that synned, of whose offence descended to all his posteritie the nourishinge and feadinge of sinne, the darte and pricke of death, whiche the Apostle manye times calleth by the name of sinne.
Oure old man signifies our old living in sin, like Adam the First man that sinned, of whose offence descended to all his posterity the nourishing and feadinge of sin, the dart and prick of death, which the Apostle many times calls by the name of sin.
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And contrary we die to sinne, when we do not the desires of sinne, neither folowe the inclinations of sinne, that so the body of sinne may be destroyed in vs:
And contrary we die to sin, when we do not the Desires of sin, neither follow the inclinations of sin, that so the body of sin may be destroyed in us:
And this mortification we must buselye and continually beare vpon vs, and then we shal be sure to liue with him, by renewinge of our liuinge contrarie to vice, vsing iustice and vertue, that so we may giue light of good example to all others, that they may glorifie and laude God in vs, that finally we,
And this mortification we must busily and continually bear upon us, and then we shall be sure to live with him, by renewing of our living contrary to vice, using Justice and virtue, that so we may give Light of good Exampl to all Others, that they may Glorify and laud God in us, that finally we,
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Therefore let vs ascende vp in deuoute heart with Christ, while we be in this presente lyfe, that when the daye of the generall resurrection shall come, we may folowe him, ascendyng in body thither,
Therefore let us ascend up in devout heart with christ, while we be in this present life, that when the day of the general resurrection shall come, we may follow him, ascending in body thither,
least they presse vs downe, that we may not ascend to that glorious place, wher Christ sitteth on the ryght hande of his father, that is to saye, equal with the father by his godhead,
lest they press us down, that we may not ascend to that glorious place, where christ Sitteth on the right hand of his father, that is to say, equal with the father by his godhead,
or ryght hand or lyfte hande in the godhead, or any material stoles to sit on in heauen, it is a maner of speakinge of the scripture by a similitude, rather then that there be any such partes there in dede.
or right hand or lift hand in the godhead, or any material stoles to fit on in heaven, it is a manner of speaking of the scripture by a similitude, rather then that there be any such parts there in deed.
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for all we that be, hath be, & shall be, shall stande afore Christes seat of iudgement, that euery man maye receaue the duetie of his bodye as he hath done,
for all we that be, hath be, & shall be, shall stand afore Christ's seat of judgement, that every man may receive the duty of his body as he hath done,
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for he sayth not, that then he wyll geue after his mercy to euery one, but after theyr owne dedes, here he is mercifull, there he wyll be all rightuous:
for he say not, that then he will give After his mercy to every one, but After their own Deeds, Here he is merciful, there he will be all righteous:
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as open deedes, there shall STARTPAGElxxxiiii nede no wytnes to accuse the synners, for theyr owne consciences and theyr thoughtes shall be the accusers,
as open Deeds, there shall STARTPAGElxxxiiii need no witness to accuse the Sinners, for their own Consciences and their thoughts shall be the accusers,
and wytnesses of theyr owne iniquitie, accusinge, or excusynge in that terrible daye. Roma, ii. His fyrste comminge to take oure nature vpon him, was in infyrmitie, weakenes,
and Witnesses of their own iniquity, accusing, or excusing in that terrible day. Roma, ii. His First coming to take our nature upon him, was in infyrmitie, weakness,
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THe nynth article of oure fayth, is of the thyrde personne in Trinitie, the holye Gooste, expressed by Saynte Iames the sonne of Alphey, called Iames the lesse,
THe nynth article of our faith, is of the Third person in Trinity, the holy Ghost, expressed by Faint James the son of Alphaeus, called James the less,
and of the sonne, as the equall wyll and loue of them both, of equall mighte and power and maiestie with the father and with the sonne, on whome we muste beleue.
and of the son, as the equal will and love of them both, of equal might and power and majesty with the father and with the son, on whom we must believe.
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as S. Paule praysed the Collossen. i. for the fayth and charitie that they had in Deo, & in omnes sanctos, on God and on all holy persons, STARTPAGElxxxv because that by theyr fayth and charitie, they extended theim selues to God and all good men.
as S. Paul praised the Colossians. i. for the faith and charity that they had in God, & in omnes sanctos, on God and on all holy Persons, STARTPAGElxxxv Because that by their faith and charity, they extended them selves to God and all good men.
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and to the communion and company of all holy folkes, by our fayth adourned with charitie, mouinge our selues to suche conformitie in perfection of life, we may by that reason saye that we beleue on the holye Churche,
and to the communion and company of all holy folks, by our faith adjourned with charity, moving our selves to such conformity in perfection of life, we may by that reason say that we believe on the holy Church,
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It is also called holy, because the people and company of the same be washed from the vncleanes of sinne by the holy Sacramentes of the church, takinge their efficacitie and strength at the bloude of our Sauiour Christ.
It is also called holy, Because the people and company of the same be washed from the uncleans of sin by the holy Sacraments of the Church, taking their efficacity and strength At the blood of our Saviour christ.
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like as I beleue the holy churche to be one and holye, and that yf I will be saued I muste conforme my selfe to that vnitie, not swaruinge from it by heresies or dissention,
like as I believe the holy Church to be one and holy, and that if I will be saved I must conform my self to that unity, not swerving from it by heresies or dissension,
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as well of them that be nowe aliue, as of them that be departed to God afore vs. For if we wyll haue communion or felowship with the sainctes or holye men in euerlastinge life, we muste studye to folowe them in liuinge,
as well of them that be now alive, as of them that be departed to God afore us For if we will have communion or fellowship with the Saints or holy men in everlasting life, we must study to follow them in living,
and vnlawfull concupiscence (and the rather by their prayers) that so we may obteyne forgeuenes of oure sinnes, hauinge a merueylous good helpe thereto by the holy Sacramentes of this catholike churche, whiche sacramentes all holye men and women commoneth and vseth felowlike, pore and riche all together.
and unlawful concupiscence (and the rather by their Prayers) that so we may obtain forgiveness of our Sins, having a marvelous good help thereto by the holy Sacraments of this catholic Church, which Sacraments all holy men and women commoneth and uses fellowlike, poor and rich all together.
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And by the vnitie and communion in the fayth and Sacramentes of this holye churche we receaue as well the merite of Christes passion and of his holy lyfe,
And by the unity and communion in the faith and Sacraments of this holy Church we receive as well the merit of Christ's passion and of his holy life,
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as of the good liuinge, and good dedes of all holye people, beynge all one, knitte together by the liuelye fayth of the sayde catholike Churche, according to the prophetes: STARTPAGElxxxvi sayinge.
as of the good living, and good Deeds of all holy people, being all one, knit together by the lively faith of the said catholic Church, according to the Prophets: STARTPAGElxxxvi saying.
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The forgiuenes of synnes. It concerneth the amotion and puttinge awaye the thinge that is yll and moost noysome to man, that is synne, whiche by the auctoritie that Christe gaue to the Apostles,
The forgiveness of Sins. It concerns the amotion and putting away the thing that is ill and most noisome to man, that is sin, which by the Authority that Christ gave to the Apostles,
For while we be in this worlde, howe greate so euer oure sinnes shall chaunce to be, they may be all wasshed awaye by the strength that Christ left in his Sacramentes.
For while we be in this world, how great so ever our Sins shall chance to be, they may be all washed away by the strength that christ left in his Sacraments.
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THen foloweth the twelfth and laste article of the Crede, layde to this shot or gatheringe by S. Mathy, that was chosen to make vp the perfite number of the.xii. Apostles,
THen Followeth the twelfth and laste article of the Crede, laid to this shot or gathering by S. Mathy, that was chosen to make up the perfect number of the xii Apostles,
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for if we thoughte there were no lyfe hereafter, we might well feare death as a thinge most horrible, whiche nowe we take as a necessary meane and highe waye to eternitie, and life euerlastinge.
for if we Thought there were no life hereafter, we might well Fear death as a thing most horrible, which now we take as a necessary mean and high Way to eternity, and life everlasting.
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Therefore we shoulde not vndiscretely mourne or cry for feare of our owne death, neither for the death of our frende, consyderinge that it maketh for the profyt of oure bodies and of our soules:
Therefore we should not undiscreetly mourn or cry for Fear of our own death, neither for the death of our friend, considering that it makes for the profit of our bodies and of our Souls:
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and not able to styrre it selfe withoute laboure, but it shall ryse nymble and quicke, able to moue from place to place (how farre distant soeuer they be) in a twinkelinge of an eye, by the will and commaundement of the soule,
and not able to stir it self without labour, but it shall rise nimble and quick, able to move from place to place (how Far distant soever they be) in a twinkling of an eye, by the will and Commandment of the soul,
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and subiecte to all paynes of extreme heate, extreme colde without any meane, besyde the worme and grudge of minde, frettinge and gnawinge theyr owne consciences, whiche shal neuer cease.
and Subject to all pains of extreme heat, extreme cold without any mean, beside the worm and grudge of mind, fretting and gnawing their own Consciences, which shall never cease.
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Their bodies shall be dimme, darke, heuy, and shal supplye the rowmes of cheynes, fetters and stockes, to kepe them downe in that detestable pryson of hell.
Their bodies shall be dim, dark, heavy, and shall supply the rooms of chains, fetters and stocks, to keep them down in that detestable prison of hell.
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There shalbe no feare of pouertie, no feablenes of sickenes, there no man shall be hurte, no man shall be angry, no man shall enuy or disdaine an other, there shall be no couetousnes, no hunger, no gaping for promotion or honoure, no feare of the deuill, there shal no diuels lie in waite for to tempt vs, no feare of hel, there shalbe no death of body or soule,
There shall no Fear of poverty, no feablenes of sickness, there no man shall be hurt, no man shall be angry, no man shall envy or disdain an other, there shall be no covetousness, no hunger, no gaping for promotion or honour, no Fear of the Devil, there shall no Devils lie in wait for to tempt us, no Fear of hell, there shall no death of body or soul,
and they that teacheth other to liue wel, shalbe like the brightnes of the firmament. Wherfore there shalbe no night, no darkenes, no cloudes, no sharpenes of colde or heate,
and they that Teaches other to live well, shall like the brightness of the firmament. Wherefore there shall no night, no darkness, no Clouds, no sharpness of cold or heat,
& also mannes traditions, or lawes made by man, reputing them inualide and of no strength to bynde Christen people to obserue and kepe them, that they haue runne into so greate peruersitie,
& also Man's traditions, or laws made by man, reputing them invalid and of no strength to bind christian people to observe and keep them, that they have run into so great perversity,
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sith the time of the Apostles vnto our dayes, as also to reiecte the very Sacramentes of God, the principal Ceremonies of oure faith, to the extreme daunger of their owne damnation,
sith the time of the Apostles unto our days, as also to reject the very Sacraments of God, the principal Ceremonies of our faith, to the extreme danger of their own damnation,
& then the necessitie of Ceremonies, And consequentlye somewhat I shall speake of mannes traditions and lawes, and of the strength that they haue to bind men that be subiect to the same lawes, to kepe them.
& then the necessity of Ceremonies, And consequently somewhat I shall speak of Man's traditions and laws, and of the strength that they have to bind men that be Subject to the same laws, to keep them.
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For the first ye shall vnderstande, that this vocable or latyn worde Ceremonie (as Valerius Maximus wryteth in the fyrst booke of his stories) hath his name of a towne in Italy called Cerete, into which towne (whē the citie of Rome was taken by the frenchmen) the preist of Quirinus, and the professed maidens called Vestales virgines with theyr Idolles,
For the First you shall understand, that this vocable or latin word Ceremony (as Valerius Maximus writes in the fyrst book of his stories) hath his name of a town in Italy called Cerete, into which town (when the City of Rome was taken by the frenchmen) the priest of Quirinus, and the professed maidens called Vestals Virgins with their Idols,
And thereof it was ordeyned, that thinges perteyninge to the seruyce of their Goddes, shoulde be called Ceremonies, because the Ceretanes worshipped them in that decaye,
And thereof it was ordained, that things pertaining to the service of their God's, should be called Ceremonies, Because the Ceretanes worshipped them in that decay,
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and declarations of the inwarde worshippinge of GOD, whiche is by fayth, hope, and charitie, and hath ben vsed in the time when the law of nature had his course,
and declarations of the inward worshipping of GOD, which is by faith, hope, and charity, and hath been used in the time when the law of nature had his course,
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and afterwarde in the time of the law written, vnto Christes time, and finallye in the STARTPAGElxxxix time of grace from the firste publique and open preachinge of Christes Gospell,
and afterward in the time of the law written, unto Christ's time, and finally in the STARTPAGElxxxix time of grace from the First public and open preaching of Christ's Gospel,
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I will geue to thee and to thy posteritie all these countreys hereaboute, and all nacions of the worlde shall be blessed in thy seede for Abrahams sake,
I will give to thee and to thy posterity all these Countries' hereabout, and all Nations of the world shall be blessed in thy seed for Abrahams sake,
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because he obeyed my voice, and kepte my commaundementes, my ceremonies, and my lawes ▪ Gene. xxvi. What ceremonies kept Abraham for which he was worthy thus to be commended? Uerely some speciall deuout fashions or behauiour that he vsed about the sacrifices or seruices of God as he had learned of his anceters, which I thinke verely were euen the same,
Because he obeyed my voice, and kept my Commandments, my ceremonies, and my laws ▪ Gene. xxvi. What ceremonies kept Abraham for which he was worthy thus to be commended? Verily Some special devout fashions or behaviour that he used about the Sacrifices or services of God as he had learned of his Ancestors, which I think verily were even the same,
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that he walked with God, and appeared no more amonge the sinnefull people, for God toke him away, doubtlesse he was no lesse ceremonious in sacrifices, oblatiōs,
that he walked with God, and appeared no more among the sinful people, for God took him away, doubtless he was no less ceremonious in Sacrifices, Oblations,
Forthwith he erected and made vp an aultare for almighty god, and offered sacrifices of part of the beastes and birdes that were clene, burnyng thē vpon the same aultare,
Forthwith he erected and made up an altar for almighty god, and offered Sacrifices of part of the beasts and Birds that were clean, burning them upon the same altar,
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For this purpose it is verye necessarye that they shoulde be declared in the churches on sondayes and holy dayes to put men in remembraunce of their duetie to GOD,
For this purpose it is very necessary that they should be declared in the Churches on Sundays and holy days to put men in remembrance of their duty to GOD,
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The Iudiciall lawes be as it were yokes or bondes to binde the people, to kepe and do that reason woulde to be done in an order to God and to their neighboure, determinynge the paynes and punyshemente for transgressours, quietynge and endynge strife, plees,
The Judicial laws be as it were yokes or bonds to bind the people, to keep and do that reason would to be done in an order to God and to their neighbour, determining the pains and punishment for transgressors, quieting and ending strife, pleasant,
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Then if a man breake this lawe by prepensed malyce, killynge a manne, the Iudiciall lawe sayeth the he shall dye for it, where as if he did it by chaunce medley, wythout anye suche intended mischiefe, he myghte saue hym selfe by some sanctuarye.
Then if a man break this law by prepensed malice, killing a man, the Judicial law Saith thee he shall die for it, where as if he did it by chance medley, without any such intended mischief, he might save him self by Some sanctuary.
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Some were all burned, some were part burned, part rosted or sodde, and parte appointed for the priestes part, part for the owner that offred it to make merye with all.
some were all burned, Some were part burned, part roasted or sod, and part appointed for the Priests part, part for the owner that offered it to make merry with all.
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And amonge birdes, of doues or turtles, and seldome of sparrowes, as in the purgation of Lepris, which (as S. Paule saith) can not purge the cōscience of them that serueth in them,
And among Birds, of Dove or Turtle, and seldom of sparrows, as in the purgation of Leprosy, which (as S. Paul Says) can not purge the conscience of them that serveth in them,
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and the water of expiation made of the asshen of the redde Hefer & running water, to clense folke frō their irregularitie bi touchīg of a dead corps or of any other vncleane thinge.
and the water of expiation made of the ashen of the red Hefer & running water, to cleanse folk from their irregularity by touching of a dead corpse or of any other unclean thing.
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and to mingle the asshen with running water, & to sprinkle it vpon the vnclene and so to purge him from an externall irregularitie of his flesh, that so he might lawfully come into the courts of the tabernacle,
and to mingle the ashen with running water, & to sprinkle it upon the unclean and so to purge him from an external irregularity of his Flesh, that so he might lawfully come into the Courts of the tabernacle,
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And for this thapostle saith, they sanctify folkes for the clensyng of the flesh ▪ Heb. ix. Euen like as when a prelate dispēseth with a bastard or with a mā that hath but one eye, that he may be made priest, bi this dispensation, he geueth him not any grace,
And for this apostle Says, they sanctify folks for the cleansing of the Flesh ▪ Hebrew ix. Even like as when a prelate dispenseth with a bastard or with a man that hath but one eye, that he may be made priest, by this Dispensation, he Giveth him not any grace,
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as cruets, cuppes, morters, caudrons, and kettles. And so were certayne dayes and solemne feastes as the vii. day of the weke, the seuenth yere, the Iubily yere, with a great multitude more, which should be to long here to be rehearsed.
as Cruets, cups, mortars, cauldrons, and kettles. And so were certain days and solemn feasts as the vii. day of the Week, the Seventh year, the Jubilee year, with a great multitude more, which should be to long Here to be rehearsed.
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¶ The obseruances were certain religious maners of liuinges that the people of Israell, and the holy fathers their progenitours as the electe and chosen people of GOD vsed, to shewe them selues distincte and differente from all Idolaters, of which the world was then full.
¶ The observances were certain religious manners of livings that the people of Israel, and the holy Father's their progenitors as the elect and chosen people of GOD used, to show them selves distinct and different from all Idolaters, of which the world was then full.
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as haukes, grifes, kites, and all kinde of rauens, or crowes, and such like, and swanne flesh, with many others they were forbidden as things vnclene to be eaten & to be touched.
as hawks, grifes, kites, and all kind of Ravens, or crows, and such like, and swan Flesh, with many Others they were forbidden as things unclean to be eaten & to be touched.
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And they sholde not drinke nor occupie the water or other liquor that any such or any part of them had fallē into, the vessell conteynynge such liquor, should be coūted vnclene,
And they should not drink nor occupy the water or other liquour that any such or any part of them had fallen into, the vessel containing such liquour, should be counted unclean,
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Of yokinge their cattell in their plowes, of sowyng their vyneyards & their feldes, And of the very birdes neasts thei had ceremonial obseruances appointed thē.
Of yoking their cattle in their plows, of sowing their vyneyards & their fields, And of the very Birds nests they had ceremonial observances appointed them.
Act. xv. They were very many to the number of.vi. hundred, or aboue, of whiche some were verye chargeable, what payne and charge was it for euerye manne to appeare in Ierusalem, three times in the yere,
Act. xv. They were very many to the number of vi hundred, or above, of which Some were very chargeable, what pain and charge was it for every man to appear in Ierusalem, three times in the year,
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¶ Nowe wee haue hearde howe these Lawes bounde the Iewes to obserue and keepe theim vnder the paynes expressed for transgressours of the same, it is necessarye to knowe howe they binde vs christen people in the tyme of grace exhibited and geuen vs by oure Sauioure Iesus Christe.
¶ Now we have heard how these Laws bound the Iewes to observe and keep them under the pains expressed for transgressors of the same, it is necessary to know how they bind us christen people in the time of grace exhibited and given us by our Saviour Iesus Christ.
For this you shall vnderstande that the morall preceptes, because they be consonant and agreing to the light and iudgement of right reason, whiche is one in all men naturally printed in their Soules at their creation, they must nedes binde vs christian people as well as they bounde the Iewes.
For this you shall understand that the moral Precepts, Because they be consonant and agreeing to the Light and judgement of right reason, which is one in all men naturally printed in their Souls At their creation, they must needs bind us christian people as well as they bound the Iewes.
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This imperfectiō of their grosse vnderstanding our sauiour Christ clerely taketh away, forbiddyng vs to be angry with our neighbour inwardly in our harte or by exteriour signes in word, hand, or in coūtenaūce.
This imperfection of their gross understanding our Saviour christ clearly Takes away, forbidding us to be angry with our neighbour inwardly in our heart or by exterior Signs in word, hand, or in countenance.
STARTPAGElxxxxiii The iudicialles of Moises law as giuen by him, hath this imperfection annexed, that they make a man to doe well for feare of punyshment more then for loue.
STARTPAGElxxxxiii The iudicialles of Moses law as given by him, hath this imperfection annexed, that they make a man to do well for Fear of punishment more then for love.
but they as giuen by Moyses bindeth not vs Christē people, notwithstandinge because in manye pointes they be very ciuill and holsome rules to direct comonalties,
but they as given by Moses binds not us Christian people, notwithstanding Because in many points they be very civil and wholesome rules to Direct commonalties,
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and of some sacraments & ceremonies to be vsed in Christes church in the tyme of grace now alredy exhibited and performed, giuen vs by our sauiour Christ.
and of Some Sacraments & ceremonies to be used in Christ's Church in the time of grace now already exhibited and performed, given us by our Saviour christ.
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for in so doing we shoulde shewe oure selues to be of the Iewes faith, thinkinge that our redemption by Christ is not yet sufficiently performed, whych is plaine false and dampnable to be beleued.
for in so doing we should show our selves to be of the Iewes faith, thinking that our redemption by christ is not yet sufficiently performed, which is plain false and damnable to be believed.
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For we haue sacrifices, sacramentes, sacred or halowed thinges and obseruāces, proporcionably to the foure that (as I tolde you) were vsed in Moyses law, one most excellēt sacrifice is the busy and dayly sacrifice and offering in the masse of the blessed bodye and bloude of our sauiour Christ, in the forme of breade and wine.
For we have Sacrifices, Sacraments, sacred or hallowed things and obseruamces, proportionably to the foure that (as I told you) were used in Moses law, one most excellent sacrifice is the busy and daily sacrifice and offering in the mass of the blessed body and blood of our Saviour christ, in the Form of bread and wine.
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This sacrifice we be taught and commaunded to vse by the eternall priest, after the order of Melchisedech, our sauiour Iesus Christ at hys last supper, sacrificing vnto his father bread and wyne, turned by the vertue of his holy and mighty worde into hys owne bodye and bloude.
This sacrifice we be taught and commanded to use by the Eternal priest, After the order of Melchizedek, our Saviour Iesus christ At his last supper, sacrificing unto his father bred and wine, turned by the virtue of his holy and mighty word into his own body and blood.
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and the ranknes of thy fleshe in the loue of him, and so thou shalt set vpon Gods aulter, that is to say, on Christes STARTPAGElxxxxiiii crosse the most acceptable sacrifice vnto him,
and the rankness of thy Flesh in the love of him, and so thou shalt Set upon God's alter, that is to say, on Christ's STARTPAGElxxxxiiii cross the most acceptable sacrifice unto him,
and who so euer voweth and payeth to God all that he hath, all that he lyueth, all that he vnderstandeth, (as the Apostles did) he offereth to God an holocaust, that is to saye an alburned sacrifice.
and who so ever Voweth and payeth to God all that he hath, all that he liveth, all that he understandeth, (as the Apostles did) he Offereth to God an Holocaust, that is to say an alburned sacrifice.
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For generally euery dede that we do, by whych we shewe our selues to cleaue and stickefast vnto God, referred to an heauenlye ende, maye be called a sacrifice.
For generally every deed that we do, by which we show our selves to cleave and stickefast unto God, referred to an heavenly end, may be called a sacrifice.
and left in the church as holesom medicines against the manyfold infirmities and diseases of our soules ▪ These be the very few and manifest sacraments, in which the mercy of god woulde haue his churche free and at lybertie as saynt Austine writeth in his boke of the customs of the churche to Ianuarye.
and left in the Church as wholesome medicines against the manifold infirmities and diseases of our Souls ▪ These be the very few and manifest Sacraments, in which the mercy of god would have his Church free and At liberty as saint Augustine Writeth in his book of the customs of the Church to January.
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And this seemeth to be the hardest Sacrament or ceremonie that Christe lefte in hys Churche, specially for that part of it, that is confession, in whyche we reueale and vtter to a mortall manne the synnes that afore were priuye and secrete betwyxte GOD and vs. But to mitigate thys confusion or shame, wee must inwardly consider the losing of our synfull bondes,
And this seems to be the Hardest Sacrament or ceremony that Christ left in his Church, specially for that part of it, that is Confessi, in which we reveal and utter to a Mortal man the Sins that afore were privy and secret betwixt GOD and us But to mitigate this confusion or shame, we must inwardly Consider the losing of our sinful bonds,
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and other ornamentes of the ministers, doynge seruice in Christes churche, besyde their daily rayment, shewing distinction of them frō the laife which is a veri honest ceremony & necessary to be vsed,
and other Ornament of the Ministers, doing service in Christ's Church, beside their daily raiment, showing distinction of them from the laife which is a very honest ceremony & necessary to be used,
The deuout ceremonies on Palme sondayes in processions and on good fridaies about the laying of the crosse and sacrament into the sepulchre, gloriouslye arayed, be so necessary to succour the labilitie of mans remembrance, STARTPAGElxxxxv that if they wer not vsed once euery yere, it is to be feared that Christes passion wold sone be forgotten, the crucifixes erected in churches,
The devout ceremonies on Palm Sundays in procession and on good Fridays about the laying of the cross and sacrament into the Sepulchre, gloriously arrayed, be so necessary to succour the lability of men remembrance, STARTPAGElxxxxv that if they were not used once every year, it is to be feared that Christ's passion would soon be forgotten, the crucifixes erected in Churches,
and woulde conferre it to this bondage that he must lyue in wyth Christen people, he would thincke Christes law much more vntollerable, thē Moyses law was to him.
and would confer it to this bondage that he must live in with christian people, he would think Christ's law much more untolerable, them Moses law was to him.
Come vnto me all ye that labour and be ouerburdened and I shall refreshe you, and make you beare lighter, for my yoke is sweete, and my burden but light.
Come unto me all you that labour and be overburdened and I shall refresh you, and make you bear lighter, for my yoke is sweet, and my burden but Light.
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For the iudiciall lawes be none left vs by Christe, but he biddeth vs to leaue all plees and actions, in somuche that he wylleth vs not to requyre eye for eye,
For the judicial laws be none left us by Christ, but he bids us to leave all pleasant and actions, in So much that he willeth us not to require eye for eye,
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& to bid him deuide their possessions, that either of them might know his own: But Christ would none therof, and refused to be their Iudge in that behalfe, sayinge:
& to bid him divide their possessions, that either of them might know his own: But christ would none thereof, and refused to be their Judge in that behalf, saying:
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why do not ye rather (sayth he) take wrong? why doe ye not rather suffer to be begiled? And this we be bound to do, in case that by our extreme and gredie asking of our own, there may be like to aryse some greater inconuenience,
why do not the rather (say he) take wrong? why do you not rather suffer to be beguiled? And this we be bound to do, in case that by our extreme and greedy asking of our own, there may be like to arise Some greater inconvenience,
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or yl example to our neighbour, but in case by our sufferance, malicious or couetous persons may take a courage or boldnes to persist in theyr yll doing.
or ill Exampl to our neighbour, but in case by our sufferance, malicious or covetous Persons may take a courage or boldness to persist in their ill doing.
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We be not bound so to refraine to aske our own, but rather with modestie and sober behauiour we mai afore a competent Iudge redresse the iniury done vnto vs,
We be not bound so to refrain to ask our own, but rather with modesty and Sobrium behaviour we mai afore a competent Judge redress the injury done unto us,
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& to require our right by iudiciall lawes, as well ecclesiastical as temporal, to which they that be subiect to the same lawes, be bound to obey, in asmuche as they be made by men, whom God hath constitute & set in power and authoriti or by his secret counsail permitted & suffered to beare rule & authoritie,
& to require our right by judicial laws, as well ecclesiastical as temporal, to which they that be Subject to the same laws, be bound to obey, in asmuch as they be made by men, whom God hath constitute & Set in power and authoriti or by his secret counsel permitted & suffered to bear Rule & Authority,
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And therfore of very necessitye they shoulde be subiecte to theyr heades, not onelye for feare of theyr anger and punyshemente, but also for discharge of mens cōsciences,
And Therefore of very necessity they should be Subject to their Heads, not only for Fear of their anger and punishment, but also for discharge of men's Consciences,
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Then consideringe that for our conscience sake we must obey the iust ordinaunces of our rulers, it is plaine that if we do contrary, we hurt our consciences with inobedience, negligēce and contempt,
Then considering that for our conscience sake we must obey the just ordinances of our Rulers, it is plain that if we do contrary, we hurt our Consciences with inobedience, negligence and contempt,
Thou shalt be baptised, thou shalt keepe holylye STARTPAGElxxxxvii Gods holy day, thou shalt be confessed to a priest with all such as be necessarily deriued of them,
Thou shalt be baptised, thou shalt keep holily STARTPAGElxxxxvii God's holy day, thou shalt be confessed to a priest with all such as be necessarily derived of them,
& agreing to them, whether they be gyuen by God or by man, edifying charitie, and commaundinge to exchewe, and not to do the thing that is contrarie to charitie.
& agreeing to them, whither they be given by God or by man, edifying charity, and commanding to exchewe, and not to do the thing that is contrary to charity.
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Some positiue lawes there be that binde not so sore as these do, because the violation and breaking of them, maketh not directly against the loue of God and of thy neyghbour.
some positive laws there be that bind not so soar as these do, Because the violation and breaking of them, makes not directly against the love of God and of thy neighbour.
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As in theym that wee haue heard of, that for very frowardnes and despite of superiour authoritie haue eaten fleshe in Lent, which after Easter woulde haue ben glad to haue eaten fishe,
As in them that we have herd of, that for very forwardness and despite of superior Authority have eaten Flesh in Lent, which After Easter would have been glad to have eaten Fish,
But they binde no way vnder payne of deadly sinne, in asmuch as it appeareth by the mindes of the makers of the law, that they wold not so sore charge the consciences of theyr subiectes,
But they bind no Way under pain of deadly sin, in as as it appears by the minds of the makers of the law, that they would not so soar charge the Consciences of their Subjects,
but that whē they breake the said lawes, whether it be with contempt or withoute, they shoulde suffer the temporall paines, determined & ordained for them that offende the said lawes.
but that when they break the said laws, whither it be with contempt or without, they should suffer the temporal pains, determined & ordained for them that offend the said laws.
as ma• barre or deface the law of God as they dydde, to whō Christ vmbraideth that they for their own lucratiue traditions, disswaded from the law of the honour of theyr parentes.
as ma• bar or deface the law of God as they did, to whom christ vmbraideth that they for their own lucrative traditions, dissuaded from the law of the honour of their Parents.
as they wil not set one finger to, to helpe men to beare Math. xxiii. as the Scribes and Pharisies did, whych then had the aucthoritie both temporall and spiritual vnder the Romaines.
as they will not Set one finger to, to help men to bear Math. xxiii. as the Scribes and Pharisees did, which then had the Authority both temporal and spiritual under the Romans.
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The Prophet sayth to them that be constitute and set in suche authoritie. Psa. lvii. O ye children of men, if ye speake truelye of iustice and ryghteousnesse,
The Prophet say to them that be constitute and Set in such Authority. Psa. lvii. O you children of men, if you speak truly of Justice and righteousness,
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An expositiō of the first epistle of Saynt Peter the Apostle, set fourth in traictises or Sermons, preached in the Cathedral Churche of Bristow, by maister Roger Edgeworth, Doctour of diuinitie, one of the canons of the same Cathedrall church.
an exposition of the First epistle of Saint Peter the Apostle, Set fourth in traictises or Sermons, preached in the Cathedral Church of Bristol, by master Roger Edgeworth, Doctor of divinity, one of the Canonas of the same Cathedral Church.
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and dysputed & reasoned of all the trees in the wood, from the highe Ceder tre growing in Libanus (where •uch trees be abundant) vnto the poore and lowe I sope, that groweth out of the walles,
and disputed & reasoned of all the trees in the wood, from the high Cedar Tree growing in Lebanon (where •uch trees be abundant) unto the poor and low I soap, that grows out of the walls,
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and from all kinges of the world to heare hys wysedome, yet he confesseth Ecclesiastes. i. Cuncte res difficiles et non potest ea homo explicare sermone All thinges be hard to be knowen,
and from all Kings of the world to hear his Wisdom, yet he Confesses Ecclesiastes. i. County Rest difficiles et non potest ea homo explicare sermon All things be hard to be known,
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For (as the Logition speaketh) we knowe not the substantiall and perfite dyfference and distinction betwyxte creatures of the world, that we se afore our faces euery day.
For (as the Logic speaks) we know not the substantial and perfect difference and distinction betwixt creatures of the world, that we see afore our faces every day.
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For the faire beuty of godlye truth comprised and contained in the scriptures, lyeth so priuely hid like a heauenly treasure, layd vp in them, that it wyll not appeare but onely to them that seeke and searche for it, wyth a whole minde, and with a clere hart.
For the fair beauty of godly truth comprised and contained in the Scriptures, lies so privily hid like a heavenly treasure, laid up in them, that it will not appear but only to them that seek and search for it, with a Whole mind, and with a clear heart.
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And in asmuche as mans reason is grosse, and combred wyth many ydle thoughtes, and with muche busynes of the worlde, running in mans minde, this maketh vs the more blinde & vnmete to finde the sayd treasure, specially because that in spirituall and heauenly matters (as Saint Paule saith) we se but as it were in a glasse obscurelye,
And in asmuch as men reason is gross, and cumbered with many idle thoughts, and with much business of the world, running in men mind, this makes us the more blind & unmeet to find the said treasure, specially Because that in spiritual and heavenly matters (as Saint Paul Says) we see but as it were in a glass obscurely,
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and specially that gift of the holy spirite that S. Paule speaketh of .i. Corin. xii. Discretio spirituum, where he sayth, that to some man is giuen the spirit of sapience, to iudge and reasō of celestial matters, to other the gift of sciēce in lower exercise:
and specially that gift of the holy Spirit that S. Paul speaks of i Corin. xii. Discretion spirituum, where he say, that to Some man is given the Spirit of sapience, to judge and reason of celestial matters, to other the gift of science in lower exercise:
and they that be named the doers thereof as Mathewe, Marke, Luke, Iohn, and S. Peter, whom we haue now in hand, be but as the Scribes, Notaries, Scriueners,
and they that be nam the doers thereof as Matthew, Mark, Luke, John, and S. Peter, whom we have now in hand, be but as the Scribes, Notaries, Scriveners,
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and may be diuersly taken, and euery way good and catholike, yet to attaine to the verye prescise and true meaning of the holy gost, is no small grace, this is the grace of Discretiō, of spirites, or of putting difference betwixte spirites.
and may be diversely taken, and every Way good and catholic, yet to attain to the very precise and true meaning of the holy ghost, is no small grace, this is the grace of Discretion, of spirits, or of putting difference betwixt spirits.
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In somuch that many wise and wel learned men haue rather chosen silence, & to hold their tonges then to take labours in expoūdinge or preching ye scriptures.
In So much that many wise and well learned men have rather chosen silence, & to hold their tongues then to take labours in expounding or preaching the Scriptures.
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But this is not inough for thē, to whom the office of teaching is cōmytted. STARTPAGEc As to bishops to whō is cōmitted the whole cure of their dioceses.
But this is not enough for them, to whom the office of teaching is committed. STARTPAGEc As to Bishops to whom is committed the Whole cure of their dioceses.
Paule full well considered saying .i. Corin. ix. Ve mihi est si non euangelizauero I am sure of wo euerlasting if I do not preach. Christ biddeth scruramini scripturas :
Paul full well considered saying i Corin. ix. We mihi est si non Evangelize I am sure of woe everlasting if I do not preach. christ bids scruramini scripturas:
Thē cōsidering that Christ is the vertue & power of god, & who so euer knoweth not the scriptures, knoweth not ye power & vertue of God, it foloweth that he that knoweth not ye scriptures, knoweth not Christ,
Them considering that christ is the virtue & power of god, & who so ever Knoweth not the Scriptures, Knoweth not you power & virtue of God, it Followeth that he that Knoweth not you Scriptures, Knoweth not christ,
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& the more knowledge that you haue of the scriptures, the better you know Christe, & the lesse knowledge that you haue of the Scriptures, the lesse you know Christ,
& the more knowledge that you have of the Scriptures, the better you know Christ, & the less knowledge that you have of the Scriptures, the less you know christ,
and to all my brothers Canōs here (Not speakynge of my Lorde oure byshoppe, whyche I doubte not but he full well consydereth hys dutye to GOD and to hys flocke. The occasion is this:
and to all my Brother's Canonas Here (Not speaking of my Lord our bishop, which I doubt not but he full well Considereth his duty to GOD and to his flock. The occasion is this:
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except we preach the scriptures vnto you, performing the thing that we haue taken vpon vs, byndyng our selues to the statutes that the Kynges moste gratious Maiestye hath deuised for the ordering of all vs the ministers of this his church, in which it is prouided that maister Deane and euerye Canon, shall preache or cause to be preached certayne Sermons yearely at this church.
except we preach the Scriptures unto you, performing the thing that we have taken upon us, binding our selves to the statutes that the Kings most gracious Majesty hath devised for the ordering of all us the Ministers of this his Church, in which it is provided that master Deane and every Canon, shall preach or cause to be preached certain Sermons yearly At this Church.
Therefore I wyl forget my owne imbecilitie, weakenes, and vnhablenes, and according to the porciō and measure of that talent and litle knowledge that God hath giuen me, I wyll auenture vpon the exposition and declaration of this first epistle of the blessed Apostle S. Peter,
Therefore I will forget my own imbecility, weakness, and vnhablenes, and according to the portion and measure of that talon and little knowledge that God hath given me, I will adventure upon the exposition and declaration of this First epistle of the blessed Apostle S. Peter,
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after my best power, helping and settynge fourth the veritie, repelling and reprouing falsity Trusting to Gods helpe which neuer fayleth thē that trust vpon him, that my sayd labour shall be as wel profetable to me,
After my best power, helping and setting fourth the verity, repelling and reproving falsity Trusting to God's help which never Faileth them that trust upon him, that my said labour shall be as well profetable to me,
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Petre Apostle of Iesu Christe, vnto the straungers dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithinia, electe accordinge to the foresyghte of God the father, to haue your spirit sanctified, to haue obedience,
Petre Apostle of Iesu Christ, unto the Strangers dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithinia, elect according to the foresyghte of God the father, to have your Spirit sanctified, to have Obedience,
As the maner is when one frende wryteth to an other, fyrst he beginneth with recommendatiōs (that be salutations) & consequentlye procedeth to his purpose.
As the manner is when one friend writes to an other, fyrst he begins with recommendations (that be salutations) & consequently Proceedeth to his purpose.
Ioh. i. Blessed S. Andrew, one of S. Iohn Baptists disciples, after he had diuers times heard his maister geue excellent testimonye and commendations of Christ,
John i. Blessed S. Andrew, one of S. John Baptists Disciples, After he had diverse times herd his master give excellent testimony and commendations of christ,
and taried with him, where he abode al that day vndoubted with most heauenly lessons, and godly learning, although the scriptures expresse not what they were.
and tarried with him, where he Abided all that day undoubted with most heavenly Lessons, and godly learning, although the Scriptures express not what they were.
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In this appeareth the excellent prerogatiue of this blessed Apostle S. Andrew, in as much as he was the fyrst taken to acquaintaunce with Christe of all the disciples,
In this appears the excellent prerogative of this blessed Apostle S. Andrew, in as much as he was the fyrst taken to acquaintance with Christ of all the Disciples,
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Thou arte Symon the sonne of Iona, thou shalte be called Cephas in the Hebrewe, whiche is as muche to saye in the Greke and in the latyn as Petra. Hieronimus super epistolam ad Galath, capit. ii. Non quo aliud significet Petrus, aliud Cephas, sed quod quam nos Latinae & Grecae Petram nominemus, hanc Hebraei & syri propter lingue inter se viciniam Cepham nuncupent.
Thou art Symon the son of Iona, thou shalt be called Cephas in the Hebrew, which is as much to say in the Greek and in the latin as Petra. Jerome super Epistolam ad Galatians, Capital. ii. Non quo Aliud significet Peter, Aliud Cephas, sed quod quam nos Latinae & Grecae Petram nominemus, hanc Hebrews & Syri propter Lingue inter se viciniam Cephas nuncupent.
STARTPAGEcii And by this (nowe by the waye) is confounded the ignoraunce and erroure of certayne summalistes, takynge for one of theyr strongest reasons for the supremitie of the pope of Rome, this text spoken to Peter, Tu es Simon, tu vocaberis Cephas, whiche they interpretate caput, a heade,
STARTPAGEcii And by this (now by the Way) is confounded the ignorance and error of certain summalistes, taking for one of their Strongest Reasons for the supremity of the pope of Room, this text spoken to Peter, Tu es Simon, tu Vocaberis Cephas, which they interpretate caput, a head,
for in the texte it is sayde expresselye, Cephas quod interpretatur Petrus: Cephas by interpretation is as muche to saye as a stone, or of stone (yf it be an adiectiue.) Here such summalistes would plainlye destroye the texte of S. Iohns Gospell, to make for theyr purpose, which nede not,
for in the text it is said expressly, Cephas quod interpretatur Peter: Cephas by Interpretation is as much to say as a stone, or of stone (if it be an adjective.) Here such summalistes would plainly destroy the text of S. Iohns Gospel, to make for their purpose, which need not,
Therefore lette vs take the texte as it is meaned, for the chaungynge of Simons name into Peter, whiche soundeth in the Englyshe (as I sayde) a stone, or of stone. Christe that is the true and sure stone vpon whyche the Churche is buylded, gaue him a name deriued from him selfe, that lyke as he is the fyrme and faste stone,
Therefore let us take the text as it is meaned, for the changing of Simons name into Peter, which soundeth in the English (as I said) a stone, or of stone. Christ that is the true and sure stone upon which the Church is builded, gave him a name derived from him self, that like as he is the firm and fast stone,
they that be obedient shal chaunge theyr name into the better, they shall be Peter, fyrme and faste in goodnes, by that they shall be incorporate to Christ, the fyrme and fast rocke & foundation of all our goodnes, we shalbe called Christians or Christen men and women,
they that be obedient shall change their name into the better, they shall be Peter, firm and fast in Goodness, by that they shall be incorporate to christ, the firm and fast rock & Foundation of all our Goodness, we shall called Christians or christian men and women,
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as now he called Symon, Peter, and Iohn and Iames the sonnes of Zebede he called Boanerges, quod est filii tonitrui. Marc. iii. the children of thondre. It foloweth in the texte.
as now he called Symon, Peter, and John and James the Sons of Zebedee he called Boanerges, quod est Sons tonitrui. Marc. iii. the children of thunder. It Followeth in the text.
it is the name of an office, accordynge to them that Christe chose to be sende forth thorough all the worlde, to preach STARTPAGEciii the good tydinges of remission of synnes by Christe, and of lyfe euerlastinge.
it is the name of an office, according to them that Christ chosen to be send forth through all the world, to preach STARTPAGEciii the good tidings of remission of Sins by Christ, and of life everlasting.
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Esai. vi, Quem mittam & quis ibit nobis? Whome shall I sende (sayde the voice of almyghtye GOD) and who shall goe for vs to this people, Esaye aunswered.
Isaiah. vi, Whom Mittam & quis ibit nobis? Whom shall I send (said the voice of almighty GOD) and who shall go for us to this people, Isaiah answered.
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And Saynt Paule calleth Christe Apostle. Heb. iii. Considerate Apostolum et pontificem confessionis nostre Iesum. In as muche as God the father sente hym to be incarnate for oure redemption.
And Saint Paul calls Christ Apostle. Hebrew iii. Considerate Apostolum et Pontifex confessionis nostre Jesus. In as much as God the father sent him to be incarnate for our redemption.
Saynt Hierome on the begynninge of the Epistle to the Galathians, putteth a distinction of.iiii. manners of Apostles. One kīnde of Apostles be they that be sente, not from man,
Saint Jerome on the beginning of the Epistle to the Galatians, putteth a distinction of iiii manners of Apostles. One kinnde of Apostles be they that be sent, not from man,
as Iosue was made the guyde and instructoure of the people of Israell by Goddes wyll, declared by Moyses, whiche in Goddes behalfe put hym in aucthoritie.
as Iosue was made the guide and instructoure of the people of Israel by Goddess will, declared by Moses, which in Goddess behalf put him in Authority.
Nu, xxvii. And so I doubt not but S. Augustine Anglorum Apostolus, was sent of God by the ministerye and settinge furth of S. Gregory, one of the best bishoppes of Rome that euer was after S. Peter) into this realme, to cōuerte the people to Christes fayth,
Nu, xxvii. And so I doubt not but S. Augustine Anglorum Apostles, was sent of God by the Ministry and setting forth of S. Gregory, one of the best Bishops of Room that ever was After S. Peter) into this realm, to convert the people to Christ's faith,
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And lykewyse when the kynges maiestie, or the prelates vnder him, sende furth catholike preachers amonge the people, sincerelye to instructe them to vertue, it is to be supposed that they be Apostles sende of God by man.
And likewise when the Kings majesty, or the Prelates under him, send forth catholic Preachers among the people, sincerely to instruct them to virtue, it is to be supposed that they be Apostles send of God by man.
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The thyrde maner is of them that by mans fauoure & affection, more then for learninge or any good condition in them, be sent or set furth to take vpon them the office of preachinge.
The Third manner is of them that by men favour & affection, more then for learning or any good condition in them, be sent or Set forth to take upon them the office of preaching.
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and diuisiō, of whiche speaketh Paule .ii. Cor. xi. Such pseude Apostles, or false Apostles, be subtill and disceitfull workemen, disguisynge them selues into the Apostles of Christ,
and division, of which speaks Paul ii Cor. xi. Such pseude Apostles, or false Apostles, be subtle and disceitfull workmen, disguising them selves into the Apostles of christ,
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and no marueil, for Sathan as self disgiseth him selfe into an Aungel of light, therefore it is no meruayle thoughe his ministers and seruauntes do so lykewise:
and no marueil, for Sathan as self disgiseth him self into an Angel of Light, Therefore it is no marvel though his Ministers and Servants do so likewise:
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Iesus, is as much to say as a sauiour, and therefore in as muche as Christe by reason of his godhead, was euer a Sauiour of the worlde, he had that name from the beginning of the world,
Iesus, is as much to say as a Saviour, and Therefore in as much as Christ by reason of his godhead, was ever a Saviour of the world, he had that name from the beginning of the world,
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By that the Prophet compareth him to his felowes ye may playnely vnderstande, that he meaneth of the manheade of Christ, by whiche he become oure felowe,
By that the Prophet compareth him to his Fellows you may plainly understand, that he means of the manhead of christ, by which he become our fellow,
He wrote it to the straūgers dispersed in Pontus, Galatia, Cappadotia, Asia, and Bithinia, chosen by the prescience and foreknowledge of God the father.
He wrote it to the Strangers dispersed in Pontus, Galatia, Cappadocia, Asia, and Bithinia, chosen by the prescience and foreknowledge of God the father.
Aduenae straungers were called among the Iewes suche as were gentils or paignims borne, & for deuotion to one God, were conuerted to the rites and lawes of the Iewes,
Aduenae Strangers were called among the Iewes such as were Gentiles or Pagans born, & for devotion to one God, were converted to the Rites and laws of the Iewes,
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& were circūcised, and kept their ceremonies as the Iewes did, and these by the Greke worde were called proseliti. Manye suche there were in olde time,
& were circumcised, and kept their ceremonies as the Iewes did, and these by the Greek word were called proseliti. Many such there were in old time,
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& euen in Christes tyme, of whiche verye many were conuerted to Christes faith by the preaching of the Apostles, STARTPAGEcv and by the wonderous miracles that they sawe wrought euerye daye by the power of Christes name,
& even in Christ's time, of which very many were converted to Christ's faith by the preaching of the Apostles, STARTPAGEcv and by the wondrous Miracles that they saw wrought every day by the power of Christ's name,
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like as an infinite number of the Iewes were conuerted to Christes fayth, anone after the commyng of the holy Gost vpon the apostles by whose grace and comfort they preached boldly,
like as an infinite number of the Iewes were converted to Christ's faith, anon After the coming of the holy Ghost upon the Apostles by whose grace and Comfort they preached boldly,
Iames the lesse, the sonne of Alphei, bishop of Ierusalē, they thought it necessary to go abrode among other naciōs to publish the faith of christ, at which time there is no dout but. s.
James the less, the son of Alphaeus, bishop of Ierusalē, they Thought it necessary to go abroad among other Nations to publish the faith of Christ, At which time there is no doubt but. s.
Peter went abrode among the gentils as wel as other, for it was he that had first reuelation so to do by the vision that appered to hym in Ioppe, vpon which he went to Cornelius captain in Cesaria, & to him and to his family & company preached Christ as it is plaine.
Peter went abroad among the Gentiles as well as other, for it was he that had First Revelation so to do by the vision that appeared to him in Joppa, upon which he went to Cornelius captain in Caesarea, & to him and to his family & company preached christ as it is plain.
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and there taried a while preachynge Christ and proceaded further into the countreys that be here spoken of, in the Salutation at the begynnynge of thys Epistle.
and there tarried a while preaching christ and proceeded further into the Countries' that be Here spoken of, in the Salutation At the beginning of this Epistle.
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for this occasiō he came to Rome as Eusebius saieth. Li. ii. ecclesiastice historie. ca. xiiii. and there within a while quenched the blindnes of Simon Magus, and of that deuillysh womanne that he had in his companye, by whose disceitfull forcerye he allured manye to geue credence to hym.
for this occasion he Come to Room as Eusebius Saith. Li. ii. Ecclesiastically history. circa xiiii. and there within a while quenched the blindness of Simon Magus, and of that devilish woman that he had in his company, by whose disceitfull forcerye he allured many to give credence to him.
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That saint Paul after he had planted Christes Gospel in the countreys where he hadde laboured STARTPAGEcvi preachynge, he vsed to take an oportunitie and conuenient tyme to go throughe agayne from place to place to visite them,
That saint Paul After he had planted Christ's Gospel in the Countries' where he had laboured STARTPAGEcvi preaching, he used to take an opportunity and convenient time to go through again from place to place to visit them,
as to teache al that huge and great citie of Rome, then being lordes and rulers of the worlde, in whiche then was in maner a confusion of all vices and synnes, of all opinions, of all supersticions and errours by cōcourse of all nacions resortynge thither,
as to teach all that huge and great City of Room, then being Lords and Rulers of the world, in which then was in manner a confusion of all vices and Sins, of all opinions, of all superstitions and errors by concourse of all Nations resorting thither,
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and to make them more stedfaste in fayeth, but sent to them this excellent and noble epistle, ful of fatherly counsayle, whiche they myght euery day read, to make them remember their maister, and to liue accordynge to hys doctryne that he hadde geuen theim.
and to make them more steadfast in Faith, but sent to them this excellent and noble epistle, full of fatherly counsel, which they might every day read, to make them Remember their master, and to live according to his Doctrine that he had given them.
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and after he had laboured a season in that countrey, he retourned agayne and came to Damascus (the chiefe citye of Siria. Esay. vii. Caput Syrie Damascus.
and After he had laboured a season in that country, he returned again and Come to Damascus (the chief City of Syria. Isaiah. vii. Caput Syria Damascus.
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& taryed there with him. xv. dayes, & there he sawe none other of the apostles at that tyme, but onely saynt Peter and Iames the lesse called Christes brother, whiche then was made bishop and ouerseer of Christes churche in Hierusalem:
& tarried there with him. xv. days, & there he saw none other of the Apostles At that time, but only saint Peter and James the less called Christ's brother, which then was made bishop and overseer of Christ's Church in Jerusalem:
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For ye Iewes wer not al born in Iury, but as their parēts wer dis•abper; sed into al coūtreis, so thei had their children in diuers countreys.
For you Iewes were not all born in Jury, but as their Parents were dis•abper; sed into all countries, so they had their children in diverse Countries'.
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& must nedes so do, the holy gost spoke in him. Here (I saie) we haue firste iii. yeres next after Paules conuersion afore his cōmynge to Hierusalem, when he taryed there wyth Peter fiftene dayes.
& must needs so do, the holy ghost spoke in him. Here (I say) we have First iii. Years next After Paul's conversion afore his coming to Jerusalem, when he tarried there with Peter fiftene days.
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Paul was cōuerted in the first yere after Christes ascentiō in February next after as the church represēteth, at that tyme, kepyng the feast of the conuersion of S. Paule.
Paul was converted in the First year After Christ's Ascension in february next After as the Church Representeth, At that time, keeping the feast of the conversion of S. Paul.
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Nowe (I praye you) when went sainte Peter abroade amonge them that were dispersed in Pontus, Galatia, Capadocia, &c ? And when was he bishoppe of Anthiochia ? To this I saye that as for the three firste yeares that Saynte Paule spoke of, Saynte Peter taried verye much at Ierusalē wyth Iames, there to order the Primatyue & first churche of Christe in all the worlde.
Now (I pray you) when went Saint Peter abroad among them that were dispersed in Pontus, Galatia, Cappadocia, etc.? And when was he bishop of Antiochia? To this I say that as for the three First Years that Faint Paul spoke of, Faint Peter tarried very much At Ierusalē with James, there to order the Primatyue & First Church of Christ in all the world.
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Their presence because they were of hyghe reputation, was verye necessarye for that purpose, so that in all that tyme I thynke he went verye little amonge the Gentyles,
Their presence Because they were of high reputation, was very necessary for that purpose, so that in all that time I think he went very little among the Gentiles,
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excepte it were by some chaunce, or by reuelation, as he came to Cornelius at Caesaria. His most laboure was aboute the conuersion of Iewes, to conuerte them to Christe.
except it were by Some chance, or by Revelation, as he Come to Cornelius At Caesarea. His most labour was about the conversion of Iewes, to convert them to Christ.
Paule speaketh of (the churche of Hierusalem beynge reasonablye well stablished) there is no doubte but saint Peter went abrode into all countreys preachynge Christe chieflye to the Iewes that were dispersed into many coūtreys, there liuyng like straungers,
Paul speaks of (the Church of Jerusalem being reasonably well established) there is no doubt but saint Peter went abroad into all Countries' preaching Christ chiefly to the Iewes that were dispersed into many Countries', there living like Strangers,
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And in this time he sticked for no labours, but came to the coūtreys of Pontus Galatiae. &c. Coūtreys of mayne Asia, of which some of them be almost as farre north east from Hierusalem,
And in this time he sticked for no labours, but Come to the Countries' of Pontus Galatia. etc. Countries' of main Asia, of which Some of them be almost as Far north east from Jerusalem,
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as we be northwest, and to them preached Christes fayth, and returnyng backe, came againe to Antiochia, where he taried and ruled Christes flocke as bishoppe there by the space of seuen yeres or more. Saint Hierome sayth.
as we be northwest, and to them preached Christ's faith, and returning back, Come again to Antiochia, where he tarried and ruled Christ's flock as bishop there by the Molle of seuen Years or more. Saint Jerome say.
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From Antiochia he wente to Rome to conuince Simon Magus (as I saide afore.) And from Rome came backe agayne vnto Hierusalem to a counsail in the eyghtenth yere after Christes ascention, at which time. s.
From Antiochia he went to Room to convince Simon Magus (as I said afore.) And from Rome Come back again unto Jerusalem to a counsel in the eyghtenth year After Christ's Ascension, At which time. s.
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Now if I shall perfourme the exposition of this epistle, as I haue taken vpon me, I must somewhat speake of these countreys that saint Peter rehearseth here in the salutation of his letter,
Now if I shall perform the exposition of this epistle, as I have taken upon me, I must somewhat speak of these Countries' that saint Peter rehearseth Here in the salutation of his Letter,
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Therfore if they shall not be somewhat set furthe and declared, whereto be they written here? If they shall not be described vnto theim that heare or reade this epistle, let them be striken out of the boke,
Therefore if they shall not be somewhat Set forth and declared, whereto be they written Here? If they shall not be described unto them that hear or read this epistle, let them be stricken out of the book,
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For this you muste first vnderstande that Mare mediterraneum, the middely earth sea, whiche our marchauntes calleth the Leuant commeth out of the maine occean sea, runnyng into the lande at a verye narrowe entrye, called the straightes, betwixt two mountaines or rocks, one called Calpe in Granado, on the south parte of Spaine,
For this you must First understand that Mare mediterraneum, the middely earth sea, which our Merchants calls the Levant comes out of the main Ocean sea, running into the land At a very narrow entry, called the straights, betwixt two Mountains or Rocks, one called Calpe in Granado, on the south part of Spain,
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And the saide mountayne called Calpe, our marcauntes calleth Calis, addynge to it for the euyll and daungerous passage by the same Malis yll, STARTPAGEcx after the language of the countrey, there Calys Malys. Ill Calys,
And the said mountain called Calpe, our marcauntes calls Calis, adding to it for the evil and dangerous passage by the same Malis ill, STARTPAGEcx After the language of the country, there Calyx Malys. Ill Calyx,
and a measurable winde, els they shall finde it an yll passage and perilous. The said two rockes, cleues, or promōtories, bee called Gades and Columne Hercules. Hercules postes,
and a measurable wind, Else they shall find it an ill passage and perilous. The said two Rocks, cleves, or promontories, be called Gades and Column Hercules. Hercules posts,
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and specially the excellent Isle of Cyprus, Notwythstandynge afore the said Leuaunt become so farre Eastwarde, it turneth Northwarde, longe and many a myle.
and specially the excellent Isle of Cyprus, Notwithstanding afore the said Leviant become so Far Eastward, it turns Northward, long and many a mile.
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STARTPAGEcix Fyrst it runneth together and entreth into a narow streict called Hellespontus, muche narower then the said yate out of the Oceane into the Leuaunt that I nowe spake of,
STARTPAGEcix Fyrst it Runneth together and entereth into a narrow strict called Hellespont, much narrower then the said yate out of the Ocean into the Leviant that I now spoke of,
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and is called Propontis. Then yet more Northwarde it runneth togither into a narower streict then any of the two that I haue spoken of, this streict is called Thratius Bosphorus. The countrey of Thracia, where Bizantium, nowe called Constantinople, is cheife citie, is on the West parte of it,
and is called Propontis. Then yet more Northward it Runneth together into a narrower strict then any of the two that I have spoken of, this strict is called Thratius Bosphorus. The country of Thracia, where Byzantium, now called Constantinople, is chief City, is on the West part of it,
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then it spreadeth abroade into a marueilous great sea called Pontus Euxinus, And yet agayne gathereth it self together into as narow a streicte as this that I spake of last,
then it spreadeth abroad into a marvelous great sea called Pontus Euxine, And yet again gathereth it self together into as narrow a streicte as this that I spoke of last,
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and it is called Cymmerius bosphorus, and beyonde him it spreadeth abroad againe into a huge meare or standing water called Meotis, into whiche runneth the fierce and swifte riuer of Tanais comminge oute of the mountaines of the North,
and it is called Cimmerius Bosphorus, and beyond him it spreadeth abroad again into a huge mere or standing water called Meotis, into which Runneth the fierce and swift river of Don coming out of the Mountains of the North,
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In the sayd Leuaunt be Ilāndes, as Pomp. Mela reconeth about. C.xl. of whiche some be the moost excellentes of the worlde, speciallye in the forthright course betwixt Calis Malis, & Cilicia, there is Corsica, where the Romaines haue their vyne cors.
In the said Leviant be Ilamndes, as Pomp. Mela Reckoneth about. C.xl. of which Some be the most excellentes of the world, specially in the forthright course betwixt Calis Malis, & Cilicia, there is Corsica, where the Romans have their vine cors.
There is Sardinia, Sicilia, and Creta, whiche we call Candy, there is the most fertyle and fruitfull Ilande of Cyprus. And towarde the mouth of the retourne Northwarde, called Hellespontus (that I spoke of) is the well knowen Ile of the Rhodes, latelye inhabited with Chrysten men,
There is Sardinia, Sicilia, and Crete, which we call Candy, there is the most fertile and fruitful Island of Cyprus. And toward the Mouth of the return Northward, called Hellespont (that I spoke of) is the well known I'll of the Rhodes, lately inhabited with Christen men,
Nowe for the texte you shall vnderstande, that these countreys that Saynt Peter speaketh of lieth in greate Asia, whiche is the thyrde parte of the worlde, deuyded frome Affrike by the ryuer of Nylus, that runneth thoroughe Egipte, downe vnto the sayde myddle earth Sea,
Now for the text you shall understand, that these Countries' that Saint Peter speaks of lies in great Asia, which is the Third part of the world, divided from Africa by the river of Nylus, that Runneth thorough Egypt, down unto the said middle earth Sea,
or leuaunt, & deuyded from Europe, by the seas runnynge Northwarde into the standynge water called Meotis, and by the swyfte ryuer of Tanais, runnynge oute of the mountaynes, in the North parte of the worlde,
or levant, & divided from Europe, by the Seas running Northward into the standing water called Meotis, and by the swift river of Don, running out of the Mountains, in the North part of the world,
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And the sayde countreys that Sainte Peter preached in, and to whiche he wrote his lettre or Epistle, lyeth not so in ordre as Saynte Peter, rehearseth STARTPAGEcx them,
And the said Countries' that Saint Peter preached in, and to which he wrote his lettre or Epistle, lies not so in ordre as Faint Peter, rehearseth STARTPAGEcx them,
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Furtheste of frome Ierusalem, and mooste Northwarde lyeth Pontus, on the Easte side of that broade sea called Pontus Euxinus, that I spoke of euen nowe.
Furthest of from Ierusalem, and most Northward lies Pontus, on the East side of that broad sea called Pontus Euxine, that I spoke of even now.
Pomponius Mela, capite de summa Asiae descriptione. Circa pontum aliquot populi alio alio { que } fine omnes vno nomine pontici dicuntur. Hieronimus de nominibus Hebraicis.
Pomponius Mela, capite de summa Asia description. Circa Pontum aliquot People Alio Alio { que } fine omnes vno nomine pontici dicuntur. Jerome de nominibus Hebraicis.
and hath on his east side both Armenyes the lesse and the more, and is deuided from the greater Armenye, by the ryuer of Euphrates, and extendeth southwarde as farre as Cilicia that I spoke of,
and hath on his east side both Armenies the less and the more, and is divided from the greater Armenye, by the river of Euphrates, and extendeth southward as Far as Cilicia that I spoke of,
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Then by the sea coaste Bithinia lyeth next, and it lyeth against Constantinoble, sometyme called Bizancium, in so muche that the East point of the lande, making the streict called Thracius Bosphorus, is in Bithinia, and parte of Bithinia lyeth on the sea that is on the South part of that streat called Propontis, & parte of it on the North parte of that streict on pontus Euxinus. And in the sayd Bithinia is the citie called Nicea, where the gratious Emperor Constantine, with. CCC.
Then by the sea coast Bithinia lies next, and it lies against Constantinople, sometime called Byzantium, in so much that the East point of the land, making the strict called Thracius Bosphorus, is in Bithinia, and part of Bithinia lies on the sea that is on the South part of that street called Propontis, & part of it on the North part of that strict on pontus Euxine. And in the said Bithinia is the City called Nicea, where the gracious Emperor Constantine, with. CCC.
and.xviii. bishops, kept the moost autenticall and blessed counsell, called concilium Nicenum, in whiche Arrius heresies were condempned, and manye blessed statutes made.
and xviii Bishops, kept the most authentical and blessed counsel, called concilium Nicene, in which Arius heresies were condemned, and many blessed statutes made.
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Then commeth Galacia, sometime called Gallogrecia, it lieth withoute the streicte called Hellespontus, southward, super mare Egeum, and in this countrey S. Paule had laboured as wel as S. Peter,
Then comes Galatia, sometime called Gallogrecia, it lies without the streicte called Hellespont, southward, super mare Aegeum, and in this country S. Paul had laboured as well as S. Peter,
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Notwithstandinge by pseudapostles, and false preachers, they were broughte into the Iewes ceremonies, whiche when S. Paule knewe, he writte to them a very earnest epistle to call them home agayne, you haue it amongest his other epistles, called the Epistle to the Galathies, or Galathians. Then commeth Asia the lesse, which is but a part of maigne Asia, that (as I tolde you) is the thyrd part,
Notwithstanding by pseudapostles, and false Preachers, they were brought into the Iewes ceremonies, which when S. Paul knew, he written to them a very earnest epistle to call them home again, you have it amongst his other Epistles, called the Epistle to the Galatians, or Galatians. Then comes Asia the less, which is but a part of maigne Asia, that (as I told you) is the Third part,
and greatest parte of the worlde, and in this countrey standeth the noble citie of Ephesus, in which sometyme was the famous temple of Diana, that is spoken of.
and greatest part of the world, and in this country Stands the noble City of Ephesus, in which sometime was the famous temple of Diana, that is spoken of.
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i. Cor. xv. Si ad bestias pugnaui Ephesi quid mihi prodest. &c. Here I haue breifely declared the site and standing of these countreys that S. Peter speaketh of in his salutation and beginning of his epistle, you must not thinke that all these countreys be immediat and next to gether one to another,
i. Cor. xv. Si ad Bestias pugnaui Ephesus quid mihi profits. etc. Here I have briefly declared the site and standing of these Countries' that S. Peter speaks of in his salutation and beginning of his epistle, you must not think that all these Countries' be immediate and next to gether one to Another,
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Theyr workes amonge creatures be all one, but in as muche as Saynte Peter calleth theym that he writeth vnto, electe and chosen by the knoweledge of GOD the father, We muste not thynke that all they that were conuerted to CHRISTES fayth, in the sayde countreis to whiche Sainte Peter wrote, were electe by suche election as Christe speaketh of in the parable.
Their works among creatures be all one, but in as much as Faint Peter calls them that he Writeth unto, elect and chosen by the knowledge of GOD the father, We must not think that all they that were converted to CHRIST'S faith, in the said countries to which Saint Peter wrote, were elect by such election as Christ speaks of in the parable.
GOD the father chose vs in CHRISTE, afore the worlde was made, he chose vs to be saued by the fayth of CHRISTE, whiche is the onelye and verye necessarye waye to saluation.
GOD the father chosen us in CHRIST, afore the world was made, he chosen us to be saved by the faith of CHRIST, which is the only and very necessary Way to salvation.
Nowe to my purpose, all these people of these countreis to whiche Saynt Peter wrytte, were electe and chosen by the prescience and foreknowledge of GOD, to be called,
Now to my purpose, all these people of these countries to which Saint Peter writ, were elect and chosen by the prescience and foreknowledge of GOD, to be called,
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and to come to Christes fayth, and to continue in the same as GOD knew. GOD knewe who were his, that woulde finallye continue in CHRISTES fayth, and be saued,
and to come to Christ's faith, and to continue in the same as GOD knew. GOD knew who were his, that would finally continue in CHRIST'S faith, and be saved,
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Here you muste vnderstande that there is two maners of calling or chosinge, one is, secundum presentem iustitiam, accordinge to a certayne iust maner of liuinge that men be of for the tyme of theyr callinge,
Here you must understand that there is two manners of calling or choosing, one is, secundum presentem iustitiam, according to a certain just manner of living that men be of for the time of their calling,
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There is another election, chosinge, or callinge, whiche is secundum dei propositum, accordinge to Goddes determinate purpose. Of this S. Paule speaketh.
There is Another election, choosing, or calling, which is secundum dei propositum, according to Goddess determinate purpose. Of this S. Paul speaks.
Therefore I say (to the letter of S. Peters epistle) they were elect and chosen, STARTPAGEcxiii as God knewe that all shoulde come to the faith of Christe, In sanctificationem spiritus to be sāctified in spirite by baptisme,
Therefore I say (to the Letter of S. Peter's epistle) they were elect and chosen, STARTPAGEcxiii as God knew that all should come to the faith of Christ, In sanctificationem spiritus to be sanctified in Spirit by Baptism,
and to haue their soules in the way of saluation in sanctificationem spiritus saith the vulgate and comon text, per sanctificationem spiritus in obedientiam. &c. saythe the newe translation and they come all to one purpose.
and to have their Souls in the Way of salvation in sanctificationem spiritus Says thee vulgate and Common text, per sanctificationem spiritus in obedientiam. etc. say the new Translation and they come all to one purpose.
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For by that, that we haue our spirit sanctified and made holy by Gods holy spirite the holy gost, we come to obedience and be made obedient to the faith of Christe,
For by that, that we have our Spirit sanctified and made holy by God's holy Spirit the holy ghost, we come to Obedience and be made obedient to the faith of Christ,
and be redy to fulfyll, perfourme, and do the workes of the spirite, and to bring furth the fruites of the spirite, which be charitas, gaudium, pax, patientia. &c. Gala. v. And S. Paule prayed almighty GOD for his disciples,
and be ready to fulfil, perform, and do the works of the Spirit, and to bring forth the fruits of the Spirit, which be charitas, gaudium, pax, patientia. etc. Gala. v. And S. Paul prayed almighty GOD for his Disciples,
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In which wordes he diuideth man into three partes, the spirite, the soule, and the body where you shall note that the spirite sometyme signifieth the whole soule of man,
In which words he Divideth man into three parts, the Spirit, the soul, and the body where you shall note that the Spirit sometime signifies the Whole soul of man,
and so it is taken in the prophetes words in the psalme, In manus tuas commendo spiritum meum, which Christ spoke vpon the crosse. And it foloweth there:
and so it is taken in the Prophets words in the psalm, In manus tuas commendo spiritum meum, which christ spoke upon the cross. And it Followeth there:
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as the Apostle putteth in the place aboue rehersed, then we muste take the spirite more preseisely for that parte of the soule by whiche we vnderstande and reason a matter.
as the Apostle putteth in the place above rehearsed, then we must take the Spirit more preseisely for that part of the soul by which we understand and reason a matter.
And that same parte Saynte Paule calleth in an other place the minde. Mente seruio legi dei carne autem legi peccati. Roman. vii. Wyth my mynde I serue the lawe of GOD, but by my fleshe I serue and incline to sinne.
And that same part Faint Paul calls in an other place the mind. Mente seruio Legi dei Carnem autem Legi peccati. Roman. vii. With my mind I serve the law of GOD, but by my Flesh I serve and incline to sin.
And lykewyse Galathians. v. Caro concupiscit aduersus spiritum, spiritus autem aduersus carnem, so that he called afore the mynde, here he calleth it the spirite. Wee vse not to call the minde anye thinge els,
And likewise Galatians. v. Caro concupiscit Adversus spiritum, spiritus autem Adversus Carnem, so that he called afore the mind, Here he calls it the Spirit. we use not to call the mind any thing Else,
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The bodye of oure fleshe, that is to say, the fleshe, and suche maner of speakinge we vse in the Englysh tounge, the citye of Brystowe, whiche is no more to saye but Bristowe.
The body of our Flesh, that is to say, the Flesh, and such manner of speaking we use in the English tongue, the City of Bristol, which is no more to say but Bristol.
And nowe to my purpose I thinke that Sainte Peter in this present salutacion taketh the spirite for the whole soule of man, comprisynge reason and the sensible powers, wyll,
And now to my purpose I think that Saint Peter in this present salutation Takes the Spirit for the Whole soul of man, comprising reason and the sensible Powers, will,
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Genesis. iiii. Vox sanguinis fratris tui clamat ad me de terra, saieth almighty GOD, the voyce of thy brothers bloude cryeth vnto me from the grounde, as thoughe GOD sayde:
Genesis. iiii. Vox Blood fratris tui Proclaim ad me de terra, Saith almighty GOD, the voice of thy Brother's blood Cries unto me from the ground, as though GOD said:
Therfore Saynte Paule comparynge these twoo aspersions together, saythe: Accessistis ad sanguinis aspersionem melius loquentē quā Abel. Heb. xii. ye become to the sprinckling of blood, that speaketh better then Abels bloud spake.
Therefore Faint Paul comparing these twoo Aspersions together, say: Accessistis ad Blood aspersionem Better loquentē quā Abel. Hebrew xii. you become to the sprinkling of blood, that speaks better then Abel's blood spoke.
& putteth away •ynne & blame, takinge his strength 〈 ◊ 〉 to do at the bloode of Christ shed for our redemption, that they that be sprynckled with the bloode of Christ, might auoyde and escape from the power of the diuel,
& putteth away •ynne & blame, taking his strength 〈 ◊ 〉 to do At the blood of christ shed for our redemption, that they that be sprynckled with the blood of christ, might avoid and escape from the power of the Devil,
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We see also in Moyses lawe, that euery thing that should be •anctified, were wont to be sprinckeled wyth the bloud of the sacrifices killed for that purpose, signifying the clensing and halowing of our soules by the bloude of Christ. Gratia vobis & pax multiplicetur.
We see also in Moses law, that every thing that should be •anctified, were wont to be sprinkled with the blood of the Sacrifices killed for that purpose, signifying the cleansing and hallowing of our Souls by the blood of christ. Gratia vobis & pax multiplicetur.
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Origene vpon a like blessing saith, I think that this blessing of peace & grace which is giuē to Gods welbeloued seruāts, to whō the Apostels writeth, is no lesse of strength thē the blessyng that the holy Patriarch Noe gaue vnto his sonnes, Sem and Iaphet, which was fulfylled by the holye Goste vpon them that were so blessed.
Origen upon a like blessing Says, I think that this blessing of peace & grace which is given to God's well-beloved Servants, to whom the Apostles Writeth, is no less of strength them the blessing that the holy Patriarch Noah gave unto his Sons, Sem and Japhet, which was fulfilled by the holy Ghost upon them that were so blessed.
This grace and peace the Apostle prayeth that it maye be multiplyed vppon them that he wrytte vnto, that is to saye, that it maye growe and encrease euer more and more from daye to daye.
This grace and peace the Apostle Prayeth that it may be multiplied upon them that he writ unto, that is to say, that it may grow and increase ever more and more from day to day.
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but countynge oure selues not to haue anye citie or stedfast abiding here but stretching and settinge fourthe our selues to the euer lastinge citye of heauen,
but counting our selves not to have any City or steadfast abiding Here but stretching and setting Fourth our selves to the ever lasting City of heaven,
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Then let vs take heede to his blessed doctrine in this Epistle, & take it said vnto vs, aswell as vnto them, that al we may by his instruction come to such grace as may bring vs to glory euerlasting, through the help of Iesus Christ our Lord. Amen.
Then let us take heed to his blessed Doctrine in this Epistle, & take it said unto us, aswell as unto them, that all we may by his instruction come to such grace as may bring us to glory everlasting, through the help of Iesus christ our Lord. Amen.
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BEnedictus deus et pater dn̄i nostri Iesu Christi. &c. After his salutacion here the apostle proceedeth to hys matter and processe in this Epistle or letter, remembring hys pastorall STARTPAGEcxvi office and dutie, aswell to them that he writ vnto,
BEnedictus deus et pater dn̄i Our Iesu Christ. etc. After his salutation Here the apostle Proceedeth to his matter and process in this Epistle or Letter, remembering his pastoral STARTPAGEcxvi office and duty, aswell to them that he writ unto,
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He beginneth his processe with laudes and thankes to God the father of heauen, for his aboundant and great mercy, in this that he hath regenerate and begotten vs againe to lyfe by our sauiour Christ.
He begins his process with laudes and thanks to God the father of heaven, for his abundant and great mercy, in this that he hath regenerate and begotten us again to life by our Saviour christ.
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Therefore he saythe, blessed be God and father of oure Lorde Iesu Christ (that is to saye) God that is the father of our Lord Iesu Christ the first person in trinitie, fountain,
Therefore he say, blessed be God and father of our Lord Iesu christ (that is to say) God that is the father of our Lord Iesu christ the First person in trinity, fountain,
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For by oure blessynge GOD wee cannot increase hys glorye, neyther make hym anye thinge the better by oure thankes although so doyng we accomplish & do our boundē dutie to him,
For by our blessing GOD we cannot increase his glory, neither make him any thing the better by our thanks although so doing we accomplish & do our bounden duty to him,
and lykewyse Iacob and other holye Fathers blessed theyr children, as I sayde of Sainte Peters blessynge in the later ende of the salutacion of this Epistle.
and likewise Iacob and other holy Father's blessed their children, as I said of Saint Peter's blessing in the later end of the salutation of this Epistle.
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So this sacrifice of laude Saint Peter offereth to GOD the father by the handes of the great Priest and Byshoppe oure Sauiour Iesus Christe, makynge mention of hym sayinge:
So this sacrifice of laud Saint Peter Offereth to GOD the father by the hands of the great Priest and Bishop our Saviour Iesus Christ, making mention of him saying:
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and with desyringe and praying for his grace to preuent vs & to set vs forwarde at the beginning of our workes, STARTPAGEcxvii and to be concurrent and workynge wyth vs in all our affayres and proceadynges in oure businesse.
and with desiring and praying for his grace to prevent us & to Set us forward At the beginning of our works, STARTPAGEcxvii and to be concurrent and working with us in all our affairs and proceedings in our business.
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Accordynge to the rate of mannes offence almighty GOD multiplieth his mercye. And thoughe all synnes compared to almightye God againste whom they be committed be infinite,
According to the rate of Man's offence almighty GOD multiplieth his mercy. And though all Sins compared to almighty God against whom they be committed be infinite,
Therefore saynt Paule thoughe he were a blasphemer and a persecutour of christen people, yet because he did it ignorantlye for lacke of fayth, he found mercye, and was forgeuen his sinnes.
Therefore saint Paul though he were a blasphemer and a persecutor of christian people, yet Because he did it ignorantly for lack of faith, he found mercy, and was forgiven his Sins.
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and all the inferiour sensible powers, should likewise obeye the wyll so directed and ruled by originall iustice, the will should haue preuented the sensible powers,
and all the inferior sensible Powers, should likewise obey the will so directed and ruled by original Justice, the will should have prevented the sensible Powers,
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As, for to synne in adulterye with an other mans wyfe, or for to steale or take away an other mans goodes, Men shoulde haue hadde none such vnlawfull lustes.
As, for to sin in adultery with an other men wife, or for to steal or take away an other men goods, Men should have had none such unlawful lusts.
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And by the same gyft the wyll should haue commaunded the sensible powers at tyme and place conuenient, to exercise their appetites accordyng to iustice.
And by the same gift the will should have commanded the sensible Powers At time and place convenient, to exercise their appetites according to Justice.
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And therefore almightye GOD iustelye requireth of euerye persone hauynge in hym the nature of manne, that gyfte of originall Iustyce whyche hee gaue to the whole nature of manne.
And Therefore almighty GOD Justly requires of every person having in him the nature of man, that gift of original justice which he gave to the Whole nature of man.
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And nowe the lacke of that originall Iustyce wyth the debte or duetye to haue it, is called originall synne, whyche maketh all the Issue and children of Adam, the chyldrene of Goddes indignation and anger.
And now the lack of that original justice with the debt or duty to have it, is called original sin, which makes all the Issue and children of Adam, the chyldrene of Goddess Indignation and anger.
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nother wynde, nor rayne, heate, nor colde to distemper vs. And then to consider howe for thee lacke of the sayde gyfte of originall Iustyce, wee be so prone and headstronge to all actuall Synnes,
neither wind, nor rain, heat, nor cold to distemper us And then to Consider how for thee lack of the said gift of original justice, we be so prove and headstrong to all actual Sins,
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And therfore Saynt Peter sayde that almightye God by his greate mercye regenerate vs, and gote vs again to life, agaynst al these mortal & deadly miseries.
And Therefore Saint Peter said that almighty God by his great mercy regenerate us, and goat us again to life, against all these Mortal & deadly misery's.
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The regeneration & new begettyng, is by the water of baptisme, wyth ye words & the cooperation and working of the holy spirit without whiche, no man maye see the kyngdome and glorye of God.
The regeneration & new begetting, is by the water of Baptism, with the words & the cooperation and working of the holy Spirit without which, no man may see the Kingdom and glory of God.
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This gifte God sendeth into our soules, with fayth at our Baptisme, and will still at all tymes require it of vs lyke as afore he required the saide originall iustice,
This gift God sends into our Souls, with faith At our Baptism, and will still At all times require it of us like as afore he required the said original Justice,
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so that the former debt and dutye of originall Iustice, is chaunged into this latter debte and dutie, to conserue and kepe the grace geuen vs at our baptisme.
so that the former debt and duty of original justice, is changed into this latter debt and duty, to conserve and keep the grace given us At our Baptism.
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And yet the mercy of God is so great toward miserable mā, that if it mischaunce vs to lose the same baptismall grace by sinne, he hath prouided vs an other helpe, the seconde table, a seconde remedy, by penaunce to washe awaye our sinnes,
And yet the mercy of God is so great towards miserable man, that if it mischance us to loose the same baptismal grace by sin, he hath provided us an other help, the seconde table, a seconde remedy, by penance to wash away our Sins,
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and to restore vs to grace, so necessary is penāce to clense vs frō the deformitie of actual sinne cōmitted after baptisme & to restore vs to grace & fauour of god.
and to restore us to grace, so necessary is penance to cleanse us from the deformity of actual sin committed After Baptism & to restore us to grace & favour of god.
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as of Turkes, Saracens, Paignims, and Infidels, which all receiued it in Adam, and as for lacke of it, they remayne the children of anger & of damnation,
as of Turkes, Saracens, Pagans, and Infidels, which all received it in Adam, and as for lack of it, they remain the children of anger & of damnation,
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so of al that be christened he requireth the said grace geuē with baptisme, & they that haue lost it by deadly sinne remaine the children of damnation,
so of all that be christened he requires the said grace given with Baptism, & they that have lost it by deadly sin remain the children of damnation,
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Al be it the disobedience and rebellion of the powers of our soules, for lacke of the foresayde originall iustice dothe remayne in vs as a payne for Adams synne,
All be it the disobedience and rebellion of the Powers of our Souls, for lack of the foresaid original Justice doth remain in us as a pain for Adams sin,
and as a nours• and a breader of actuall synne, and because almightye GOD while he dothe scourge vs, doth not forgette to be mercifull, he leaueth the sayde disobedience and rebellion of the powers of our soules,
and as a nours• and a breader of actual sin, and Because almighty GOD while he doth scourge us, does not forget to be merciful, he Leaveth the said disobedience and rebellion of the Powers of our Souls,
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so shall wee dooe, for the father of heauen so disposed and ordeyned for vs that hys sonne STARTPAGEcxx shoulde dye for vs, that when hee hadde destroyed deathe, by hys resurrection he myghte geue vs good example and lyuelye Hope, that wee shoulde lykewyse ryse agayne from death to lyfe.
so shall we do, for the father of heaven so disposed and ordained for us that his son STARTPAGEcxx should die for us, that when he had destroyed death, by his resurrection he might give us good Exampl and lively Hope, that we should likewise rise again from death to life.
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The inheritaunce of Heauen (as the Apostle saythe here) hathe three excellente properties, whyche wee maye ymagine by three contrarye properties, whiche no purchaser wyll haue in anye Patrimonie, manour,
The inheritance of Heaven (as the Apostle say Here) hath three excellent properties, which we may imagine by three contrary properties, which no purchaser will have in any Patrimony, manor,
Firste if it bee a rotten grounde where all thynge anone moulleth, the tenauntes, and mortises of tymber buyldynge rotteth oute and loseth their pynnes.
First if it be a rotten ground where all thing anon moulleth, the tenants, and mortises of timber building rotteth out and loses their pynnes.
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and genderynge adders, snakes, or todes, or these stingyng scowts or gnats, that will not suffre men to slepe, a man shoulde haue litle ioye to dwel in such a manour.
and gendering Adders, snakes, or toads, or these stinging scowts or gnats, that will not suffer men to sleep, a man should have little joy to dwell in such a manor.
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and trees groweth not to theyr naturall quantitie, where the leues waxeth yelowe and falleth at Lammas tyde, where men soweth a busshel and reapeth a peck,
and trees grows not to their natural quantity, where the leues Waxes yellow and falls At Lammas tIED, where men Soweth a bushel and reapeth a peck,
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The inheritaunce of this transitorye worlde hath all these noughty properties rehersed, and manye worse, townes and towres, castels and manours decayeth continuallye,
The inheritance of this transitory world hath all these naughty properties rehearsed, and many Worse, Towns and towers, Castles and manors decayeth continually,
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and of Rome, whose Emperours had vnder them in maner all the worlde, for theyr tyme? Where is the deuotion that noble men and ryche marchauntes hath had to magnifie and encrease Goddes seruice to his honoure? If God had not preserued our mooste gratious Soueraigne Kinge Henry the eyght, whiche by his princelie zele, loue,
and of Rome, whose emperors had under them in manner all the world, for their time? Where is the devotion that noble men and rich Merchants hath had to magnify and increase Goddess service to his honour? If God had not preserved our most gracious Sovereign King Henry the eyght, which by his princely zeal, love,
and deuotion to God, hath erecte this Cathedrall Churche of Bristowe, and manye other suche within this Realme, God knoweth what case diuine seruice should haue bene in.
and devotion to God, hath erect this Cathedral Church of Bristol, and many other such within this Realm, God Knoweth what case divine service should have be in.
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so that corruption and deathe is the ende. Seconde how frequēt and many infirmities raigneth: we see dayly infections of pestilence, pockes great and small, & these new burninge agues,
so that corruption and death is the end. Seconde how frequent and many infirmities Reigneth: we see daily infections of pestilence, Pocks great and small, & these new burning Fevers,
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and innumerable others, more then the Phisicions haue written of in their bookes. These contaminate and defowleth mens bodies by infections, aches and paines euen to death.
and innumerable Others, more then the Physicians have written of in their books. These contaminate and defowleth men's bodies by infections, aches and pains even to death.
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Thirde, the comon sterilitie and barennes of the grounde, the great scarsitie of all maner of vitall and of fruites of the earth, we feele it so many times to our great paine and discomfort, that it nede not to be declared.
Third, the Common sterility and Barrenness of the ground, the great scarcity of all manner of vital and of fruits of the earth, we feel it so many times to our great pain and discomfort, that it need not to be declared.
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But the inheritance that (as saint Peter saith here) is kept for vs in heauen, hath thre proprieties cōtrarie to these thre rehersed, ther is no rotting, ruine, corruptiō or decay,
But the inheritance that (as saint Peter Says Here) is kept for us in heaven, hath Three proprieties contrary to these Three rehearsed, there is no rotting, ruin, corruption or decay,
Ther shall be no lothesomnes or werynes by long vse and continuaunce as there is in all worldly plea pleasures, there shall all good men and women shine like the sonne.
There shall be no lothesomnes or werynes by long use and Continuance as there is in all worldly plea pleasures, there shall all good men and women shine like the son.
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Math. xiii. Oh good Lorde what beutie and brightnes shal our soules haue when our bodies shall be as bright as the sunne? There shal be no heauines, no labour, no payne, no sorowe, no feare, no death,
Math. xiii. O good Lord what beauty and brightness shall our Souls have when our bodies shall be as bright as the sun? There shall be no heaviness, no labour, no pain, no sorrow, no Fear, no death,
There shall neuer rise discentiō or debate betwixt neighbour and neighbour, no miserie, no nede or necessitye, no hunger, no thurst, no cold to hurt the,
There shall never rise dissension or debate betwixt neighbour and neighbour, no misery, no need or necessity, no hunger, no thirst, no cold to hurt thee,
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This ioyfull inheritaunce is conserued and kept in store in heauen (saith sainte Peter) for you that by vertue and power of god be kept by faith vnto saluation, whiche is readye to be shewed in the last time at the generall iudgement.
This joyful inheritance is conserved and kept in store in heaven (Says Saint Peter) for you that by virtue and power of god be kept by faith unto salvation, which is ready to be showed in the last time At the general judgement.
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that God hath regenerate vs by hys greate mercye into a lyuelye hope, and so the faythe by whyche GOD keepeth vs, is a lyuelye faithe adorned with Charitie and with good woorkes accordinglye.
that God hath regenerate us by his great mercy into a lively hope, and so the faith by which GOD Keepeth us, is a lively faith adorned with Charity and with good works accordingly.
Iohn. v. Thys is the victorye that ouercommeth the worlde, oure faythe (saythe Saynte Iohn) it ouercommeth the pleasures of the fleshe, tellynge vs that the fleshe is lyke a fellon giltye and most worthly condempned to mortalitie and death,
John. v. This is the victory that Overcometh the world, our faith (say Faint John) it Overcometh the pleasures of the Flesh, telling us that the Flesh is like a felon guilty and most worthly condemned to mortality and death,
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Faith also maketh vs to know that the Apostle saith, Si secundum carnem vixeritis. moriemini, if ye liue after the pleasures of the fleshe, ye shall die,
Faith also makes us to know that the Apostle Says, Si secundum Carnem vixeritis. Die, if you live After the pleasures of the Flesh, you shall die,
wherefore if ye haue folowed your carnall pleasures, eating and drinking, reuealing and rioting in this holye time of Christmas lately past, which ye should haue spent in deuotion and holynes, ye muste repent your faulte, and do penaunce therefore.
Wherefore if you have followed your carnal pleasures, eating and drinking, revealing and rioting in this holy time of Christmas lately passed, which you should have spent in devotion and holiness, you must Repent your fault, and do penance Therefore.
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and snare, that maketh a man to catche & hold others mens goodes so long till the diuell hath caught them and hold them in his danger. Saint Paule saith:
and snare, that makes a man to catch & hold Others men's goods so long till the Devil hath caught them and hold them in his danger. Saint Paul Says:
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i. Tim. vi Qui volunt diuites fieri, incidunt in tentationes et in laqueum diaboli. &c. They that wil be made riche falleth into temptacions and snare of the dyuell,
i. Tim. vi Qui volunt diuites fieri, incidunt in temptations et in laqueum Diaboli. etc. They that will be made rich falls into temptations and snare of the Devil,
and into many desires vnprofitable and noysom which drowneth men into death and destructiō, therefore he biddeth the sayde Timothe to commaunde the riche men of the worlde not to be to highe in their own conceite,
and into many Desires unprofitable and noisome which drowneth men into death and destruction, Therefore he bids the said Timothy to command the rich men of the world not to be to high in their own conceit,
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nor to trust in the vncerteintie of their riches, but in the liuinge God, which giueth vs all thinges abundantly, aswell to bring vs to the eternall fruition of the glorious Godhed,
nor to trust in the uncertainty of their riches, but in the living God, which gives us all things abundantly, aswell to bring us to the Eternal fruition of the glorious Godhead,
In whiche (saith Saynt Peter) referring to that he spoke of immediatelye afore in tempore nouissimo, In the last tyme or last day, where he said that the ioyfull inherytance that shall neuer fade nor decaye, is conserued and kepte in store in heauen,
In which (Says Saint Peter) referring to that he spoke of immediately afore in tempore nouissimo, In the last time or last day, where he said that the joyful inherytance that shall never fade nor decay, is conserved and kept in store in heaven,
for you that by the vertue and power of God be kepte by saythe vnto saluation, which is redy to be shewed in the last time, that is to say, at the general iudgemēt, In which you shall reioyce and be mery (sayth S. Peter here.) And meruel not (good frendes) and specially you that be lerned, that I made a point betwixt the antecedent and the relatiue:
for you that by the virtue and power of God be kept by say unto salvation, which is ready to be showed in the last time, that is to say, At the general judgement, In which you shall rejoice and be merry (say S. Peter Here.) And Marvel not (good Friends) and specially you that be learned, that I made a point betwixt the antecedent and the relative:
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and so full of good matter, that if when I haue entred on the declaration of the one part, I shuld nedes procede and declare the whole sentence, I should be to long in most part of my sermons,
and so full of good matter, that if when I have entered on the declaration of the one part, I should needs proceed and declare the Whole sentence, I should be to long in most part of my Sermons,
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Therfore so that you will giue eare and applye your mindes to that I shall say, you shall perceiue the coherence of thys processe that I shall declare vnto you at thys time, to that I sayde afore in my former sermon vpon this Epistle of Saint Peter.
Therefore so that you will give ear and apply your minds to that I shall say, you shall perceive the coherence of this process that I shall declare unto you At this time, to that I said afore in my former sermon upon this Epistle of Saint Peter.
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Eccle. xxvii. Vasa figuli probat fornax et hōines iustos tētatio tribulatiōs The fornace proueth ye crockers pots or pitchers & so doth the tentation of trouble proue and trye the good men or women.
Eccle. xxvii. Vasa figuli Probat fornax et hōines iustos tētatio tribulations The furnace Proves you crockers pots or pitchers & so does the tentation of trouble prove and try the good men or women.
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for if he be neuer ye prouder for mēs praising, but rather the better, it appeareth that his vertue is true vertue whyche groweth and increaseth by laude and praysing,
for if he be never the Prouder for men's praising, but rather the better, it appears that his virtue is true virtue which grows and increases by laud and praising,
And in our time what triall and proofe of mens faythe hath there bene by frowarde heretickes, impugning and reasoning againste the verye essenciall & necessarie articles of our faith, making weake men and women to wauer and doubt in theym,
And in our time what trial and proof of men's faith hath there be by forward Heretics, impugning and reasoning against the very essenciall & necessary Articles of our faith, making weak men and women to waver and doubt in them,
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And by this it is lyke to golde tryed by the fyre, and shall be founde worthy to receiue praise, glory, and honour, whē Christ shall shewe him selfe in his glory at the generall iudgemente,
And by this it is like to gold tried by the fire, and shall be found worthy to receive praise, glory, and honour, when christ shall show him self in his glory At the general judgement,
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then he wil geue to the blessed children of his father, whiche then shall be set vpon his right hand, disseuered from the refuse, deputed to dampnation on the lift hande:
then he will give to the blessed children of his father, which then shall be Set upon his right hand, dissevered from the refuse, deputed to damnation on the lift hand:
to all them I saye, that hath theyr fayth tried by temptation, and proued sounde and pure as golde ▪ Christ wyll geue laude and praise, sayinge to you.
to all them I say, that hath their faith tried by temptation, and proved sound and pure as gold ▪ christ will give laud and praise, saying to you.
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and you serued me faythfully and trustely, and my wife was in thy sight, and in thy companye, where thou mighte haue had occasion to tempte her to yll, and yet thou dyddeste not.
and you served me faithfully and trustily, and my wife was in thy sighed, and in thy company, where thou might have had occasion to tempt her to ill, and yet thou dyddeste not.
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That you didde for the least of my seruauntes, that you didde to me, occupyinge with my seruauntes iustelye withoute gyle or deceite, thou occupied iustelye with me,
That you did for the least of my Servants, that you did to me, occupying with my Servants Justly without gyle or deceit, thou occupied Justly with me,
Nowe what ioye, and pleasure, and comforte it shall be for a Christen man to haue suche laude and praise of the highe iudge at that terrible day when folke shall haue nede of comforte, iudge who can? It passeth my braine.
Now what joy, and pleasure, and Comfort it shall be for a christian man to have such laud and praise of the high judge At that terrible day when folk shall have need of Comfort, judge who can? It passes my brain.
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Come you blessed chyldren of my father, and take possession of that glorious kyngedome, that was prepared for you frome the beginninge of the worlde, in whiche we shal be no more seruauntes,
Come you blessed children of my father, and take possession of that glorious Kingdom, that was prepared for you from the begin of the world, in which we shall be no more Servants,
but coparteners and coinheritours with our sauiour Christe, and with all the gloryous Aungelles, and glorious companye of heauen, where we shall haue the gra•e that GOD gaue vs here, consummate, perfourmed,
but copartners and coinheritours with our Saviour Christ, and with all the glorious Angels, and glorious company of heaven, where we shall have the gra•e that GOD gave us Here, consummate, performed,
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and in his hygheste perfectyon, whiche wee call glorye, whyche honoure we shall haue (as Saynte Peter sayeth) when we shalbe set a lofte and in highe estate, whiche shall appeare more euidentlye by the deiection and ouerthrowinge of others, of which. Esa. xxvi. saith.
and in his hygheste perfection, which we call glory, which honour we shall have (as Faint Peter Saith) when we shall Set a loft and in high estate, which shall appear more evidently by the dejection and overthrowing of Others, of which. Isaiah xxvi. Says.
for it shall be the ioye of the glorye of heauen, when you shall receaue for youre rewarde, the ende and perfection of youre faith, whiche is the health of your soules.
for it shall be the joy of the glory of heaven, when you shall receive for your reward, the end and perfection of your faith, which is the health of your Souls.
Nowe here you knowe by Saint Peters wordes, STARTPAGEcxxvii what is the ende of youre faith, it is the helth of your soules, whiche health shall exclude al sicknes, payne,
Now Here you know by Saint Peter's words, STARTPAGEcxxvii what is the end of your faith, it is the health of your Souls, which health shall exclude all sickness, pain,
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Here Saynte Peter styrreth vp oure deuotion, and loue that we shoulde haue to oure soule health, that we shall obteyne and gette by the triall and profe of our fayth, as he sayde afore.
Here Faint Peter stirreth up our devotion, and love that we should have to our soul health, that we shall obtain and get by the trial and proof of our faith, as he said afore.
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He taketh an argumente of the olde fathers holye prophetes, that in olde tyme prophecied of the grace that should fall vpon vs by the comminge of our Sauiour Christ, which they vehemently desired to see in their time, but they coulde not: As Christe saith.
He Takes an argument of the old Father's holy Prophets, that in old time prophesied of the grace that should fallen upon us by the coming of our Saviour christ, which they vehemently desired to see in their time, but they could not: As Christ Says.
Math. xiii. Multi prophete et iusti cupierunt videre quae vos videtis et non viderunt, et audire quae auditis et non audierunt. Esay. lxiiii. prayed and wysshed, Vtinam dirumperes coelos, et descenderes.
Math. xiii. Multi Prophet et Justi cupierunt To see Quae vos Videtis et non viderunt, et Audire Quae Heard et non audierunt. Isaiah. lxiiii. prayed and wished, Vtinam dirumperes Coelos, et descenderes.
Woulde God thou wouldest break the heauens, and wouldest come downe to be incarnate. And the Prophet Dauid Psal. lxxix. Excita potentiam tuam, et veni vt saluos facias nos.
Would God thou Wouldst break the heavens, and Wouldst come down to be incarnate. And the Prophet David Psalm lxxix. Excita potentiam tuam, et veni vt saluos facias nos.
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This power of thine semeth nowe a siepe, vntill thou renewe it againe, declaringe the veritie and signification of the saide myracles, by thy blessed comminge into oure nature by thy incarnation.
This power of thine Seemeth now a siepe, until thou renew it again, declaring the verity and signification of the said Miracles, by thy blessed coming into our nature by thy incarnation.
He hath inclined the heauēs, and came downe and trode darkenes, that is to say, sinne, downe vnder his feete. Damasc. li. iii. Cap. i. Hoc est inhumiliabilem eius altitudinem in humilitate humiliauit, & descendit ad seruos suos.
He hath inclined the heavens, and Come down and trodden darkness, that is to say, sin, down under his feet. Damascus li. iii. Cap. i. Hoc est inhumiliabilem eius altitudinem in humilitate humiliauit, & descendit ad seruos suos.
The highnes of his Godhead, whiche can not be made lowe by nature, he broughte a lowe by his humilitie and gentlenes, whiche is the newest, the straungest,
The highness of his Godhead, which can not be made low by nature, he brought a low by his humility and gentleness, which is the Newest, the strangest,
Oure Lorde hath wrought a newe thinge, or a straūge thinge vpon the earth, a woman shall enuyron STARTPAGEcxxviii or compasse aboute a man, that is to saye, the blessed Uyrgyn Marye,
Oure Lord hath wrought a new thing, or a strange thing upon the earth, a woman shall enuyron STARTPAGEcxxviii or compass about a man, that is to say, the blessed Virgae Marye,
And Daniel that holye Prophete, Vir desideriorum, a man ful of desires, because he was so desirous to knowe of the retourne of his people of Israell, from the captiuitie of the Medes and Persies,
And daniel that holy Prophet, Vir desideriorum, a man full of Desires, Because he was so desirous to know of the return of his people of Israel, from the captivity of the Medes and Persians,
and of the comminge of Messias, and what shoulde betide his people, at the later ende he was asserteyned by an aungell sent from GOD, not onelye of the retourne of the people from captiuitie,
and of the coming of Messias, and what should betide his people, At the later end he was asserteyned by an angel sent from GOD, not only of the return of the people from captivity,
Of these blessed prophetes that laboured and searched so diligently for to knowe of the time of grace, that the spirite of Christe, proceading from the sonne,
Of these blessed Prophets that laboured and searched so diligently for to know of the time of grace, that the Spirit of Christ, proceeding from the son,
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and from the father (and therefore he is called the spyryte of Chryste, as he is called the spirite of the father) that inspyred the sayde holye Prophetes,
and from the father (and Therefore he is called the Spirit of Christ, as he is called the Spirit of the father) that inspired the said holy prophets,
and spoke in theym, woulde tell them when it shoulde be, within howe manye yeares after them, & in quale tempus, into what manner of time it should be differred,
and spoke in them, would tell them when it should be, within how many Years After them, & in quale Tempus, into what manner of time it should be differed,
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& so it proued, for our sauiour Christ come, whē He rode an alien and straunger was made kinge, by the aucthoritie of Augustus, then Emperoure of Rome.
& so it proved, for our Saviour christ come, when He road an alien and stranger was made King, by the Authority of Augustus, then Emperor of Rome.
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Then Christ should come (saith S. Peter) & suffer paines and passions, prenuncians eas quae in Christo sunt passiones, speakinge in the plurell number,
Then christ should come (Says S. Peter) & suffer pains and passion, prenuncians eas Quae in Christ sunt Passions, speaking in the plural number,
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as he doth now daylie in his elect people, and true seruauntes, and should haue for the same futuras glorias, two speciall glories he had after his passion, that is to say, the glory of his resurrection,
as he does now daily in his elect people, and true Servants, and should have for the same futuras glorias, two special Glories he had After his passion, that is to say, the glory of his resurrection,
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sith the holy gooste was sente from heauen vpon the Apostles in sensible STARTPAGEcxxix signes as fierye tongues wyth diuersitie of languages, geuen by the holy Goste, On whom the blessed Angels in heauen desire to beholde and loke on :
sith the holy ghost was sent from heaven upon the Apostles in sensible STARTPAGEcxxix Signs as fiery tongues with diversity of languages, given by the holy Ghost, On whom the blessed Angels in heaven desire to behold and look on:
and whyle we be full, yet we shall desire to se it styll, after such a maner as we can not now perfectly perceiue, tyll we come to that state in which we shalbe like the angels,
and while we be full, yet we shall desire to see it still, After such a manner as we can not now perfectly perceive, till we come to that state in which we shall like the Angels,
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and then wee shall knowe it by experience, as they dooe, through the helpe of our sauiour Iesus Christe, who with the father and the holye Goste, liueth and raigneth for euer. Amen.
and then we shall know it by experience, as they do, through the help of our Saviour Iesus Christ, who with the father and the holy Ghost, lives and Reigneth for ever. Amen.
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as obedient children, not made like to the former desires of your ignoraunce, but like that holye one that called you, that so you maye be holie in all conuersation, because it is written.
as obedient children, not made like to the former Desires of your ignorance, but like that holy one that called you, that so you may be holy in all Conversation, Because it is written.
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Now in contemplation that all that the Prophetes laboured and desiered to heare and to see, they were instructed by the holye Gost, that they should be perfourmed, not for their tymes,
Now in contemplation that all that the prophets laboured and desired to hear and to see, they were instructed by the holy Ghost, that they should be performed, not for their times,
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but on vs in our times, that haue hearde the preachers of the Gospell euer sith the sensible commynge of the holye Gooste in fierye tongues from heauen.
but on us in our times, that have heard the Preachers of the Gospel ever sith the sensible coming of the holy Ghost in fiery tongues from heaven.
Therfore the blessed apostle Saint Peter exhorteth vs so to dispose our selues, that we maye be able and apte to receiue STARTPAGEcxxx this grace so that by our owne faulte wee be not frustrate and disapointed of it.
Therefore the blessed apostle Saint Peter exhorteth us so to dispose our selves, that we may be able and apt to receive STARTPAGEcxxx this grace so that by our own fault we be not frustrate and disappointed of it.
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and be sober and perfect, He vseth a maner of speakinge often vsed in the scriptures, whiche speakyng of the soule of man applieth to it bodelye membres or limmes,
and be Sobrium and perfect, He uses a manner of speaking often used in the Scriptures, which speaking of the soul of man Applieth to it bodily members or limbs,
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And the Apostle ▪ Ephe. i. Det vobis illuminatos oculos cordis vestri, vt sciatis que sit spes vocationis eius He praieth that God woulde geue them the eyes of their harte, (that is to say, of their minde) lightened to know what they might trust for, by his callynge.
And the Apostle ▪ Ephes i. Debt vobis illuminatos Eyes Cordis Yours, vt Scitatis que sit spes vocationis eius He Prayeth that God would give them the eyes of their heart, (that is to say, of their mind) lightened to know what they might trust for, by his calling.
And ii. Cor. ii. He calleth the preachinge of the Gospel a smell or sauoure, because that like as the thing that is not sene is perceiued by the sauour,
And ii. Cor. ii. He calls the preaching of the Gospel a smell or savour, Because that like as the thing that is not seen is perceived by the savour,
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Gustate & videte quoniā suauis est dominus. Taste and see that our Lorde is swete. And Esay speaketh as though the soul hadde wombe or bealy to conceiue child.
Taste & Videte quoniā suauis est dominus. Taste and see that our Lord is sweet. And Isaiah speaks as though the soul had womb or bealy to conceive child.
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He speaketh to almighty God as one longing to se the glorious and moste delectable face of God, which is so delectable that the aungels of heauen desiereth to beholde it,
He speaks to almighty God as one longing to see the glorious and most delectable face of God, which is so delectable that the Angels of heaven desireth to behold it,
because they were so childishely turned by pseudapostles and false Preachers, from the sinceritie of the true doctrine of the Gospell that he had instructed theim in.
Because they were so childishly turned by pseudapostles and false Preachers, from the sincerity of the true Doctrine of the Gospel that he had instructed them in.
Euen such maner of speache vseth Sainte Peter in these wordes rehearsed, bidding vs. Tucke vp the loynes of your mindes The bodely loines be the breaders of carnal lust, and therefore Christe biddeth:
Eve such manner of speech uses Saint Peter in these words rehearsed, bidding us Tuck up the loins of your minds The bodily loins be the breaders of carnal lust, and Therefore Christ bids:
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and because the exteriour actes of the bodie riseth of the inward concupiscence of the minde, Sainte Peter woulde haue the loynes of our minde girde vp, that they vage not rouing abroade by the lewde thoughts and vncleane meditations.
and Because the exterior acts of the body Riseth of the inward concupiscence of the mind, Saint Peter would have the loins of our mind gird up, that they vage not roving abroad by the lewd thoughts and unclean meditations.
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and exercised in honest studie, and the wil desiereth nothing but that is cōformable to honestie, thē the loins of your minde be tucked vp as Saint Peter would haue them and so you shall be cleane of body from vnlawfull actes of the fleshe.
and exercised in honest study, and the will desireth nothing but that is conformable to honesty, them the loins of your mind be tucked up as Saint Peter would have them and so you shall be clean of body from unlawful acts of the Flesh.
Sobernes perteineth to cleannes of life, and is also necessarye to that we shall be able to hope and looke for that perfecte grace and glory that is offered vs against the reuelation and glorious commynge of our sauiour Iesu Christe at the generall iudgement, at which tyme hee shall appeare in his glorious maiestye to confounde theim that contemned hym in hys infirmitie.
Soberness pertaineth to cleanness of life, and is also necessary to that we shall be able to hope and look for that perfect grace and glory that is offered us against the Revelation and glorious coming of our Saviour Iesu Christ At the general judgement, At which time he shall appear in his glorious majesty to confound them that contemned him in his infirmity.
Where dronkenes by pride of harte bringeth furthe vnkindenesse, as pride dothe euer, for a proud manne thinketh all thinges done of dutye that a man doth for hym,
Where Drunkenness by pride of heart brings forth unkindness, as pride doth ever, for a proud man Thinketh all things done of duty that a man does for him,
Shew not your selues like vnto your olde blindenes in carnall vyces, and in all other in•quitie, to which you were geuen afore you were called out of the darkenes of ignoraunce vnto the light of faythe, by your spirituall fathers the Preachers of the worde of GOD among you,
Show not your selves like unto your old blindness in carnal vices, and in all other in•quitie, to which you were given afore you were called out of the darkness of ignorance unto the Light of faith, by your spiritual Father's the Preachers of the word of GOD among you,
but conforme your selues to that holye one that called you, whiche was chieflye our sauiour Christe, by whose word published amonge theim by the Preachers,
but conform your selves to that holy one that called you, which was chiefly our Saviour Christ, by whose word published among them by the Preachers,
and speciallye by Sainte Peter that hadde laboured amonge them, they were reduced and broughte to the light of knowledge, that so (sayeth Saint Peter) you may be holy, firme,
and specially by Saint Peter that had laboured among them, they were reduced and brought to the Light of knowledge, that so (Saith Saint Peter) you may be holy, firm,
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Estote imitatores dei, folowe God as nigh as mannes fragilitie wil permitte or suffer, though no creature can attayn to be equall with God in holines or perfection.
Estote Imitators dei, follow God as High as Man's fragility will permit or suffer, though no creature can attain to be equal with God in holiness or perfection.
and leude preachers, you were seduced and broughte into sinistre opinions, in whiche you walked darkely and blyndely, contempninge the sacramentes and ceremonies of Christes churche,
and leude Preachers, you were seduced and brought into sinister opinions, in which you walked darkly and blyndely, contemning the Sacraments and ceremonies of Christ's Church,
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If you call him your father that iudgeth without parcialitie according to euery persons worke, see that you be conuersaunt in feare (and in your conuersation haue feare) for the time that you be here abidinge in this worlde.
If you call him your father that Judgeth without partiality according to every Persons work, see that you be conversant in Fear (and in your Conversation have Fear) for the time that you be Here abiding in this world.
If I be youre father as you call me, Pater noster qui es in coelis, where is the honour that you owe to me? If I be youre lorde, where is the feare that you owe to me.
If I be your father as you call me, Pater Noster qui es in Coelis, where is the honour that you owe to me? If I be your lord, where is the Fear that you owe to me.
and feare, as to our lorde and iudge, and specially because he iudgeth withoute parcialitie or affection to any partie, hauinge respecte to a mannes workes, and not to the personne.
and Fear, as to our lord and judge, and specially Because he Judgeth without partiality or affection to any party, having respect to a Man's works, and not to the person.
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But yet here riseth a doubte vppon Saynte Peters wordes ▪ that God iudgeth without parcialitie, it semeth contrary, by the wordes of Malachye the Prophet aforesaid, where the worde of God sayd by that Prophet in the fyrst Chapter, Nonne frater erat Esau Iacob, dicit dominus & dilexi Iacob, Esau autem odio habui.
But yet Here Riseth a doubt upon Faint Peter's words ▪ that God Judgeth without partiality, it Seemeth contrary, by the words of Malachy the Prophet aforesaid, where the word of God said by that Prophet in the fyrst Chapter, Nonne frater erat Esau Iacob, dicit dominus & Desi Iacob, Esau autem odio habui.
therefore, of this it semeth that God was partiall in his election, because there was no cause in the parties wherfore one shuld be electe rather then the other,
Therefore, of this it Seemeth that God was partial in his election, Because there was no cause in the parties Wherefore one should be elect rather then the other,
Therefore (by this obiection) it semeth not true that Saint Peter sayth, that God oure father iudgeth without parcialitie, in as muche as it semeth he was partiall in these two personnes Iacob and Esau,
Therefore (by this objection) it Seemeth not true that Saint Peter say, that God our father Judgeth without partiality, in as much as it Seemeth he was partial in these two personnes Iacob and Esau,
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And therefore God can not be partiall, neither accepter of persons, because in man, or any other creature, ther is no goodnes of our owne that shuld make god,
And Therefore God can not be partial, neither accepter of Persons, Because in man, or any other creature, there is no Goodness of our own that should make god,
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if it be geuen to the one and not to the other, for grace or fauour may be geuen to one and not to an other without any iniustice or wronge to the other partie. As appeareth playnely.
if it be given to the one and not to the other, for grace or favour may be given to one and not to an other without any injustice or wrong to the other party. As appears plainly.
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Rom. ix. An non habet potestatem figulus. &c. Hathe not the pitcher maker of cley, power to make of one peece of cley, one vessel to do honest seruice at the boorde,
Rom. ix. an non habet potestatem figulus. etc. Hath not the pitcher maker of cley, power to make of one piece of cley, one vessel to do honest service At the board,
and an other to do vyle offices? so in oure purpose, in as muche as it stode in Goddes mere libertie, to minde or wyll to Iacob and to Esau as it pleased him, Esau had no wronge by that that Iacob was electe,
and an other to do vile Offices? so in our purpose, in as much as it stood in Goddess mere liberty, to mind or will to Iacob and to Esau as it pleased him, Esau had no wrong by that that Iacob was elect,
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or partialitie, crowning his owne workes in vs, rewardinge vs for the workes that he hath made vs to do indifferentlye, to poore and to riche, to Iewes and Gentils, otherwise then the carnall father doth, whiche vseth his owne chylde more partially,
or partiality, crowning his own works in us, rewarding us for the works that he hath made us to do indifferently, to poor and to rich, to Iewes and Gentiles, otherwise then the carnal father does, which uses his own child more partially,
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And a lytle afore Sainte Peter willed vs to be holye in all oure conuersation and dealinge, byinge and sellinge, eatinge and drinkinge, workinge and restynge, speakinge and talkinge, all these be workes and dedes after whiche we shall be iudged,
And a little afore Saint Peter willed us to be holy in all our Conversation and dealing, buying and selling, eating and drinking, working and resting, speaking and talking, all these be works and Deeds After which we shall be judged,
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Why doth one neighboure deceiue an other nowe in this fayre time, by false weightes or measures, by false lyghtes, by false oothes? because they feare not God that hath forbid vs so to do.
Why does one neighbour deceive an other now in this fair time, by false weights or measures, by false lights, by false oothes? Because they Fear not God that hath forbid us so to do.
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Likwise of adultry, why doth a wedded man take an other mās wife, or a wife another womans husband? It is for lack of fear of God, that forbiddeth vs to desire in minde to STARTPAGEcxxviii haue an other mans wife.
Likewise of adultery, why does a wedded man take an other men wife, or a wife Another woman's husband? It is for lack of Fear of God, that forbiddeth us to desire in mind to STARTPAGEcxxviii have an other men wife.
It foloweth in the text Scientes quod non corruptibilibus auro vel argento redempti estis de vana vestra conuersatione paterne traditionis sed precioso sanguine quasi agni incontaminati & immaculati Christi.
It Followeth in the text Knowing quod non corruptibilibus auro vel argento redempti Ye are de Vana Vestra Conversation pattern traditionis sed precioso sanguine quasi agni incontaminati & immaculati Christ.
but you were bought & deliuered frō your noughty liuīg & from your vaine and folish conuersation by the precious blud of Christ, offred for vs on ye crosse,
but you were bought & Delivered from your naughty living & from your vain and foolish Conversation by the precious blood of christ, offered for us on the cross,
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By his precious bloud you were deliuered from your vaine and folysh conuersatiō, that you learned by your fathers traditions, by your fathers teachinge.
By his precious blood you were Delivered from your vain and foolish Conversation, that you learned by your Father's traditions, by your Father's teaching.
but that when thou mayste helpe both, thou shouldest so do, but yf thou be not able to do both, se that thou fayle not to do thy dutye to thy parentes, cherysshinge and helpinge them,
but that when thou mayste help both, thou Shouldst so do, but if thou be not able to do both, se that thou fail not to do thy duty to thy Parents, cherishing and helping them,
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He was knowen (sayeth saint Peter) and appointed of God afore the worlde was made, that he shold redeme vs, And he was declared and knowen plainly now in the latter dayes, And towarde the ende of the worlde for our sakes, and to saue vs, that by hys instruction published and spredde abrode among vs by the preachers of hys Gospell be made faithfull beleuers on almightye God, whiche raised oure saide sauiour Christe from death to life againe,
He was known (Saith saint Peter) and appointed of God afore the world was made, that he should Redeem us, And he was declared and known plainly now in the latter days, And toward the end of the world for our sakes, and to save us, that by his instruction published and spread abroad among us by the Preachers of his Gospel be made faithful believers on almighty God, which raised our said Saviour Christ from death to life again,
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You must vnderstād that this that saint Peter saieth of the eternall predestinacion and foreknowledge of the second person in Trinitie, the sonne of God to be incarnate, was not onely for the redemption of man, from the preuarication and offence of Adam,
You must understand that this that saint Peter Saith of the Eternal predestination and foreknowledge of the second person in Trinity, the son of God to be incarnate, was not only for the redemption of man, from the prevarication and offence of Adam,
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but althoughe Adam hadde neuer offended, yet notwithstandinge the sonne of GOD woulde haue be incarnate, takynge the nature of man vppon him to beautifye in hym selfe the whole man, aswell the outwarde man,
but although Adam had never offended, yet notwithstanding the son of GOD would have be incarnate, taking the nature of man upon him to beautify in him self the Whole man, aswell the outward man,
Whether he should come in by his wit, or did go furth by exteriour senses he shoulde euerye waye finde pasture, feadynge and refresshynge pasture within by knowledge and contemplation of the Godheade to the comforte of the reason, pasture outwarde, in the flesshe and bodye of our Sauioure, to the comforte of the exteriour senses.
Whither he should come in by his wit, or did go forth by exterior Senses he should every Way find pasture, feadynge and refreshing pasture within by knowledge and contemplation of the Godhead to the Comfort of the reason, pasture outward, in the Flesh and body of our Saviour, to the Comfort of the exterior Senses.
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For if Adam hadde not sinned, but hadde stande stedfast in the state of innocencye, he shoulde at the laste haue bene translated from Paradyse into the glorye of Heauen,
For if Adam had not sinned, but had stand steadfast in the state of innocency, he should At the laste have be translated from Paradise into the glory of Heaven,
Therefore to satis•ye bothe the reason and the sensible powers, it was necessarye that GOD shoulde haue a bodye and shoulde be made man, that he myghte be perceyued by the senses,
Therefore to satis•ye both the reason and the sensible Powers, it was necessary that GOD should have a body and should be made man, that he might be perceived by the Senses,
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for he yt loued his onely begotten sonne, surelye muste neades with all loue hys membres, whiche he hathe adopte and chosen to be hys chyldren wyth him.
for he that loved his only begotten son, surely must neades with all love his members, which he hath adopt and chosen to be his children with him.
and to stoppe the glorye that GOD intended toward mankynde, and to brynge mankynde so farre out of fauour wyth GOD, that it shoulde neuer be ioyned in one persone wyth God,
and to stop the glory that GOD intended towards mankind, and to bring mankind so Far out of favour with GOD, that it should never be joined in one person with God,
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so that our Sauiour Christe myght saye with the prophete Ionas, which by the peryll of shipwracke that he was in, signified and figured the passion of Christe,
so that our Saviour Christ might say with the Prophet Ionas, which by the peril of shipwreck that he was in, signified and figured the passion of Christ,
lyke as by his beynge in the whales bealy three dayes and three nightes was figured the sepulture of Christe three daies and three nightes, in the bealye of the earth.
like as by his being in the Whale's bealy three days and three nights was figured the sepulture of Christ three days and three nights, in the bealye of the earth.
Tollite me, & mittite in mare, & cessabit mare a vobis. Scio enim ego quoniam propter me tempestas hec STARTPAGEcxxxix grandis est super vos. Ionae. i.
Take away me, & Mittite in mare, & cessabit mare a vobis. Scio enim ego quoniam propter me Tempestas hec STARTPAGEcxxxix grandis est super vos. Jonah. i.
In eo enim in quo passus est ipse & tentatus, potens est & eis qui tentātur auxiliari. Heb. ii. In that that he suffred and was tempted, he is able to helpe them that be tempted or troubled.
In eo enim in quo passus est ipse & tentatus, potens est & eis qui tentātur auxiliari. Hebrew ii. In that that he suffered and was tempted, he is able to help them that be tempted or troubled.
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So might our sauiour Christ say that the storme of temptation, that the deuill by Gods permissiō, raysed against our first parents and ceasseth not with the same stormes to assault all his posteritye, was raysed for Christes sake,
So might our Saviour christ say that the storm of temptation, that the Devil by God's permission, raised against our First Parents and ceaseth not with the same storms to assault all his posterity, was raised for Christ's sake,
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the high counsaile of the Godhead appoynted our saide Sauiour Christe to be the meane to saue mākinde again by his blessed passion, that he should suffer in his passible and mortall body, which he toke vppon him for that purpose.
the high counsel of the Godhead appointed our said Saviour Christ to be the mean to save mankind again by his blessed passion, that he should suffer in his passable and Mortal body, which he took upon him for that purpose.
Peter saith here) now at the last cast of the world, in a mortal bodye made of a woman, made vnder the law, that he might deliuer thē that were subiect to the law, that so by Christ our faith and our hope should be in god.
Peter Says Here) now At the last cast of the world, in a Mortal body made of a woman, made under the law, that he might deliver them that were Subject to the law, that so by christ our faith and our hope should be in god.
For obedience coact & by cōpulsion, as theues in the gaole obey their keper, lest he wil punish thē or cast thē in sorer prison, is not the thing that god wil reward,
For Obedience coact & by compulsion, as thieves in the gaol obey their keeper, lest he will Punish them or cast them in Sorer prison, is not the thing that god will reward,
& returning to fraternal loue again And this must come of a simple and plaine harte without dissimulation, fayninge, or flatterynge, euen after that. s.
& returning to fraternal love again And this must come of a simple and plain heart without dissimulation, feigning, or flattering, even After that. s.
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And to dye for our brethren is the perfection of charitie, the hyghest poynte of Charitye and of fraternall loue that is there spoken of, In that wee knowe the charitye of GOD that hee layed awaye hys lyfe for vs,
And to die for our brothers is the perfection of charity, the highest point of Charity and of fraternal love that is there spoken of, In that we know the charity of GOD that he laid away his life for us,
Peraduenture thou wilt saye, why shoulde I geue my money to saue him from harme? He is none of mine, let him perishe in his owne iniquitie & noughtines, I haue nothing to do with him.
Peradventure thou wilt say, why should I give my money to save him from harm? He is none of mine, let him perish in his own iniquity & naughtiness, I have nothing to do with him.
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&c Borne again not by any corruptible sede, but by an īcorruptible sede bi the word of the liuing god & that abideth for euer. Here ye blessed apostle. s.
etc. Born again not by any corruptible seed, but by an incorruptible seed by the word of the living god & that Abideth for ever. Here you blessed apostle. s.
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Accordynge to that saith saint Peter, much more you should dispose your selfe to goodnes, considering your regeneration and second natiuitie, which was not by corruptible seede of man and woman,
According to that Says saint Peter, much more you should dispose your self to Goodness, considering your regeneration and second Nativity, which was not by corruptible seed of man and woman,
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Esa. xl. Omnis caro vt fenum, & omnis gloria eius tanquam flos agri, exaruit fenum, et flos eius decidit, verbum autem domini manet ineternum All fleshe is lyke grasse of the medowe,
Isaiah xl. Omnis Caro vt fenum, & omnis gloria eius tanquam flos Agri, exaruit fenum, et flos eius decidit, verbum autem domini manet ineternum All Flesh is like grass of the meadow,
it abideth not, but many times turneth to repentance, but the worde of God, that is the seede by which you were gotten and made the children of God by regeneration by your seconde getting, abideth for euer & giueth life euerlasting to thē that be gotten bi it.
it Abideth not, but many times turns to Repentance, but the word of God, that is the seed by which you were got and made the children of God by regeneration by your seconde getting, Abideth for ever & gives life everlasting to them that be got by it.
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The former carnall generation or birthe saueth no man nor woman, the seconde doth, and therefore it is necessarie for all them that shal be saued, what sexe, kynde or age so euer they be of, contrarye to the secte and heresy of the Anabaptists that woulde haue no man baptised till they were of yeares of discretion, in so much that they baptise again al them that in childhoode were christened, leauing all youth in dispeyre of saluation withoute anye way or helpe to be saued,
The former carnal generation or birth Saveth no man nor woman, the seconde does, and Therefore it is necessary for all them that shall be saved, what sex, kind or age so ever they be of, contrary to the sect and heresy of the Anabaptists that would have no man baptised till they were of Years of discretion, in so much that they baptise again all them that in childhood were christened, leaving all youth in dispeyre of salvation without any Way or help to be saved,
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Wher the Apostle compareth the offence of Adam to the STARTPAGEcxlii grace of Christ, for the grace of Christe is muche stronger and may extende and sprede it selfe further then the offence of one pure and frayle man might do,
Where the Apostle compareth the offence of Adam to the STARTPAGEcxlii grace of christ, for the grace of Christ is much Stronger and may extend and spread it self further then the offence of one pure and frail man might do,
therefore in asmuche as death crept in among men by one Adam, then muche more by our sauiour Christ one man and God in one parson, of power infinite, the gift of grace is dilated and spred vpon all men that be made apte to receiue it, which is onely by baptisme actuallye receiued,
Therefore in asmuch as death crept in among men by one Adam, then much more by our Saviour christ one man and God in one parson, of power infinite, the gift of grace is dilated and spread upon all men that be made apt to receive it, which is only by Baptism actually received,
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And therefore in asmuche as the synne of Adam killed all infantes, it must needes be that Christes grace in the sacrament of baptisme shal quicken the same infantes,
And Therefore in asmuch as the sin of Adam killed all Infants, it must needs be that Christ's grace in the sacrament of Baptism shall quicken the same Infants,
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In like maner baptysme saueth oure chyldren infauntes, althoughe they perceyue nothynge what is done vnto them, neyther the reason thereof. But Christ that saide: Sinite paruulos venire ad me. Mathewe. xix.
In like manner Baptism Saveth our children Infants, although they perceive nothing what is done unto them, neither the reason thereof. But christ that said: Finite paruulos venire ad me. Matthew. xix.
Let babes or children come to me, hathe prouyded armes to beare theym to hym, which be the armes of our mother holy church, by whose eares also they be cathechised or instruct,
Let babes or children come to me, hath provided arms to bear them to him, which be the arms of our mother holy Church, by whose ears also they be catechised or instruct,
as wel as other mens faith hath helped them that haue be bodely diseased in sicknes and sores of theyr bodie, speciallye because God estemeth and regardeth more the health of the soule then of the bodye.
as well as other men's faith hath helped them that have be bodily diseased in sickness and sores of their body, specially Because God esteemeth and Regardeth more the health of the soul then of the body.
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We haue in the gospell of the Canaan womans doughter, that by the importune sute and prayer of her mother she was delyuered from the dyuell that she was obsessed with all:
We have in the gospel of the Canaan woman's daughter, that by the importune suit and prayer of her mother she was Delivered from the Devil that she was obsessed with all:
And also Centurio a captain in Capharnaum came to Christ, praying him to helpe his seruant that was yll vexed with a paulsy, Christ offered to come him selfe to the mans house, & to heale his seruaunt.
And also Centurion a captain in Capernaum Come to christ, praying him to help his servant that was ill vexed with a paulsy, christ offered to come him self to the men house, & to heal his servant.
An other that was impotent by a pawlsye, and his frendes coulde finde no waye to bringe him to Christe for preasse of people that were about him in the house.
an other that was impotent by a pawlsye, and his Friends could find no Way to bring him to Christ for press of people that were about him in the house.
Quorum fidem vt vidit, dixit, homo remittuntur tibi peccata tua, et ait paralitico tibi dico, surge, tolle lectum tuum & vade in domum tuam. STARTPAGEcxliii Luke. v. &. Mark. ii.
Quorum fidem vt vidit, dixit, homo remittuntur tibi Peccata tua, et ait paralitico tibi dico, surge, Take lectum tuum & vade in domum tuam. STARTPAGEcxliii Lycia. v. &. Mark. ii.
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And this texte maketh plainly for our purpose, for here it appeareth that by the faith of other men, this sickman had aswell soule health as bodely healthe,
And this text makes plainly for our purpose, for Here it appears that by the faith of other men, this sickman had aswell soul health as bodily health,
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then muche more it helpeth against this daungerous sickenes of the soule, that is originall synne, the common malander and mischiefe of all the issue of Adam, which if it be not cured and healed, wyll surely let hym that is diseased with it, from the sight of the glorie of God for euer.
then much more it Helpeth against this dangerous sickness of the soul, that is original sin, the Common malander and mischief of all the issue of Adam, which if it be not cured and healed, will surely let him that is diseased with it, from the sighed of the glory of God for ever.
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And consideringe that the infantes haue the said originall sinne by an other mans preuarication and transgression, reasonable it is that they be releued and discharged of the same, by the meane of other mens faith,
And considering that the Infants have the said original sin by an other men prevarication and Transgression, reasonable it is that they be relieved and discharged of the same, by the mean of other men's faith,
and by water with the inspiration of grace of the holye spirite, the holye Gost. And by this that I haue said you maye answer to the chiefe reason of the Anabaptistes that they vse against the said veritie, alledging that Christ sayth.
and by water with the inspiration of grace of the holy Spirit, the holy Gost. And by this that I have said you may answer to the chief reason of the Anabaptists that they use against the said verity, alleging that christ say.
or els (as the scholasticall doctours sa• very well) in receyuing of the sacrament of baptisme the grace of faith is infused and powred in to the soule of him or her that is baptised,
or Else (as the scholastical Doctors sa• very well) in receiving of the sacrament of Baptism the grace of faith is infused and poured in to the soul of him or her that is baptised,
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and so they haue the habyte or theologicall vertue of fayth, or the thing by which afterwarde as they increase in the vse of reason, they may beleue actually STARTPAGEcxliii and in dede.
and so they have the habit or theological virtue of faith, or the thing by which afterward as they increase in the use of reason, they may believe actually STARTPAGEcxliii and in deed.
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And I trust you haue now herd sufficiently of the new birthe that saynte Peter speaketh of, which is more to be pondred then the carnall byrth by corrubtible matter,
And I trust you have now heard sufficiently of the new birth that faint Peter speaks of, which is more to be pondered then the carnal birth by corrubtible matter,
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DEponentes igitur omnem malitiam et omnem dolū & simulationes et inuidias, et omnes detractiones, sicut modo geniti infantes rationabiles sine dolo lac concupiscite.
Deponents igitur omnem Malitiam et omnem dolū & simulationes et inuidias, et omnes detractiones, sicut modo geniti Infants rationabiles sine Dole lac concupiscite.
In the fyrst chapiter of this epistle (which I haue passed ouer and expounded as God put into my minde) the blessed Apostle saint Peter chiefelye magnifyeth our regeneration and seconde byrth, by which we be borne to life euerlasting, where throughe oure carnall parentes we were borne to dye.
In the fyrst chapter of this epistle (which I have passed over and expounded as God put into my mind) the blessed Apostle saint Peter chiefly magnifyeth our regeneration and seconde birth, by which we be born to life everlasting, where through our carnal Parents we were born to die.
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Fyrst he giueth thankes to God that hath done so moche for vs as so to get vs againe to the inheritance of heauen, that wil neuer be corrupt, that neuer wil be defowled,
Fyrst he gives thanks to God that hath done so much for us as so to get us again to the inheritance of heaven, that will never be corrupt, that never will be defouled,
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nor fade or wither away, and in the meane season will bring vs to the soule healthe by Christes faith, that al the old prophets labored to see and to obteine,
nor fade or wither away, and in the mean season will bring us to the soul health by Christ's faith, that all the old Prophets laboured to see and to obtain,
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but thei were answered that it would not be for theyr time, but all the labours that they tooke in prayers, contemplacion and study, should serue for them that shuld come after, which be wee that haue sene and heard the trouthe by theym that haue preached Christes gospel continually,
but they were answered that it would not be for their time, but all the labours that they took in Prayers, contemplation and study, should serve for them that should come After, which be we that have seen and herd the truth by them that have preached Christ's gospel continually,
And for this consideration sainte Peter exhorteth vs to be cleane of lyuinge, and while we be here to liue in feare, considering the indifferencye of our STARTPAGEcxlv iudge in whom is no partialitie.
And for this consideration Saint Peter exhorteth us to be clean of living, and while we be Here to live in Fear, considering the indifferency of our STARTPAGEcxlv judge in whom is no partiality.
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The sede is the immutable gospell by which we come to baptisme, that washeth vs from all our sinnes, where I shewed you howe necessary that sacrament is to all sexes and to all ages,
The seed is the immutable gospel by which we come to Baptism, that washes us from all our Sins, where I showed you how necessary that sacrament is to all sexes and to all ages,
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Now consequently in this second chapiter the blessed Apostle sainte Peter intreateth of the nursing or bringing vp of them that were by the saide holy sede goten and borne to Christ, and so to life euerlasting.
Now consequently in this second chapter the blessed Apostle Saint Peter intreateth of the nursing or bringing up of them that were by the said holy seed goten and born to christ, and so to life everlasting.
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therefore saint Peter like a good Phisicion for the soule, counseleth vs first to rid the stomaks of our soules, our hartes or consciences from all malice or wyll to hurt our neighbours.
Therefore saint Peter like a good physician for the soul, counseleth us First to rid the stomachs of our Souls, our hearts or Consciences from all malice or will to hurt our neighbours.
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or do to ani other thē we reasonably wold they shuld wil, intend, or do to vs. Frō this generalitie he descendeth to the particulers & special vices saying:
or do to ani other them we reasonably would they should will, intend, or do to us From this generality he Descendeth to the particulars & special vices saying:
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as I rede Gen xxxiii. When Dina doughter to Iacob, and sister to the.xii. Patriarchs sonnes of Israell, would walke abrode to see the women of the countrey,
as I rede Gen xxxiii. When Dinah daughter to Iacob, and sister to the xii Patriarchs Sons of Israel, would walk abroad to see the women of the country,
and a great prince there, whiche had a sonne called Sichem, as soone as he hadde cast his eye vpon this faire damsell Dina he was enamored & woulde nedes haue her,
and a great Prince there, which had a son called Sichem, as soon as he had cast his eye upon this fair damsel Dinah he was enamored & would needs have her,
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In so muche that he prayed and required his father to be suter to Iacob, father to the damsell and to be woer for him that he myghte haue her to wyfe & mary with her,
In so much that he prayed and required his father to be suitor to Iacob, father to the damsel and to be woer for him that he might have her to wife & marry with her,
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Notwithstanding after large offers and fayre promisses made to theim by thys good gentleman Emor, and by the younge man STARTPAGEcxlvi Sichem hys sonne.
Notwithstanding After large offers and fair promises made to them by this good gentleman Emor, and by the young man STARTPAGEcxlvi Sichem his son.
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Sichem made no tarying, but did as they desired, and forthwith was circumcised, for the feruent loue that hee had to Dina, and then the father and the sonne came into the towne & perswaded all the people to agre,
Sichem made no tarrying, but did as they desired, and forthwith was circumcised, for the fervent love that he had to Dinah, and then the father and the son Come into the town & persuaded all the people to agree,
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If there haue been anye suche gyle vsed by faire promisses and large offers to traine ani man or woman to be of sinister or false opinion or heresie to kill his soule, vnder the pretence or colour of euangelicall truthe or libertye, this muste be left and layde downe as saint Peter saith here:
If there have been any such gyle used by fair promises and large offers to train ani man or woman to be of sinister or false opinion or heresy to kill his soul, under the pretence or colour of Evangelical truth or liberty, this must be left and laid down as saint Peter Says Here:
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Ther is an other gile, whiche in comparison of thys is called bonus dolus good gile, such as men of war feighting in a iust cause vseth to circumuent and deceiue their enemies.
There is an other gile, which in comparison of this is called bonus dolus good gile, such as men of war fighting in a just cause uses to circumvent and deceive their enemies.
Iosue. vii. At the second saute he set a strong bende of men to the nomber of fyue thousand in a stale at the West side of the towne of Hay. And then the captaine with his armie shewed freshlye against the towne,
Iosue. vii. At the second saute he Set a strong bend of men to the number of fyue thousand in a stale At the West side of the town of Hay. And then the captain with his army showed freshly against the town,
And Iosue reculed backe and ranne awaye, as the other company had done afore, and when by his reculing he had slocked the kinge of Hay a great wai out of the town, he gaue a signe to them that lay STARTPAGEcxlvii in the stale, which rose vp and got into the town then being without people,
And Iosue recul back and ran away, as the other company had done afore, and when by his reculing he had slock the King of Hay a great wai out of the town, he gave a Signen to them that lay STARTPAGEcxlvii in the stale, which rose up and god into the town then being without people,
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You must also lay away and put from you all simulacion or faining, shewing one thing for an other, hauing one thing in the mouth and an other thing closed within the hart, as Ioab did to Amasa.
You must also lay away and put from you all simulation or feigning, showing one thing for an other, having one thing in the Mouth and an other thing closed within the heart, as Ioab did to Amasa.
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There is also an other simulation which may be called good and laudable, and suche vsed kinge Dauid as it is wrytten i. Reg. xxi. when he fled to Achis kynge of Geth,
There is also an other simulation which may be called good and laudable, and such used King David as it is written i. Reg. xxi. when he fled to Achish King of Geth,
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why haue you brought this mad man afore me? haue we not mad men inoughe of our owne? Why haue ye brought this felowe to play the mad man in my presence? And vpō thys Dauid was let go like a foole,
why have you brought this mad man afore me? have we not mad men enough of our own? Why have you brought this fellow to play the mad man in my presence? And upon this David was let go like a fool,
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In heauen it cannot be, for there shall be the greatest ioye possible of one neyghbour in an STARTPAGEcxlviii other, euerye man shall reioyce of an other mans glorye,
In heaven it cannot be, for there shall be the greatest joy possible of one neighbour in an STARTPAGEcxlviii other, every man shall rejoice of an other men glory,
And of thys enuy commeth and foloweth thys other vyce that Saynte Peter here woulde haue vs purged of that so we myghte be able to receyue the mylke that he woulde nourse vs and feede vs wyth all.
And of this envy comes and Followeth this other vice that Faint Peter Here would have us purged of that so we might be able to receive the milk that he would nurse us and feed us with all.
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That vyce (saythe Saynte Peter) is detraction, or backbitynge, by whiche secretelye behinde a mans backe, a mans fame or good name is defaced and defowled.
That vice (say Faint Peter) is detraction, or backbiting, by which secretly behind a men back, a men fame or good name is defaced and defouled.
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Suche backbiters that depraueth and missayeth men behinde theyr backes destroying theyr good name, Sainte Paule reherseth amonge them that God hath let runne in reprobum sensum into such madnes as to think nothing good,
Suche backbiters that depraveth and missayeth men behind their backs destroying their good name, Saint Paul rehearseth among them that God hath let run in reprobum sensum into such madness as to think nothing good,
but that is nought in dede, and to do as is vnconuenient for men to doe, Susurrones detractores, deo odibiles, they be such as God hateth or as the other translation hath dei osores, suche as hateth God,
but that is nought in deed, and to do as is unconvenient for men to do, Susurrations Detractors, God odibiles, they be such as God hates or as the other Translation hath dei osores, such as hates God,
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The greatest treasure that a man hathe, is hys good name and fame, therefore Ecclesiast. xli. biddeth vs, Curam habe de bono nomine, hoc enim magis permanebit tibi quam mille thesauri preciosi et magni :
The greatest treasure that a man hath, is his good name and fame, Therefore Ecclesiatest. xli. bids us, Curam habe de Bono nomine, hoc enim magis permanebit tibi quam mille thesauri preciosi et magni:
thou must care and take hede and prouide for thy good name, for that will stick by the better then a thousand rich and great treasures, and Salomon saith.
thou must care and take heed and provide for thy good name, for that will stick by the better then a thousand rich and great treasures, and Solomon Says.
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and then considering howe hard it is to pull out of mens heades that opinion that thou hast once brought into their heades by thy rayling & backbiting tong.
and then considering how hard it is to pull out of men's Heads that opinion that thou hast once brought into their Heads by thy railing & backbiting tonge.
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By this you may consider the dāger of that vyce, for the frowardnes of fraile man is such, that it is more easie to bring out of his head a good opinion once conceiued by an other, then an yll.
By this you may Consider the danger of that vice, for the forwardness of frail man is such, that it is more easy to bring out of his head a good opinion once conceived by an other, then an ill.
for they be partakers of the offence, & so be in like dānacion beside the sinister & rashe iudgement that they haue of their neighbour by such detraction and lewd report of ye detractour or backbiter,
for they be partakers of the offence, & so be in like damnation beside the sinister & rash judgement that they have of their neighbour by such detraction and lewd report of you detractor or backbiter,
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or such other mortal STARTPAGEcxlix sinner, except the fact be euidente and plaine, or the signes so euident, that they can not be countersaid, is deadly sinne.
or such other Mortal STARTPAGEcxlix sinner, except the fact be evident and plain, or the Signs so evident, that they can not be countersaid, is deadly sin.
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But fewe there be that forsake this vice of detraction, and a man shall seldome finde one so clere and blameles, that he will not be gladde to reproue and blame other folkes liuinge.
But few there be that forsake this vice of detraction, and a man shall seldom find one so clear and blameless, that he will not be glad to reprove and blame other folks living.
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Peraduenture you wyll say, I should do a man wrong if I should not herken to his tale, I may litle do and I maye not lende him myne eares and geue him the hearing,
Peradventure you will say, I should do a man wrong if I should not harken to his tale, I may little doe and I may not lend him mine ears and give him the hearing,
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but were loth to heare the backbiter, he woulde be as loth to beare tales to the, they should none fasten nor printe in the, no more then an arowe when it is shotte against a stone, fasteneth in the stone, it fasteneth not in the stone,
but were loath to hear the backbiter, he would be as loath to bear tales to thee, they should none fasten nor print in thee, no more then an arrow when it is shot against a stone, fasteneth in the stone, it fasteneth not in the stone,
All these vices rehersed, and suche others, must be layd away & purged out of the stomackes of your soules, whiche done, you shall euen like reasonable infantes lately borne, couet & desire to be fed with that milke that is without gile or deceit, the milke of the soul,
All these vices rehearsed, and such Others, must be laid away & purged out of the stomachs of your Souls, which done, you shall even like reasonable Infants lately born, covet & desire to be fed with that milk that is without gile or deceit, the milk of the soul,
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and not of the body, by which you may grow, & waxe bigge toward saluation, specially if you haue tasted STARTPAGEcl (sayth S. Peter) that God is swete, good, & curtise.
and not of the body, by which you may grow, & wax big towards salvation, specially if you have tasted STARTPAGEcl (say S. Peter) that God is sweet, good, & curtise.
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Here be diuersities of translations, one sayth, infantes rationabiles, an other sayth, rationa bile & sine dolo lac, the thyrde redeth it, Lac illud non corporis sed animi, & this laste agreeth with the second, meaning that the milke that we must desire to be nursed with all, is not the milke of the body,
Here be diversities of Translations, one say, Infants rationabiles, an other say, rationa boil & sine Dole lac, the Third redeth it, Lac illud non corporis sed animi, & this laste agreeth with the second, meaning that the milk that we must desire to be nursed with all, is not the milk of the body,
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as nether cowe milke, nor the mylke of womans brestes that fedeth the bodye, but it is the milke of reason by which the reasonable soul is noursed and fed,
as neither cow milk, nor the milk of woman's breasts that feedeth the body, but it is the milk of reason by which the reasonable soul is nursed and fed,
this is a good propertie in which we must folow the child, & withall we must vse reason to discerne the good from the il, that no persuasion or reasoning peruerte vs frō the true and holesome doctrine, to any errour or heresie,
this is a good property in which we must follow the child, & withal we must use reason to discern the good from the ill, that no persuasion or reasoning pervert us from the true and wholesome Doctrine, to any error or heresy,
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as the mistery of Christes incarnatiō of his passion & resurrection, and such like as be comenly preached and taught in the churche, these must be vttred and shewed to al men and women after a plaine maner, by such homely and familiar examples as they may sucke, take, and vnderstande. Saynte Paule.
as the mystery of Christ's incarnation of his passion & resurrection, and such like as be commonly preached and taught in the Church, these must be uttered and showed to all men and women After a plain manner, by such homely and familiar Examples as they may suck, take, and understand. Faint Paul.
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And this meate agreeth well with them that be perfect, perfectorū autem est solidus cibus, eorum qui pro cōfuetudine excercitatos habēt sensus ad discretionem boni et mali, that by vse haue their STARTPAGEcxlxi wittes exercised to discerne the good doctrine, from the bad and corrupt doctrine, the truth frō the falseheade,
And this meat agreeth well with them that be perfect, perfectorū autem est solidus cibus, Their qui Pro cōfuetudine excercitatos habēt sensus ad discretionem boni et mali, that by use have their STARTPAGEcxlxi wits exercised to discern the good Doctrine, from the bad and corrupt Doctrine, the truth from the falseheade,
& that can not wey and iudge the thinges that he heareth, whether they be true or erronious, he shall as sone gape and eate into the belye of his minde earth or coles,
& that can not weigh and judge the things that he hears, whither they be true or erroneous, he shall as soon gape and eat into the belie of his mind earth or coals,
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But he that remēbreth what he hath heard, and when any new maner of teachinge ariseth, will conferre it to the true preaching or teaching that he hath hearde afore of catholike clerkes,
But he that Remember what he hath herd, and when any new manner of teaching arises, will confer it to the true preaching or teaching that he hath heard afore of catholic Clerks,
Saynt Paule perceauinge that the Corinthians were verye carnall and worldelye, not hauinge theyr mindes eleuate to hygh learninge, fed them with milke like chyldren,
Saint Paul perceiving that the Corinthians were very carnal and worldly, not having their minds elevate to high learning, fed them with milk like children,
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as he sayth i. Cor. iii. & yet afterward hearing of theyr dissentions, and debate aboute their baptistes, Cum quis dicat ego sum Pauli, alius autē ego Apollo, where as one sayd, I am Pawles Christen mā,
as he say i. Cor. iii. & yet afterwards hearing of their dissensions, and debate about their baptists, Cum quis dicat ego sum Pauli, alius autē ego Apollo, where as one said, I am Paul's christian man,
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nor to be taught as spirituall men, but as carnall folkes, callinge them carnall folkes, that he calleth there animalis homo, whose sences and appetites be depressed and kepte downe to sensuall pleasures, not submittinge them selues to the rule of reason, directed by the holy gooste,
nor to be taught as spiritual men, but as carnal folks, calling them carnal folks, that he calls there Animalis homo, whose Senses and appetites be depressed and kept down to sensual pleasures, not submitting them selves to the Rule of reason, directed by the holy ghost,
as they would be to heale the bodye if it were diseased, & STARTPAGEclii in them the feruencie and heate of the spirite waxeth not faint by multiplying of iniquitie,
as they would be to heal the body if it were diseased, & STARTPAGEclii in them the fervency and heat of the Spirit Waxes not faint by multiplying of iniquity,
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neither by the coldnes of charitie, and in theim the spirite is not quenched, vnderstandinge by the spirite, that spyryte whiche is conserued & kepte whole and sounde with the soule and the bodye, (as S. Paule speaketh) and not the substaunce of the holy ghoste, whiche can not perishe or be hurte.
neither by the coldness of charity, and in them the Spirit is not quenched, understanding by the Spirit, that Spirit which is conserved & kept Whole and sound with the soul and the body, (as S. Paul speaks) and not the substance of the holy ghost, which can not perish or be hurt.
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or by our vyce be kindeled or quenched, as S. Hierome writeth in his epistle ad Hedibiā, And they be spirituall in knowledge, that considereth of almightie God aboue all thinges, that his excellencie and glory passeth all thinges that may be sene or imagined by mannes wittes,
or by our vice be kindled or quenched, as S. Jerome Writeth in his epistle ad Hedibiā, And they be spiritual in knowledge, that Considereth of almighty God above all things, that his excellency and glory passes all things that may be seen or imagined by Man's wits,
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and loke for faster feadynge, and hygher learnynge, then the younger sorte dooth, whiche muste be fedde with mylke or suppynges that wyll be easelye digested.
and look for faster feadynge, and higher learning, then the younger sort doth, which must be fed with milk or suppings that will be Easily digested.
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They that Saynt Peter wrytte vnto, were but newly conuerted to Christes faith, by his preachinge amonge them in his progresse in Pontus, Galatia, Capadotia. &c. Therfore specially he aduertiseth them euer to desyre that mylke of playne doctrine, concerninge the fyrst principles and necessary articles of our fayth, in whiche he had instructed them.
They that Saint Peter writ unto, were but newly converted to Christ's faith, by his preaching among them in his progress in Pontus, Galatia, Cappadocia. etc. Therefore specially he advertiseth them ever to desire that milk of plain Doctrine, Concerning the fyrst principles and necessary Articles of our faith, in which he had instructed them.
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This is milke without gile or deceipt, there is no falsehead admi•te or mingled with it (saith Saint Peter) meaninge that there is an other mylke that is mixt with gile or falsehead,
This is milk without gile or deceit, there is no falsehead admi•te or mingled with it (Says Saint Peter) meaning that there is an other milk that is mixed with gile or falsehead,
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and so we shal enioye our robberies quietly, no man shall speake agaynste vs. Thus all they that intendeth mischief, wyll geue sucke of this flateringe milke, to make others as badde as they be them selues. Therefore he sayth.
and so we shall enjoy our robberies quietly, no man shall speak against us Thus all they that intends mischief, will give suck of this flattering milk, to make Others as bad as they be them selves. Therefore he say.
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Prouerb. xvi. Vir iniquus lactat amicum suum & ducit eum per viam non bonam. A wycked man geueth milke to his companion, and bringeth him in a shreude trade, and into an yll waye:
Proverb. xvi. Vir iniquus Lactate Amicum suum & Ducit Eum per viam non Good. A wicked man Giveth milk to his Companion, and brings him in a shrewd trade, and into an ill Way:
And yf wee shall set mylke of doctrine agaynste mylke of doctrine, then considre howe the flatteringe mylke of heresie, feadinge men with fayre flattering wordes,
And if we shall Set milk of Doctrine against milk of Doctrine, then Consider how the flattering milk of heresy, feadinge men with fair flattering words,
and settynge afore men a counterfeit libertie to eate & drynke withoute any delect choyse, or difference of meat, of time or place, settinge litle by diuine seruyce and prayers,
and setting afore men a counterfeit liberty to eat & drink without any delect choice, or difference of meat, of time or place, setting little by divine service and Prayers,
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Vt enim lac natura sua purum speciosum ac syncerum est sed corruptione coacescit sic cordis humani natura pura ac perspicua est priusquam viciorum admixtione coacescat.
Vt enim lac Nature sua purum Speciosum ac syncerum est sed corruption coacescit sic Cordis Humani Nature Pura ac perspicua est priusquam viciorum admixtione coacescat.
so mannes hart is pure, cleare, and indifferente to all doctryne, but whan the teacher is soure and corrupte, it is no maruayle yf he do sone corrupt his scholer, speciallye yf the scholer haue not his wytte well exercised, to put difference betwyxte good and yll.
so Man's heart is pure, clear, and indifferent to all Doctrine, but when the teacher is sour and corrupt, it is no marvel if he do soon corrupt his scholar, specially if the scholar have not his wit well exercised, to put difference betwixt good and ill.
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And howe many haue we knowen so fedde with this soure crudded milke that they haue bene made stronge and sturdie felowes, paste correction or reformation, growinge towarde destruction euerlasting.
And how many have we known so fed with this sour crudded milk that they have be made strong and sturdy Fellows, past correction or Reformation, growing toward destruction everlasting.
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This is the ende of the noughty noursinge with the badde milke, where the iust and gratious mylke of true doctrine maketh a man to growe to saluation (as S. Peter sayth here) specially if you haue tasted (saith he) that oure Lorde God is swete and good :
This is the end of the naughty nursing with the bad milk, where the just and gracious milk of true Doctrine makes a man to grow to salvation (as S. Peter say Here) specially if you have tasted (Says he) that our Lord God is sweet and good:
And by the same we growe to saluation and health (as Saynt Peter sayth here) when for the swetenes and loue of God and for consideration of his worde, we bringe furth godly fruites,
And by the same we grow to salvation and health (as Saint Peter say Here) when for the sweetness and love of God and for consideration of his word, we bring forth godly fruits,
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and when we can be content for oure soule health to pray, to faste, and to watche, these be manifest sygnes that by the swete milke of Goddes doctrine, we growe to saluation and waxe stronge in God,
and when we can be content for our soul health to pray, to fast, and to watch, these be manifest Signs that by the sweet milk of Goddess Doctrine, we grow to salvation and wax strong in God,
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and by that shall be the more able to perfourme oure paynefull iourney, that we muste walke here in the wyldernesse of this worlde, labouringe and goinge towardes our countrey, whiche loketh for vs, heauen aboue, to which also we al desyre to come through the helpe of our sauiour Christ. Amen.
and by that shall be the more able to perform our painful journey, that we must walk Here in the Wilderness of this world, labouring and going towards our country, which looketh for us, heaven above, to which also we all desire to come through the help of our Saviour christ. Amen.
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AD quem accedentes lapidem viuum ab hominibus quidē reprobatū a deo autem electum & honorificatum. &c. To whome ye come (sayth S. Peter) as to the liuinge stone that mē haue reproued and set nought by,
AD Whom accedentes lapidem viuum ab hominibus quidē reprobatū a God autem electum & honorificatum. etc. To whom you come (say S. Peter) as to the living stone that men have reproved and Set nought by,
but God hath chosen & made him to be honored, and on hym be you builded like liuing stones into spiritual houses, in sacerdotiū sanctū, & to a holy preisthod, offering spiritual sacrifices acceptable to God by Iesus Christ.
but God hath chosen & made him to be honoured, and on him be you built like living stones into spiritual houses, in sacerdotiū sanctū, & to a holy preisthod, offering spiritual Sacrifices acceptable to God by Iesus christ.
Now presupposing that we haue tasted that god is swete & plesaūt to our soules, in these wordes rehersed, the blessed Apostle S. Peter beginneth to auaūce vs,
Now presupposing that we have tasted that god is sweet & pleasant to our Souls, in these words rehearsed, the blessed Apostle S. Peter begins to advance us,
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as to the fyrme, faste, & sure stone, & foūdation of the church & of al godly religion) that we should be edified & builded on him as spirituall houses buylded on the faste rocke, and that we shulde be as holy preistes, offeringe spirituall sacrifices, that maye be acceptable to God, by our Sauioure Iesus Christe.
as to the firm, fast, & sure stone, & Foundation of the Church & of all godly Religion) that we should be edified & built on him as spiritual houses builded on the fast rock, and that we should be as holy Priests, offering spiritual Sacrifices, that may be acceptable to God, by our Saviour Iesus Christ.
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And so the people of Pontus, Galatia, Capadotia ▪ &c. that Sainte Peter wryteth this letter vnto, by fayth and charitie came to Christes grace, by which they dwelled in Christ, and Christe in them.
And so the people of Pontus, Galatia, Cappadocia ▪ etc. that Saint Peter writes this Letter unto, by faith and charity Come to Christ's grace, by which they dwelled in christ, and Christ in them.
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Because that the misticall senses and vnderstandinge of the Scriptures, whether it be morall sence, allegory or anagogicall sence, presupposeth a true literall sence on whiche they be grounded.
Because that the mystical Senses and understanding of the Scriptures, whither it be moral sense, allegory or anagogical sense, presupposeth a true literal sense on which they be grounded.
and also the Apostles Saint Peter and Saint Paule in theyr epistles, & Luke in the Actes of the Apostles, hath manye tymes in mynde this verse of the Psalme, Lapidem quem reprobauerunt edificantes, hic factus est in caput anguli.
and also the Apostles Saint Peter and Saint Paul in their Epistles, & Lycia in the Acts of the Apostles, hath many times in mind this verse of the Psalm, Lapidem Whom reprobauerunt edificantes, hic factus est in caput Anguli.
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or in kinge Dauids palace in Sion, or in anye suche other notable buyldinge spoken of in the scriptures? Surely I thinke noo, there was none suche a stone,
or in King David palace in Sion, or in any such other notable building spoken of in the Scriptures? Surely I think no, there was none such a stone,
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and polysshed them, and trimmed them accordingely, so that his sonne shoulde lacke nothinge for that chargeable edifice and buyldinges, all this is true.
and polished them, and trimmed them accordingly, so that his son should lack nothing for that chargeable edifice and buildings, all this is true.
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Then say they moreouer, that amonge the sayde stones that kynge Dauid had prouided, he sawe by reuelation one stone that would neuer be framed, set or layd hansomly in any place,
Then say they moreover, that among the said stones that King David had provided, he saw by Revelation one stone that would never be framed, Set or laid handsomely in any place,
and that therfore ye builders wold cast it by, & set nought by it, & yet at the last it should haue a place at one corner in the toppe and highest part of the tēple, there to be the very bond and keye stone to ioyne two walles together as one wal,
and that Therefore you Builders would cast it by, & Set nought by it, & yet At the last it should have a place At one corner in the top and highest part of the temple, there to be the very bound and key stone to join two walls together as one wall,
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And of this reuelation they say, ye prophet had occasiō to say, Lapidē quē reprobauerunt edificantes, hic factus est in caput an STARTPAGEclvi guli.
And of this Revelation they say, you Prophet had occasion to say, Lapidē quē reprobauerunt edificantes, hic factus est in caput nias STARTPAGEclvi Guli.
and set it to labourers to dresse it, and kepe it, and when time came to gather the fruytes, he sent his seruaūtes to gather the fruites, fyrst one cōpany,
and Set it to labourers to dress it, and keep it, and when time Come to gather the fruits, he sent his Servants to gather the fruits, fyrst one company,
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and •lewe some of them, so that at the last the good man was fayne to sende his owne sonne, thinkinge that the vnkynde churles yet woulde be afrayde to medle with him,
and •lewe Some of them, so that At the last the good man was fain to send his own son, thinking that the kind churls yet would be afraid to meddle with him,
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Now sayth Christ, what wyl the sayd goodman the owner of the vyneyarde do to these fermers and labourers in the vineyarde that haue done this mischiefe? They answered:
Now say christ, what will the said goodman the owner of the vineyard do to these fermers and labourers in the vineyard that have done this mischief? They answered:
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And then because they shuld { per } ceiue & vnderstād more by this sōne that ye goodmā sent among thē, he allegeth this of the psalme, makinge for his purpose, sayinge: dyd you neuer reade:
And then Because they should { per } ceiue & understand more by this son that you goodman sent among them, he allegeth this of the psalm, making for his purpose, saying: did you never read:
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The stone whiche the builders reproued and caste by, was made the heade stone for the corner of the buyldinge? meaninge that the goodmannes sonne that was caste out of the vineyarde to be slayne,
The stone which the Builders reproved and cast by, was made the head stone for the corner of the building? meaning that the goodmannes son that was cast out of the vineyard to be slain,
and led him to the mount of Caluary, the place of execution without the citie, and there killed him, and euen he was the stone that the buylders cast by,
and led him to the mount of Calvary, the place of execution without the City, and there killed him, and even he was the stone that the Builders cast by,
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and despised for a thinge of noughte, and yet afterwarde the same stone ioyned the two walles together as one wall, the Iewes and the Gentyles, in the vnitie of one churche:
and despised for a thing of nought, and yet afterward the same stone joined the two walls together as one wall, the Iewes and the Gentiles, in the unity of one Church:
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The buylders that be here spoken of, were the scribes and the phariseis, and learned men amonge the Iewes, whiche knewe by the Scriptures that they had redde, that Christ was the verye anoynted, that was so longe afore promised of almightie God, by the mouthes of his holy Prophetes,
The Builders that be Here spoken of, were the Scribes and the Pharisees, and learned men among the Iewes, which knew by the Scriptures that they had red, that christ was the very anointed, that was so long afore promised of almighty God, by the mouths of his holy prophets,
& thē put in effect & come in dede, that whē yt holy one of al holy ones shuld come, ther shuld be no more kinges anointed of ye linage of Iude. For yt time yt christ came, Herode was their king an alien,
& them put in Effect & come in deed, that when that holy one of all holy ones should come, there should be no more Kings anointed of you lineage of Iude. For that time that Christ Come, Herod was their King an alien,
Their learnynge and the experience that they had of Christes Godlye power, and of hys wisedome shoulde haue moued them to edify the people in the fayth of Christe, they should haue beleued on hym them selfe,
Their learning and the experience that they had of Christ's Godly power, and of his Wisdom should have moved them to edify the people in the faith of Christ, they should have believed on him them self,
and suche other Scriptures of the olde Testament, appliynge them to Christ, of whom and by whome they were intended and spoken, that they so doyng, myght haue buylded the people as spiritual houses on Christ,
and such other Scriptures of the old Testament, appliynge them to christ, of whom and by whom they were intended and spoken, that they so doing, might have builded the people as spiritual houses on christ,
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The blessed apostles, Euangelistes, and holye doctours gathered together the texts and saiynges of the holy scriptures as stones or timber or stuffe to make vp their audience,
The blessed Apostles, Evangelists, and holy Doctors gathered together the texts and sayings of the holy Scriptures as stones or timber or stuff to make up their audience,
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And so dothe Sainte Peter in this his letter that we haue now in hande by the aucthoritie of Dauid and Esay, declarynge Christe to be the precious and best beloued stone that GOD had chosen,
And so doth Saint Peter in this his Letter that we have now in hand by the Authority of David and Isaiah, declaring Christ to be the precious and best Beloved stone that GOD had chosen,
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althoughe men hadde reproued him, and set little by hym, whiche yet notwythstandynge he shoulde be the hedstone to ioyne together the Iewes and Gentyles in one churche.
although men had reproved him, and Set little by him, which yet notwithstanding he should be the hedstone to join together the Iewes and Gentiles in one Church.
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but as well nowe adayes he is reiecte and dispised of manye Buylders and Preachers, blasphemynge and missaiynge hys godlye and myghtye power in manye pointes,
but as well now adays he is reject and despised of many Builders and Preachers, blaspheming and missaiynge his godly and mighty power in many points,
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and also the Sacramentall confession of synnes vnto a Prieste, as thoughe Christe were not able by his Godlye power to make of breade and wine, his owne fleshe and bloude,
and also the Sacramental Confessi of Sins unto a Priest, as though Christ were not able by his Godly power to make of bread and wine, his own Flesh and blood,
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They that by their preachynge, readinge, or teachinge, sowe suche heresies among the people, they be naughtye builders, they cast STARTPAGEclviii away the bindinge stone our Sauiour Christe, that he maie not ioyne together all people in the vnitie of one faieth, they scatter the stones, the aucthorities of the scriptures by their misunderstandinge,
They that by their preaching, reading, or teaching, sow such heresies among the people, they be naughty Builders, they cast STARTPAGEclviii away the binding stone our Saviour Christ, that he may not join together all people in the unity of one faith, they scatter the stones, the authorities of the Scriptures by their misunderstanding,
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And beside that offendeth in wordes againste Christe, and againste his blessed Sacramentes after the maner aforesayde, our Sauiour Christe is Lapis offensionis, & petra scandali.
And beside that offends in words against Christ, and against his blessed Sacraments After the manner aforesaid, our Saviour Christ is Lapis offensionis, & Petra scandali.
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and by that this stone fell vpō them, & al to crasshed thē to naught. Quia super quem ceciderit lapis iste conteret enim. Math. xxi. On whom so euer this stone falleth, it wyl braye hym and crashe hym.
and by that this stone fell upon them, & all to crashed them to nought. Quia super Whom ceciderit lapis iste Conteret enim. Math. xxi. On whom so ever this stone falls, it will bray him and crash him.
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The holye and well disposed man Symeon toke hym in hys armes with great ioye, because he knew it was he that shold be the consolation and comforte of Israell.
The holy and well disposed man Symeon took him in his arms with great joy, Because he knew it was he that should be the consolation and Comfort of Israel.
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And as for your part (said he) to Marie his mother, the sworde of sorowe shall pearce your harte, which yet shall redound and turne to the comfort of manye others.
And as for your part (said he) to marry his mother, the sword of sorrow shall pierce your heart, which yet shall redound and turn to the Comfort of many Others.
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or my fleshe and bloude in the sacrament of the aultare because thei perceiue not by it as they do bi other fleshe and bloud in the Shambles, not beleuing that Christe by his Godlye power causeth and maketh his owne fleshe and bloud there secretelye vnder the fourme of breade and wyne for to augment and encreace the merite of our fayeth, which shold be smal or none,
or my Flesh and blood in the sacrament of the altar Because they perceive not by it as they do by other Flesh and blood in the Shambles, not believing that Christ by his Godly power Causes and makes his own Flesh and blood there secretly under the Form of bread and wine for to augment and increase the merit of our Faith, which should be small or none,
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They that be addict and wedded to their carnall senses, their fy•e wits be offended and agreued to here, that they muste beleue that thinge that they see not.
They that be addict and wedded to their carnal Senses, their fy•e wits be offended and aggrieved to Here, that they must believe that thing that they see not.
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nother anye otherwyse then to God, because that afore christes time when the sacrament of penaunce was not instituted nor ordeyned, it was inough to be cōfessed to god.
neither any otherwise then to God, Because that afore Christ's time when the sacrament of penance was not instituted nor ordained, it was enough to be confessed to god.
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But haue recourse backewarde, reculynge to the Iewes custome, and forsake the way that Christe hath ordeyned to remitte sinnes by penaunce, whiche is the onely and necessarye waye to be saued for them that after the sinceritye of baptisme hathe fallen to sinne againe.
But have recourse backward, reculynge to the Iewes custom, and forsake the Way that Christ hath ordained to remit Sins by penance, which is the only and necessary Way to be saved for them that After the sincerity of Baptism hath fallen to sin again.
They that wyll not submit them selues to penaunce, so ofte hearinge the efficacity of that Sacrament, shal be condēned by the wordes of Christe, Mat. xii. Viri Niniuite surgēt in iudicio cum generatione ista & condēnabunt eam quia penitentiam egerunt in predicatione Ione.
They that will not submit them selves to penance, so oft hearing the efficacity of that Sacrament, shall be condemned by the words of Christ, Mathew xii. Viri Nineveh surgēt in Judicio cum generation ista & condēnabunt eam quia penitentiam egerunt in predication Ione.
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Math xii. For she came euen from the fardest and best parte of luckye and frutefull Arabie, liynge on the meridionall Ocean in the vttermost part of the worlde vnto Hierusalem to heare the wisdome and wise wordes of Salomon.
Math xii. For she Come even from the farthest and best part of lucky and fruitful Arabia, liynge on the meridional Ocean in the uttermost part of the world unto Jerusalem to hear the Wisdom and wise words of Solomon.
Therfore at the terrible day of dome she shall be praised for her diligence, where christen people shall be condēned for their slouth and negligence.
Therefore At the terrible day of dome she shall be praised for her diligence, where christian people shall be condemned for their sloth and negligence.
but then perceiuinge that he knewe their thoughts, this made them the more inwardely and earnestlye to consider the myracles and marueilous workes to whiche he referred them,
but then perceiving that he knew their thoughts, this made them the more inwardly and earnestly to Consider the Miracles and marvelous works to which he referred them,
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And men that now a dayes geueth little credence to the commination and threatenyng that GOD geueth to the synneful people by the mouthes of his preachers, beinge offended and takynge occasion of ruine,
And men that now a days Giveth little credence to the commination and threatening that GOD Giveth to the synneful people by the mouths of his Preachers, being offended and taking occasion of ruin,
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The Israelites beleued not the holy STARTPAGEclxii prophets which were their prechers, because thei saw not the punishemētes for sinne come to passe afore their faces, that ye prophetes said wold fall vpon thē.
The Israelites believed not the holy STARTPAGEclxii Prophets which were their Preachers, Because they saw not the punishments for sin come to pass afore their faces, that you Prophets said would fallen upon them.
Therfore thei made a mock of the prophets words, saiyng in mockage. Māda remanda, manda remāda, expecta reexpecta, expecta, reexpecta, modicū ibi, modicū ibi. Esa. xxviii.
Therefore they made a mock of the Prophets words, saying in mockage. Māda remanda, manda remāda, Expect reexpecta, Expect, reexpecta, modicū There, modicū There. Isaiah xxviii.
For declaration wherof you must vnderstand that when the holye Prophetes would wythdrawe the people from vyce and Synne, they vsed the worde of Commaundement (as saiyng) God sendeth you worde and commaundeth you,
For declaration whereof you must understand that when the holy prophets would withdraw the people from vice and Sin, they used the word of Commandment (as saying) God sends you word and commandeth you,
Modicū ibi modicū ibi, of your threatenings yt you wold haue vs to feare, & of your faire promises yt we shold loke for, we se litle here, we se litle there.
Modicū There modicū There, of your threatenings that you would have us to Fear, & of your fair promises that we should look for, we see little Here, we see little there.
Esai there) euē as you said in your ray•īg & mockīg of Gods worde so it shall fall vppon you, you shall commaunde and crie for helpe and none shal you haue, you shall commaunde menne to praye for you,
Isaiah there) even as you said in your ray•ing & mocking of God's word so it shall fallen upon you, you shall command and cry for help and none shall you have, you shall command men to pray for you,
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Dixistis nos percussimus fedus cum morte & cum inferno fecimus pactum flagellum inundans cum transierit non veniet super nos quia posuimus mendacium, spem nostram & mendatio protecti sumus.
Dixistis nos percussimus fedus cum morte & cum inferno We have done Pact flagellum inundans cum transierit non Come super nos quia posuimus Mendacium, spem nostram & mendatio protecti sumus.
When the scourge of GOD that ouer runneth all like as a flod runneth ouer a whole cuntrey (as the vengeaunce of God doth) it shall not fall on vs nor hurt vs, all that these cōmune preachers saieth, threateninge vs be but lies, we trust vpon lyes,
When the scourge of GOD that over Runneth all like as a flood Runneth over a Whole country (as the vengeance of God does) it shall not fallen on us nor hurt us, all that these commune Preachers Saith, threatening us be but lies, we trust upon lies,
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For how greatly men be sclaundered, that is to saie, offended and taketh occasion to do naughtely by Gods long suffrance and differring of his stroke, thinking all but fables and trifles that is spoken of Godds vengeaunce,
For how greatly men be slandered, that is to say, offended and Takes occasion to do naughtily by God's long sufferance and differing of his stroke, thinking all but fables and trifles that is spoken of God's vengeance,
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and how little men regarde his preachers takinge all that they saie for very trifles & mockage, it was neuer more in experience in Esays time, thē it is in our time.
and how little men regard his Preachers taking all that they say for very trifles & mockage, it was never more in experience in Isaiah time, them it is in our time.
Therfore the said prophet Esai as for a redresse of al these enormities of the old tyme sheweth vs a remedy (if it may be taken) speaking of the same stone that. s.
Therefore the said Prophet Isaiah as for a redress of all these enormities of the old time shows us a remedy (if it may be taken) speaking of the same stone that. s.
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Ecce ego mittā in fundamētis Siō lapidem angularē, lapidem probatū preciosum infundamento fundatū, qui crediderit non festinet. S. Paule. Ro. x. &. s. Peter here readeth.
Ecce ego mittā in fundamētis Siō lapidem angularē, lapidem probatū preciosum infundamento fundatū, qui crediderit non festinet. S. Paul. Ro. x. &. s. Peter Here readeth.
non cōfundetur. I wil set in the foūdation of Sion (by whiche is vnderstande the Catholike church of Christe, which begone in Sion, where the holy temple was founded within the citye of Ierusalem) a corner stone, tried,
non cōfundetur. I will Set in the Foundation of Sion (by which is understand the Catholic Church of Christ, which begone in Sion, where the holy temple was founded within the City of Ierusalem) a corner stone, tried,
He that beleueth on this stone our sauiour Christe which is called a stone for his surenes and fastnes, and stedfastnes. Let him make no haste. s. querere retributionem. glo. inter.
He that Believeth on this stone our Saviour Christ which is called a stone for his sureness and fastnes, and steadfastness. Let him make no haste. s. querere retributionem. glow. inter.
And therfore beleue, and at length thou shalt not be confounded, ashamed, or dismayed, accordyng to the letter of saint Peter and also of saint Paule.
And Therefore believe, and At length thou shalt not be confounded, ashamed, or dismayed, according to the Letter of saint Peter and also of saint Paul.
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Christ was tried with knockes & manye strokes, and yet he neuer gerred, nor spoke any worde of anger or debate to theim that stroke him, no more then the Lambe dothe when he is ledde to the slaughter house.
christ was tried with knocks & many Strokes, and yet he never gerred, nor spoke any word of anger or debate to them that stroke him, no more then the Lamb doth when he is led to the slaughter house.
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Precious he was, & so precious, that with the price of his precious bloude, he redemed and bought that thing out of ye deuils handes that al the riches of the world could not bye again.
Precious he was, & so precious, that with the price of his precious blood, he redeemed and bought that thing out of the Devils hands that all the riches of the world could not buy again.
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And on him were leied & set the xii. apostles immediatly & equally, according to ye saiyng of the Apo. xxi, Murus ciuitatis habet fundamenta.xii. & in ipsis.xij. nomina.xii. apostolorū agni.
And on him were leied & Set the xii. Apostles immediately & equally, according to you saying of the Apostle xxi, Murus ciuitatis habet Fundamenta xii & in Ipse xij nomina xii apostolorū agni.
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The wal of ye heuēly citie that. •. Iohn saw in his reuelation & vision, had.xii. foundations, or foūdation stones, and in thē were the names of the xii. apostles, of the lambe our sauiour Christe.
The wall of the heavenly City that. •. John saw in his Revelation & vision, had xii foundations, or Foundation stones, and in them were the names of the xii. Apostles, of the lamb our Saviour Christ.
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Primo contra Iouinianum. And vpon Christ as vpon the principall foundation, and on them and their holy doctrine al Christes church, the whole congregation of christen people,
Primo contra Jouinianum. And upon christ as upon the principal Foundation, and on them and their holy Doctrine all Christ's Church, the Whole congregation of christian people,
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THe blessed Apostle Saint Peter prosecuteth this spiritual buylding that I spoke of in thend of my last sermon, saying that we muste be buylded on this stone our sauiour Christ as an holy priesthoode, offering spirituall sacrifices acceptable to God by Iesus Christ.
THe blessed Apostle Saint Peter prosecuteth this spiritual building that I spoke of in The end of my last sermon, saying that we must be builded on this stone our Saviour christ as an holy priesthood, offering spiritual Sacrifices acceptable to God by Iesus christ.
Thys text cannot be negligentlye passed ouer, but muste be earnestly loked on, speciallye because that at this text manye men stumble and hurt them selues, takinge occasion of heresie.
This text cannot be negligently passed over, but must be earnestly looked on, specially Because that At this text many men Stumble and hurt them selves, taking occasion of heresy.
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Of this saying of almighty God in Exodo, and the rehersall of saynt Peter of the same text here in this place, thei wil proue (if they maye) that all men and women be priestes as well as they that be ordered by a byshops hands,
Of this saying of almighty God in Exodus, and the rehearsal of saint Peter of the same text Here in this place, they will prove (if they may) that all men and women be Priests as well as they that be ordered by a Bishops hands,
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Of these authorities the Lutherians take an argument and occasion to confounde and deface all good order of diuine and humane thinges, allowing the womē to serue the altar,
Of these authorities the Lutherans take an argument and occasion to confound and deface all good order of divine and humane things, allowing the women to serve the altar,
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and the sayinges of S. Peter and saint Iohn, so that we may conserue and keepe that ordinate I herarchie and good order amonge people, that STARTPAGEclxvi God would haue vs to kepe,
and the sayings of S. Peter and saint John, so that we may conserve and keep that ordinate I herarchie and good order among people, that STARTPAGEclxvi God would have us to keep,
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and that al the gospels and the Apostles letters be full of. Saynt Ambrose in his first booke de vocatione gentium, cap. iii. giueth vs a very notable rule to expounde scriptures, and it is the same rule in effecte that Tichonius putteth for the thirde rule whiche he called de specie et genere, as S. Austine writeth iii. de doctrina Christiana. Saint Ambrose rule is this:
and that all the gospels and the Apostles letters be full of. Saint Ambrose in his First book the vocation gentium, cap. iii. gives us a very notable Rule to expound Scriptures, and it is the same Rule in Effect that Tichonius putteth for the Third Rule which he called de specie et genere, as S. Augustine Writeth iii. de Doctrina Christian. Saint Ambrose Rule is this:
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or if he be broken against the stone, (that I spoke of afore) by sinne God setteth hym on his feete agayne, whiche if it myght be so vnderstande and founde true,
or if he be broken against the stone, (that I spoke of afore) by sin God sets him on his feet again, which if it might be so understand and found true,
then shoulde neuer manne nor woman be dampned, and then it myghte seeme true that I sayde of the mockers of Gods woorde that they hadde made a leege with death,
then should never man nor woman be dampened, and then it might seem true that I said of the mockers of God's word that they had made a liege with death,
Dominus de celo prospexit super filios hominum vt videat si est intelligēs aut requirens deum, omnes declinauerunt simul inutiles facti sunt nō est qui faciat bonū, non est vsque ad vnū. Psa. xiii.
Dominus de celo prospexit super Sons hominum vt Videat si est Intelligence Or requirens God, omnes declinauerunt simul inutiles facti sunt nō est qui Faciat bonū, non est vsque ad vnū. Psa. xiii.
Or as the Logicion speaketh in such sayinges of the scriptures, there maye be vnderstand distributio pro generibus singulorum, nō pro singulis generum, vel econuerso. As when the prophet sayde:
Or as the Logician speaks in such sayings of the Scriptures, there may be understand Distributio Pro generibus singulorum, nō Pro Singulis generum, vel econuerso. As when the Prophet said:
so that among suche as declined and wryed away, there was scant one founde good & profitable, that woulde conuert and turne again Where Saint Paul saith that al seke their own profit,
so that among such as declined and wried away, there was scant one found good & profitable, that would convert and turn again Where Saint Paul Says that all seek their own profit,
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and euen so (saithe sainte Ambrose) we must vnderstande the saying of Sainte Peter that we haue now in hande, taken of the sayinge of almightye God by Moyses to the people of Israel, you be a chosen kinred, kynges and priestes, the whole for the part,
and even so (Saith Saint Ambrose) we must understand the saying of Saint Peter that we have now in hand, taken of the saying of almighty God by Moses to the people of Israel, you be a chosen kindred, Kings and Priests, the Whole for the part,
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and not that al the multitude that saint Peter or Saynte Iohn wryt vnto men and women were all and euerye one of them priestes, no more then they were all kinges,
and not that all the multitude that saint Peter or Faint John writ unto men and women were all and every one of them Priests, no more then they were all Kings,
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Were they all electe and chosen? were they all holy? were they all wone and goten as a vauntage to God, to preach and declare the vertue and power of God that called them from darkenes vnto his marueilous lighte of grace & of his holy gospel? Al this Saint Peter here reporteth of them that he called kynges and priestes,
Were they all elect and chosen? were they all holy? were they all won and goten as a vantage to God, to preach and declare the virtue and power of God that called them from darkness unto his marvelous Light of grace & of his holy gospel? All this Saint Peter Here Reporteth of them that he called Kings and Priests,
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and yet a great multitude of theym, & after vntill our time, and now in our time (God knoweth) sheweth litle that thei be called to that wonderous and marueilous light,
and yet a great multitude of them, & After until our time, and now in our time (God Knoweth) shows little that they be called to that wondrous and marvelous Light,
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but rather choseth to lye in blinde darknes, and be gladder to heare and learne suche lewde and foolish playes & leud lessons as may kepe them still in theyr blindnes ▪ Qui aliquādo nō populus dei, nunc autem populus dei qui non consecuti misericordiam, nunc autem misericordiam consecuti.
but rather chooses to lie in blind darkness, and be gladder to hear and Learn such lewd and foolish plays & lewd Lessons as may keep them still in their blindness ▪ Qui aliquādo nō populus dei, nunc autem populus dei qui non consecuti misericordiam, nunc autem misericordiam consecuti.
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now they haue gotten gods mercy, which in dede the election or they that God knew for his owne hathe gotten, where they that be reprobate and naughty and vicious hath it not.
now they have got God's mercy, which in deed the election or they that God knew for his own hath got, where they that be Reprobate and naughty and vicious hath it not.
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yet they of that house were not al kinges, although the kings of Ierusalem were of that house euer after Saule tyll Herode the first vsurped, comminge in by intrusion by the power of the Emperour of Rome.
yet they of that house were not all Kings, although the Kings of Ierusalem were of that house ever After Saule till Herod the First usurped, coming in by intrusion by the power of the Emperor of Rome.
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for ther shuld none be prestes by Moises law, but onely of that tribe, yet for al this saying, which is true, they were not all priestes that were of ye tribe or kinred although they were al ministers in the temple in some office hygher or STARTPAGEclxviii lower in the same.
for there should none be Priests by Moses law, but only of that tribe, yet for all this saying, which is true, they were not all Priests that were of the tribe or kindred although they were all Ministers in the temple in Some office higher or STARTPAGEclxviii lower in the same.
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and hath be, and shalbe some kinges and some priests, for if a man woulde egerly and frowardly by these textes of the Apostles, proue all Christen people to be priests, he must by the same graunt that al Christen men and women be kinges, which a madman woulde not saye,
and hath be, and shall Some Kings and Some Priests, for if a man would eagerly and frowardly by these texts of the Apostles, prove all christian people to be Priests, he must by the same grant that all christian men and women be Kings, which a madman would not say,
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and so he shoulde be worse then mad, excepte they woulde transferre the name of kinges to a spirituall vnderstanding, calling theym kinges that can rule their owne passions, affections,
and so he should be Worse then mad, except they would transfer the name of Kings to a spiritual understanding, calling them Kings that can Rule their own passion, affections,
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and subdueth hym selfe vnto hym selfe, whyche the conquerours commonlye do not, but rather be ouercome of theyr owne concupiscence, ambition and couetuousnesse.
and subdueth him self unto him self, which the conquerors commonly do not, but rather be overcome of their own concupiscence, ambition and Covetousness.
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Well, if ye wyll take kynges in suche a spirituall signification, then I praye you be content to take the name of a prieste in a lyke spirituall sygnifycation,
Well, if you will take Kings in such a spiritual signification, then I pray you be content to take the name of a priest in a like spiritual sygnifycation,
and so let vs call all theym priestes that be the spiritual members of the hyghe Priest oure Sauioure Iesus Christe by parte takynge of hys priesthoode.
and so let us call all them Priests that be the spiritual members of the high Priest our Saviour Iesus Christ by part taking of his priesthood.
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as is the priesthoode of them that by materiall oyle and imposicion of the bishoppes hands be consecrate and made priestes for suche offyces as almighty God by his scriptures hathe assigned to them, of which I shall speake anon.
as is the priesthood of them that by material oil and imposition of the Bishops hands be consecrate and made Priests for such Offices as almighty God by his Scriptures hath assigned to them, of which I shall speak anon.
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This spirituall priesthode is no more but our baptisme, or Christendome, in whyche we be anoynted with that oyle of gladnes the holye Gost, gyuen vs at our baptisme, which Christe had pre consortibus suis afore and aboue all vs his coparteners.
This spiritual priesthood is no more but our Baptism, or Christendom, in which we be anointed with that oil of gladness the holy Ghost, given us At our Baptism, which Christ had pre consortibus suis afore and above all us his copartners.
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And of his plenty of that grace of the holye Goste we take our part after suche measure as it pleaseth him to distribute vnto vs. And after this maner saynt Peter here wylleth vs to be builded on the lyuing stone as spirituall houses, and as a holy presthoode offering spirituall sacrifices acceptable to god by Iesus Christ.
And of his plenty of that grace of the holy Ghost we take our part After such measure as it Pleases him to distribute unto us And After this manner saint Peter Here willeth us to be built on the living stone as spiritual houses, and as a holy presthoode offering spiritual Sacrifices acceptable to god by Iesus christ.
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And Saynt Iherome in his dialoge contra luciferianos calleth this sacerdotum Laicū the lay priesthod indifferēt to all men and women that be christned,
And Saint Jerome in his dialogue contra Luciferians calls this Sacerdotum Laicū the lay priesthood indifferent to all men and women that be christened,
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& theyr spiritual sacrifices that they offer be proporcionable to theyr presthod as the sacrifice of iustice, STARTPAGEclxix the sacrifice of laude and praise of god, the sacrifice of prayer and such other,
& their spiritual Sacrifices that they offer be proportionable to their priesthood as the sacrifice of Justice, STARTPAGEclxix the sacrifice of laud and praise of god, the sacrifice of prayer and such other,
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These be the spiritual hostes that saynt Peter speaketh of here, and these be euery man and womans sacrifices that wyll shewe them selues to be of Christes faith and beliefe,
These be the spiritual hosts that saint Peter speaks of Here, and these be every man and woman's Sacrifices that will show them selves to be of Christ's faith and belief,
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By this you may iudge how far wide from this generall laye presthoode, and from the sinceritie of theyr Christendome they be that wil neither sacrifice to God iustice or rightuous dealing,
By this you may judge how Far wide from this general say presthoode, and from the sincerity of their Christendom they be that will neither sacrifice to God Justice or righteous dealing,
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They giue not theyr bodies as a holy sacrifice to God, but rather as a stincking sacrifice to the fleshe & to the diuel, not liuely but sinfull and deadly, not pleasant,
They give not their bodies as a holy sacrifice to God, but rather as a stinking sacrifice to the Flesh & to the Devil, not lively but sinful and deadly, not pleasant,
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There is an other priesthode whiche is one of the seuen sacramētes, called the order of presthode, farre aboue the foresayd lay priesthoode in dignitie and in authoritie.
There is an other priesthood which is one of the seuen Sacraments, called the order of priesthood, Far above the foresaid lay priesthood in dignity and in Authority.
And after hys gloryous resurrection, 〈 ◊ 〉 gaue vnto the sayde Apostles power and iurisdiction vpon hys misticall body, that is, the churche or multitude of Christen people.
And After his glorious resurrection, 〈 ◊ 〉 gave unto the said Apostles power and jurisdiction upon his mystical body, that is, the Church or multitude of christian people.
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Take you the holye Gost, whose synnes you forgiue, shall bee forgiuen, and whose synnes you retayne and not forgiue, shall be retayned and not forgyuen.
Take you the holy Ghost, whose Sins you forgive, shall be forgiven, and whose Sins you retain and not forgive, shall be retained and not forgiven.
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And as the Apostles STARTPAGEclxx tooke theyr order of priesthoode at Christes handes, giuing them the holy gost, by which they had authoritie on his own body,
And as the Apostles STARTPAGEclxx took their order of priesthood At Christ's hands, giving them the holy ghost, by which they had Authority on his own body,
so the Apostles by imposicion and layinge their handes on suche as they chose for to be priestes or bishops made theym priests, geuing thē authoritie to consecrate Christes bodye and bloode,
so the Apostles by imposition and laying their hands on such as they chosen for to be Priests or Bishops made them Priests, giving them Authority to consecrate Christ's body and blood,
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Segregate mihi Saulum et Bar•••am in opus ad quod assumpsi eos. Act. xiii. And it foloweth, tunt ieiunantes & orantes imponentes ▪ que eis manus dimiserunt eos.
Segregate mihi Saulum et Bar•••am in opus ad quod assumpsi eos. Act. xiii. And it Followeth, tunt ieiunantes & Orantes imponentes ▪ que eis manus dimiserunt eos.
Noli negligere gratiam que in te est, que data est tibi per propheciam cum impositione manuum presbiterij. i Timo. iiii. Be not neglygent in the grace that is gyuen thee by prophecye, wyth leynge the Priestes handes vpon thee.
Noli negligere gratiam que in te est, que data est tibi per propheciam cum imposition manuum presbiterij. i Timothy iiii. Be not negligent in the grace that is given thee by prophecy, with ling the Priests hands upon thee.
Prophecye he called here (after Saynt Ambrose) the election by whyche he was chosen as one that shoulde bee a meete Minister and teacher in Christes Churche.
Prophecy he called Here (After Saint Ambrose) the election by which he was chosen as one that should be a meet Minister and teacher in Christ's Church.
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And suche prophecye is vsed, or shoulde bee vsed to thys daye in makynge of Pryestes, where the Byshoppe or his sufficient depute sitteth vpon opposicions of them that shall be made priests wher he ought to haue mature and discrete examinacion aswell of his maners and conuersation,
And such prophecy is used, or should be used to this day in making of Priests, where the Bishop or his sufficient depute Sitteth upon oppositions of them that shall be made Priests where he ought to have mature and discrete examination aswell of his manners and Conversation,
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as of his lea•ning, oportet autem illum testimonium habere bonum ab hijs qui foris sunt. i. Timo. iii. He ought to haue good report of the infidels (saythe Saynte Paule) & then much more he ought to haue good reporte of the layfe, that be neither priestes nor ministers of the church, vpon which examina•ion if the bishop and his office•s thinke him meete to be a priest, they set him furth to the bishops handes to take orders.
as of his lea•ning, oportet autem Ilum testimonium habere bonum ab hijs qui Foris sunt. i. Timothy iii. He ought to have good report of the Infidels (say Faint Paul) & then much more he ought to have good report of the layfe, that be neither Priests nor Ministers of the Church, upon which examina•ion if the bishop and his office•s think him meet to be a priest, they Set him forth to the Bishops hands to take order.
This allowing of his lyuing and of his learning, with hope that he will so continue and increace in goodnes, is it that S. Paul in this place calleth prophecie. Imposition of the bishops handes, hath with it concurring certeine holy wordes, by which wordes he (as I sayde afore) is confirmed, made strong and able to exercise that he was chosen to, takinge authoritie by which he may be bolde to offer sacrifices to God in Christes steede.
This allowing of his living and of his learning, with hope that he will so continue and increase in Goodness, is it that S. Paul in this place calls prophecy. Imposition of the Bishops hands, hath with it concurring certain holy words, by which words he (as I said afore) is confirmed, made strong and able to exercise that he was chosen to, taking Authority by which he may be bold to offer Sacrifices to God in Christ's steed.
Paule with a contestacion as Timothe shuld answer afore God and our sauiour Christ, and hys elect Angels of heauen cōmaundeth him that he be not to easy and light to set his holy handes on any man to promote him to that ecclesiastical dignitie of priesthode,
Paul with a contestation as Timothy should answer afore God and our Saviour christ, and his elect Angels of heaven commandeth him that he be not to easy and Light to Set his holy hands on any man to promote him to that ecclesiastical dignity of priesthood,
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Manye other authorities of scripture, and specially of S. Paule I could reherse, in which it doth euidently appeare howe prescise he is in the sayd order of priesthoode,
Many other authorities of scripture, and specially of S. Paul I could rehearse, in which it does evidently appear how precise he is in the said order of priesthood,
and howe it doth surmount the other common anointing, by which all they be anoynted that be christened (as I sayde) for thoughe all they that be anoynted at theyr baptisme be enbrued with the holye goste,
and how it does surmount the other Common anointing, by which all they be anointed that be christened (as I said) for though all they that be anointed At their Baptism be enbrued with the holy ghost,
yet by imposition of the bishops handes on hym that is ordered with the holy wordes concurrent with the same, the holy goste is giuen to a prieste for to giue him authoritie an higher office that euery mā may not attain to:
yet by imposition of the Bishops hands on him that is ordered with the holy words concurrent with the same, the holy ghost is given to a priest for to give him Authority an higher office that every man may not attain to:
Here I shuld more largely demore and tarie on this sacramēt of penance, but that I remember that here afore declaring those wordes of S. Peter in the fyrste chapter, secundum misericordiam suam magnam regenerauit nos in spem viuā. I touched that matter sufficiently.
Here I should more largely demore and tarry on this sacrament of penance, but that I Remember that Here afore declaring those words of S. Peter in the First chapter, secundum misericordiam suam magnam regenerauit nos in spem viuā. I touched that matter sufficiently.
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CHarissimi obsecro vos ranquam aduenas et peregrinos abstinere vos a carnalibus desiderijs que militant aduersus an•mam. &c. These wordes which immediately foloweth the processe that I preached of in my last sermon on Sainte Peters epistle, be red in the church this present Sunday for the epistle in the Masse, where in contemplation of that he had sayde immediately afore, that they were sometyme not the people of God,
CHarissimi Obsecro vos ranquam advenas et Peregrinos abstinere vos a carnalibus desiderijs que militant Adversus an•mam. etc. These words which immediately Followeth the process that I preached of in my last sermon on Saint Peter's epistle, be read in the Church this present Sunday for the epistle in the Mass, where in contemplation of that he had said immediately afore, that they were sometime not the people of God,
but rather Idolaters and the people of the dyuell, and that nowe they were the people of God, conuerted to the beliefe on one God and on our Sauiour Christ by hearyng the preachinge of Christes gospell,
but rather Idolaters and the people of the Devil, and that now they were the people of God, converted to the belief on one God and on our Saviour christ by hearing the preaching of Christ's gospel,
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By reason of this he calleth them very welbeloued, and as his welbeloued children and friendes he entreateth theym to vse vertue and to giue to all them among whom they shuld be conuersant example of holy conuersation and liuing.
By reason of this he calls them very well-beloved, and as his well-beloved children and Friends he entreateth them to use virtue and to give to all them among whom they should be conversant Exampl of holy Conversation and living.
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or for the loue of our Lady, or of al the sayntes of heauen, or for their faithes sake, by which thei trusted to be saued, STARTPAGEclxxii of which he had spoken much afore.
or for the love of our Lady, or of all the Saints of heaven, or for their Faith's sake, by which they trusted to be saved, STARTPAGEclxxii of which he had spoken much afore.
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So he praieth them, and not after the imperious commaunding of Bishops & theyr officers, which yet haue not al layd away the lowrynge browes of the phariseis.
So he Prayeth them, and not After the imperious commanding of Bishops & their Officers, which yet have not all laid away the lowering brows of the Pharisees.
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Not that I deny but that bishops and theyr discrete officers may commaund them that be of theyr iurisdiction to do the thing that is conformable to Gods commaundement,
Not that I deny but that Bishops and their discrete Officers may command them that be of their jurisdiction to do the thing that is conformable to God's Commandment,
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And he bid Titus.ii. Hec loquere & exhortare et argue cum omni imperio, that he shuld rebuke them that be sturdy and fauty with al authority to cōmaund,
And he bid Titus ii Hec Speak & exhortare et argue cum omni Imperial, that he should rebuke them that be sturdy and faulty with all Authority to command,
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& therefore S. Paule writing to his scoler and louing friend Philemon, saith: Multam fiduciam habens imperandi tibi, quod ad rem pertinet propter charitatē magis obsecro.
& Therefore S. Paul writing to his scholar and loving friend Philemon, Says: Much fiduciam habens Commanding tibi, quod ad remembering pertinet propter charitatē magis Obsecro.
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Heb. xi. which abiding in the lande of Canaā, and had not receiued the promyses made vnto them, confessinge that they wer Pilgrimes and straungers vpon earthe, signifieth that they seke for a better habitacion and dwellinge place, that is to say, the countrey of heauen aboue.
Hebrew xi. which abiding in the land of Canaā, and had not received the promises made unto them, confessing that they were Pilgrims and Strangers upon earth, signifies that they seek for a better habitation and Dwelling place, that is to say, the country of heaven above.
An old vse hath peruerted the name of a Pilgryme, because folke were wōt to go from place to place to honour saintes in places dedicate for theyr honour,
an old use hath perverted the name of a Pilgrimage, Because folk were wont to go from place to place to honour Saints in places dedicate for their honour,
and to kysse theyr images, and they onelye in times past were callled Pilgrimes, therefore nowe men thinke the proper signification of this worde Pilgrime to be none other but such as goeth about such deuocions,
and to kiss their Images, and they only in times past were called Pilgrims, Therefore now men think the proper signification of this word Pilgrim to be none other but such as Goes about such devotions,
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and in suche case we be, neuer at rest, but euer laboring through the troublous stormes of thys STARTPAGEclxxiii world, to come to our inheritance and dwelling place that God hath made for vs,
and in such case we be, never At rest, but ever labouring through the troublous storms of this STARTPAGEclxxiii world, to come to our inheritance and Dwelling place that God hath made for us,
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Mat. v. He called his seruauntes and deliuered thē his goods So muste we geue to some of our familye.v. talentes to be well occupied against our lordes returne when he shall come to the iudgemente to sitte on oure audite:
Mathew v. He called his Servants and Delivered them his goods So must we give to Some of our family v Talents to be well occupied against our Lords return when he shall come to the judgement to sit on our audite:
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And that we conforme our eyes and our mouth likewise to such honesty ▪ To the seconde Seruaunt that is Reason, wee muste geue science and knowledge, in whiche he maye exercise it selfe,
And that we conform our eyes and our Mouth likewise to such honesty ▪ To the seconde Servant that is Reason, we must give science and knowledge, in which he may exercise it self,
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& we must beware, lest when we haue this talent committed vnto vs, we dygge an hole in the ground and in the same hyde the money of our Lorde in earthly and worldlye thinges,
& we must beware, lest when we have this talon committed unto us, we dig an hold in the ground and in the same hide the money of our Lord in earthly and worldly things,
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Seconde, a Pylgryme muste take diligent hede that he kepe the waye towarde hys countrey, the waye of the commaundementes of GOD that he lose not that waye.
Seconde, a Pilgrim must take diligent heed that he keep the Way toward his country, the Way of the Commandments of GOD that he loose not that Way.
And if peraduenture he goe oute of that waye, he hadde neade of Penaunce to reduce hym into the right waye by the direction of grace, whiche communely is conferred and geuen to all Penitentes.
And if Peradventure he go out of that Way, he had neade of Penance to reduce him into the right Way by the direction of grace, which communely is conferred and given to all Penitents.
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Fyfte, a Pilgryme shoulde not ouer lode hym selfe wyth superfluities, but onelye wyth such thynges that shall be necessarye for hys waye .i. Timo. vi. Habentes alimenta & quibus tegamur his contenti simus.
Fifth, a Pilgrimage should not over load him self with superfluities, but only with such things that shall be necessary for his Way i Timothy vi. Habentes alimenta & quibus tegamur his contenti Simus.
Wee shall finde in oure waye manye flatterynge Hostes, and Hosteses, and diuers wanton Tapsters that wyll entyce vs by their good cheare to tarrye styll wyth theim,
we shall find in our Way many flattering Hosts, and Hostesses, and diverse wanton Tapsters that will entice us by their good cheer to tarry still with them,
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So with labour a man shall be shininge and bright afore God and man, and shal do muche good where the slothfull man shall be euer vnprofitable and nothinge set by,
So with labour a man shall be shining and bright afore God and man, and shall do much good where the slothful man shall be ever unprofitable and nothing Set by,
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The slouthful person is stoned with a stone of myre, and euery man shall speake of the shame that he shall be put to, where by the hardines of the stone & the filthines of the mire, is signified the harde and vyle punishment that the idle person shall susteyne.
The slothful person is stoned with a stone of mire, and every man shall speak of the shame that he shall be put to, where by the hardiness of the stone & the filthiness of the mire, is signified the harden and vile punishment that the idle person shall sustain.
And the same sentence is aggrauate by that commeth after in the same chapter, De stercore boum lapidatus est piger STARTPAGEclxxv & omnis qui tetigerit eum excutiet manus.
And the same sentence is aggravate by that comes After in the same chapter, De stercore Boum lapidatus est piger STARTPAGEclxxv & omnis qui tetigerit Eum excutiet manus.
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then by the dunge of these Oxen may be vnderstande the sharpe and harde reprehensions by whiche they rebuke suche dull and idle sluggardes, wyth such oxe dunge the slouthful sluggard must be stoned and beaten as is abouesaid.
then by the dung of these Oxen may be understand the sharp and harden reprehensions by which they rebuke such dull and idle sluggards, with such ox dung the slothful sluggard must be stoned and beaten as is abovesaid.
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And he must be serued like an yl willy bōdman or seruaunt. Seruo maliuolo tortura & cōpedes mitte illum in operationem ne vacet. Eccle. xxxiii. He must haue soore punishment and prisonment by the heles, and must be set to worke lest he be idle. Multam enim malitiā docuit ociositas.
And he must be served like an ill willy bondman or servant. Seruo maliuolo Tortura & compedes Mitte Ilum in operationem ne vacet. Eccle. xxxiii. He must have sore punishment and prisonment by the heles, and must be Set to work lest he be idle. Much enim Malitiam Doctrine ociositas.
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but euer vagynge and rouynge curiouslie for newe and newe. It deliteth in bawdye songes, vnhonest and filthye playes, or pageantes, enterludes of scismes, dissention,
but ever vagynge and roving curiously for new and new. It delighteth in bawdy songs, unhonest and filthy plays, or pageants, interludes of Sicms, dissension,
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& heresies, which carnall men & women be gladder to folow, & to pay monie to hear their own bane & very poysō to their soules thē to come to hear a sermō for their soules helth whiche they maye haue here many times by the kinges prouision, and cost them nothinge.
& heresies, which carnal men & women be gladder to follow, & to pay money to hear their own bane & very poison to their Souls them to come to hear a sermon for their Souls health which they may have Here many times by the Kings provision, and cost them nothing.
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They be also curious, busie, and inquisitiue to heare newes of their neighbours liuynges, and communelie lighteth more on mennes vices (if anye be) then on their vertues,
They be also curious, busy, and inquisitive to hear news of their neighbours livings, and communelie lights more on men's vices (if any be) then on their Virtues,
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Non saciatur oculus visu nec auris auditu impletur. Eccle. i. There is nothinge by seynge or hearyng in this worlde, that can fullye saciate the appetite of manne.
Non saciatur oculus visu nec Auris auditu impletur. Eccle. i. There is nothing by sing or hearing in this world, that can Fully saciate the appetite of man.
Therefore Optimum est STARTPAGEclxxvi gratia stabilire cor. Hebre. xiii. Beste it is euerye manne to praye for grace, and by grace to staye his harte as a shippe is stayed by the Ancre for feare of crasshinge.
Therefore Optimum est STARTPAGEclxxvi Gratia stabilire cor. Hebrew xiii. Beste it is every man to pray for grace, and by grace to stay his heart as a ship is stayed by the Anchor for Fear of crashing.
For commonlye these curious and busy medlyng wittes after they haue longe roued, they fall vppon some noyfull fantasie that pleaseth theim for the tyme,
For commonly these curious and busy meddling wits After they have long roved, they fallen upon Some noyfull fantasy that Pleases them for the time,
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Of tastynge, as of delicate and pleasaunte meates and drinkes, and the swetenes of touchinge, as bracyng and kissynge, and consequently, of the workes of lecherye.
Of tasting, as of delicate and pleasant Meats and drinks, and the sweetness of touching, as bracing and kissing, and consequently, of the works of lechery.
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For they fight like cruell Souldiours againste the saluation of our Soules. And saint Paule. Gala. v. Caro concupiscit aduersus spiritū, spiritus autem aduersus carnem.
For they fight like cruel Soldiers against the salvation of our Souls. And saint Paul. Gala. v. Caro concupiscit Adversus spiritū, spiritus autem Adversus Carnem.
I delite in the law of God by my inner mā, but I perceiue a law or an inclination in my limmes of my body yt haleth me like a bond man into the law of sinne.
I delight in the law of God by my inner man, but I perceive a law or an inclination in my limbs of my body that haleth me like a bound man into the law of sin.
A wonderous thinge it is, that there should be suche a continuall battail and deadly conflict in man, betwixt the soule and the bodie, in which commonly the body, that is the worst part of man, hath the ouer hand and the better side.
A wondrous thing it is, that there should be such a continual battle and deadly conflict in man, betwixt the soul and the body, in which commonly the body, that is the worst part of man, hath thee over hand and the better side.
and woulde there spende hym selfe, his money, and his tyme as his fooe his hoste woulde haue him do? And yet it is a marueile how this maye be, that the bodye and the soule shoulde bee enemies,
and would there spend him self, his money, and his time as his foe his host would have him do? And yet it is a marvel how this may be, that the body and the soul should be enemies,
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then what emnitie can be betwixte theim, more then is betwixt the workeman and his toole? And also considering that the body is as it were the shoppe in whiche the soule worketh all thing that he wil.
then what Enmity can be betwixt them, more then is betwixt the workman and his tool? And also considering that the body is as it were the shop in which the soul works all thing that he will.
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The bodye is not the doer or causer of the synne but the soule, for to him is geuen free libertie of will, by which he may haue delectation and consent to prosecute the synne,
The body is not the doer or causer of the sin but the soul, for to him is given free liberty of will, by which he may have delectation and consent to prosecute the sin,
Therfore (saieth S. Cypriane) when we say that the flesh or the body fighteth against the soule & the soule agaynste the bodye, it is vnproperlye spoken.
Therefore (Saith S. Cyprian) when we say that the Flesh or the body fights against the soul & the soul against the body, it is unproperly spoken.
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And euer such a vēgeance or correctiō foloweth the sinner, that whē he hath taken to much and surfeted in his owne lustes, he vometeth and braketh it out vpō him self,
And ever such a vengeance or correction Followeth the sinner, that when he hath taken to much and surfeited in his own lusts, he vometeth and braketh it out upon him self,
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for the couetous persone is neuer wearye of gatherynge and heapynge goodes together, that he maye sacrifice to his Idole mammon the God of Auarice and ambicion, he is neuer ashamed whether it bee hys owne,
for the covetous person is never weary of gathering and heaping goods together, that he may sacrifice to his Idol mammon the God of Avarice and ambition, he is never ashamed whither it be his own,
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and vs by them, that they should be of good conuersation among them that thei dwelled among that where they rayle and backebite you, saiyng euill of you, callynge you foles,
and us by them, that they should be of good Conversation among them that they dwelled among that where they rail and backbite you, saying evil of you, calling you Fools,
because you leaue their superstitions and Idolatrye, callinge you malefactours, and naughtye liuers, reputynge the sorowe and paynes that you suffer, to be inflicte and layed vppon you for your sinnes and ill liuing.
Because you leave their superstitions and Idolatry, calling you malefactors, and naughty livers, reputing the sorrow and pains that you suffer, to be inflict and laid upon you for your Sins and ill living.
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Yet when thei do consider you and wey your condicions by the good woorkes that they see you vse, they maye glorifye and laude God at the daye of their visitation,
Yet when they do Consider you and weigh your conditions by the good works that they see you use, they may Glorify and laud God At the day of their Visitation,
Here you may note howe the blessed Apostle estemeth good example geuynge, it is the thinge that is necessarye for all menne that wil be saued for their owne part.
Here you may note how the blessed Apostle esteemeth good Exampl giving, it is the thing that is necessary for all men that will be saved for their own part.
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And the glorye in heauen shall be exceadyngly encreased by the confluence and comminge thither of them that haue bene conuerted to vertue by occasion of thy good example:
And the glory in heaven shall be exceedingly increased by the confluence and coming thither of them that have be converted to virtue by occasion of thy good Exampl:
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and shall damne all them that by this euil example take occasion of sinne, and by their dampnation the paines of the euyll example geuer, shall be greuouslye encreased,
and shall damn all them that by this evil Exampl take occasion of sin, and by their damnation the pains of the evil Exampl giver, shall be grievously increased,
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This knewe full well the riche glotton that was buried and laied in Hell, when he desiered Abraham to sende one home to hys brethren and their familyes, to bidde theim amende their lyues that they come not here.
This knew full well the rich glutton that was buried and laid in Hell, when he desired Abraham to send one home to his brothers and their families, to bid them amend their lives that they come not Here.
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He knewe well that the euill example that hee hadde geuen theim by his lyfe tyme to eate and drinke, to reuell and riote, to go gorgeouslie and in fine, softe;
He knew well that the evil Exampl that he had given them by his life time to eat and drink, to revel and riot, to go gorgeously and in fine, soft;
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and riche apparaile, to followe the lustes of the fleshe, to vse crueltie, oppression, and extorcion in the countrey to gather riches as he hadde done, shoulde brynge theim thither to him, to the great cumulation & encrease of his sorowe,
and rich apparel, to follow the lusts of the Flesh, to use cruelty, oppression, and extortion in the country to gather riches as he had done, should bring them thither to him, to the great cumulation & increase of his sorrow,
Prouer. vi. Se• sunt que odit Dominus, & septimum detestatur anima eius. There be syxe thynges that oure Lorde hateth, and the seuenth his minde abhorreth.
Prover vi. Se• sunt que odit Dominus, & septimum detestatur anima eius. There be syxe things that our Lord hates, and the Seventh his mind abhorreth.
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You muste beware you haue not Oculos sublimes, hye lokes, by manifest signes settynge furthe your pryde, it wyll be longe afore anye suche allure menne to goodnesse by their example,
You must beware you have not Eyes sublimes, high looks, by manifest Signs setting forth your pride, it will be long afore any such allure men to Goodness by their Exampl,
but rather menne shall hate theim, and also their condicions, fewe men can well agree wyth STARTPAGEclxxix them, Linguam mendacem, You muste be no lyers,
but rather men shall hate them, and also their conditions, few men can well agree with STARTPAGEclxxix them, Linguam mendacem, You must be no liars,
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So, contrary they thinke the daye lost in whiche they haue not done some man hurte, either by backebityng men or sclaundering them raylinge or mockinge them,
So, contrary they think the day lost in which they have not done Some man hurt, either by backbiting men or sclaundering them railing or mocking them,
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Proferentem mendacia testem fallacem. Where afore the wiseman hadde reproued generallie a liynge tongue, Here he reproueth speciallye the lier, that will in open iudgemente geue false testimonie and witnesse, bothe to hurte his neighbour,
Proferentem Lies Testimony fallacem. Where afore the Wiseman had reproved generally a liynge tongue, Here he Reproveth specially the liar, that will in open judgement give false testimony and witness, both to hurt his neighbour,
and also to peruert iustice, whiche is hurt to the common wealthe. The seuenth and worste of all whiche God abhorreth, is Qui seminat inter fratres discordiam.
and also to pervert Justice, which is hurt to the Common wealth. The Seventh and worst of all which God abhorreth, is Qui seminat inter Brothers discordiam.
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Wee be all brethren in God, and GOD woulde haue vs to loue like brethren, to agree in one minde and one wyll in God like brothers, to agree in opinions, Vt idipsum dicatis omnes & non sint in vobis scismata.
we be all brothers in God, and GOD would have us to love like brothers, to agree in one mind and one will in God like Brother's, to agree in opinions, Vt idipsum dicatis omnes & non sint in vobis scismata.
and vsages of Christes churche, of such diuersity of opinions commonlye foloweth dissention and debate betwixt neighbour & neighbour, by which the vnitie of the church, the vnitie of the congregation of Christes people is dissolued and cast asunder, whiche GOD mooste desiereth to haue kept and knitte together by the bonde and knot of charitie, and abhorreth the contrarye.
and usages of Christ's Church, of such diversity of opinions commonly Followeth dissension and debate betwixt neighbour & neighbour, by which the unity of the Church, the unity of the congregation of Christ's people is dissolved and cast asunder, which GOD most desireth to have kept and knit together by the bond and knot of charity, and abhorreth the contrary.
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and haue a cause to saye well by vs, and to glorifye God by vs, whiche shall (through Christes helpe) returne to the common comfort of vs all in heauen. Amen.
and have a cause to say well by us, and to Glorify God by us, which shall (through Christ's help) return to the Common Comfort of us all in heaven. Amen.
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because it is gods will we shold so do. Witnesseth. s. Paule: Ro. xiii. Non est potestas nisi a deo, & qui potestati resistit dei ordinationi resistit.
Because it is God's will we should so do. Witnesseth. s. Paul: Ro. xiii. Non est potestas nisi a God, & qui Power resistit dei Ordination resistit.
There is no power but it cōmeth of god, & therefore he yt resisteth power & auctoritie of office resisteth gods ordinaūce & so worketh toward his owne dānation.
There is no power but it comes of god, & Therefore he that Resisteth power & Authority of office Resisteth God's Ordinance & so works towards his own damnation.
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and hauynge the execution of Iustice ouer all his subiectes, but in the kynge whom he calleth Precellent, which I take for a more magnificente and noble terme then Excellent. Example.
and having the execution of justice over all his Subjects, but in the King whom he calls Precellent, which I take for a more magnificente and noble term then Excellent. Exampl.
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and in the administration of Iustice ouer his owne subiectes, is onely the king, & therfore frō him is deriued the ministratiō of iustice to all inferiour Iusticiers, iudges, & iustices.
and in the administration of justice over his own Subjects, is only the King, & Therefore from him is derived the ministration of Justice to all inferior Justicers, judges, & Justices.
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Nowe syrs howe say you, is not the kinge worthie to be called precellent, whose fame and royall name is set furth after this maner? Of the duety of dukes, Captaines,
Now Sirs how say you, is not the King worthy to be called precellent, whose fame and royal name is Set forth After this manner? Of the duty of Dukes, Captains,
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Auoyde the occasion on whiche the rumoure and sclaunder rose, and the rumoure wyll sone cease, where as by contentious and litigious processe, manye mē wyll speake of the matter that neuer heard of it afore,
Avoid the occasion on which the rumour and slander rose, and the rumour will soon cease, where as by contentious and litigious process, many men will speak of the matter that never herd of it afore,
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albeit the smoke of this heresy smelled longe after, for this Iudas the heresiarch set forth this heresie tempore professionis, when by the cōmaundement of the emperour Octauianus Augustus, ibant singuli vt profiterentur in ciuitates suas, euery man went to the place where he was borne, there to haue his name takē,
albeit the smoke of this heresy smelled long After, for this Iudas the heresiarch Set forth this heresy tempore professionis, when by the Commandment of the emperor Octavianus Augustus, John Singuli vt profiterentur in Civitates suas, every man went to the place where he was born, there to have his name taken,
& Gods electe people, but this libertie he shoulde haue vnderstand goostly and not carnally, but he turned it to carnalitie, as Iosephus expresselye sayth.
& God's elect people, but this liberty he should have understand ghostly and not carnally, but he turned it to carnality, as Iosephus expressly say.
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Thoughe charitie extendeth STARTPAGEclxxxiii to all men, yet principally to christen people whiche be all our brothers in Christ regenerate and gotten agayne to Christ by the Sacrament of Baptisme,
Though charity extendeth STARTPAGEclxxxiii to all men, yet principally to christian people which be all our Brother's in christ regenerate and got again to christ by the Sacrament of Baptism,
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nowe he descendeth to the specialties, geuinge certaine speciall lessons to speciall estates of men and women, fyrst beginninge with them that be in seruile state,
now he Descendeth to the specialties, giving certain special Lessons to special estates of men and women, fyrst begin with them that be in servile state,
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All suche S. Peter exhorteth to be obediente, and subiecte to theyr lordes and maisters, aswel to theyr lordes and maisters that be good, vertuous and honest,
All such S. Peter exhorteth to be obedient, and Subject to their Lords and masters, aswell to their Lords and masters that be good, virtuous and honest,
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and measurable in all theyr doinges, keping the meane in their actes and in correction, according to the iudgement of right reason (this is called modestie) as to them that be discholi (saith oure texte) truandes, michers that will not kepe the schole of Christes fayth and of his doctrine, to them that were infideles,
and measurable in all their doings, keeping the mean in their acts and in correction, according to the judgement of right reason (this is called modesty) as to them that be discholi (Says our text) truandes, michers that will not keep the school of Christ's faith and of his Doctrine, to them that were infideles,
and generally swaruing and going out of the schole and right learnynge of honesty, and of measure in their liuinge and in theyr punishinge Some readeth it prauis, STARTPAGEclxxxiiii crabbed, croked, and cumberous.
and generally swerving and going out of the school and right learning of honesty, and of measure in their living and in their punishing some readeth it prauis, STARTPAGEclxxxiiii crabbed, crooked, and cumbrous.
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Aduersitie made the people of Israell bonde vnto the Egiptians, and after this maner they that be taken prisoners in battel, be sometimes deputed to perpetual seruitude.
Adversity made the people of Israel bond unto the egyptians, and After this manner they that be taken Prisoners in battle, be sometime deputed to perpetual servitude.
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so that he knoweth not what he hath in his house, no more but the meat that he ea•eth and the drinke that he drinketh when it is set afore him, there is nothing but it is vnder my hande and at my pleasure,
so that he Knoweth not what he hath in his house, no more but the meat that he ea•eth and the drink that he Drinketh when it is Set afore him, there is nothing but it is under my hand and At my pleasure,
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If his maister had ben his father he coulde not haue expressed more louinge feare toward him, by this geuing example to al seruaūtes to loue theyr maisters,
If his master had been his father he could not have expressed more loving Fear towards him, by this giving Exampl to all Servants to love their masters,
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and to feare them, and not onelye with feare of mynde, but also that the feare that is in theyr hearte shulde extende into the body, whiche S. Paule calleth tremor, to make the seruauntes to quake for feare.
and to Fear them, and not only with Fear of mind, but also that the Fear that is in their heart should extend into the body, which S. Paul calls tremor, to make the Servants to quake for Fear.
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Prou. Si sit tibi seruus fidelis sit tibi tanquam anima tua, Euen as him self you must STARTPAGEclxxxv do your seruice with simplicitie of hearte (sayth S. Paule) withoute doublenes,
Prou. Si sit tibi seruus Fidelis sit tibi tanquam anima tua, Even as him self you must STARTPAGEclxxxv do your service with simplicity of heart (say S. Paul) without doubleness,
euen as you should serue Christ that bought vs, with whom it boteth no man to dissēble, you muste not serue to the eye while your maister loketh vpon you,
even as you should serve christ that bought us, with whom it boteth no man to dissemble, you must not serve to the eye while your master looketh upon you,
for the power that they haue ouer you, cometh of God, therefore if ye be false to theim, you be false to God that wylleth you to be true to your maisters.
for the power that they have over you, comes of God, Therefore if you be false to them, you be false to God that willeth you to be true to your masters.
And S. Paule wylleth Titus his disciple byshop of Candy, to commaund al seruantes to please their maisters in al thinges that is not contrary to Gods pleasure, non contradicentes, nō fraudātes (alia littera) nō responsatores, non suffurantes, no choplogikes that wil countersay their maisters, geuing them thre wordes for one, be it well be it yll, be it true be it false that your maisters sayth, you should be contēt & geue thē no answer,
And S. Paul willeth Titus his disciple bishop of Candy, to command all Servants to please their masters in all things that is not contrary to God's pleasure, non Contradicting, nō fraudantes (Alias Littera) non responsatores, non suffurantes, no choplogikes that will countersay their masters, giving them Three words for one, be it well be it ill, be it true be it false that your masters say, you should be content & give them no answer,
you muste be no lurchers or priuey pykers or stealers, but in al thing shewing good fidelitie, that so you may adourne & do worshyp to the doctrine of Christ in al thinges,
you must be no lurchers or priuey pikers or stealers, but in all thing showing good Fidis, that so you may adorn & do worship to the Doctrine of christ in all things,
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But now I pray you, yf the maister bidde his seruaūt to entre into religiō, is the seruaunt bounde to obey his maister in that? If his master bidde him take ordres and be a preist, is the seruaunt bound to obey his mayster? if his maister bidde him take a wife and be maried, is the seruaunt bound to obey him in these cases,
But now I pray you, if the master bid his servant to enter into Religion, is the servant bound to obey his master in that? If his master bid him take order and be a priest, is the servant bound to obey his master? if his master bid him take a wife and be married, is the servant bound to obey him in these cases,
for where S. Paule or S. Peter biddeth the seruauntes obey theyr maisters in all thinges, you muste vnderstande this in all thinges parteininge to bodelye workes,
for where S. Paul or S. Peter bids the Servants obey their masters in all things, you must understand this in all things pertaining to bodily works,
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yf they were infideles, or oute of the schole of discrete iudgement in correction. In these wordes he geueth them spirituall and goostly counsayle, and comforte saying:
if they were infideles, or out of the school of discrete judgement in correction. In these words he Giveth them spiritual and ghostly counsel, and Comfort saying:
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This is a speciall gyfte of grace of the holy gooste, if anye of you suffer sorowe and payne wrongfully, propter conscientiam Dei, hauing in his conscience a respect to the pleasure of God, which would not the seruaunt to grudge against his maister,
This is a special gift of grace of the holy ghost, if any of you suffer sorrow and pain wrongfully, propter conscientiam Dei, having in his conscience a respect to the pleasure of God, which would not the servant to grudge against his master,
It is geuen you for STARTPAGEclxxxvi a speciall gifte of grace, not onely to beleue vpon him, ( i. Cor. xii. Alij datur fidesin eodem spiritu, by the holy spirite of God the holy gooste, to one is geuen faith by whiche we beleue on Christ & on his holy worde) but also for Christ it is geuē you (sayth Paule) as a speciall grace to suffre for Christes sake,
It is given you for STARTPAGEclxxxvi a special gift of grace, not only to believe upon him, (i. Cor. xii. Alij datur fidesin Eodem spiritu, by the holy Spirit of God the holy ghost, to one is given faith by which we believe on christ & on his holy word) but also for christ it is given you (say Paul) as a special grace to suffer for Christ's sake,
as many holy Apostles and martyrs did, for when the heat of the loue of God is inspired into the soule of man by the spirite of God the holy goost, it geueth a certaine gladnes and a certain swetenes to a man which suffreth him not to be deiecte with anye aduersitie,
as many holy Apostles and Martyrs did, for when the heat of the love of God is inspired into the soul of man by the Spirit of God the holy ghost, it Giveth a certain gladness and a certain sweetness to a man which suffers him not to be deiecte with any adversity,
Example we haue of the Apostles, whiche after they had receiued the holy goost at this holy time of Whitsontide, Ibant gaudentes a conspectu consilii quoniam digni habiti sunt pro nomine Iesu contumeliam pari.
Exampl we have of the Apostles, which After they had received the holy ghost At this holy time of Whitsuntide, John gaudentes a conspectu Consilii quoniam Worthy habiti sunt Pro nomine Iesu contumeliam Pair.
and were commaunded they shoulde do so no more, they went with mery hartes from the counsayle of the Scribes and Phariseis, that they were conuented and called afore,
and were commanded they should do so no more, they went with merry hearts from the counsel of the Scribes and Pharisees, that they were Convicted and called afore,
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So when the holy goost inspireth the feruencie and heate of his loue into the hart of any man or woman, it maketh that person wonderous bolde to suffer persecution and all maner of payne,
So when the holy ghost inspireth the fervency and heat of his love into the heart of any man or woman, it makes that person wondrous bold to suffer persecution and all manner of pain,
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nother thinges presēt nor thinges to come, nether any other creature, maye disseuer or put vs a parte frome the charitie and loue of God, whiche is in Christ Iesu our Lorde.
neither things present nor things to come, neither any other creature, may dissever or put us a part from the charity and love of God, which is in christ Iesu our Lord.
So the seruauntes that be tormented and beaten, and vexed with bitter and feruent wordes, must take it as a kynde of martirdome, this they must suffre euer, hauinge a timerouse conscience towardes God,
So the Servants that be tormented and beaten, and vexed with bitter and fervent words, must take it as a kind of martyrdom, this they must suffer ever, having a timerouse conscience towards God,
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and then for your noughtye doynge be well boxed, beaten, and canueste, and so suffer as you deserue? What thanke shal you haue for your suffering? none at all.
and then for your naughty doing be well boxed, beaten, and canueste, and so suffer as you deserve? What thank shall you have for your suffering? none At all.
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Sed si benefacientes patienter sustinetis haec est gratia, but if you do well and then suffer vniuste vexation and strokes, this is a matter of thankes, worthye to be rewarded.
said si benefacientes Patienter sustinetis haec est Gratia, but if you do well and then suffer unjust vexation and Strokes, this is a matter of thanks, worthy to be rewarded.
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Fyrst God sente him a grace in his fashion and behauioure by whiche he pleased the iayler and keper of the pryson, in so muche that he stroke of his yrons,
Fyrst God sent him a grace in his fashion and behaviour by which he pleased the jailer and keeper of the prison, in so much that he stroke of his irons,
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Then almighty god superadded an other grace, illuminatinge Iosephs wytte, with vnderstandynge of secretes that shoulde come after, signifyed to him by dreames, by which gyft he redde and expounded the dreames of the sergeaunt of the seller,
Then almighty god superadded an other grace, illuminating Joseph's wit, with understanding of secrets that should come After, signified to him by dreams, by which gift he red and expounded the dreams of the Sergeant of the seller,
and of the sergeaūt of the bakehouse that were in the iayle with hym, and by that occasion two yeares after he was called oute of pryson to interpretate the kinges dreame,
and of the Sergeant of the bakehouse that were in the jail with him, and by that occasion two Years After he was called out of prison to interpretate the Kings dream,
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or in any paynefull seruyce, a greate solace and comforte, that they maye learne by him, that in the lowest state of men, whiche is the state of seruauntes,
or in any painful service, a great solace and Comfort, that they may Learn by him, that in the lowest state of men, which is the state of Servants,
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Therfore what paine soeuer your bodies suffer, your wittes may be at liberty, and may ascende towarde God, hauynge a conscience and respecte to his pleasure,
Therefore what pain soever your bodies suffer, your wits may be At liberty, and may ascend toward God, having a conscience and respect to his pleasure,
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THe blessed Apostle Saynt Peter in this matter that I haue to be declared vnto you, prosecuteth further the thinge that I partelye touched in my laste sermon, whiche is of the pacient sufferaunce that the seruaunte or subiecte ought to vse towarde his maister or superiour, sayinge: In hoc enim vocati estis. Considre your callinge:
THe blessed Apostle Saint Peter in this matter that I have to be declared unto you, prosecuteth further the thing that I partly touched in my laste sermon, which is of the patient sufferance that the servant or Subject ought to use toward his master or superior, saying: In hoc enim vocati Ye are. Consider your calling:
and not to remurmer, brable, or chyde agaynste your maisters, and in youre well doynge and patient sufferinge of vexation and vniuste punishment, you be the true folowers of Christes passion,
and not to remurmer, brabble, or chide against your masters, and in your well doing and patient suffering of vexation and unjust punishment, you be the true followers of Christ's passion,
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as S. Peter sayth here, in whiche he glorifieth much the state of bondemen or seruauntes, comparinge theyr pacience to Christes pacience in his passion.
as S. Peter say Here, in which he Glorifieth much the state of bondmen or Servants, comparing their patience to Christ's patience in his passion.
And nowe my matter of Saynt Peters epistle leadeth me somewhat to speake of Christes paynfull passion, whiche is most necessary for all christen folkes to heare of, not onely in the passion weke in time of lent,
And now my matter of Saint Peter's epistle leads me somewhat to speak of Christ's painful passion, which is most necessary for all christian folks to hear of, not only in the passion Week in time of lent,
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but aswell in all times of the yeare it shoulde be euer in minde and in remembraunce to make vs to considre the benefit of our redemption & the punishment of the contemners of the same,
but aswell in all times of the year it should be ever in mind and in remembrance to make us to Consider the benefit of our redemption & the punishment of the contemners of the same,
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and specially now in the hote time of the yeare, when all sinnes most feruently doth assault vs and tempt vs, we had most nede of shadow to saue vs from the heat of temptation:
and specially now in the hight time of the year, when all Sins most fervently does assault us and tempt us, we had most need of shadow to save us from the heat of temptation:
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now folke be most prone to the fylthines of the fleshe, now men be prone to angre, to warre and discention, the heate of the time disposeth men therto,
now folk be most prove to the filthiness of the Flesh, now men be prove to anger, to war and dissension, the heat of the time Disposeth men thereto,
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now men be ready to proule and go about by auarice to encreace theyr ryches, by deceiuinge or supplanting theyr neighbours, the tyme is fayre to laboure in.
now men be ready to proule and go about by avarice to increase their riches, by deceiving or supplanting their neighbours, the time is fair to labour in.
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All these worketh towarde destruction of mannes soule, by a deuelysh heate of worldlynes, contrary to the heat of godly loue inspyred by the holye goost (that I spoke of euen nowe.) Therefore against this heat, we must take a tre to shadowe vs,
All these works toward destruction of Man's soul, by a devilish heat of worldlynes, contrary to the heat of godly love inspired by the holy ghost (that I spoke of even now.) Therefore against this heat, we must take a Tree to shadow us,
Prou. iii. Lignū vite est omnibus qui apprehendūt eā, sayeth the wyse man, speaking of the increat wisedome the second person in trinitie, our sauiour Christe in whom the manhed is ioyned to the same wisedome in one person, he is the tre of life to al mē & women that cā catche or take him. And ye spouse sayth.
Prou. iii. Lignū vite est omnibus qui apprehendunt eā, Saith the wise man, speaking of the increat Wisdom the second person in trinity, our Saviour Christ in whom the manhood is joined to the same Wisdom in one person, he is the Tree of life to all men & women that can catch or take him. And you spouse say.
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I besech the turn thine anger against me, and spare them. Esay ▪ liii. Vulne ratus est propter iniquitates nostras attritus est propter scellera nostra.
I beseech the turn thine anger against me, and spare them. Isaiah ▪ liii. Vulner ratus est propter Iniquities nostras attritus est propter scellera nostra.
Now to my purpose, giuing example of the despites that wer done to him, of the trouble and vexation that he suffered, of the whips and scourges that he was beaten with.
Now to my purpose, giving Exampl of the despites that were done to him, of the trouble and vexation that he suffered, of the whips and scourges that he was beaten with.
And thē remembre what villanie they intended against him, putting him to that deathe that they thought most dispiteful, hanging him on the crosse that he was nayled on,
And them Remember what villainy they intended against him, putting him to that death that they Thought most Despiteful, hanging him on the cross that he was nailed on,
He was vngiltie to dye, for he neuer did ani•ant in dede, neither any gile or false word yt cam out of his mouth, by which any man might be deceiued.
He was unguilty to die, for he never did ani•ant in deed, neither any gile or false word that cam out of his Mouth, by which any man might be deceived.
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As when ther be.ii. STARTPAGEclxxxx wayes meting together if the Pilgreme take the wrong way & go on a quarter of a mile, that mai be sone amended, he may with a litle labour com into his way againe,
As when there be ii STARTPAGEclxxxx ways meeting together if the Pilgrim take the wrong Way & go on a quarter of a mile, that mai be soon amended, he may with a little labour come into his Way again,
but if he go on stil til he be a dosen mile or.xx. mile out of his way, it wyll be a shrewd paine to coste ouer the countrey to get into the way again.
but if he go on still till he be a dosen mile or xx mile out of his Way, it will be a shrewd pain to cost over the country to get into the Way again.
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Blessed S. Peter like a good shepherd fearing least his Lambes bondmen, prentises, & seruantes (to which speacially he speaketh now) should by the rygour & roughnes of correxion be driuen out of the right waye to heauen by murmuring, grudging, chidynge and checking theyr maisters,
Blessed S. Peter like a good shepherd fearing lest his Lambs bondmen, prentices, & Servants (to which specially he speaks now) should by the rigour & roughness of correxion be driven out of the right Way to heaven by murmuring, grudging, chiding and checking their masters,
or brawling and fighting with theym, (this is the streight way to hell) biddeth them folow the steps of theyr gyde our sauioure Christ, which suffered much more paine then they could haue layd vpon thē, neuer offending nor geuynge cause to the same.
or brawling and fighting with them, (this is the straight Way to hell) bids them follow the steps of their guide our Saviour christ, which suffered much more pain then they could have laid upon them, never offending nor giving cause to the same.
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And our mother holye churche in the Epistle of the seconde Sunnedaye after Easter, readeth the same woordes of Saynte Peters Epistle, exhortynge all her chyldren, all Christen people to folowe the steppes of oure gide our sauiour Christe that we swarue not out of the way to heauen, in which were sette a lyttle afore in the holye tyme of Lent by the Sacrament of penaunce,
And our mother holy Church in the Epistle of the seconde Sunday After Easter, readeth the same words of Faint Peter's Epistle, exhorting all her children, all christian people to follow the steps of our gide our Saviour Christ that we swerve not out of the Way to heaven, in which were Set a little afore in the holy time of Lent by the Sacrament of penance,
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For he that is a sure stedfast christen man must not onely do well, but must also be content to suffer yll, remembring that Christ neuer sayd yl by any mā,
For he that is a sure steadfast christian man must not only do well, but must also be content to suffer ill, remembering that christ never said ill by any man,
He was called a Samaritane, which was as dispiteful among thē, as is now to be called an heretik with vs. For the Samaritanes wer but as it were halfe Iewes, they came of the Assirians and vsed the superstitions of the Gentiles,
He was called a Samaritan, which was as Despiteful among them, as is now to be called an heretic with us For the Samaritans were but as it were half Iewes, they Come of the Assyrians and used the superstitions of the Gentiles,
but tradidit vindictam ei qui iudicat iuste (as sayth the new trāslation) he committed the vengeaunce to God the father that iudgeth iustli, letting him alone with the vengeaunce,
but tradidit vindictam ei qui iudicat just (as say the new Translation) he committed the vengeance to God the father that Judgeth iustli, letting him alone with the vengeance,
as in deede God biddeth vs doe. Mihi vindictam & ego retribuam, mea est vltio & ego retribuam Deu. xxxii. Ro. xii. Let me alone with the vengeance, and I wil requite thē.
as in deed God bids us do. Mihi vindictam & ego retribuam, mea est Vltio & ego retribuam Deu. xxxii. Ro. xii. Let me alone with the vengeance, and I will requite them.
And so he did in dede by the Iewes, he payde theym home eueri half peny vt in prouerbio. The blod of Christ fell vpon them and vppon theyr issue.xlii. yeares after,
And so he did in deed by the Iewes, he paid them home evey half penny vt in prouerbio. The blood of christ fell upon them and upon their issue xlii Years After,
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tradebat autem iudicanti se iniuste He committed him selfe, or deliuered him selfe to him that iudged vniustly, to Pilate, which partly to please the Iewes that pursued Christ, partly for feare,
tradebat autem iudicanti se injust He committed him self, or Delivered him self to him that judged unjustly, to Pilate, which partly to please the Iewes that pursued christ, partly for Fear,
and thy gowne beareth hys blackenesse, so that I maye saye thy gowne is blacke. But thoughe Christe bore oure synnes, I may not saye that Christ was a synner,
and thy gown bears his blackness, so that I may say thy gown is black. But though Christ boar our Sins, I may not say that christ was a sinner,
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therefore when we saye that Christe bore oure synnes, you muste vnderstande that hee bore the payne and punyshement that we were worthye to beare for oure synnes,
Therefore when we say that Christ boar our Sins, you must understand that he boar the pain and punishment that we were worthy to bear for our Sins,
Hee was wounded for oure iniquities, and al to torn with whyppes, scourges. and roddes, wyth manye blowes and bobbes, and with the nailes and with the speare,
He was wounded for our iniquities, and all to torn with whyppes, scourges. and rods, with many blows and bobbes, and with the nails and with the spear,
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You were once like shepe strayed oute of Gods flocke, but nowe you be conuerted and turned againe to the pastor and feder, bishop and ouerseer of your soules.
You were once like sheep strayed out of God's flock, but now you be converted and turned again to the pastor and feder, bishop and overseer of your Souls.
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Thys odde shepe that strayed out of the flocke, signifieth the tenthe kynde of reasonable creatures that God made to honour and laude hym. God made the ix.
This odd sheep that strayed out of the flock, signifies the tenthe kind of reasonable creatures that God made to honour and laud him. God made the ix.
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The second person STARTPAGEclxxxxii in trinitie owner of this sheepe, left all the rest of his resonable creatures and shepe or flocke the.ix orders of Angels in deserte in heauen, which the innumerable multitude of dampned angels had forsaken and left,
The second person STARTPAGEclxxxxii in trinity owner of this sheep, left all the rest of his reasonable creatures and sheep or flock the ix order of Angels in desert in heaven, which the innumerable multitude of dampened Angels had forsaken and left,
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and therefore to them heauen is a wildernes, and also in the wooddes of the wyldernes there be many birdes that singeth swetely, with many and diuers swete tunes:
and Therefore to them heaven is a Wilderness, and also in the woods of the Wilderness there be many Birds that sings sweetly, with many and diverse sweet Tunis:
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There be also in wyldernes many swete and pleasant floures, and so there be in heauen the red roses of Martyrs, the violets of Cōfessours, the lilies of Uirgines:
There be also in Wilderness many sweet and pleasant flowers, and so there be in heaven the read roses of Martyrs, the violets of Confessors, the lilies of Virgins:
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Ther he semed to leaue them when he came alowe, and was by our mortall and passible nature minished and made somwhat lower then the Angels, though by his Godhead he were farre aboue them.
There he seemed to leave them when he Come allow, and was by our Mortal and passable nature minished and made somewhat lower then the Angels, though by his Godhead he were Far above them.
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for then (as Esay saith, and saint Peter reherseth the same here) he bare our sinnes vpon his tēder bodie on the crosse, he suffered vpon the crosse the paines that we should haue suffered for our sins.
for then (as Isaiah Says, and saint Peter rehearseth the same Here) he bore our Sins upon his tender body on the cross, he suffered upon the cross the pains that we should have suffered for our Sins.
The shoulders of Christ be they that be extended vpon the braunches of the crosse, there vpon them (said S. Ambrose) I laide downe my sinnes on the necke and shoulders of that noble galowes, I reste my selfe.
The shoulders of christ be they that be extended upon the branches of the cross, there upon them (said S. Ambrose) I laid down my Sins on the neck and shoulders of that noble gallows, I rest my self.
For in this you must vnderstande that the reasonable soule of Christe (comprehending both wytte and wyll) eleuate to the contemplation and fruition of almighty God, is called the superioure & hyghest parte of the soule.
For in this you must understand that the reasonable soul of Christ (comprehending both wit and will) elevate to the contemplation and fruition of almighty God, is called the superioure & highest part of the soul.
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The same soule applyed to inferiour and lower thinges, is called the lower porcion or lower part of the soul STARTPAGEclxxxxiiii As when the witte or will is applyed or inclined to the fiue wittes,
The same soul applied to inferior and lower things, is called the lower portion or lower part of the soul STARTPAGEclxxxxiiii As when the wit or will is applied or inclined to the fiue wits,
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or to theyr sensuall appetites or to other lower worldly busines, paines or pleasures, all beit when the witte or will is exercysed aboute anye suche lower matters in an order to Gods pleasure, they belong to the higher porcion and may be called the higher porcion of the soule largely or comonly speaking of the higher porcion.
or to their sensual appetites or to other lower worldly business, pains or pleasures, all beit when the wit or will is exercised about any such lower matters in an order to God's pleasure, they belong to the higher portion and may be called the higher portion of the soul largely or commonly speaking of the higher portion.
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To our purpose, although the lower part of ye soule of Christ had sorowe & paine wyth the sensible powers of the bodye that smarted and aked right sore with the flesh, which was most tender in Christ,
To our purpose, although the lower part of you soul of christ had sorrow & pain with the sensible Powers of the body that smarted and ached right soar with the Flesh, which was most tender in christ,
and by his deliberate and well aduised will, desired to be dissolued and to be with Christ all beit the wyll vnite in amitie and loue to the sensuall appetite desyred to abyde styll in the fleshe and to lyue.
and by his deliberate and well advised will, desired to be dissolved and to be with christ all beit the will unite in amity and love to the sensual appetite desired to abide still in the Flesh and to live.
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yet bore thē gaudens with ioy and gladnes in the higher porcion of his soul, knowing that by his paines and bi his death mā shoulde be restored to fauoure agayne, that afore was attainted & out of Gods fauour.
yet boar them gaudens with joy and gladness in the higher portion of his soul, knowing that by his pains and by his death man should be restored to favour again, that afore was attainted & out of God's favour.
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To the pastor, the shepherde, the feder of our soules our sauiour Christ, whom afterward in his epistle.v. chap. He calleth the prynce of pastors, maister of the craft, the chief shepherd of the shepherds, the chiefe feeder of the feeders, the chiefe bishop of the bishops, the chiefe curate of all curates,
To the pastor, the shepherd, the feder of our Souls our Saviour christ, whom afterwards in his epistle v chap. He calls the Prince of Pastors, master of the craft, the chief shepherd of the shepherd's, the chief feeder of the feeders, the chief bishop of the Bishops, the chief curate of all Curates,
Here I should speake more largelye of pastors and bishops, but I shall deferre it vnto the.v. chapter of this epistle, where (God helping) that matter shalbe more largely entreated.
Here I should speak more largely of Pastors and Bishops, but I shall defer it unto the v chapter of this epistle, where (God helping) that matter shall more largely entreated.
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And you seruantes so order your selfe to youre maysters, as thoughe you serued STARTPAGEclxxxxiiii Christ with simplicitie of harte without doublenes, serue not onely to the eye whyle your maysters loketh vpō you, playing the wantons while they be absent,
And you Servants so order your self to your masters, as though you served STARTPAGEclxxxxiiii christ with simplicity of heart without doubleness, serve not only to the eye while your masters looketh upon you, playing the wantons while they be absent,
for if you doe so, you are double harted, which is cōtrary to simplicitie and plainnes, serue as though you serued God and not mā and so being in bonde seruice, you shal make your hartes free and at libertie,
for if you do so, you Are double hearted, which is contrary to simplicity and plainness, serve as though you served God and not man and so being in bond service, you shall make your hearts free and At liberty,
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and shall tourne bondage into libertie of hart, and shal serue god, and seruinge hym you raygne, you bee lyke kynges ruling and cōmaunding and kepinge vnder your affections and wayward appetites of the body,
and shall turn bondage into liberty of heart, and shall serve god, and serving him you Reign, you be like Kings ruling and commanding and keeping under your affections and wayward appetites of the body,
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And that we all may so serue him in our calling in the seruice that god hath appointed vs to, that we mai at the last com to him he graūt vs for his infinite mercye that for vs died. Amen.
And that we all may so serve him in our calling in the service that god hath appointed us to, that we mai At the last come to him he grant us for his infinite mercy that for us died. Amen.
SImiliter et mulieres subdite sint viris suis, vt & si qui non credunt verbo, per mulierum conuersationem sine verbo lucrifiant, &c. Here in the fyrste parte of this thirde chapiter the blessed Apostle ascendeth from the informacion that he gaue to them that be in seruile state (of whiche I entreated in my laste sermon) vnto them that be ioyned together in the yoke of mariage.
SImiliter et mulieres subdite sint Viris suis, vt & si qui non credunt verbo, per mulierum conuersationem sine verbo lucrifiant, etc. Here in the First part of this Third chapter the blessed Apostle Ascendeth from the information that he gave to them that be in servile state (of which I entreated in my laste sermon) unto them that be joined together in the yoke of marriage.
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And consequently he teacheth the husbands theyr duties toward theyr wiues. S. Peter saith: Similiter et mulieres. &c. likewise womē must be subiect to theyr owne husbandes. Likewise (saith s.
And consequently he Teaches the Husbands their duties towards their wives. S. Peter Says: Similiter et mulieres. etc. likewise women must be Subject to their own Husbands. Likewise (Says s.
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so I must aduertise & counsel the wiues to obedience & subiectiō according to their calling, that thei do reuerence vnto theyr husbandes wyth feare, as Saint Paule saith.
so I must advertise & counsel the wives to Obedience & subjection according to their calling, that they do Reverence unto their Husbands with Fear, as Saint Paul Says.
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Let the wife feare her husbande wyth such louing fear as I haue spoken of afore, more for loue, fearing to displease him, then for strokes or punishment.
Let the wife Fear her husband with such loving Fear as I have spoken of afore, more for love, fearing to displease him, then for Strokes or punishment.
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Hester .i. wher it is written that the great kynge and conquerour Assuerus king of the Medes and Persies, & ouer cxxvii. prouinces and realmes, made an exceding sumptuous feast to all the nobilitie and head officers of his Empery and dominions, the preparation and prouision for the same, with the inuitacion and accesse of his gests, continued.ix. score daies, the solempnitie of the feast continued.vii. daies.
Esther i where it is written that the great King and conqueror Assuerus King of the Medes and Persians, & over cxxvii. Provinces and Realms, made an exceeding sumptuous feast to all the Nobilt and head Officers of his Empery and Dominions, the preparation and provision for the same, with the invitation and access of his gests, continued ix score days, the solemnity of the feast continued vii days.
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and that in the palace where Assuerus was wont to dwell, for the kynges feaste was kepte in Haalys or tentes wonderouslye wroughte with costlye stuffe,
and that in the palace where Assuerus was wont to dwell, for the Kings feast was kept in Holy or tents wondrously wrought with costly stuff,
On the.vii. daye of this feast when Assuerus the king had well dronke, & was well warmed with wyne, he sent his Chamberlaynes to call Vasthi the quene to him, willing her to put on her head her diademe or crowne and to come forthe after her goodliest maner,
On the vii day of this feast when Assuerus the King had well drunk, & was well warmed with wine, he sent his Chamberlains to call Vashti the queen to him, willing her to put on her head her diadem or crown and to come forth After her Goodliest manner,
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for this cause the king was sore dismaid, & waxed wondrous angrye, and in a rage called all the great wisemen of his priuye counsayle that were euer at hande (as the maner of kinges is to haue suche counsayle euer redy) and by theyr counsayl he did al weighty matters,
for this cause the King was soar dismayed, & waxed wondrous angry, and in a rage called all the great Wise men of his privy counsel that were ever At hand (as the manner of Kings is to have such counsel ever ready) and by their counsel he did all weighty matters,
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They aunswered all by the mouthe of Manucha one of the chiefe of the counsayle, whiche after thys maner spoke to the king afore the princes of the coūsail.
They answered all by the Mouth of Manucha one of the chief of the counsel, which After this manner spoke to the King afore the Princes of the counsel.
but also all the people and princes and noble men that be wythin the dominion of kynge Assuerus, for the woordes of the quene will go abrode amonge all women,
but also all the people and Princes and noble men that be within the dominion of King Assuerus, for the words of the queen will go abroad among all women,
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and no more will I but when me list And by this example gyuen of her, all the wyues STARTPAGEclxxxxvi of the Princes of the Persies and of the Medes will sette little by the commaundement of their husbandes.
and no more will I but when me list And by this Exampl given of her, all the wives STARTPAGEclxxxxvi of the Princes of the Persians and of the Medes will Set little by the Commandment of their Husbands.
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This counsell pleased the Kinge and the princes that were present with him, and the kinge according to the same, sent furth his letters into all countreys of his emperye, written in diuers languages,
This counsel pleased the King and the Princes that were present with him, and the King according to the same, sent forth his letters into all Countries' of his empery, written in diverse languages,
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and diuers letters, that euerye man might reade and vnderstande them, conteininge this argumente, that the men be princes and greatest in their owne houses, wherfore it foloweth that the wyues be subiecte and vnder obedience to them.
and diverse letters, that every man might read and understand them, containing this argument, that the men be Princes and greatest in their own houses, Wherefore it Followeth that the wives be Subject and under Obedience to them.
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And yet let vs consider the goodnes of god, how he vseth mercy with the rod of correction, in this soore beatyng of woman kinde, with these two strokes of pain with childe,
And yet let us Consider the Goodness of god, how he uses mercy with the rod of correction, in this sore beating of woman kind, with these two Strokes of pain with child,
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and of subiectiō to the husband, God hath prouided that the first is eased by the byrth of the childe into the world, which so comforteth the mother, that anone she hath forgotten all the former paine that she toke with her childe.
and of subjection to the husband, God hath provided that the First is eased by the birth of the child into the world, which so comforts the mother, that anon she hath forgotten all the former pain that she took with her child.
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And the second is notably releued, by this that by the dominion and rule of the husbande, the wyfe is much eased of solicitude & thought for outward prouisiō of necessaries,
And the second is notably relieved, by this that by the dominion and Rule of the husband, the wife is much eased of solicitude & Thought for outward provision of necessaries,
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And also specially by this, that by the goodnesse and gentle behauiour of the wyfe, STARTPAGEclxxxxviii husbande is manye tymes made much better thē he woulde els be.
And also specially by this, that by the Goodness and gentle behaviour of the wife, STARTPAGEclxxxxviii husband is many times made much better them he would Else be.
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He woulde specially that they should remember their subiection and gentlenes toward their husbandes, that if there be anye of their husbandes that peraduenture beleueth not the woorde of God preached amonge theim, whiche the wyues dothe beleue, they maye be wonne and conuerted to Christes faithe, by the holye conuersation of the women without preachinge.
He would specially that they should Remember their subjection and gentleness towards their Husbands, that if there be any of their Husbands that Peradventure Believeth not the word of God preached among them, which the wives doth believe, they may be won and converted to Christ's faith, by the holy Conversation of the women without preaching.
And here is to be noted that sainte Peter wrote this epistle or letter to the countreis where some were cōuerted to Christes fayth, and some were not.
And Here is to be noted that Saint Peter wrote this epistle or Letter to the countries where Some were converted to Christ's faith, and Some were not.
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And in this case he exhorteth the women to shew their faithful maner of liuyng by louing obedience & subiectiō, that so bi their good & godly cōuersation, thei might allure their husbands to ye same faith yt they were of,
And in this case he exhorteth the women to show their faithful manner of living by loving Obedience & subjection, that so by their good & godly Conversation, they might allure their Husbands to you same faith that they were of,
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And I doubt not but that in this troublelous time of new opinions and errours that hath now many a daye persecuted the mindes of good fayethfull people, the stedfast and faythfull conuersation of the honest wiues hath staied their husbandes in the right trade,
And I doubt not but that in this troublelous time of new opinions and errors that hath now many a day persecuted the minds of good faithful people, the steadfast and faithful Conversation of the honest wives hath stayed their Husbands in the right trade,
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Quarum non sit extrinsecus capillatura, aut circūdatio auri, aut indumenti vestimentorum cultus. Because Saint Peter hadde bidde al wiues please their husbandes with obedience and due subiection,
Whom non sit extrinsecus capillatura, Or circūdatio auri, Or indumenti vestimentorum cultus. Because Saint Peter had bid all wives please their Husbands with Obedience and due subjection,
lest they shoulde thinke thys subiection and pleasynge of their husbandes to stand in trimmyng and dressynge their bodies curiously and wantonlye for their husbandes pleasures, he declareth that he meaneth nothing lesse,
lest they should think this subjection and pleasing of their Husbands to stand in trimming and dressing their bodies curiously and wantonly for their Husbands pleasures, he Declareth that he means nothing less,
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And bothe the blessed Apostles biddeth women not to vse superfluitie, of these golden abilimentes (as they be nowe called) nor of ouer costlye rayment dasshed wyth Pearles or precious stones.
And both the blessed Apostles bids women not to use superfluity, of these golden abiliments (as they be now called) nor of over costly raiment dashed with Pearls or precious stones.
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Sainte Peter calleth suche precious and costlye garnisshinge of rayment, Cultus indumenti vestimentorum, as who should saye, Indumenti indumentorum, or Vestimenti vestimentorum. The dressing of the raymente of all raymentes, to signifie the preciousnes or riches of the rayment,
Saint Peter calls such precious and costly garnishing of raiment, Cultus indumenti vestimentorum, as who should say, Indumenti indumentorum, or Vestimenti vestimentorum. The dressing of the raymente of all raiments, to signify the preciousness or riches of the raiment,
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and spoke by the spirite of God, in Goddes name, disswadeth such costlines, and biddeth women not to set their mindes theron. For as saint Cypriane saieth. Li. de habitu virginum.
and spoke by the Spirit of God, in Goddess name, dissuadeth such costliness, and bids women not to Set their minds theron. For as saint Cyprian Saith. Li. de habitu Virginum.
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and after a sober fashion, not lyke players disgysed after any wanton maner, least the lightnesse of your dressynge shewe the lightnes of your condicions.
and After a Sobrium fashion, not like players disguised After any wanton manner, lest the lightness of your dressing show the lightness of your conditions.
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What manne or woman wyll be so madde as wittynglye to vse that hath bene the destruction of other women? If a man or a woman dye vpon the meate and drinke that he hath taken, it maye well be thought poyson that he hath taken,
What man or woman will be so mad as wittingly to use that hath be the destruction of other women? If a man or a woman die upon the meat and drink that he hath taken, it may well be Thought poison that he hath taken,
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and a man woulde bee well ware that he eate not of the same. You heare howe for suche curious and wanton behauiour, folowed a greuous stroke of correction:
and a man would be well aware that he eat not of the same. You hear how for such curious and wanton behaviour, followed a grievous stroke of correction:
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or of their leers of their chekes to make thē loke ruddy or of their forehed to hide ye wrinkles & to make thē loke smoth, is of the deuils inuētiō & neuer of gods teaching.
or of their leers of their cheeks to make them look ruddy or of their forehead to hide you wrinkles & to make them look smooth, is of the Devils invention & never of God's teaching.
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Therfore I must exhort al womē to beware of coūterfeting, adulterating, or chaūginge the fashion and fourme of Goddes worke, ether by yelow colour, blacke or redde pouder,
Therefore I must exhort all women to beware of counterfeiting, adulterating, or changing the fashion and Form of Goddess work, either by yellow colour, black or red powder,
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then I praye you what arrogancy and presūption is it for man or woman to set to the pensile or tole to make it better? Thinkest thou that God will not take vengeaunce on thee for thy striuinge wyth him to amend:
then I pray you what arrogance and presumption is it for man or woman to Set to the pensile or tole to make it better? Thinkest thou that God will not take vengeance on thee for thy striving with him to amend:
thou art made fowler in dede, beggynge of colours made with pouder of stones, with rindes of trees or wyth ioyce of herbes, the thing that thou hast not of thy selfe. More ouer Christe sayth.
thou art made Fowler in deed, begging of colours made with powder of stones, with rinds of trees or with joyce of herbs, the thing that thou hast not of thy self. More over Christ say.
And yet thou by thy pride wylte proue him a lyer, and make thy selfe a better workman then he, paintynge thy heere or thy face not onelye blacke or white (for women set little by such STARTPAGEcci colours,
And yet thou by thy pride wilt prove him a liar, and make thy self a better workman then he, painting thy Here or thy face not only black or white (for women Set little by such STARTPAGEcci colours,
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but also yelowe or redde ( malo praesagio futurorum, sayth S. Cipriane) with a shreude ossinge or prophecying of the colour that thy head shalbe of in the redde fyre of hel, when thou shalt come thither.
but also yellow or red (Malo praesagio futurorum, say S. Cyprian) with a shrewd ossinge or prophesying of the colour that thy head shall of in the red fire of hell, when thou shalt come thither.
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Nowe I praye the that so paintest thy selfe, arte thou not afrayde, least when thou shalte appeare afore the iudge at the generall iudgemente, he wyll not knowe the,
Now I pray the that so paintest thy self, art thou not afraid, lest when thou shalt appear afore the judge At the general judgement, he will not know thee,
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Howe canst thou see God with suche eyes as he made not, but as the deuyls crafte hath died and steyned lyke the fyrye glistering eyes of the serpent, with whome thou shalt burne for euermore? The fyrst that I reade of that thus painted her phisnomy was the noughtye quene Iesabell, the common butcher and murderer of all the preachers and prophetes of almightye God.
Howe Canst thou see God with such eyes as he made not, but as the Devils craft hath died and stained like the fyrye glistering eyes of the serpent, with whom thou shalt burn for evermore? The fyrst that I read of that thus painted her phisnomy was the naughty queen Jezebel, the Common butcher and murderer of all the Preachers and Prophets of almighty God.
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She was wyfe to Achab kinge of Israell, that destroied Naboth for his vineyard, when Hieu sometime seruaunt to Achab and to his sonne Ioram, was anoynted kinge,
She was wife to Ahab King of Israel, that destroyed Naboth for his vineyard, when Heu sometime servant to Ahab and to his son Ioram, was anointed King,
and had slayne his Lorde and maister Ioram by Goddes commaundemente, he came into Iezraell, where the kinges manoure was, there to do vengeaunce on Iezabell that noughty quene:
and had slain his Lord and master Ioram by Goddess Commandment, he Come into Jezreel, where the Kings manoure was, there to do vengeance on Jezebel that naughty queen:
she trustinge to haue grace and fauoure at his handes yf she might moue him to concupiscence, paynted her eyes and her heare and her face after the best fashion.
she trusting to have grace and favour At his hands if she might move him to concupiscence, painted her eyes and her hear and her face After the best fashion.
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And I shall aduertise all maried men, and all them that haue doughters to kepe, that whether the tyrynge or trimminge of your wyues and doughters be for to please you as they say,
And I shall advertise all married men, and all them that have daughters to keep, that whither the tiring or trimming of your wives and daughters be for to please you as they say,
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or sytteth in theyr shoppe windows, or elles peraduenture at feastes and bankettes with vicious companye, it is not you alone that they woulde haue to loke vpon them, it is not you alone that is pleased with the sight of theim, it is not you alone that casteth theyr eyes after theim,
or Sitteth in their shop windows, or Else Peradventure At feasts and banquets with vicious company, it is not you alone that they would have to look upon them, it is not you alone that is pleased with the sighed of them, it is not you alone that Cast their eyes After them,
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If you nouryshe the luste of concupiscence, and sette on fyre the breadynge of sinne so beynge as a sword or dagger to stryke an other man to the hearte,
If you nourish the lust of concupiscence, and Set on fire the breading of sin so being as a sword or dagger to strike an other man to the heart,
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my husbande hath landes and rentes to mainetayne all the costes that I do vpon me, my husbande hath golde inoughe in his coffers, his riches commeth in and encreaseth dayelye:
my husband hath Lands and rents to maintain all the costs that I do upon me, my husband hath gold enough in his coffers, his riches comes in and increases daily:
Sapient, v. Quid nobis profuit superbia? aut diuitiarum iactantia quid contulit nobis? Talia dixerunt in inferno qui peccauerunt. &c. They that haue synned, shall saye after this manner in Hell.
Sapient, v. Quid nobis profuit superbia? Or diuitiarum iactantia quid contulit nobis? Talia dixerunt in inferno qui peccauerunt. etc. They that have sinned, shall say After this manner in Hell.
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What dydde oure pryde auayle vs? Or what profitte hadde we by boastynge of oure ryches? As whoo shoulde saye, none at all, but rather aggrauatethe oure dampnation.
What did our pride avail us? Or what profit had we by boasting of our riches? As who should say, none At all, but rather aggrauatethe our damnation.
Study to dresse youre soules (sayth S. Peter here) and trymme the inwarde man, qui absconditus est cordis homo, that is hyd within you, your soules whiche God seeth very well,
Study to dress your Souls (say S. Peter Here) and trim the inward man, qui absconditus est Cordis homo, that is hid within you, your Souls which God sees very well,
and do it so that your spirite be not corrupte or defouled with sinne, but be quiete, not troubled with inordinate concupiscence or desyre of the fleshe,
and do it so that your Spirit be not corrupt or defouled with sin, but be quiet, not troubled with inordinate concupiscence or desire of the Flesh,
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And also that your spirite be modest, kepinge a meane and measure in all your sayinges and doinges, such a soule (saith S. Peter) est in conspectu dei locuples, is ryche in the sight of God,
And also that your Spirit be modest, keeping a mean and measure in all your sayings and doings, such a soul (Says S. Peter) est in conspectu dei Locuples, is rich in the sighed of God,
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For so (sayth he) holye women that hoped and trusted in God, arayed theym selues here afore in olde time, whiche were subiect and obedient to theyr owne husbandes.
For so (say he) holy women that hoped and trusted in God, arrayed them selves Here afore in old time, which were Subject and obedient to their own Husbands.
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But the rayment that S. Peter commendeth in her, was the raymente of her soule, her prompte and ready subiection and obedience to her husbande, she forsoke her countrey,
But the raiment that S. Peter commends in her, was the raymente of her soul, her prompt and ready subjection and Obedience to her husband, she forsook her country,
and he inuited thē to his house, he badde Sara his wyfe make spede, to take floure and knede it, to make them a cake baken vnder a panne for theyr dinner, she ful obediently did as she was bid,
and he invited them to his house, he bad Sarah his wife make speed, to take flower and knede it, to make them a cake bake under a pan for their dinner, she full obediently did as she was bid,
for it was in the feruent heat of the daye, and in a hote countreye, woulde God men coulde be content with suche hospitalitie now a dayes, there should many more be fedde then be,
for it was in the fervent heat of the day, and in a hight country, would God men could be content with such hospitality now a days, there should many more be fed then be,
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What, shall I playe the wanton nowe in mine olde age, & Dominus meus vetulus est ? and my Lorde is an olde man? It was her husband that she called Lorde, in that gyuinge to all wiues example of subiection and obedience to their husbandes:
What, shall I play the wanton now in mine old age, & Dominus meus vetulus est? and my Lord is an old man? It was her husband that she called Lord, in that gyving to all wives Exampl of subjection and Obedience to their Husbands:
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but shall liue quietelye and louingely together. Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem.
but shall live quietly and lovingly together. Viri similiter cohabitants secundum scientiam, quasi infirmiori vasculo muliebri impartientes Honor.
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Nowe you haue hearde the fatherlye and holsome counsaile that Sainte Peter hath geuen to all wiues, teachynge theim howe they shoulde order theim selues to their husbandes,
Now you have heard the fatherly and wholesome counsel that Saint Peter hath given to all wives, teaching them how they should order them selves to their Husbands,
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so I STARTPAGEcciiii muste exhorte and counsayle you to do your duties to theim, althoughe I haue tolde you that Sara called Abraham her Lorde, by her humble and lowlye hearte,
so I STARTPAGEcciiii must exhort and counsel you to do your duties to them, although I have told you that Sarah called Abraham her Lord, by her humble and lowly heart,
And then (good men) as you woulde your wyues should honoure you, so must you parte honoure with theym, honourynge the woman as the weaker vessell (sayth S. Peter.) And yf she be crabbed and shrewshaken,
And then (good men) as you would your wives should honour you, so must you part honour with them, honouring the woman as the Weaker vessel (say S. Peter.) And if she be crabbed and shrewshaken,
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and let her alone, and as he wente forth of the dore, she bestowed the purtinence of a chaumber vessell vpon his head for his fare well, he dyd no more but with his handekercheife wiped his heade, and sayde:
and let her alone, and as he went forth of the door, she bestowed the purtinence of a chamber vessel upon his head for his fare well, he did no more but with his handekercheife wiped his head, and said:
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And when hys scholers and freendes woulde aske hym howe he coulde forbeare her, and why he dryue her not oute of his doores? No (sayeth he) not so, I haue a iewell of her,
And when his Scholars and Friends would ask him how he could forbear her, and why he drive her not out of his doors? No (Saith he) not so, I have a jewel of her,
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for she doeth so exercyse my patience, that when I come abroade, I care not what anye man sayeth or doeth to me, it greueth me not, I am so vsed to suffer her, that none other can greue me:
for she doth so exercise my patience, that when I come abroad, I care not what any man Saith or doth to me, it Grieveth me not, I am so used to suffer her, that none other can grieve me:
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For true it is that trouble worketh patience. Manye STARTPAGEccv suche examples of Gentyles hystoryes I coulde rehearse, in whiche appeareth howe manye noble men haue borne with theyr wyues,
For true it is that trouble works patience. Many STARTPAGEccv such Examples of Gentiles histories I could rehearse, in which appears how many noble men have born with their wives,
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and forborne them, though theyr conditions were leude and noughtye, ledde thereto by the verye lyghte and iudgemente of reason, withoute preachinge of the holye worde of GOD.
and forborn them, though their conditions were leude and naughty, led thereto by the very Light and judgement of reason, without preaching of the holy word of GOD.
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Saynt Hierome reciteth the sayinge of Theophrastus that noble morall philosopher, sayinge: Vxoris nulla est electio sed qualiscun { que } obuenerit habenda est.
Saint Jerome reciteth the saying of Theophrastus that noble moral philosopher, saying: Vxoris nulla est Electio sed qualiscun { que } obuenerit Habenda est.
so is the potte, the panne, cheyres, stooles, cuppes, and suche other ornamentes and implementes, onelye a wyfe (sayth he) is not shewed what she is, leaste peraduenture she shoulde displease and be reiecte and refused, afore she be taken or maryed.
so is the pot, the pan, cheyres, stools, cups, and such other Ornament and implements, only a wife (say he) is not showed what she is, jest Peradventure she should displease and be reject and refused, afore she be taken or married.
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and must beare with her, and muste studye for the quietnes of his house. Saynte Ambrose Exameron. libro. v. cap. vii. reciteth a notable example to moue all maried folkes as well men as women, to concorde and to agree together.
and must bear with her, and must study for the quietness of his house. Faint Ambrose Hexameron. libro. v. cap. vii. reciteth a notable Exampl to move all married folks as well men as women, to concord and to agree together.
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The propertie of this serpent is this, when he lyste to gendre, specially where he breadeth nighe the Sea coaste, he commeth to the water syde and there hisseth after his maner, callynge to him his make the Lampreye, with his continuall hyssynge.
The property of this serpent is this, when he list to gender, specially where he breedeth High the Sea coast, he comes to the water side and there hisseth After his manner, calling to him his make the Lamprey, with his continual hissing.
What thynge is worse then venomme of a Serpente? And yet the Lampreye feareth not that, in her make the adder, she commeth gentillye at his callinge, and louingelye embraseth hym.
What thing is Worse then venomme of a Serpent? And yet the Lamprey fears not that, in her make the adder, she comes gently At his calling, and lovingly embraseth him.
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Therefore good wyues, yf youre husbandes be venomous, crabbed, and cumberous, or (as you call it) shrewe shaken, you muste come at his callynge, doo as he byddeth you, be gentle vnto him,
Therefore good wives, if your Husbands be venomous, crabbed, and cumbrous, or (as you call it) shrew shaken, you must come At his calling, do as he biddeth you, be gentle unto him,
when you shall companye with youre makes, that is alwaye and euer, for you muste euer dwell with her (as Saynte Peter sayeth here) therefore you muste alwaye laye awaye youre poysonne,
when you shall company with your makes, that is alway and ever, for you must ever dwell with her (as Faint Peter Saith Here) Therefore you must alway say away your poison,
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You muste alwaye laye downe as well all your churlysshe swellynge, as all youre Lordelye and proude fasshion, lette her perceaue none suche in you, remember you be not her Lorde (as I sayde) ye be but her husbande, and her make.
You must alway say down as well all your churlish swelling, as all your Lordly and proud fashion, let her perceive none such in you, Remember you be not her Lord (as I said) you be but her husband, and her make.
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and crabbednes for your wiues sake, and so doinge you shall dwell with your wyfe, secundum scientiam, accordinge to science and wisedome (as Saynt Peter sayth here) considerynge that she is the weaker vessell, the weaker creature,
and crabbedness for your wives sake, and so doing you shall dwell with your wife, secundum scientiam, according to science and Wisdom (as Saint Peter say Here) considering that she is the Weaker vessel, the Weaker creature,
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Sometime it signifieth prouision of necessaryes, and so is it taken in the commaundemente of GOD, of the honoure that euerye man oweth to his parentes,
Sometime it signifies provision of necessaries, and so is it taken in the Commandment of GOD, of the honour that every man owes to his Parents,
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Thyrde, in this place of Saynte Peter, it maye signifie honeste intreatynge of her in youre coniugall acte, in whiche you muste vse science and wysedome, knowinge that the sayde acte,
Third, in this place of Faint Peter, it may signify honest entreating of her in your conjugal act, in which you must use science and Wisdom, knowing that the said act,
if it be to releiue the infyrmitie of the fleshe, and to kepe you from others, it is tollerable, otherwyse to do lyke brute beastes for prolongynge of thy luste, is vycious and sinnefull, you muste geue honoure and spare her,
if it be to relieve the infyrmitie of the Flesh, and to keep you from Others, it is tolerable, otherwise to do like brutus beasts for prolonging of thy lust, is vicious and sinful, you must give honour and spare her,
you muste consydre also that she is disposed to dyuers infyrmities, and when you perceaue her STARTPAGEccvii in suche case, you muste geue honoure and spare her, cherysshe and comforte her:
you must Consider also that she is disposed to Diverse infirmities, and when you perceive her STARTPAGEccvii in such case, you must give honour and spare her, cherish and Comfort her:
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as well as you, therefore vse her thereafter, not as a fylthie wretche woulde vse a calotte or a strumpette, the vesselles of Goddes indignation and wrath, apte for destruction and dampnation.
as well as you, Therefore use her thereafter, not as a filthy wretch would use a calotte or a strumpet, the vessels of Goddess Indignation and wrath, apt for destruction and damnation.
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Galath. iii. Non est seruus ne { que } liber, non est masculus, ne { que } femina, omnes enim vos vnum estis in Christo Iesu. There is no difference betwixte the bondeman and the freeman, betwixte the man and the woman, all is one in the grace of fayth on Christe,
Galatians. iii. Non est seruus ne { que } liber, non est Masculus, ne { que } femina, omnes enim vos One Ye are in Christ Iesu. There is no difference betwixt the bondman and the freeman, betwixt the man and the woman, all is one in the grace of faith on Christ,
as the weaker vessell, and disposed to manye infyrmities, and therefore vsinge them honestly, prouidinge for theim after youre habilitie and power, that they lacke not that is necessarye for theim,
as the Weaker vessel, and disposed to many infirmities, and Therefore using them honestly, providing for them After your hability and power, that they lack not that is necessary for them,
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And all this muste you do (sayth Saint Peter) Vt non impediantur orationes vestrae, that youre prayers be not lette and hindered frome their effecte by the contrarie,
And all this must you do (say Saint Peter) Vt non impediantur orationes Vestrae, that your Prayers be not let and hindered from their Effect by the contrary,
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If you be not cleane of conuersation, absteininge for causes aboue mencioned, but folowe youre luste lyke beastes, you shall hindre youre prayers that they shall not be hearde.
If you be not clean of Conversation, abstaining for Causes above mentioned, but follow your lust like beasts, you shall hinder your Prayers that they shall not be heard.
for there was commaundement geuen to the people of Israell two daies before they shoulde haue the lawe geuen theim in the mount of Sinai, amonge other pointes of cleanes. Et ne appropinquetis vxoribus vestris. Exo. xix. that they should not come nigh their wiues.
for there was Commandment given to the people of Israel two days before they should have the law given them in the mount of Sinai, among other points of cleans. Et ne appropinquetis vxoribus vestris. Exo. xix. that they should not come High their wives.
and speciallie it depresseth and pulleth STARTPAGEccviii downe the witte frome contemplation of heauenly thinges, because of the vehement carnall pleasure in the acte.
and specially it depresseth and pulls STARTPAGEccviii down the wit from contemplation of heavenly things, Because of the vehement carnal pleasure in the act.
i. Reg. xxi. Si mundi sunt pueri maxime a mulieribus manducēt, where kinge Dauid and his companie were sore a hungred, they came to Achimelech the highe preiste,
i. Reg. xxi. Si mundi sunt pueri maxim a mulieribus manducent, where King David and his company were soar a hungered, they Come to Abimelech the high Priest,
then dwellinge in Nobe, where the tabernacle and the Arche of GOD was, he desired meate, this preiste Achimelech had none but the twelue holy loues of breade that stode afore the Arche, by a certaine ceremonie of their lawe, whiche Achimelech was contēt to geue them,
then Dwelling in Nobe, where the tabernacle and the Arch of GOD was, he desired meat, this Priest Abimelech had none but the twelue holy loves of bread that stood afore the Arch, by a certain ceremony of their law, which Abimelech was content to give them,
And then you may be sure that suche cleanes and muche more, is required to them that shall worthelye receiue that holy and gratious breade that came downe from heauen, oure Sauioure Christ vnder the fourme of breade,
And then you may be sure that such cleans and much more, is required to them that shall worthily receive that holy and gracious bread that Come down from heaven, our Saviour christ under the Form of bread,
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and be wrytten in this thyrd Chapiter of Saint Peters fyrste Epistle, where after he had afore geuen fruitefull and holesome exhortations and lessons, to speciall estates of men and women,
and be written in this Third Chapter of Saint Peter's First Epistle, where After he had afore given fruitful and wholesome exhortations and Lessons, to special estates of men and women,
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Nowe the blessed Apostle retourneth to generall lessons to all men and women, vsing vs as good scholemasters and gouernours of noble mens children ordreth them that be vnder theyr gouernaunce, fyrst exercisinge them in the thinges that shal beseme their byrth,
Now the blessed Apostle returneth to general Lessons to all men and women, using us as good Schoolmasters and Governors of noble men's children Ordereth them that be under their governance, fyrst exercising them in the things that shall beseem their birth,
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In summa omnes vnanimes. STARTPAGEccix In conclusion to be short, be al of one minde, and in the epistle of the said fift sundaye after the trinitie, it is read: Omnes vnamines in oratione estote.
In summa omnes unanimous. STARTPAGEccix In conclusion to be short, be all of one mind, and in the epistle of the said fift Sunday After the trinity, it is read: Omnes vnamines in oration estote.
Be you all of one minde in your praiers, whyche might seme to haue some coherence to that went immediatlye afore, where he bade the man and wife to agree,
Be you all of one mind in your Prayers, which might seem to have Some coherence to that went immediately afore, where he bade the man and wife to agree,
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For where is concord and vnitie, there the holye gost spreadeth his grace aboundantly, and contrarye where be scismes and diuersitie of errours and opinions, God withdraweth grace,
For where is concord and unity, there the holy ghost spreadeth his grace abundantly, and contrary where be Sicms and diversity of errors and opinions, God withdraweth grace,
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Som wil prai for the dead, som wil not, I heare of muche suche discension among you, I will not descende to the specialties, but with s. Paule & with s.
some will Prayer for the dead, Some will not, I hear of much such descension among you, I will not descend to the specialties, but with s. Paul & with s.
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and if thy handes wyl not serue, thou settest to thy foote, yea, & if nede be thy teth and al. If any part of our bodie be hurt, the eyes seketh for a plaister, the fete laboreth to seke a surgion, the tonge laboreth declaring the griefe and STARTPAGEccx praying for help,
and if thy hands will not serve, thou settest to thy foot, yea, & if need be thy teth and all If any part of our body be hurt, the eyes seeketh for a plaster, the feet Laboureth to seek a surgeon, the tongue Laboureth declaring the grief and STARTPAGEccx praying for help,
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and with an other, so considering that we be the lymmes of Christes body, we should louingly one bear with an other to releue the paine and laboure that we see our neighbour susteine. If there be iii.
and with an other, so considering that we be the limbs of Christ's body, we should lovingly one bear with an other to relieve the pain and labour that we see our neighbour sustain. If there be iii.
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or.iiii. bearing a great burden, if ther be a good felow or two that wil com & set to theyr shulders to bear with them, this wil greatly lighten theyr burthē ease them & comfort theym,
or iiii bearing a great burden, if there be a good fellow or two that will come & Set to their shoulders to bear with them, this will greatly lighten their burden ease them & Comfort them,
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Quis scandalizatur et ego non vror? Who is offended, as who should say there is no man offended takinge occasion of desperacion or of any sin, by the painefulnes of trouble,
Quis scandalizatur et ego non vror? Who is offended, as who should say there is no man offended taking occasion of desperation or of any since, by the painefulnes of trouble,
or by il example of others, but that I am burned for his sake with the flames of charitie, taking compassion for him & with him • And euen so we al shuld euery one beare an others burden, thinking an other mans misfortune as his own.
or by ill Exampl of Others, but that I am burned for his sake with the flames of charity, taking compassion for him & with him • And even so we all should every one bear an Others burden, thinking an other men misfortune as his own.
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Charitie requireth yt we should after this maner take our neighbours hurt or displesure, & thē you maye perceiue of this how far they be frō charity that reioyce of other mens harme or displeasure,
Charity requires that we should After this manner take our neighbours hurt or displeasure, & them you may perceive of this how Far they be from charity that rejoice of other men's harm or displeasure,
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Heretikes haue gathered to them special companies which they haue called a brotherhed, as now in our time mani callith their confederacie the brotherhead,
Heretics have gathered to them special companies which they have called a brotherhood, as now in our time mani callith their confederacy the brotherhood,
They diuideth, disperseth, & scattereth that vniuersal and comon brotherhead that Saynt Peter here speaketh of, rather then aduanceth it or dothe it any good.
They Divideth, disperses, & Scattereth that universal and Common brotherhood that Saint Peter Here speaks of, rather then Advanceth it or doth it any good.
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but they wer not trueli & stedfastly of them, for as s, Iohn saith.i. Ioh. ii. If they had bene of thē they wold haue taried with thē, but by theyr swaruing away, they manifestly shew thē selues that they wer no true members of Christes misticall body the catholik churche,
but they were not trueli & steadfastly of them, for as s, John Says i John ii. If they had be of them they would have tarried with them, but by their swerving away, they manifestly show them selves that they were no true members of Christ's mystical body the catholic Church,
If men had not better loued theyr priuate & singuler opinions, then the comon fraternitie, there should neuer so many heresies haue sprong vp among Christen poople.
If men had not better loved their private & singular opinions, then the Common fraternity, there should never so many heresies have sprung up among christian people.
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When the comon knot of fraternitie is once broken, then men take theyr libertie and run at large, euery man as his opiniō will draw him, till at the last they marre all.
When the Common knot of fraternity is once broken, then men take their liberty and run At large, every man as his opinion will draw him, till At the last they mar all.
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And afterwarde when they were striken with ambition and desyre of honor that euery man would be a lorde and a ruler, anon by intestine battels, seditions,
And afterward when they were stricken with ambition and desire of honour that every man would be a lord and a ruler, anon by intestine battles, seditions,
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but I perceiue a certaine mundanitie in it, a worldlye couetous caste to bring the gaines that was indifferent & comō to al the marchants of this citie into the handes of a fewe persones.
but I perceive a certain mundanity in it, a worldly covetous cast to bring the gains that was indifferent & Common to all the Merchants of this City into the hands of a few Persons.
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For he that withoute euidence of a manyfest facte, or of such signes as can not be countersayd & excused by any tergiuersacion will iudge hys neighbour and inwardly condempne him as a malefactour, hath a cruel hart and is not merciful.
For he that without evidence of a manifest fact, or of such Signs as can not be countersayd & excused by any tergiversation will judge his neighbour and inwardly condemn him as a Malefactor, hath a cruel heart and is not merciful.
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but the wrong done vnto thee, thou mayst redresse by the order of the lawes, euer without any sinister desyre or purpose to vndo or notabli to hurt him that thou suest at the lawes.
but the wrong done unto thee, thou Mayest redress by the order of the laws, ever without any sinister desire or purpose to undo or notabli to hurt him that thou suest At the laws.
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& shal not be vnrewarded STARTPAGEccxii at the day of iudgemēt, as Christ saith, quod cūque supererogaueris cū rediero, ego reddam tibi• Luc. x. Whatsoeuer thou bestowest ouer head aboue thy dutie when I come I shall paye it thee.
& shall not be unrewarded STARTPAGEccxii At the day of judgement, as christ Says, quod cūque supererogaueris cū rediero, ego reddam tibi• Luke x. Whatsoever thou bestowest over head above thy duty when I come I shall pay it thee.
and hereafter life euerlasting, specially if you giue as S. Paule speaketh ii. Cor. ix. sic quasi benedictionē, et nō quasi auaritiā, as a blessinge,
and hereafter life everlasting, specially if you give as S. Paul speaks ii. Cor. ix. sic quasi benedictionē, et nō quasi avaritiam, as a blessing,
& he that soweth in blessinges with a good wil and plentifully (as blessinges be giuen) shal reape & gather in plenty at the time of reward euerlasting, not vnderstanding by him yt sparely soweth him that litle hath & litle giueth,
& he that Soweth in blessings with a good will and plentifully (as blessings be given) shall reap & gather in plenty At the time of reward everlasting, not understanding by him that sparely Soweth him that little hath & little gives,
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And amonge other poore and needye persons I praye you extende your mercie and charitable almes on the poore studentes of the vniuersityes of this realm, which like as they were neuer fewer in nombre,
And among other poor and needy Persons I pray you extend your mercy and charitable alms on the poor Students of the universities of this realm, which like as they were never fewer in number,
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so they were neuer poorer of exhibicion to finde them necessaries, by your aboundance and plentie of that goodes that God hath sent you, mercifullye bestowe vpon theym that you may be parte takers of the graces that God hath giuen them,
so they were never Poorer of exhibition to find them necessaries, by your abundance and plenty of that goods that God hath sent you, mercifully bestow upon them that you may be part takers of the graces that God hath given them,
and so betwixte you and theym there may be some equalitie (as S. Paule speaketh, exhorting ye Corinthers to do theyr almes on the poore Christen people at Ierusalem,
and so betwixt you and them there may be Some equality (as S. Paul speaks, exhorting the Corinthians to do their alms on the poor christian people At Ierusalem,
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then lately conuerted to Christes faith) so that wyth distributing part of your temporall substaunce among them, you may receiue part of the learning and other graces that God hath giuen theym, by which they may supply & make vp that you lacke in spirituall giftes,
then lately converted to Christ's faith) so that with distributing part of your temporal substance among them, you may receive part of the learning and other graces that God hath given them, by which they may supply & make up that you lack in spiritual Gifts,
Euen like as it is written in the story of Exo. xvi. when the people of Israel should gather Manna that they were fedde wt in deserte, he that gathered most had no more then he that gathered lesse, they had but the measure called Gomor, for euerye person,
Eve like as it is written in the story of Exo. xvi. when the people of Israel should gather Manna that they were fed with in desert, he that gathered most had no more then he that gathered less, they had but the measure called Gomor, for every person,
but the richer, & beside that you shal be STARTPAGEccxiii encreased in grace & goodnes by them, by whiche al thinges shal go the better forwarde wyth you,
but the Richer, & beside that you shall be STARTPAGEccxiii increased in grace & Goodness by them, by which all things shall go the better forward with you,
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And moreouer that is most to be embraced and regarded, Augebit incrementa frugum iustitiae vestre, God wil augment the encrease of the corn of your iustice.
And moreover that is most to be embraced and regarded, Augebit incrementa frugum iustitiae vestre, God will augment the increase of the corn of your Justice.
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Iustice is holynes & good liuing, the corne & frut that cometh of iustice, is reward euerlasting, which shalbe encreased & enlarged bi your almes so yt you may now gather what is ye reward of merci, pity & almes dedes, you shalbe rewarded here tēporallye wt encrease of your riches,
justice is holiness & good living, the corn & frut that comes of Justice, is reward everlasting, which shall increased & enlarged by your alms so that you may now gather what is the reward of merci, pity & alms Deeds, you shall rewarded Here temporally with increase of your riches,
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And I feare me that because men be so hard and streight laced, that they wil not depart with theyr trāsitorie & worldly substance to them that might redub spirituall solace to thē by theyr praiers, God withdraweth grace,
And I Fear me that Because men be so hard and straight laced, that they will not depart with their transitory & worldly substance to them that might redub spiritual solace to them by their Prayers, God withdraweth grace,
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Modestia est scientia earū rerum que agentur aut dicentur loco suo col locandarū, it is a knowledge to set in theyr owne place al things that shalbe done or saide, to place al our doings & sayings according to the oportunitie of the time as occasiō shal serue.
Modesty est scientia earū rerum que agentur Or dicentur loco Sue col locandarū, it is a knowledge to Set in their own place all things that shall done or said, to place all our doings & sayings according to the opportunity of the time as occasion shall serve.
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It is a foul thing & a great faut to bring in light language, & to speake gestingly as it wer in an alehouse whē men be in cōmunication of an earnest & sad matter.
It is a foul thing & a great fault to bring in Light language, & to speak gestingly as it were in an alehouse when men be in communication of an earnest & sad matter.
Tulli bringeth example of Pericles & Sophocles which wer felowes or brothers together in ye office of Pretura. Thei wer Pretors together, highest officers in the city of Rome next to the Cōsuls in so much yt in the absence of the Consuls they bear ye consuls authoritie:
Tulli brings Exampl of Pericles & Sophocles which were Fellows or Brother's together in the office of Praetura. They were Praetors together, highest Officers in the City of Room next to the Consuls in so much that in the absence of the Consuls they bear you Consuls Authority:
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pretorē Sophocle decet non solum manus, sed etiam oculos abstinentes habere, It besemeth a Pretor not onelye to haue his handes abstaining from bribery,
pretorē Sophocles Deceit non solum manus, sed etiam Eyes abstinentes habere, It beseemeth a Praetor not only to have his hands abstaining from bribery,
Or if a man woulde syng in the myddle of the market, or in a court at the barre afore the iudge when ther be weighty matters in hand, he should offend against modestie,
Or if a man would sing in the middle of the market, or in a court At the bar afore the judge when there be weighty matters in hand, he should offend against modesty,
To muche passeth measure and passeth good maners, suche as in theyr fare at theyr borde or in their apparel and rayment excedeth theyr substaunce spending and wasting more then theyr lands or occupying wil extend to,
To much passes measure and passes good manners, such as in their fare At their board or in their apparel and raiment exceedeth their substance spending and wasting more then their Lands or occupying will extend to,
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How many (thinke you) of our neighbours now at the holye time of Christmas cōming, wil excede modesty and good measure in theyr fare, spending so much now for ostentacion & pride, that they shall fare the worse in theyr dishe til Easter.
How many (think you) of our neighbours now At the holy time of Christmas coming, will exceed modesty and good measure in their fare, spending so much now for ostentation & pride, that they shall fare the Worse in their dish till Easter.
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As for modestie and measure in apparel, was neuer lesse vsed, veluet & other silkes be as comōly on the pore mēs backe, that liueth from hand to mouth,
As for modesty and measure in apparel, was never less used, velvet & other silks be as commonly on the poor men's back, that lives from hand to Mouth,
Therfore S. Peter knowyng that pride is an aduersarie to modesti, to manerlynes, and to the meane, he exhorteth vs as for to conserue and kepe modestie to vse humilitie.
Therefore S. Peter knowing that pride is an adversary to Modesti, to manerlynes, and to the mean, he exhorteth us as for to conserve and keep modesty to use humility.
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We must know our state, our condicion, whereof we come & whereto we shal, which if mē wold inwardly cōsider, they shuld neuer be proud STARTPAGEccxv of any gift that god hath giuen them,
We must know our state, our condition, whereof we come & whereto we shall, which if men would inwardly Consider, they should never be proud STARTPAGEccxv of any gift that god hath given them,
as dayly experience teacheth, men wold fal to the ground, thei wold be humble, lowly, & nothing proud, but attribute al to God, and take nothing as theyr own.
as daily experience Teaches, men would fall to the ground, they would be humble, lowly, & nothing proud, but attribute all to God, and take nothing as their own.
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Here consequently he willeth vs to leaue & exchew such vices as shal not beseme a good christen man, bidding vs that we shall not redub yll for il nor requite a shreud turn for a shreud turn,
Here consequently he wills us to leave & exchew such vices as shall not beseem a good christian man, bidding us that we shall not redub ill for ill nor requite a shrewd turn for a shrewd turn,
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& should blesse & say wel for yl saying, as • Peter saith here and our sauiour Christ saith, Mat. v. Diligite inimicos vestros benefacite hijs qui oderunt vos •t orate pro persequentibus et caluniantibus vos vt sitis filij patris vestri.
& should bless & say well for ill saying, as • Peter Says Here and our Saviour christ Says, Mathew v. Diligite inimicos vestros Beneficiate hijs qui oderunt vos •t orate Pro persequentibus et caluniantibus vos vt sitis filij patris Yours.
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for the loue of charity is founded vpon the cōmunion and indifferent receiuing of perpetual beatitude, that is to say all creatures that nowe haue euerlasting ioyes in heauē,
for the love of charity is founded upon the communion and indifferent receiving of perpetual beatitude, that is to say all creatures that now have everlasting Joys in heaven,
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And when Christe byddeth vs praye for thē that dothe vs hurt, or woulde trouble or vexe vs, we be bound to prai for thē to God, to send them grace in this world & glory in heauen at theyr end.
And when Christ biddeth us pray for them that doth us hurt, or would trouble or vex us, we be bound to Prayer for them to God, to send them grace in this world & glory in heaven At their end.
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If we pray to god to encrese theyr substance, or to send thē healthe, or to sende thē honoure or worship, thys is more then we be STARTPAGEccxvi bound to do,
If we pray to god to increase their substance, or to send them health, or to send them honour or worship, this is more then we be STARTPAGEccxvi bound to do,
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nor rob when thei be robbed, yet words be sone paied home & many times worst then they be giuen, of which cōmeth much dissentiō, anger & breach of charity.
nor rob when they be robbed, yet words be soon paid home & many times worst then they be given, of which comes much dissension, anger & breach of charity.
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& endeuour our selues to say wel when we be ill said by, & for cursings to pai hom blessings again for which he bringeth a vehement pers•oasiō by that that we be called to Christes faith to haue Gods blessing by enheritaunce whiche shall be giuen vs at oure iudgment. Therfore s.
& endeavour our selves to say well when we be ill said by, & for cursings to Pay hom blessings again for which he brings a vehement pers•oasion by that that we be called to Christ's faith to have God's blessing by inheritance which shall be given us At our judgement. Therefore s.
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Peter meaneth that what soeuer we desire to haue in the world to com, in ye same thing we should exercise our selues in thys world, blessing our Lord & maker by laud & praising him & blessing our brothers & sisters our euē christē, saying wel by thē & wishing & praying thē good in this world so preparing our selfes for the heauenly blessing that shal neuer fail vs. S. Peter alledged the prophet Dauid in the psal. xxxiii.
Peter means that what soever we desire to have in the world to come, in you same thing we should exercise our selves in this world, blessing our Lord & maker by laud & praising him & blessing our Brother's & Sisters our even christian, saying well by them & wishing & praying them good in this world so preparing our selves for the heavenly blessing that shall never fail us S. Peter alleged the Prophet David in the Psalm. xxxiii.
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whosoeuer wil loue life euerlasting in heauē, in whiche no mā dieth, and will loue to se good daies that shal neuer be darkened nor discōtinued by ani night, let him refraine his tong frō il saiynges, not blaspheming ye name of god, nor murmuring agaīst him.
whosoever will love life everlasting in heaven, in which no man Dieth, and will love to see good days that shall never be darkened nor discontinued by ani night, let him refrain his tonge from ill sayings, not blaspheming the name of god, nor murmuring against him.
and by thy words thou shalt be dampned, the children of Adders being noughtye thē selfe can not say wel, ex abundantia enim cordis loquitur os, for ye mouth speaketh of the stuffe of the hart.
and by thy words thou shalt be dampened, the children of Adders being naughty them self can not say well, ex abundantia enim Cordis loquitur os, for you Mouth speaks of the stuff of the heart.
S. Iames saith Iac. iii. Be a horse neuer so strong & feirce, yet with a good bit in his mouth & with the bridle a man may turne him & winde him as he list,
S. James Says Iac. iii. Be a horse never so strong & fierce, yet with a good bit in his Mouth & with the bridle a man may turn him & wind him as he list,
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So the tōge is but a litle lim of a mans body, et magna exaltat, & it setteth forth many great matters, mors et vitam manibus lingue, it bringeth life temporal and much quietnes,
So the tongue is but a little limb of a men body, et Magna exaltat, & it sets forth many great matters, mors et vitam manibus Lingue, it brings life temporal and much quietness,
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if it be well bestowed and causeth life euerlasting to him that well vseth hys tonge in godlye doctrine and gostlye exhortation vttered in season, wher contrary a wicked tonge maketh muche trouble in thys worlde,
if it be well bestowed and Causes life everlasting to him that well uses his tongue in godly Doctrine and ghostly exhortation uttered in season, where contrary a wicked tongue makes much trouble in this world,
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And because there be two principall partes of Iustice, one to decline from euill, and the other to do good, hee that will see good dayes, must decline from euil, so perfourmynge the preceptes negatiue.
And Because there be two principal parts of justice, one to decline from evil, and the other to do good, he that will see good days, must decline from evil, so performing the Precepts negative.
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The seconde precept concerninge the other parte of Iustice, is to dooe good, fulfillyng the precepts affirmatiue, Beleuyng on one God, louyng him, and fearyng him:
The seconde precept Concerning the other part of justice, is to do good, fulfilling the Precepts affirmative, Believing on one God, loving him, and fearing him:
Therfore the Prophete saith not onelye thou must seke for peace, but also thou muste pursue it, runne after it, laboure and finde all meanes possible to catche it,
Therefore the Prophet Says not only thou must seek for peace, but also thou must pursue it, run After it, labour and find all means possible to catch it,
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And because he that declineth and auoydeth from euill, and doth well, and also laboureth and taketh paine to obtaine Iustice, taketh great labour and pains in so doing.
And Because he that declineth and avoideth from evil, and does well, and also Laboureth and Takes pain to obtain justice, Takes great labour and pains in so doing.
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Seconde, his eares will be open, & mercifully inclined to heare their prayers, where contrary he will make a face and loke with a terrible countenance vpon them that do yll,
Seconde, his ears will be open, & mercifully inclined to hear their Prayers, where contrary he will make a face and look with a terrible countenance upon them that do ill,
Where the prophet applieth corporal limmes or mēbres to almighty god, cōdescending to our infirmitie of our wittes, whiche must be led vp bi corporal similitudes to the cōsideration of heuenly thinges of the maner vsed among men, by his amiable casting his eyes vpon vs, his louing fauour,
Where the Prophet Applieth corporal limbs or members to almighty god, condescending to our infirmity of our wits, which must be led up by corporal Similitudes to the consideration of heavenly things of the manner used among men, by his amiable casting his eyes upon us, his loving favour,
Et STARTPAGEccxviii quis est qui vobis noceat si boni emulatores fueritis • Here the apostle excludeth a certaine doubt that might moue mens mindes saiyng, that if we shal thus do as you saye, not requite euil for euil,
Et STARTPAGEccxviii quis est qui vobis noceat si boni emulatores fueritis • Here the apostle excludeth a certain doubt that might move men's minds saying, that if we shall thus do as you say, not requite evil for evil,
Peter answereth, comfortyng vs as it were, marueilynge whye wee shoulde thinke so, saiynge: who is he that will hurte you, if you be the folowers of good dedes, as Saynte Paule speaketh.
Peter Answers, comforting us as it were, marvelling why we should think so, saying: who is he that will hurt you, if you be the followers of good Deeds, as Faint Paul speaks.
Peter why askest thou that questiō? Doest thou maruel of this? I praye the why was Ieremye the Prophete stoned to death? Why was Esay sawed to deathe.
Peter why askest thou that question? Dost thou marvel of this? I pray the why was Jeremiah the Prophet stoned to death? Why was Isaiah sawed to death.
Was it not for their good liuinge, and for their Preaching? And why wer thou thi self & thy felowes ye apostles so bitterly thretened & cōmaūded yt you shold no more preach in christes name? Was it not because you folowed the thing yt was good? Why wer you cast into the cōmon geyle at yt time when ye angel of god in the night time opened the prysō dore & bade you go and stād in the tēple and speak al the words of this christē life, Act. v. And afterward when Gamaliel had by his counsel somwhat stated the malice of ye officers,
Was it not for their good living, and for their Preaching? And why were thou thy self & thy Fellows you Apostles so bitterly threatened & commanded that you should not more preach in Christ's name? Was it not Because you followed the thing that was good? Why were you cast into the Common geyle At that time when you angel of god in the night time opened the prison door & bade you go and stand in the temple and speak all the words of this christian life, Act. v. And afterwards when Gamaliel had by his counsel somewhat stated the malice of the Officers,
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yet you were wel beatē & cōmaūded to speake no more in Christes mane And also when Herode agrippa would haue slain thee as he hadde done Iames brother to saynte Iohn to gratifie the Iewes.
yet you were well beaten & commanded to speak no more in Christ's mane And also when Herod agrippa would have slave thee as he had done James brother to faint John to gratify the Iewes.
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A good doer? Why was saynte Stephan martyred? and likewise a great multitude in the Primitiue churche, was it not for well doinge? And in the Gospell of this present third sonday of Lent,
A good doer? Why was faint Stephen martyred? and likewise a great multitude in the Primitive Church, was it not for well doing? And in the Gospel of this present third Sunday of Lent,
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The people marueiled & praised the miracle, where others as the Scribes and Phariseis said he wrought that myracle by the power of Belzebub chiefe of the deuils.
The people marveled & praised the miracle, where Others as the Scribes and Pharisees said he wrought that miracle by the power of Belzebub chief of the Devils.
When you be on your Ale benche or in your bankets at the whot and strong wine, you spot your own soules STARTPAGEccxix and spotteth others by your euill tonges and yll examples, teachinge youthe to be as euill as you bee.
When you be on your Ale bench or in your banquets At the hot and strong wine, you spot your own Souls STARTPAGEccxix and spotteth Others by your evil tongues and ill Examples, teaching youth to be as evil as you be.
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Then haue at the preachers, then they hurte men with their rayling tongues, and more hurt they woulde do with their handes if it were not for feare of the kinges lawes.
Then have At the Preachers, then they hurt men with their railing tongues, and more hurt they would do with their hands if it were not for Fear of the Kings laws.
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for feare lest the deuill leade you still in your affectate and blinde ignoraunce, till he haue brought you to the blinde exteriour darkenes in hell, where he woulde haue you.
for Fear lest the Devil lead you still in your affectate and blind ignorance, till he have brought you to the blind exterior darkness in hell, where he would have you.
And then to the preachers and to al good liuers I saie, that if the worst fal that you be troubled with euill persons that haue no respect to your good liuing,
And then to the Preachers and to all good livers I say, that if the worst fall that you be troubled with evil Persons that have no respect to your good living,
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or other punishement, let none such trouble you. Dominum autem Christum sanctificate in cordibus vestris. But that you sanctifie our Lord and master Christes in your heartes. Sanctus significat firmum, sanctificare firmare.
or other punishment, let none such trouble you. Dominum autem Christ sanctificate in cordibus vestris. But that you sanctify our Lord and master Christ's in your hearts. Sanctus significat Firmum, sanctificare firmare.
And if they yt wold inquire of our faith be infidels, or els peraduenture heretikes that haue swarued frō the cōmon receiued faith of Christes churche.
And if they that would inquire of our faith be Infidels, or Else Peradventure Heretics that have swerved from the Common received faith of Christ's Church.
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therfore because god wold reward vs abundātly for our faith, & for our hope, he wold vs to take more pain thē for to adheir & stick to such things only as we se afore our face.
Therefore Because god would reward us abundantly for our faith, & for our hope, he would us to take more pain them for to adheir & stick to such things only as we see afore our face.
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And of such sturdy hardnes of hert cōmeth this diffidēce & wauering about the veritie of Christes body & bloud in the most reuerēd sacramēt of the altar.
And of such sturdy hardness of heart comes this diffidence & wavering about the verity of Christ's body & blood in the most reverend sacrament of the altar.
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And about the state of souls after this presēt life wt many such other matters of our faith, whiche be now adayes without brydle or staye brought into questiō.
And about the state of Souls After this present life with many such other matters of our faith, which be now adays without bridle or stay brought into question.
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And take this for a prīcipal reasō why thou sholdest beleue & hope as christen people be taught, yt whē Christes fayth was first published & dec•ared abrode in al the world, it was first set furth bi pore mē, homely & rude fishers, of the most abiect sort of the people,
And take this for a principal reason why thou Shouldst believe & hope as christian people be taught, that when Christ's faith was First published & dec•ared abroad in all the world, it was First Set forth by poor men, homely & rude Fishers, of the most abject sort of the people,
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& haue beaten & slaine thē that beleued on Christe, or haue preached or spoken in Christes name, whiche yet notwithstandynge the more trouble that tyrantes hath stirred against Christ and his doctrine,
& have beaten & slain them that believed on Christ, or have preached or spoken in Christ's name, which yet notwithstanding the more trouble that Tyrants hath stirred against christ and his Doctrine,
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so that the laboure of the pore fishers with Goddes assistence vainquished and ouercame the auctoritie of all the potentates of the worlde, maligning against our faythe, and against our hope.
so that the labour of the poor Fishers with Goddess assistance vanquished and overcame the Authority of all the potentates of the world, maligning against our faith, and against our hope.
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Moreouer, thus we maye saie to Infideles that woulde examine vs of our fayth, that our faithe hath be so confirmed by such myracles as coulde not be done,
Moreover, thus we may say to Infideles that would examine us of our faith, that our faith hath be so confirmed by such Miracles as could not be done,
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And for the maner how to satisfie euery person particularlie in seuerall doubts, and how we shoulde vse our selues, the apostle S. Paule aduertiseth vs, saiyng.
And for the manner how to satisfy every person particularly in several doubts, and how we should use our selves, the apostle S. Paul advertiseth us, saying.
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and let it be poudred with salt, that is to saye, with sauory wisedome, that you may knowe howe to aunswere euery person accordinge to such measure of grace,
and let it be powdered with salt, that is to say, with savoury Wisdom, that you may know how to answer every person according to such measure of grace,
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and with feare inwardlie in your heartes, so that you wade not to farre, least in your declaration you bring in more depe and obscure matters then were asked of you,
and with Fear inwardly in your hearts, so that you wade not to Far, lest in your declaration you bring in more deep and Obscure matters then were asked of you,
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and least you trust to much to naturall reasons, and familier examples, intendinge to proue that can not be proued by naturall reasons, nor by examples.
and lest you trust to much to natural Reasons, and familiar Examples, intending to prove that can not be proved by natural Reasons, nor by Examples.
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We stedfastly beleue that the holy Gost fourmed and fashioned in the virgins bodie of her moste pure bloude, without anye mixture or healpe of mannes sede, a perfite mans bodie, parfitely distinct in all liniamentes and proporcions belonging to a mans bodye,
We steadfastly believe that the holy Ghost Form and fashioned in the Virgins body of her most pure blood, without any mixture or help of Man's seed, a perfect men body, parfitely distinct in all liniamentes and proportions belonging to a men body,
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We perceiue that of the moyst grounde the sunne by his heate and influence naturally gendreth firste a little worme, which in time groweth to a greater quantitie,
We perceive that of the moist ground the sun by his heat and influence naturally gendereth First a little worm, which in time grows to a greater quantity,
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They that ignorantly will teach and declare the thing that is false, & that they know not, they haue no good conscience, their conscience is not sufficiently instructed, thei know not what they say, thei be no good readers, no good scholemaisters, nor good preachers.
They that ignorantly will teach and declare the thing that is false, & that they know not, they have no good conscience, their conscience is not sufficiently instructed, they know not what they say, they be no good Readers, no good Schoolmasters, nor good Preachers.
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& sone after of another minde, & at one time doth teach one thing, & at another time doth teach the cōtrary as the wind bloweth & as the world chaungeth, thei at the first had no good cōscience.
& soon After of Another mind, & At one time does teach one thing, & At Another time does teach the contrary as the wind blows & as the world changeth, they At the First had not good conscience.
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Take exāple of our master Christ which once died for our sins, the iust for the vniust, a good man for shrewes and noughly liuers, That so he might offer vs vp to god the father, not being noughty as we were before,
Take Exampl of our master christ which once died for our Sins, the just for the unjust, a good man for shrews and noughly livers, That so he might offer us up to god the father, not being naughty as we were before,
And they maie be cōpared to ye blessed theife that was condēned to death for his former giltes & faults yet in his paines hangyng on the crosse, he came to the knowledge of Christe,
And they may be compared to you blessed thief that was condemned to death for his former giltes & Faults yet in his pains hanging on the cross, he Come to the knowledge of Christ,
but bee rather worsse and worsse, fretynge, chafynge, cursynge, and blaspheming against God, These be like the thiefe on the left hand, which for his faults was hanged on the crosse,
but be rather Worse and Worse, fretting, chafing, cursing, and blaspheming against God, These be like the thief on the left hand, which for his Faults was hanged on the cross,
when they loked for Goddes pacience and longe sufferance in the dayes of Noe, while the Arche or greate shippe was a makinge, in whiche shippe a fewe, that is to saie. viii. liues were saued bi the water, lifting vp the shippe a flote from the daunger of drowning.
when they looked for Goddess patience and long sufferance in the days of Noah, while the Arch or great ship was a making, in which ship a few, that is to say. viii. lives were saved by the water, lifting up the ship a float from the danger of drowning.
The workes of the whole Trinitie be al one outwarde amonge the creatures (as I haue manye times tolde you) therfore in that that almighty God inspired the blessed patriarch Noe to preach vnto the people of his time, penaunce and amendement of lyfe, it maye be saide that the father in spirite preached to the people then beinge in pryson,
The works of the Whole Trinity be all one outward among the creatures (as I have many times told you) Therefore in that that almighty God inspired the blessed patriarch Noah to preach unto the people of his time, penance and amendment of life, it may be said that the father in Spirit preached to the people then being in prison,
And he preached to the Prysoners that were dull in beleuyng, Noe tellyng theim Gods commination and threatenyng, to destroy the world wyth water except they would amende.
And he preached to the Prisoners that were dull in believing, No telling them God's commination and threatening, to destroy the world with water except they would amend.
Peter) whiche after this exposition must be vnderstande morally, in as much as they were bounde as prysoners by the bondes of sinne, as the prophet speaketh. Funes peccatorum circumplexi sūt me.
Peter) which After this exposition must be understand morally, in as much as they were bound as Prisoners by the bonds of sin, as the Prophet speaks. Funes peccatorum circumplexi sūt me.
The ropes of sins haue wrapt me in rounde aboute, and likewise speaketh the wiseman. Pro. v. Iniquitates sue capiunt impiū & funibus peccatorum suorum constringetur.
The ropes of Sins have wrapped me in round about, and likewise speaks the Wiseman. Pro v. Iniquities sue capiunt impiū & funibus peccatorum suorum constringetur.
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and STARTPAGEccxxiiii the maner of his liuing. Omnis caro corruperat viam suam. Gen. vi. All flesh, all men left vertue and liued insolently, & viciously.
and STARTPAGEccxxiiii the manner of his living. Omnis Caro corruperat viam suam. Gen. vi. All Flesh, all men left virtue and lived insolently, & viciously.
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Peter speaketh of the spirits or soules of thē that woulde not regard the exhortation of Noe made vnto thē for amendmēt of their liues, tyll the very floude came vpon thē.
Peter speaks of the spirits or Souls of them that would not regard the exhortation of Noah made unto them for amendment of their lives, till the very flood Come upon them.
Yet in asmuch as the gate to heauen was not opened bi Christ, thei were staied in the skirt of hel, a place prouided by GOD to receiue their soules that died in the state of grace,
Yet in as as the gate to heaven was not opened by christ, they were stayed in the skirt of hell, a place provided by GOD to receive their Souls that died in the state of grace,
They hadde none other paine, but onlye the paine of lacke of glorye, which doubtlesse was a greuous payne for theim that daylie and hourely loked for it, as the wisemanne saithe.
They had none other pain, but only the pain of lack of glory, which doubtless was a grievous pain for them that daily and hourly looked for it, as the Wiseman Saith.
Yet diynge penitent (as I sayd) of which saint Peter here maketh special mencion, vnderstandynge by them all the rest of the holye fathers that were in the same pryson,
Yet Dying penitent (as I said) of which saint Peter Here makes special mention, understanding by them all the rest of the holy Father's that were in the same prison,
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To these spirites or souls of theim thus beinge in that painefull Prison, where they were payned with the hōger & thirst of eiger and gredy desire to see the glorie of God.
To these spirits or Souls of them thus being in that painful Prison, where they were pained with the hunger & thirst of eiger and greedy desire to see the glory of God.
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and to the confusion of all the deuyls in STARTPAGEccxxv hell, tyll the time when it pleased him to vnite and ioyne his soule to his body againe, agaynst the time of his glorious resurrection,
and to the confusion of all the Devils in STARTPAGEccxxv hell, till the time when it pleased him to unite and join his soul to his body again, against the time of his glorious resurrection,
I shall pearce and entre into all the lower partes of the earth, and I wyll loke on all theim that be a slepe, whose bodies rest in their graues in the slepe of peace,
I shall pierce and enter into all the lower parts of the earth, and I will look on all them that be a sleep, whose bodies rest in their graves in the sleep of peace,
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but it is the examination and discussion of a good cōscience toward God (saith S. Peter) because that in the water, the worde doth make cleane the soule,
but it is the examination and discussion of a good conscience towards God (Says S. Peter) Because that in the water, the word does make clean the soul,
and then ioyne theim both together, and they shall be of suche strength, that they may purge and make cleane the least chylde that euer was borne, whiche (as I haue sayde in tymes past) beleueth in the fayth of the churche,
and then join them both together, and they shall be of such strength, that they may purge and make clean the least child that ever was born, which (as I have said in times past) Believeth in the faith of the Church,
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Al these circumstances S. Peter speaketh in few wordes, Conscientie bone interrogatio in deum, the examination or discussion of a good & wel beleuing conscience toward God, comprehending as wel the cathechisation or instruction going afore the baptisme (where ye party may haue such oportunitie) as the Sacramentall wordes with the water,
All these Circumstances S. Peter speaks in few words, Conscience bone Interrogatio in God, the examination or discussion of a good & well believing conscience towards God, comprehending as well the cathechisation or instruction going afore the Baptism (where you party may have such opportunity) as the Sacramental words with the water,
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Christ loued his churche, & deliuered him self to sinfull mennes handes, that he mighte make her holye, clensynge her with the lauer of water in the worde of lyfe.
christ loved his Church, & Delivered him self to sinful men's hands, that he might make her holy, cleansing her with the laver of water in the word of life.
And that the water of the sayde flud saued none that were out of the shippe, signifieth that all heretikes that be out of the common receaued fayth of the churche,
And that the water of the said flood saved none that were out of the ship, signifies that all Heretics that be out of the Common received faith of the Church,
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And lyke as they that were drowned in Noes floude had theyr corpsis wasshed from exterior fylth of theyr bodies, whiche preuayled them not against drowninge:
And like as they that were drowned in Noes flood had their corpsis washed from exterior filth of their bodies, which prevailed them not against drowning:
so there was in the noughty sorte of christen people deposirio sordium carnis, a clensinge and wasshinge away of the filth of the flesh by the water of baptisme when they were christened,
so there was in the naughty sort of christian people deposirio sordium carnis, a cleansing and washing away of the filth of the Flesh by the water of Baptism when they were christened,
so our consciences should ryse frome deade workes of synne, to liuelye workes of grace and vertue, no more to dye or synne agayne, whiche is in the right hande of God, swalowynge vp, consuminge,
so our Consciences should rise from dead works of sin, to lively works of grace and virtue, no more to die or sin again, which is in the right hand of God, swallowing up, consuming,
so Christe made by his death, that death shuld be consumed, in as much as by his death, the deuyl that is the auctor & causer of death was ouercome, his heart was burst.
so Christ made by his death, that death should be consumed, in as much as by his death, the Devil that is the auctor & causer of death was overcome, his heart was burst.
but kylling the latter man, the latter Adam our Sauioure Christe, he loste the fyrste man oute of his snares, whiche kylled his hearte and was verye death to him.
but killing the latter man, the latter Adam our Saviour Christ, he lost the First man out of his snares, which killed his heart and was very death to him.
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He had power to bringe all them to death that descended of Adam (whome he hadde kylled) yf they came of hym by carnall propagation, takinge of him the spotte of sinne:
He had power to bring all them to death that descended of Adam (whom he had killed) if they Come of him by carnal propagation, taking of him the spot of sin:
but abusinge his libertie, and procuringe the death of our moost innocent Sauioure Christe, that came not of the sede of Adam, by generation betwixt two parentes,
but abusing his liberty, and procuring the death of our most innocent Saviour Christ, that Come not of the seed of Adam, by generation betwixt two Parents,
and vertues, where S. Peter expresseth three orders of Aungels of heauen to be subdued and subiecte vnto Christ, by them vnderstandinge al the residue of the Aungels, which as S. Dionise in his boke de celesti Hierarchia, writeth according to that he had learned of his maister S. Paule, by whome he was baptised and also taughte in the catholyke fayth) be diuided into.iii. Hierarchies.
and Virtues, where S. Peter Expresses three order of Angels of heaven to be subdued and Subject unto christ, by them understanding all the residue of the Angels, which as S. Dionise in his book de celesti Hierarchy, Writeth according to that he had learned of his master S. Paul, by whom he was baptised and also taught in the catholic faith) be divided into iii Hierarchies.
Notwithstandinge, as muche as semed to agree to mortall mans capacitie for to knowe, & as was mete and profitable for men to learne, he declared to this blessed S. Dionise,
Notwithstanding, as much as seemed to agree to Mortal men capacity for to know, & as was meet and profitable for men to Learn, he declared to this blessed S. Dionise,
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and to others of his disciples that had theyr wittes illuminate aboue others, whiche the sayde S. Dionise committed to writing in his boke rehearsed, that the posteritie that shoulde come after him in Christes churche mighte be instructe by the same.
and to Others of his Disciples that had their wits illuminate above Others, which the said S. Dionise committed to writing in his book rehearsed, that the posterity that should come After him in Christ's Church might be instruct by the same.
The fyrste and highest Hierarchie conteyninge the.iii. orders, Seraphin, Cherubin, and Thronos. The seconde conteyneth, Dominationes virtutes, & potestares.
The First and highest Hierarchy containing the iii order, Seraphin, Cherubin, and Thrones. The seconde Containeth, Dominations Virtues, & potestares.
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The thirde Hierarchie and lowest, hath in it these thre orders, Principatus, Archangelos, et Angelos. As appereth by s. Dionise in the sayde boke. Cap, vi. vii.viii.
The Third Hierarchy and lowest, hath in it these Three order, Principatus, Archangels, et Angels. As appeareth by s. Dionise in the said book. Cap, vi. vii.viii.
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STARTPAGEccxxviii Of all these orders Saint Peter in this place rehearseth thre orders, one of the loweste Hierarchie Angelis, and two of the middle Hierarchie, potestates, et virtutes, by them vnderstandinge all the other Aungels, which though they were euer sith theyr fyrst creation, subiecte,
STARTPAGEccxxviii Of all these order Saint Peter in this place rehearseth Three order, one of the lowest Hierarchy Angels, and two of the middle Hierarchy, potestates, et Virtues, by them understanding all the other Angels, which though they were ever sith their fyrst creation, Subject,
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and subdued to Christes Godheade, yet here in this place he maketh speciall mention of theyr subiection to Christ, that he might shewe that the humanitie of Christ was so exalted and set alofte by his ascension (whiche Saint Peter here speaketh of) that it was preferred and set aboue the excellencie of all the Aungels of heauen:
and subdued to Christ's Godhead, yet Here in this place he makes special mention of their subjection to christ, that he might show that the humanity of christ was so exalted and Set aloft by his Ascension (which Saint Peter Here speaks of) that it was preferred and Set above the excellency of all the Angels of heaven:
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CHristo igitur passo in carne & vos eadem cogitatione armamini, quia qui passus est in carne de siit a peccatis. &c. The blessed Apostle Saynt Peter, in diuers places of this epistle that we haue in hande, vehemently extolleth and cōmendeth the most aboundant mercy of God, by whiche he hath regenerate and gotten vs agayne to lyfe, where we were afore by oure carnall parentes gotten to death.
Christ igitur passo in Carnem & vos Same cogitation armamini, quia qui passus est in Carnem de siit a peccatis. etc. The blessed Apostle Saint Peter, in diverse places of this epistle that we have in hand, vehemently extolleth and commends the most abundant mercy of God, by which he hath regenerate and got us again to life, where we were afore by our carnal Parents got to death.
And because it is not ynough to remember it, but we must also in our liuinge conforme oure selues to the same holynes, he geueth vs manye holesome morall lessons,
And Because it is not enough to Remember it, but we must also in our living conform our selves to the same holiness, he Giveth us many wholesome moral Lessons,
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And because our regeneration and sanctification cōmeth by baptisme, whiche taketh his efficacitie and strength of Christes bloude, shedde in his payneful passion,
And Because our regeneration and sanctification comes by Baptism, which Takes his efficacity and strength of Christ's blood, shed in his payneful passion,
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and of his gloryous resurrection, by whiche as he sayd in the ende of the thyrde Chapiter, whiche I declared in my laste sermon vpon the same, he swalowed vp, drowned,
and of his glorious resurrection, by which as he said in the end of the Third Chapter, which I declared in my laste sermon upon the same, he swallowed up, drowned,
Then considerynge that the carnall people be the more sorte, and the greater number, and the good lyuers be fewer in number, it is no ma•ueyle that good people suffereth muche wo, vexation,
Then considering that the carnal people be the more sort, and the greater number, and the good livers be fewer in number, it is no ma•ueyle that good people suffers much woe, vexation,
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for suche remembraunce of CHRISTES passion whiche he toke for oure sake, moueth a manne to macerate and punysshe his fleshe, to conforme hym selfe to CHRISTES paynes, beynge contente to take payne in oure bodyes,
for such remembrance of CHRIST'S passion which he took for our sake, moves a man to macerate and Punish his Flesh, to conform him self to CHRIST'S pains, being content to take pain in our bodies,
for the loue that he hadde to vs. CHRISTE fasted fortye dayes, and nother eate nor dronke, I saye not that we muste faste lykewyse withoute meate and drynke, it passeth oure power:
for the love that he had to us CHRIST fasted fortye days, and neither eat nor drunk, I say not that we must fast likewise without meat and drink, it passes our power:
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We muste goo somewhat onwarde, thoughe we canne not come to the vttermooste: we muste do the beste we canne to come toward his faste, takinge suche meate,
We must goo somewhat onward, though we can not come to the vttermooste: we must do the best we can to come towards his fast, taking such meat,
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After he hadde eaten of the paschall lambe at his last supper, on the thursdaye in the eueninge with his disciples, he wente forth with theim into the place called Gethsemani, where he toke him selfe to prayer,
After he had eaten of the paschal lamb At his last supper, on the Thursday in the evening with his Disciples, he went forth with them into the place called Gethsemane, where he took him self to prayer,
and anone came Iudas with his companye to take hym, and then they haled him foorth frome Iudge to Iudge, from poste to pyller, vt dicitur, so that he neuer eate nor dronke after, saue that in the extreme fayntnes afore hys death,
and anon Come Iudas with his company to take him, and then they haled him forth from Judge to Judge, from post to pyller, vt dicitur, so that he never eat nor drunk After, save that in the extreme faintness afore his death,
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vntyll the frydaye at three a clocke at afternone, when he expyred and dyed, he neuer eate nor dronke, notwithstanding the great laboure and vntollerable paynes that he suffred in that meane tyme.
until the frydaye At three a clock At afternoon, when he expired and died, he never eat nor drunk, notwithstanding the great labour and untolerable pains that he suffered in that mean time.
or els sette lyttle by his example, to whiche Saynte Peter in his wordes rehearsed referreth vs, wyllynge vs to arme oure selues by remembraunce of the vntollerable paynes that he suffred in his mooste tendre bodye.
or Else Set little by his Exampl, to which Faint Peter in his words rehearsed Refers us, willing us to arm our selves by remembrance of the untolerable pains that he suffered in his most tendre body.
and drabbes, all this wynde shoke no corne, all this moued hym not, but euer styll he proceded in his godlye purpose and for yl wordes gaue to them agayn blessed wordes of godlye exhortation, and good coūsayle.
and drabbes, all this wind shook no corn, all this moved him not, but ever still he proceeded in his godly purpose and for ill words gave to them again blessed words of godly exhortation, and good counsel.
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If we woulde take to hearte this good example of his wondrous patience and sufferaūce ▪ there shoulde neuer anye backebitinge or sclaunderinge, any rayling or missaying once moue vs to angre or impatience.
If we would take to heart this good Exampl of his wondrous patience and sufferance ▪ there should never any backbiting or sclaunderinge, any railing or missaying once move us to anger or impatience.
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because manye doeth obey him, and he is the captayne of confusion, because he inclineth his subiectes to woorke agaynste the iudgemente and sentence of ryghte reasonne,
Because many doth obey him, and he is the captain of confusion, Because he Inclineth his Subjects to work against the judgement and sentence of right Reason's,
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GOD badde him Pone insideas vrbi post eam, laye a stale behynde the citie, on the backeside because we must euer watche and laboure agaynste the armye of confusion, the multitude of mortall sinnes,
GOD bad him Pone insideas Urbi post eam, say a stale behind the City, on the backside Because we must ever watch and labour against the army of confusion, the multitude of Mortal Sins,
Iosue his sheilde thus lyfte vppe in the syghte of all Iosue his companye, whiche gaue them courage to fyghte manfullye, sygnyfyeth the armes of Chrystes passion, whiche lykewise lyfte vppe in the remembraunce of good Chrysten people, shall make theim to fyghte agaynste all the synnes that maye aryse or come of the temptation of the Deuyll,
Iosue his sheilde thus lift up in the sight of all Iosue his company, which gave them courage to fight manfully, signifieth the arms of Christ's passion, which likewise lift up in the remembrance of good Christen people, shall make them to fight against all the Sins that may arise or come of the temptation of the devil,
and all his issue after hym, and the kyngedome transferred to the trybe of Iuda by kynge Dauid, whiche was of that tribe or familye, in signe and token, that when we shall fyghte agaynste vyces, we muste not leaue anye litell sinne alyue,
and all his issue After him, and the Kingdom transferred to the tribe of Iuda by King David, which was of that tribe or family, in Signen and token, that when we shall fight against vices, we must not leave any little sin alive,
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and there rebuked and sore beaten for speakynge in Christes name, Ibant Apostoli gaudentes a conspectu consilii quo niā digni habiti sunt pro nomine Iesu cōtumeliā pati.
and there rebuked and soar beaten for speaking in Christ's name, John Apostles gaudentes a conspectu Consilii quo niā Worthy habiti sunt Pro nomine Iesu cōtumeliā pati.
Actu. v. they wente awaye with myrthe and gladnes, that God hadde estemed them, and taken them as worthye to suffer for Christes sake paynes and despytes.
Acts. v. they went away with mirth and gladness, that God had esteemed them, and taken them as worthy to suffer for Christ's sake pains and despites.
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So dydde Saynt Paule glorye, communicatynge, and takinge parte of Chrystes paynes on the Crosse, knowynge (as Saynte Ambrose sayeth) that the loue of the Crosse causeth lyfe,
So did Saint Paul glory, communicating, and taking part of Christ's pains on the Cross, knowing (as Faint Ambrose Saith) that the love of the Cross Causes life,
The Apostle and the worlde were one crucified to another (sayeth Saynte Ambrose) whyle the Apostle hadde no concupiscence or desyre of worldelye pleasures,
The Apostle and the world were one Crucified to Another (Saith Faint Ambrose) while the Apostle had no concupiscence or desire of worldly pleasures,
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In whyche wordes Saynte Peter geueth vs an excellente lesson, and a general rule, that he that suffreth and taketh paynes in the fleshe, ceaseth from synne,
In which words Faint Peter Giveth us an excellent Lesson, and a general Rule, that he that suffers and Takes pains in the Flesh, ceases from sin,
Likewise in anger, whiche is a certaine kindelinge or inflamynge of the bloude aboute thy harte, suffer in thy bodye, take paine in thy bodie, lette not the occasion of that heate comme to thy harte, stoppe thy mouth geue faire words STARTPAGEccxxxiii thoughe it greue thee,
Likewise in anger, which is a certain kindling or Inflaming of the blood about thy heart, suffer in thy body, take pain in thy body, let not the occasion of that heat comme to thy heart, stop thy Mouth give fair words STARTPAGEccxxxiii though it grieve thee,
Likewyse of enuy of which it least semeth, when thou seest an other man prospere and go forwarde in honestie, in substaunce, in reputation and estimation amonge the people.
Likewise of envy of which it least Seemeth, when thou See an other man prosper and go forward in honesty, in substance, in reputation and estimation among the people.
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& compell thy minde to consider that thou shouldest loue thy neighbour, and consequentlye that thou shouldest be glad of hys auancemente and reioyce in it,
& compel thy mind to Consider that thou Shouldst love thy neighbour, and consequently that thou Shouldst be glad of his auancemente and rejoice in it,
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He that hath suffered in hys bodye, hath done wyth carnall vyces and synnes, that so for the reste of hys life tyme while he shall lyue, in the flesshe in his bodye, here in this worlde hee maye liue not after the flesshe of carnall manne, whyche hathe pleasure communely in voluptuous pleasures of the flesh,
He that hath suffered in his body, hath done with carnal vices and Sins, that so for the rest of his life time while he shall live, in the Flesh in his body, Here in this world he may live not After the Flesh of carnal man, which hath pleasure communely in voluptuous pleasures of the Flesh,
but accordynge to the wyll of GOD, in sinceritie and cleannesse of lyfe. Sufficit enim preteritum tempus ad voluptatem gentium consummandam his qui ambulauerunt in luxuriis.
but according to the will of GOD, in sincerity and cleanness of life. Sufficit enim preteritum Tempus ad voluptatem gentium consummandam his qui ambulauerunt in luxuriis.
For the tyme paste is inoughe for to fulfill the wyll of Paynyms and Gentyles that haue walked, that is to saye, haue ledde their liues in all maner of Lecherye and pleasures of the fleshe.
For the time past is enough for to fulfil the will of Painims and Gentiles that have walked, that is to say, have led their lives in all manner of Lechery and pleasures of the Flesh.
To theim he sayeth be you contente, nowe no more, you haue inoughe and to muche of that voluptuousnesse that you haue vsed like Paynyms that knewe not God.
To them he Saith be you content, now no more, you have enough and to much of that voluptuousness that you have used like Painims that knew not God.
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And liued in all kynde of Lecherye outwarde by exteriour filthye exercise of your bodyes, Desideriis and in vncleanly and wanton appetites in minde inwardlye,
And lived in all kind of Lechery outward by exterior filthy exercise of your bodies, Desiderius and in uncleanly and wanton appetites in mind inwardly,
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Rom. i. STARTPAGEccxxxiiii desierynge nothyng that is good for their soules in dede, but rather contrarye, desierynge that thinge for good whiche is naught in dede.
Rom. i. STARTPAGEccxxxiiii desiring nothing that is good for their Souls in deed, but rather contrary, desiring that thing for good which is nought in deed.
Euen as it were one that in a feruente Feauer hadde his mouthe infecte wyth nocyue humours, whiche iudgeth that thinge to bee bitter that is swete or pleasaunte in taiste in dede.
Eve as it were one that in a fervent Fever had his Mouth infect with nocyue humours, which Judgeth that thing to be bitter that is sweet or pleasant in taiste in deed.
therefore the blessed Apostle reproueth Glotonye, of whiche commonlye ensueth lecherye, And speciallye of ouermuche drinkynge of wine, as sainte Paule saieth:
Therefore the blessed Apostle Reproveth Gluttony, of which commonly ensueth lechery, And specially of overmuch drinking of wine, as Saint Paul Saith:
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Lib. ii. Vini vsus Romanis foeminis ignotus fuit ne scilicet in aliquod dedecus pro laberentur quia proximus a libero patre intemperantie gradus ad inconcessam venerem esse consueuit.
Lib. ii. Wine vsus Romans foeminis ignotus fuit ne scilicet in aliquod dedecus Pro laberentur quia Proximus a libero patre intemperantie gradus ad inconcessam venerem esse consueuit.
The women of Rome in the olde tyme when Rome florished in highest auctoritie & dominion, knew not the vse of wyne for feare lest they should fall to anye shame or villany for the next stept of intemperancye from the God of wyne, was wont to be to vnlawful lechery.
The women of Room in the old time when Rome flourished in highest Authority & dominion, knew not the use of wine for Fear lest they should fallen to any shame or villainy for the next stepped of intemperancy from the God of wine, was wont to be to unlawful lechery.
In signe and token that one of them foloweth of the other, the bealy is next aboue the priuitie, to geue vs to vnderstande that if we restrayne the bealy from superfluitie of meate and drynke, the incontinency of lecherye shall be colde,
In Signen and token that one of them Followeth of the other, the bealy is next above the privity, to give us to understand that if we restrain the bealy from superfluity of meat and drink, the incontinency of lechery shall be cold,
and little shall trouble vs. Where contrary, he that is geuen to the pleasure of the bealy, shall not auoyd the fylthines of lecherye, Commessationibus, in extraordinarye refections, banketynges, breakefastes,
and little shall trouble us Where contrary, he that is given to the pleasure of the bealy, shall not avoid the filthiness of lechery, Commessationibus, in extraordinary refections, banketynges, breakfasts,
And in the olde tyme afore the fayth of Christe was receiued of these folkes that Saynt Peter writ to, of such excesse in meates and drinkes, folowed not onelye the vncleannes of the fleshe in lecherye,
And in the old time afore the faith of Christ was received of these folks that Saint Peter writ to, of such excess in Meats and drinks, followed not only the uncleanness of the Flesh in lechery,
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or in the Sea, and their souls dampned in hell, as Iupiter, Mars, Uenus, or STARTPAGEccxxxv suche other as had exceaded in one notable work or other, whyle they were alyue.
or in the Sea, and their Souls dampened in hell, as Iupiter, Mars, Venus, or STARTPAGEccxxxv such other as had excaved in one notable work or other, while they were alive.
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And that thys cryme moste odious to GOD, and mooste derogatynge hys honoure and glorye foloweth of reuelynge and ryatyng appeareth by the people of Israell, whiche whyle Moyses was in the mounte wyth almyghty GOD, receiuyng the lawes, they sate downe to eate and drynke, Sedit populus comedere & bibere, & surrexerunt ludere. Exod. xxii.
And that this crime most odious to GOD, and most derogating his honour and glory Followeth of reveling and ryatyng appears by the people of Israel, which while Moses was in the mount with almighty GOD, receiving the laws, they sat down to eat and drink, Sedit populus comedere & bibere, & surrexerunt Ludere. Exod xxii.
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And then they rose vp to daunce and synge, and playe on such instrumentes as they hadde in worshyppe and honoure of their Calfe that was newe made, whiche was plaine Idolatrye.
And then they rose up to dance and sing, and play on such Instruments as they had in worship and honour of their Calf that was new made, which was plain Idolatry.
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For when Christe asked them for the coyne of their money, and they brought hym a Denere, he asked not whose is thys idol? but whose is thys ymage? An Image properly representeth a naturall thinge:
For when Christ asked them for the coin of their money, and they brought him a Denarius, he asked not whose is this idol? but whose is this image? an Image properly Representeth a natural thing:
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when he calleth Auarice Idolorū seruitus, Couetousnesse is Idolatry, because the couetous man maketh his money his Idole and his GOD, doinge more for to gette richesse,
when he calls Avarice Idolorū seruitus, Covetousness is Idolatry, Because the covetous man makes his money his Idol and his GOD, doing more for to get richesse,
i. Reg. x. of Saule whiche was but a rude persone, and sekynge hys fathers Asses that were strayed awaye, he met with Samuell the Prophet, who by Goddes commaundement anointed him king of the realme,
i. Reg. x. of Saule which was but a rude person, and seeking his Father's Asses that were strayed away, he met with Samuel the Prophet, who by Goddess Commandment anointed him King of the realm,
Quenam res accidit filio Cis ▪ Num & Saul inter Prophetas? Cis was father vnto Saule, what is become vnto the sonne of Cis? What is Saule amonge the Prophetes,
Quenam Rest accidit filio Cis ▪ Num & Saul inter Prophets? Cis was father unto Saule, what is become unto the son of Cis? What is Saule among the prophets,
Wyll you see thys Pope holye horeson? Num Saull inter Prophetas. Wee shall haue a Prophete or a Preacher of hym, with suche STARTPAGEccxxxviii other blasphemynge and raylynge woordes.
Will you see this Pope holy whoreson? Num Saull inter Prophets. we shall have a Prophet or a Preacher of him, with such STARTPAGEccxxxviii other blaspheming and railing words.
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nor holde his tongue, but will paye theim home for their blasphemye and raylynge, and shall geue you large rewarde for your Pacience, accordynge to that Sainte Paule sayeth that pacience tryeth a manne, a tryall worketh hoope of saluation.
nor hold his tongue, but will pay them home for their blasphemy and railing, and shall give you large reward for your Patience, according to that Saint Paul Saith that patience trieth a man, a trial works hoop of salvation.
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And that hope shall not bee confounded, but shall be saciate with ioyes euerlastinge in heauen, accordinge to our expectation. Amen. STARTPAGEccxxxviii
And that hope shall not be confounded, but shall be saciate with Joys everlasting in heaven, according to our expectation. Amen. STARTPAGEccxxxviii
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In these wordes that I haue nowe reade vnto you the blessed Apostle Sainte Peter sheweth vs the commoditie that came to thē that beyng infidels hadde the Gospell and good tidings of Christes doctrine preached vnto them And the same cōmoditie commeth also to all thē that beinge in deadly sinne,
In these words that I have now read unto you the blessed Apostle Saint Peter shows us the commodity that Come to them that being Infidels had the Gospel and good tidings of Christ's Doctrine preached unto them And the same commodity comes also to all them that being in deadly sin,
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for commonly those two thinges foloweth of the receyuynge of Christes fayth, and for liuynge accordinge to the same, firste that accidentallie and by occasion of good and christian liuynge, menne suffereth muche woe and vexation, and many dispitefull wordes.
for commonly those two things Followeth of the receiving of Christ's faith, and for living according to the same, First that accidentally and by occasion of good and christian living, men suffers much woe and vexation, and many despiteful words.
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Second euen of purpose of thē that preacheth or conuerteth men to good, they STARTPAGEccxxxviii that be so conuerted maye liue vertuouslye accordynge to Goddes pleasure.
Second even of purpose of them that Preacheth or Converts men to good, they STARTPAGEccxxxviii that be so converted may live virtuously according to Goddess pleasure.
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And to others by ouermuche Studye and watchynge for to get learnyng and knowledge. Vigilia honestatis tabefaciet carnes, & cogitatus illius auferet somnum. Eccle. xxxi.
And to Others by overmuch Study and watching for to get learning and knowledge. Vigilia honestatis tabefaciet carnes, & Thoughts Illius auferet somnum. Eccle. xxxi.
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for of muche thought and of profounde study about weighty matters, and likewise of musinge on terrible and troublous causes there commeth into the sensuall appetite of manne manye passions and troubles to vexe hym,
for of much Thought and of profound study about weighty matters, and likewise of musing on terrible and troublous Causes there comes into the sensual appetite of man many passion and Troubles to vex him,
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so dothe sorowe and heauinesse hurte a mannes harte, and consequentlye all the bodye after. And therfore holye Iob in his greate calamitie and vexacion sayde.
so doth sorrow and heaviness hurt a Man's heart, and consequently all the body After. And Therefore holy Job in his great calamity and vexation said.
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An other pro•ostication & messager of our end is sickenes, soores & malēders, as weaknes of cōplexion, disposion to many feuers & to be now & then vexed wt one feuer STARTPAGEccxl or 〈 ◊ 〉 other, hed ache, colick, ye stone, gowts,
an other pro•ostication & Messenger of our end is sickness, soores & malenders, as weakness of complexion, disposion to many fevers & to be now & then vexed with one fever STARTPAGEccxl or 〈 ◊ 〉 other, head ache, colic, you stone, gowts,
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nether regarding masse nor other diuine seruice, not her the sacrament of Christes churche, which when they haue bene taken wt feruent sicknes yt they could not by the helpe of phisitions recouer, haue fallen to raginge, blasphemyng,
neither regarding mass nor other divine service, not her the sacrament of Christ's Church, which when they have be taken with fervent sickness that they could not by the help of Physicians recover, have fallen to raging, blaspheming,
and maketh theim more feruent to please GOD, and to liue vertuouslye, When mens infirmities be multiplyed and commeth one vpon an other, men will make haste to know God and to come to God, amending their lyues. And. s.
and makes them more fervent to please GOD, and to live virtuously, When men's infirmities be multiplied and comes one upon an other, men will make haste to know God and to come to God, amending their lives. And. s.
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) vertue is made parfite in infirmitie, in as much as sickenes and weakenes of body is the matter and occasion to exercise Pacience, to exercise Temperaunce and Chastitye,
) virtue is made parfite in infirmity, in as much as sickness and weakness of body is the matter and occasion to exercise Patience, to exercise Temperance and Chastity,
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I shall gladlye and wyth a good wyll reioyce and be proude in myne infyrmities, that so I may be conformable to Christ, hauing vertues in me more eminent and more excellent then els they woulde haue bene.
I shall gladly and with a good will rejoice and be proud in mine infirmities, that so I may be conformable to christ, having Virtues in me more eminent and more excellent then Else they would have be.
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Ambrosius. Verum est quia tunc vincit christianus cum perdere putatur, & tunc perdit perfidia cum se vicisse gratulatur plaudit •gitur cum illi insultatur & surgit cum premitur.
Ambrosius. Verum est quia tunc vincit Christian cum Perdere putatur, & tunc perdit perfidia cum se vicisse gratulatur plaudit •gitur cum illi insultatur & Surgit cum premitur.
For a good man is neuer the prouder for prosperitie, nother ouercast, broken, or marde by aduersitie, where contrary, a noughty person in felicitie is corrupt by pride and arrogancy,
For a good man is never the Prouder for Prosperity, neither overcast, broken, or marred by adversity, where contrary, a naughty person in felicity is corrupt by pride and arrogance,
and with infelicitie, with yll chaunces & aduersite is sore vexed and punished, & many tymes brought to desperation yet besyde thys almyghty God showeth his meruelous worke in the distribucion or deuidinge of prosperite and aduersite,
and with infelicity, with ill chances & adversity is soar vexed and punished, & many times brought to desperation yet beside this almighty God Showeth his marvelous work in the distribution or dividing of Prosperity and adversity,
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as well as of a good death and a foule death, in that that if GOD shoulde by and by correcte euerye synne wyth some manifest paine, he should leaue nothinge to bee punished at the generall iudgemente ▪ and agayne if GOD did punyshe no no faulte nor synne nowe in this presente life, menne woulde thynke there were no Godlye prouidence at all,
as well as of a good death and a foul death, in that that if GOD should by and by correct every sin with Some manifest pain, he should leave nothing to be punished At the general judgement ▪ and again if GOD did Punish no no fault nor sin now in this present life, men would think there were no Godly providence At all,
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And lykewyse, when menne praye for prosperitye, or for sufficiencye herein thys world if God would not of his liberall goodnes STARTPAGEccxli graunt men somwhat of their peticiōs somtimes among, mē wold think that he had nothing to do with them,
And likewise, when men pray for Prosperity, or for sufficiency herein this world if God would not of his liberal Goodness STARTPAGEccxli grant men somewhat of their petitions sometimes among, men would think that he had nothing to do with them,
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As if a man chafe in his hand, or els against the fyre talow or greace, it giueth an horrible stinckynge smell, where as if you likewise chafe by the same fyre a pleasant oyntment, it giueth a fragraunt and swete sauour.
As if a man chafe in his hand, or Else against the fire tallow or greace, it gives an horrible stinking smell, where as if you likewise chafe by the same fire a pleasant ointment, it gives a fragrant and sweet savour.
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and to sinneful persons almaner of deathe is a fowle death, as Saint Austine declareth in his booke de disciplina Christiana. Therfore if thou be afraid of a fowle death, thou muste feare a fowle and a sinneful life,
and to sinful Persons almaner of death is a fowl death, as Saint Augustine Declareth in his book de Discipline Christian. Therefore if thou be afraid of a fowl death, thou must Fear a fowl and a sinful life,
for if thou loue a fowle and a sinnefull life, and wouldest haue a fair end, thou louest better thy death then thy life, which I declare after this maner.
for if thou love a fowl and a sinful life, and Wouldst have a fair end, thou love better thy death then thy life, which I declare After this manner.
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hath not mani good mē ben drowned by tempest or by ship wra•k in ye seas & lost theyr liues wt their goodes & al? Hath not many good men ben slain amōgest theyr enemies in battell? Hath not theues kylled mani good men in theyr own houses,
hath not mani good men been drowned by tempest or by ship wra•k in you Seas & lost their lives with their goods & all? Hath not many good men been slave amongst their enemies in battle? Hath not thieves killed mani good men in their own houses,
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yea & many al to torne in peces with such wild beasts? and haue you not herd of som innocēts yt haue ben hanged on ye galowes STARTPAGEccxlii as felons, murderers,
yea & many all to torn in Pieces with such wild beasts? and have you not heard of Some Innocents that have been hanged on you gallows STARTPAGEccxlii as felons, murderers,
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Be not such deathes as I haue spoken of, the veri deathes that blessed Martyrs (whose martirdomes we kepe highe & holy in Christes churche) haue suffered for Christes sake? Therfore let vs endeuour our selues to haue a good life while we be here,
Be not such deaths as I have spoken of, the very deaths that blessed Martyrs (whose martyrdoms we keep high & holy in Christ's Church) have suffered for Christ's sake? Therefore let us endeavour our selves to have a good life while we be Here,
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& then whatsoeuer occasiō we haue to die, we shal go out of this world to rest & quietnes that shall be without al feare of trouble, & shal neuer haue end.
& then whatsoever occasion we have to die, we shall go out of this world to rest & quietness that shall be without all Fear of trouble, & shall never have end.
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Pore Lazar the begger died in his māgie cloutes ful of matter of his sores, amōg the dogs that licked his scabs wtout meate or drink, in hūger & thurst, he could not get the crūmes & scraps that fel frō ye rich mās bord,
Poor Lazar the beggar died in his mangy clouts full of matter of his sores, among the Dogs that licked his scabs without meat or drink, in hunger & thirst, he could not get the crumbs & scraps that fell from you rich men board,
yet out of al this miseri he wēt streight into Abrahams bosom, a place of rest & quietnes without any distēperance to trouble him or to disease hym:
yet out of all this miseri he went straight into Abrahams bosom, a place of rest & quietness without any distemperance to trouble him or to disease him:
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Therefore finallye consideringe that the ende of vs all is come at hande (as saint Peter saithe here) let vs take example of Christ and of his holy word,
Therefore finally considering that the end of us all is come At hand (as saint Peter Saith Here) let us take Exampl of christ and of his holy word,
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& then there is no doubte but whether we dye by lande or by water, we shall dye a precious and a good death, STARTPAGEccxliii that shalbe the meane and high way to quietnes, rest,
& then there is no doubt but whither we die by land or by water, we shall die a precious and a good death, STARTPAGEccxliii that shall the mean and high Way to quietness, rest,
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These wordes of sainte Peter with certaine that foloweth be red in Christes churche for the epistle of the day, on the sunday within the octaues of the ascension:
These words of saint Peter with certain that Followeth be read in Christ's Church for the epistle of the day, on the sunday within the octaves of the Ascension:
as it were to saue it selfe frō the shadow or dropping of the greater tree, naturally prouiding for his owne safegarde, by suche a naturall prudence or prouision.
as it were to save it self from the shadow or dropping of the greater tree, naturally providing for his own safeguard, by such a natural prudence or provision.
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The brute beastes also desyreth that is good for them by a certaine comon prudence, which is and may be called A prouision for thinges to come bi remembrance of thyngs past.
The brutus beasts also desireth that is good for them by a certain Common prudence, which is and may be called A provision for things to come by remembrance of things past.
But mā which is a reasonable creature, prouideth for the thing that is good for him self or for thē that lōg to him bi prudence more properly taken, which is recta ratio agibilium circa hominis bona et mala. vi. Ethi. id est ratio rectificatiua agibilium.
But man which is a reasonable creature, Provideth for the thing that is good for him self or for them that long to him by prudence more properly taken, which is Recta ratio agibilium circa hominis Bona et mala. vi. Ethi. id est ratio rectificatiua agibilium.
Euery good thing hath an enemie, and so hath eueri vertue, or at the lest wise an Ape or a counterfeter that semeth a vertue & is none but rather a vice:
Every good thing hath an enemy, and so hath evey virtue, or At the lest wise an Ape or a counterfeter that Seemeth a virtue & is none but rather a vice:
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Euen so be these worldly wise men whiche be neuer well but when they be gathering riches & mucke of the worlde, more seruing theyr riches then seruing God.
Eve so be these worldly wise men which be never well but when they be gathering riches & muck of the world, more serving their riches then serving God.
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Agaynste which speaketh our sauiour Christ, Nemo potest duobus dominis seruire deo et mammone. No man can serue two maysters, God and his goodes or ryches.
Against which speaks our Saviour christ, Nemo potest duobus dominis seruire God et mammone. No man can serve two masters, God and his goods or riches.
The Phariseis that were couetous men, hearde thys and laughed hym to scorne, therfore they heard ve vobis diuitibus, you suche rych persons shall haue wo euerlastinge,
The Pharisees that were covetous men, heard this and laughed him to scorn, Therefore they herd ve vobis Rich, you such rich Persons shall have woe everlasting,
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Beastlye wisedome they haue that obey the pleasure of the bealy, and applyeth theyr wyttes chiefelye to content the same, in that folowing the propertye of very beastes, to which Christ sayd:
Beastly Wisdom they have that obey the pleasure of the bealy, and Applieth their wits chiefly to content the same, in that following the property of very beasts, to which christ said:
Esau for greedynes of a messe of potage lost hys fyrst frutes, yea & made but a trifle of it, he toke no thought for his losse, worsse then the prodigall and wastefull sonne that is spoken of in the gospel,
Esau for greedynes of a mess of potage lost his fyrst fruits, yea & made but a trifle of it, he took no Thought for his loss, Worse then the prodigal and wasteful son that is spoken of in the gospel,
But our spill paynes that drinketh & wasteth all that theyr fathers or frendes hathe lefte them, loueth nothing wors then to heare of their ryote and waste,
But our spill pains that Drinketh & wastes all that their Father's or Friends hath left them, loves nothing Worse then to hear of their riot and waste,
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and wyl be readye to fighte if a man speake to them of it, and wyl sweare woundes and nayles, that if they had twise as muche more, it should go the same way, they would sell euery ynche of it.
and will be ready to fight if a man speak to them of it, and will swear wounds and nails, that if they had twice as much more, it should go the same Way, they would fell every ynche of it.
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Against al these worldly prudences and wisedomes saith almighty God, as it is rehersed .i. Cor. i. I shall destroy the wisedome of worldlye wise men and shall reproue the prudence and prouidence of suche prudent persons :
Against all these worldly prudences and wisdoms Says almighty God, as it is rehearsed i Cor. i. I shall destroy the Wisdom of worldly wise men and shall reprove the prudence and providence of such prudent Persons:
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Hath not God (saith the Apostle) made the wisedome of the world very foolishnes? It hath pleased almightye God to saue faithfull people by the preaching of the gospell, whiche worldlye wisemen repute and take as very foolishnes, and as a foolishe thinge.
Hath not God (Says the Apostle) made the Wisdom of the world very foolishness? It hath pleased almighty God to save faithful people by the preaching of the gospel, which worldly Wise men repute and take as very foolishness, and as a foolish thing.
and therefore God of his iust iudgement many times taketh that awaye from theym that he gaue them so that while they thincke them selues wise, they proue verye fooles,
and Therefore God of his just judgement many times Takes that away from them that he gave them so that while they think them selves wise, they prove very Fools,
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The prudence and wisedome that Sainte Peter in this place of his epistle that wee haue in hande woulde haue vs to vse, is spirituall prudence, the wisedome of the spirite, of the whiche S. Paule speaketh.
The prudence and Wisdom that Saint Peter in this place of his epistle that we have in hand would have us to use, is spiritual prudence, the Wisdom of the Spirit, of the which S. Paul speaks.
The wisedome of the spirite by which man worketh according to the inclination of the holi spirit is life and peace, that is to saye, it is the cause of life euerlasting,
The Wisdom of the Spirit by which man works according to the inclination of the holy Spirit is life and peace, that is to say, it is the cause of life everlasting,
Fyrst, because a sinner loseth a great inheritaunce for a little trifle of pleasure, as Esau did for a messe of potage, as I sayd afore. And it is writte.
Fyrst, Because a sinner loses a great inheritance for a little trifle of pleasure, as Esau did for a mess of potage, as I said afore. And it is written.
Iob. xxviij. Sapientia non inuenitur in terra suauiter niuentium, Wysedome is not founde in the londe or countrey of them that liueth delicatelye all at pleasure.
Job xxviij. Sapientia non Inuenitur in terra Suaviter niuentium, Wisdom is not found in the land or country of them that lives delicately all At pleasure.
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Seconde, sinners lacketh prudēce, for they little regarde to recouer theyr inheritāce againe, where they might so doe with a little labour and payne like them that be spoken of in the psalme, pro nihilo habuerunt terram desiderbilem, The Israelites estemed not the delectable lande that was promised them,
Seconde, Sinners lacketh prudence, for they little regard to recover their inheritance again, where they might so do with a little labour and pain like them that be spoken of in the psalm, Pro nihilo habuerunt terram desiderbilem, The Israelites esteemed not the delectable land that was promised them,
Thirde, a synner lacketh prudence, because he doth wilfully cast him selfe into the snares of him that will not fayle to draw him and strangle him to death euerlastynge.
Third, a sinner lacketh prudence, Because he does wilfully cast him self into the snares of him that will not fail to draw him and strangle him to death everlasting.
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Fourth, it is plaine that synners lacketh prudence and wysedome, by that they be not afrayde of the iustice of God knowyng that he hath iustlye condempned so manye Angels for synne,
Fourth, it is plain that Sinners lacketh prudence and Wisdom, by that they be not afraid of the Justice of God knowing that he hath justly condemned so many Angels for sin,
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and that the Angels were made diuels for breakinge theyr obedience to God. And that so manye men and women be dampned for transgressynge and breakynge hys commaundementes,
and that the Angels were made Devils for breaking their Obedience to God. And that so many men and women be dampened for transgressing and breaking his Commandments,
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Thys godlye prudence that we speake of, hathe three operacions and woorkes, of whyche commeth theyr effectes proporcionablye, one is prouision, the seconde is Circumspection, the thyrd maye be called Caution or warynesse.
This godly prudence that we speak of, hath three operations and works, of which comes their effects proportionably, one is provision, the seconde is Circumspection, the Third may be called Caution or warynesse.
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And here we must take our examples of vnsensible thinges and of brute beasts and dumme creatures, according to the counsayl of holy Iob. xii. Ieterroga iumenta & docebunt te:
And Here we must take our Examples of unsensible things and of brutus beasts and dumb creatures, according to the counsel of holy Job xii. Ieterroga Iumenta & docebunt te:
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One is the poore Emytte or Pismyre, which in haruest and in time of fayr weather prouideth meate to lyue by in winter, of whose diligence and prouision he spoke afore.
One is the poor Emite or Pismire, which in harvest and in time of fair weather Provideth meat to live by in winter, of whose diligence and provision he spoke afore.
and that be helped with so many maisters and teachers, & hauing him that made vs for our gyde and captayne, ought and must nedes for shame gather together the graynes and frutes of good woorkes, by which we may liue the euerlasting life in time to come.
and that be helped with so many masters and Teachers, & having him that made us for our guide and captain, ought and must needs for shame gather together the grains and fruits of good works, by which we may live the everlasting life in time to come.
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for nowe in the heate of temptacion and trouble is the tyme to gather ye merites of rewardes euerlastinge, the good woorkes for which we shall be rewarded in heauen.
for now in the heat of temptation and trouble is the time to gather you merits of rewards everlasting, the good works for which we shall be rewarded in heaven.
Here is som diuersitie of translations, for that in our text is called lepus culus, in other is called herinacius, and hericius & Mus. And in the psalm.
Here is Some diversity of Translations, for that in our text is called lepus culus, in other is called herinacius, and hericius & Mus. And in the psalm.
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but to putte theyr trust principally in our redemer & sauioure Iesus Christe, sygnified by the stone or rocke in whiche (as it is sayde here) the Hare maketh hys bed or forme.
but to put their trust principally in our redeemer & Saviour Iesus Christ, sygnified by the stone or rock in which (as it is said Here) the Hare makes his Bed or Form.
and muste commytte oure selues to the STARTPAGEccxlviii protection and defence of God, as in a towre of strengthe to saue vs from oure ennemyes that woulde destroye vs. Regem Locusta non habet & egreditur vuiuersa pro turmas suas.
and must commit our selves to the STARTPAGEccxlviii protection and defence of God, as in a tower of strength to save us from our enemies that would destroy us Regem Locusta non habet & egreditur vuiuersa Pro turmas suas.
and so hath not these Locustes, bi which is commended vnto vs the prudence and wysedome in concorde and vnitie, felow like wythout coertion or compulsion ▪ For thoughe concorde and vnitie wyth obedience vnder one heade and ruler be very good and necessary,
and so hath not these Locusts, by which is commended unto us the prudence and Wisdom in concord and unity, fellow like without coercion or compulsion ▪ For though concord and unity with Obedience under one head and ruler be very good and necessary,
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& maketh the diuels of hell afrayde to set vpon vs. And therefore the spouse our sauiour Christ calleth his best beloued the holy church, the cōgregacion of faithful people Terribilis ut castorum acres ordinata, Canti. vi. Terrible like the forwarde or the onsette of a battel wel set in order and in araye.
& makes the Devils of hell afraid to Set upon us And Therefore the spouse our Saviour christ calls his best Beloved the holy Church, the congregation of faithful people Terrible ut castorum acres Ordinary, Connie. vi. Terrible like the forward or the onset of a battle well Set in order and in array.
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They that haue experience knowe•h this right well, that when two armies or hostes shall meete together in battayle, that hoste that auaunceth forward in a ray very close ioined together, shalbe terrible to the cōtrari part and shal make them soone afrayde,
They that have experience knowe•h this right well, that when two armies or hosts shall meet together in battle, that host that auaunceth forward in a ray very close joined together, shall terrible to the cōtrari part and shall make them soon afraid,
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because they can not spye any place where to breake the raye, but they must needes come vpon the pikes, vpon the artilery, vpon the whole ordinance and peryll of the battel, wher contrary if they be disseuered, diuided and parted abrode,
Because they can not spy any place where to break the ray, but they must needs come upon the pikes, upon the Artillery, upon the Whole Ordinance and peril of the battle, where contrary if they be dissevered, divided and parted abroad,
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and so saue our selues, as the wise man exhorteth vs to doe by example of the sayde Locustes that so ordinatelye keepeth theyr aray when they flye abrode.
and so save our selves, as the wise man exhorteth us to do by Exampl of the said Locusts that so ordinately Keepeth their array when they fly abroad.
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by this teaching STARTPAGEccxlix vs this point of prudence and of prouision, that where we may not obteyne our intente one waye, we must assaye another way.
by this teaching STARTPAGEccxlix us this point of prudence and of provision, that where we may not obtain our intent one Way, we must assay Another Way.
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yet by their continuall paines takinge, and by diligent appliynge their wittes that they haue vnto their worke, they come to more conninge and knowledge in their faculties,
yet by their continual pains taking, and by diligent appliynge their wits that they have unto their work, they come to more conning and knowledge in their faculties,
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so they that be well witted, and might mount hie by their wittes, manye times geueth them selues to slouth and idlenes, kepinge them selues alowe in shreude vnthriftie and noughtie workes,
so they that be well witted, and might mount high by their wits, many times Giveth them selves to sloth and idleness, keeping them selves allow in shrewd unthrifty and naughty works,
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And this for this fyrste kinde of prudence or wysedome, whiche I called prouision. The seconde kynde of prudence may be called Circumspection, by which we loke well about,
And this for this First kind of prudence or Wisdom, which I called provision. The seconde kind of prudence may be called Circumspection, by which we look well about,
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and take good hede that we do truely kepe the meane of vertue, so that while we exchew and auoyde one vice, we fall not into the other extremitie and contrarye vice,
and take good heed that we do truly keep the mean of virtue, so that while we exchew and avoid one vice, we fallen not into the other extremity and contrary vice,
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and said to him, salue mi frater, God spede my cosin (for in dede they were sisters children) he had a weapō by his side, with whiche he stroke him in the side that his guttes fell out, and so he died.
and said to him, salve mi frater, God speed my Cousin (for in deed they were Sisters children) he had a weapon by his side, with which he stroke him in the side that his guts fell out, and so he died.
and so should we do to conserue and saue Christe in vs, and to kepe his fayth and his graces in vs, we shoulde lay al our bodies in daunger, rather losing body, goodes and all, then him. And therefore s. Paule saith.
and so should we do to conserve and save Christ in us, and to keep his faith and his graces in us, we should lay all our bodies in danger, rather losing body, goods and all, then him. And Therefore s. Paul Says.
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By whiche propertie we be taught against the suggestions of oure goostly enemies, to stoppe one eare with the earth, that is, the remembraunce of our own vilenes and infirmitie,
By which property we be taught against the suggestions of our ghostly enemies, to stop one ear with the earth, that is, the remembrance of our own vileness and infirmity,
ET vigilate in orationibus. I haue sufficiently (as I trust) exhorted you in my former sermon, to vse prudence and circumspection in all your affaires and doinges,
ET vigilate in orationibus. I have sufficiently (as I trust) exhorted you in my former sermon, to use prudence and circumspection in all your affairs and doings,
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Watche and take hede that your minde thinke on nothing els but vpon that you desire in your praier, awaye with all carnall thoughtes out of your mindes, lette the intente of youre minde be sincere and cleare towarde God,
Watch and take heed that your mind think on nothing Else but upon that you desire in your prayer, away with all carnal thoughts out of your minds, let the intent of your mind be sincere and clear toward God,
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when holye Churche readeth this processe that we haue nowe in hande for the Epistle of the Masse, we shoulde be moost vigilaunte and diligent in prayer, that we mighte be the more apte and mete to receiue into the hostrie of our soules the holie Goostes graces, at this holye time of Whitsontide now comming.
when holy Church readeth this process that we have now in hand for the Epistle of the Mass, we should be most vigilant and diligent in prayer, that we might be the more apt and meet to receive into the hostry of our Souls the holy Ghosts graces, At this holy time of Whitsuntide now coming.
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Vnanimiter, al of one mind, knitte together by the bondes of Charitie, for so must they be that do wait and loke for the holy Gost. For Spiritus discipline effugiet fictū. Sap. i.
Unanimously, all of one mind, knit together by the bonds of Charity, for so must they be that do wait and look for the holy Gost. For Spiritus discipline effugiet fictū. Sap. i.
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and charitie in hearte and minde. And euen so S. Peter exhorteth vs here, saying: Ante omnia autem mutuam in vobismetipsis charitatē continuam habentes.
and charity in heart and mind. And even so S. Peter exhorteth us Here, saying: Ante omnia autem mutuam in vobismetipsis charitatē continuam Habentes.
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Afore all thinge you muste haue within your selues continual charitie, euery one to another, Quia charitas operit multitudinē peccatorum, for Charitie couereth the multitude of synnes.
Afore all thing you must have within your selves continual charity, every one to Another, Quia charitas operit multitudinē peccatorum, for Charity Covereth the multitude of Sins.
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That you may obtaine and gette of almyghtye God, that you praye for, aboue all thynges be sure of Charitie, by whiche you may do good to others as well as to youre selues.
That you may obtain and get of almighty God, that you pray for, above all things be sure of Charity, by which you may do good to Others as well as to your selves.
But for this you must vnderstande, that oure sinnes may be couered two maner of wayes: one waye is by the sinners owne dissimulation, hydynge, and clokinge.
But for this you must understand, that our Sins may be covered two manner of ways: one Way is by the Sinners own dissimulation, hiding, and cloaking.
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but forgeue them, and impute theim not to me, nor laye them to my charge. And in this case be they, that wythoute gyle or dissimulation vttereth theyr synnes: Of suche it is sayde.
but forgive them, and impute them not to me, nor say them to my charge. And in this case be they, that without gyle or dissimulation uttereth their Sins: Of such it is said.
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howe muche the moore they laboure in defence of theyr synnes, boastynge their owne merites, and their owne well doinges, and seith not their owne iniquities, nother speaketh of theim,
how much the more they labour in defence of their Sins, boasting their own merits, and their own well doings, and Saith not their own iniquities, neither speaks of them,
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And therefore againste proude men that trusted muche in their owne good dedes, and would not be a knowen of their faultes, Christe putteth a parable of the proude Pharisei and the humble publicane:
And Therefore against proud men that trusted much in their own good Deeds, and would not be a known of their Faults, Christ putteth a parable of the proud Pharisees and the humble publican:
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but his sinnes he couered and hidde from the Surgion, and therfore he was not cured, he might haue sayd, Quoniam tacui inueterauerunt ossa mea dum clamarem tota die.
but his Sins he covered and hid from the Surgeon, and Therefore he was not cured, he might have said, Quoniam tacui inueterauerunt ossa mea dum clamarem tota die.
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he was styll, clokinge and hidinge his faultes with scilence, and yet he was loude ynough, bosting and praysing him selfe of his vertues and of his well doinges, of whiche he shoulde haue spoken not a worde,
he was still, cloaking and hiding his Faults with silence, and yet he was loud enough, boasting and praising him self of his Virtues and of his well doings, of which he should have spoken not a word,
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and of wastfull bankettinge, and of theyr pryde & malicious taunting of pore men, & of sclaunderinge and backebiting, they take no remorse or grudge of conscience,
and of wasteful banqueting, and of their pride & malicious taunting of poor men, & of sclaunderinge and backbiting, they take no remorse or grudge of conscience,
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If they woulde with a lowly heart vncouer them to the surgion, he woulde make them whole, where as if they be hidde, they wil rankel and fester to euerlastinge corruption.
If they would with a lowly heart uncover them to the surgeon, he would make them Whole, where as if they be hid, they will rankel and fester to everlasting corruption.
Charitas enim non inflatur, Charitie is not proude, and therfore it disposeth a man to humilitie, making him contente to shewe him selfe as he is, to the surgion,
Charitas enim non inflatur, Charity is not proud, and Therefore it Disposeth a man to humility, making him content to show him self as he is, to the surgeon,
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This liuely heate of the soule is conserued and saued by kepinge the commaundementes of god, which be al comprehēded in loue or charitie, accordinge to Christes aunswer to a certayne learned man that apposed him, saying:
This lively heat of the soul is conserved and saved by keeping the Commandments of god, which be all comprehended in love or charity, according to Christ's answer to a certain learned man that apposed him, saying:
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And all this is done by kepinge the ten commaundementes STARTPAGEccliiii of God. In the thre fyrste commaundementes we be taught howe to order our loue towarde God,
And all this is done by keeping the ten Commandments STARTPAGEccliiii of God. In the Three First Commandments we be taught how to order our love toward God,
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And yf we perfourme and fulfyll these for loue, we shall please God, and deserue heauen by them, where as yf we kepe them onely for feare, we would do the contrary if we might, and be no thanke worthye.
And if we perform and fulfil these for love, we shall please God, and deserve heaven by them, where as if we keep them only for Fear, we would do the contrary if we might, and be no thank worthy.
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when God maketh the sonne to shine vpon good & bad men indifferently, and sendeth rayne to the iust men as to the vniust, these and such other pertaine to temporal lyfe & prosperitie,
when God makes the son to shine upon good & bad men indifferently, and sends rain to the just men as to the unjust, these and such other pertain to temporal life & Prosperity,
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& he that wil not loue god & laud him for thē is very vnkind, By this almighty god sheweth what he reserueth and kepeth in stoore for them that be good,
& he that will not love god & laud him for them is very unkind, By this almighty god shows what he reserveth and Keepeth in stoore for them that be good,
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Remember what holy Iob sayde, when he was spoyled of al that he had. Dominus dedit, dominus abstulit, sicut domino placuit ita factum est sit nomen domini benedictum.
remember what holy Job said, when he was spoiled of all that he had. Dominus dedit, dominus abstulit, sicut domino Placuit ita factum est sit Nome domini Benedict.
This is verye true charitie towarde God, that so laudeth God in prosperitie, that yet it kepeth a man vp, that he be not broken nor ouerthrowen in aduersitie.
This is very true charity toward God, that so laudeth God in Prosperity, that yet it Keepeth a man up, that he be not broken nor overthrown in adversity.
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Therefore when he taketh them away afore our end, or when we haue most nede of thē, there is no cause why we shuld STARTPAGEccxl complaine. And when holy Iob sayth:
Therefore when he Takes them away afore our end, or when we have most need of them, there is no cause why we should STARTPAGEccxl complain. And when holy Job say:
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as the apostles did, Ibant gaudentes a conspectu consilii quoniam digni habiti sunt pro nomine Iesu contumeliam pati, they went from afore the coūsell,
as the Apostles did, John gaudentes a conspectu Consilii quoniam Worthy habiti sunt Pro nomine Iesu contumeliam pati, they went from afore the counsel,
nother wepynge nor grudginge, but with a mery heart, that it had pleased GOD to repute thē worthy to suffre despites for Christes name, and for his sake.
neither weeping nor grudging, but with a merry heart, that it had pleased GOD to repute them worthy to suffer despites for Christ's name, and for his sake.
and that kepeth his raiment of vertues, lest he walke naked at ye day of the generall iudgement, that all the aungelles & holy cōpany cōming wt Christ may se his filthines.
and that Keepeth his raiment of Virtues, lest he walk naked At you day of the general judgement, that all the Angels & holy company coming with christ may see his filthiness.
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and maketh vs as we were not afore, therfore it causeth in vs a certayne death, suche as he was deade with that sayde, Mihi mundus crucifixus STARTPAGEcclvi est & ego mundo.
and makes us as we were not afore, Therefore it Causes in us a certain death, such as he was dead with that said, Mihi World Crucifix STARTPAGEcclvi est & ego mundo.
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Hospitales inuicem sine murmuratione, You shall kepe hospitalitie, and open householdes, or your houses open one to another without yl wil or grudginge.
Hospitales Inuicem sine murmuration, You shall keep hospitality, and open Households, or your houses open one to Another without ill will or grudging.
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and others, amonge other vertues, specially commendeth them, Quod confessi sunt se hospites & aduenas super terram, declarantes se patriam inquirere. Heb. xi.
and Others, among other Virtues, specially commends them, Quod Confessi sunt se Hospites & advenas super terram, declarantes se Patriam inquirere. Hebrew xi.
yet they setled not theyr mindes on it, but euer had an eye to thinheritaunce that should neuer fayle, which is heauen aboue, signified by the sayd lāde that they were in then:
yet they settled not their minds on it, but ever had an eye to thinheritaunce that should never fail, which is heaven above, signified by the said land that they were in then:
but that we should euer by example of such holy fathers, set forwarde our selues to wyn the sure habitatiō of heauen yt neuer decaieth nor faileth, taking our selues while we be here,
but that we should ever by Exampl of such holy Father's, Set forward our selves to win the sure habitation of heaven that never decayeth nor Faileth, taking our selves while we be Here,
For in verye dede, we were caste into this payneful and troubelous worlde, by occasion of the sinne of our old Adam, out of the quiet and pleasaūt seat of paradise,
For in very deed, we were cast into this payneful and troublous world, by occasion of the sin of our old Adam, out of the quiet and pleasant seat of paradise,
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And so here we haue not our owne countrey, Dum enim domi sumus in corpore peregrinamur a domino.ii. Cor. v. Whyle we be at home in our mortall bodies, we be pilgremes and straungers from our Lord God.
And so Here we have not our own country, Dum enim At Home sumus in corpore peregrinamur a domino ii Cor. v. While we be At home in our Mortal bodies, we be pilgremes and Strangers from our Lord God.
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For rest and ease of oure soules, in grace and vertue, we should trauaile and labour lyke straungers and wayfaringe men, euery one doing good one to another while we haue tyme here,
For rest and ease of our Souls, in grace and virtue, we should travail and labour like Strangers and wayfaring men, every one doing good one to Another while we have time Here,
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And though among moral vertues Iustice is moste excellent: yet as the Philosopher sayth, liberales maxime amantur, they that be liberall be moste beloued,
And though among moral Virtues justice is most excellent: yet as the Philosopher say, liberales maxim amantur, they that be liberal be most Beloved,
It is the boūteousnes & largenes in geuing meat & drinke & lodginge one to another, euery one releuing an others nede, accordinge to the power that God hath lent them,
It is the bounteousness & largeness in giving meat & drink & lodging one to Another, every one releuing an Others need, according to the power that God hath lent them,
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There be.ii. maners of hospitalitie, one is bodely hospitalitie, ye other is spiritual hospitalitie, STARTPAGEcclvii the first is lauded in the Gospel, by the wordes yt Christ shall say to them yt shall be set on the right hand of the Iudge at ye daie of iudgement.
There be ii manners of hospitality, one is bodily hospitality, the other is spiritual hospitality, STARTPAGEcclvii the First is lauded in the Gospel, by the words that christ shall say to them that shall be Set on the right hand of the Judge At you day of judgement.
and lacked harborow or lodgyng, and you toke me in and gaue me lodgynge. And saint Paule counseleth the Hebrewes that he wrot to among other thinges, saiyng.
and lacked harbour or lodging, and you took me in and gave me lodging. And saint Paul counseleth the Hebrews that he wrote to among other things, saying.
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Forget not hospitalitie, for by hospitalitie some men haue pleased angels that they receiued into their houses, whiche they thought first to haue bene men,
Forget not hospitality, for by hospitality Some men have pleased Angels that they received into their houses, which they Thought First to have be men,
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Uppon which saith Origene Loth dwelled in Sodome, we reade not manye good dedes of his, hospitalitie onely is praysed in him, he scapeth the flames, he scapeth the fires for that onely that he opened his house to gestes and straungers.
Upon which Says Origen Loath dwelled in Sodom, we read not many good Deeds of his, hospitality only is praised in him, he escapes the flames, he escapes the fires for that only that he opened his house to gests and Strangers.
Some other be liberall and kepeth good houses, but it is for some corrupt intente, either because thei can not be mery without companions and good companye,
some other be liberal and Keepeth good houses, but it is for Some corrupt intent, either Because they can not be merry without Sodales and good company,
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For it foloweth there Reipublice est ornamento homines externos hoc liberalitatis genere in vrbe nostra non egere. &c. It adourneth and doth honour to our common wealthe, that menne of straunge countreys lack not thys kinde of libertye in oure Citye (speakynge of Rome where he dwelled.) Est etiam vehementer vtile. &c. It is also wonderous profitable for them that woulde be able to do muche or manye great thinges amonge straungers, to be in good credence of riches, of loue,
For it Followeth there Republic est ornamento homines externos hoc liberalitatis genere in vrbe nostra non egere. etc. It adjourneth and does honour to our Common wealth, that men of strange Countries' lack not this kind of liberty in our city (speaking of Room where he dwelled.) Est etiam Forcefully utile. etc. It is also wondrous profitable for them that would be able to do much or many great things among Strangers, to be in good credence of riches, of love,
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To be a great housholder or viander lokinge for acquitall, or for to be recompenced with as good or better againe, is the affect or desire of auarice, rather then of liberalitie.
To be a great householder or viander looking for acquittal, or for to be recompensed with as good or better again, is the affect or desire of avarice, rather then of liberality.
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as thou hast done them, and so thy benefite be redobbed or quit thee home. But rather when thou makest a feast, call pore people, weake folkes, halte, and lame,
as thou hast done them, and so thy benefit be redobbed or quit thee home. But rather when thou Makest a feast, call poor people, weak folks, halt, and lame,
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For thou shalt be quit at the resurrectiō of good men. Marke that he saieth. Lest they bidde thee againe, and so thy benefite be redobbed or quitte. As who shoulde saye:
For thou shalt be quit At the resurrection of good men. Mark that he Saith. Lest they bid thee again, and so thy benefit be redobbed or quit. As who should say:
nor intende to haue, least when we haue that we lose all the other. Of the reward for hospitalitie, there be in scriptures many gaye examples whiche seming temporall,
nor intend to have, lest when we have that we loose all the other. Of the reward for hospitality, there be in Scriptures many gay Examples which seeming temporal,
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I read .iii. Reg. xvii ▪ of the blessed prophet Helye, that on a time as he came towarde a towne called Sarepta sidoniorum, within the territory of Sidon, he found a woman gatheringe a few stickes to make her a fire, he desiered her to geue him a little water to drinke, and a morsel of bread.
I read iii Reg. xvii ▪ of the blessed Prophet Elijah, that on a time as he Come toward a town called Sarepta sidoniorum, within the territory of Sidon, he found a woman gathering a few sticks to make her a fire, he desired her to give him a little water to drink, and a morsel of bred.
For in dede this fortuned in the time of the lōg famine that was in yt coūtrey for lack of rayne, by the space of three yeres & an halfe (accordynge to the prayer and peticion of the same Prophete Helye, for the correction and punishement of Achab the kyng,
For in deed this fortuned in the time of the long famine that was in that country for lack of rain, by the Molle of three Years & an half (according to the prayer and petition of the same Prophet Elijah, for the correction and punishment of Ahab the King,
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By this example, you se howe the pore hospitalitie of the saide good woman exhibited and bestowed on Helye, was recompensed with plentie sufficiente, where all the countrey els was in greate penurye and neade.
By this Exampl, you see how the poor hospitality of the said good woman exhibited and bestowed on Elijah, was recompensed with plenty sufficient, where all the country Else was in great penury and neade.
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The wydowe that was so longe susteined with this meal, signified Christes holy church, the whole congregation of faythful men and womenne, whiche by that that Christe her spouse and husband was slayne and buried,
The widow that was so long sustained with this meal, signified Christ's holy Church, the Whole congregation of faithful men and women, which by that that Christ her spouse and husband was slain and buried,
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althoughe he hath left her hys blessed bodye and bloude in this blessed Sacrament, whiche this wydowe all faiethfull folkes muste bake and digest with the sayde two trees, signifiynge the remembraunce of his paynefull passion that he suffered on the crosse (for a crosse is made commonlye of two trees,) acccordynge to Sainte Paules saiynge.
although he hath left her his blessed body and blood in this blessed Sacrament, which this widow all faiethfull folks must bake and digest with the said two trees, signifying the remembrance of his painful passion that he suffered on the cross (for a cross is made commonly of two trees,) according to Saint Paul's saying.
and shall shewe him selfe in his glorious maiestie at the generall iudgemente, which tyme thoughe it shall be a terible and an horrible time to sinners,
and shall show him self in his glorious majesty At the general judgement, which time though it shall be a terrible and an horrible time to Sinners,
And so shall continue Donec veniat, vntyll he come to the generall Iudgemente in his visible maiesty, amonge vs. And then shall cease this blessed Sacramente, in whyche for the tyme wee see Christes bodye enigmatically,
And so shall continue Donec Veniat, until he come to the general Judgement in his visible majesty, among us And then shall cease this blessed Sacrament, in which for the time we see Christ's body enigmatically,
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when we shall see him face to face in hys owne likenesse, when he shall cast downe and treade vnder his feete all theim that nowe so despitefullye rayle,
when we shall see him face to face in his own likeness, when he shall cast down and tread under his feet all them that now so despitefully rail,
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Likewise it is writ iiii. Reg. iiii. of the blessed Prophete Helise, that he vsed to resorte to an honest house in the towne of Suna, where a worshipfull woman maistresse of the house perceyuynge hym to be a holy man exhorted her husbande to make for the sayde Helise a Parloure wyth a bedde in it,
Likewise it is writ iiii. Reg. iiii. of the blessed Prophet Elise, that he used to resort to an honest house in the town of Zayin, where a worshipful woman mistress of the house perceiving him to be a holy man exhorted her husband to make for the said Elise a Parlour with a Bed in it,
The said prophet resorted thither diuers tymes and lodged in the same parlour, and hadde good cheare on a time when he was minded to pay for his cheare.
The said Prophet resorted thither diverse times and lodged in the same parlour, and had good cheer on a time when he was minded to pay for his cheer.
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or with any of the counsaile, or with anye great man in the courte, or with the Capitayne in the Warres, that hee might be suter for her, and speake for her.
or with any of the counsel, or with any great man in the court, or with the Captain in the Wars, that he might be suitor for her, and speak for her.
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and her husbande is an aged man, as who should saie, it shuld be most comfort for thē both if they might haue issue by your praier, wherupō the Prophete promised her that she shoulde conceiue a sonne by a certayne daie that he appoynted,
and her husband is an aged man, as who should say, it should be most Comfort for them both if they might have issue by your prayer, whereupon the Prophet promised her that she should conceive a son by a certain day that he appointed,
and so she did to the great comfort of the husbande and of the wife. This was a notable reward for their hospitalitie bestowed vpon their gest that holye Prophet.
and so she did to the great Comfort of the husband and of the wife. This was a notable reward for their hospitality bestowed upon their gest that holy Prophet.
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Then this deuout mocher layed the corps of her dead childe vpon the bed where Helye the Prophete was wonte to lye in the parlour whiche (I tolde you) was made and ordeined for the Prophete:
Then this devout mocher laid the corpse of her dead child upon the Bed where Elijah the Prophet was wont to lie in the parlour which (I told you) was made and ordained for the Prophet:
She found him in his house, in the hyll called Carmelus, and declared to him the STARTPAGEcclxi chaunce of the deathe of her chylde, and prayed for healpe.
She found him in his house, in the hill called Carmel, and declared to him the STARTPAGEcclxi chance of the death of her child, and prayed for help.
And when he came to the Corps, he layde him selfe vpon the corpes, his mouthe vppon the childes mouthe, his eyes vppon the childes eyes, his handes vppon the childes handes,
And when he Come to the Corpse, he laid him self upon the corpses, his Mouth upon the child's Mouth, his eyes upon the child's eyes, his hands upon the child's hands,
Ioh. xi. that where Martha and Marye her sister hadde greate disconfort by the death of Lazarus their brother, their good geste our Sauiour Christe, whiche had manye times gentle interteinment with them,
John xi. that where Martha and Marye her sister had great disconfort by the death of Lazarus their brother, their good geste our Saviour Christ, which had many times gentle entertainment with them,
and wyth their brother Lazar then late departed, recōpensed them with the marueilous raysynge the said Lazarus to life againe after he had bene.iiii. dayes deade and buried.
and with their brother Lazar then late departed, recompensed them with the marvelous raising the said Lazarus to life again After he had be iiii days dead and buried.
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And it is writte in the Storye of my blessed patrone sainte Curthberte, in whose honoure my paryshe churche of Welles is dedicate where I am vicare, that when he was cosoner or officer in the monastery (where he was) to whom it belonged to receiue & entertayne straūgers, he thinkynge that he hadde receiued to the Hostrye a poore way farynge man,
And it is written in the Story of my blessed patron Saint Curthberte, in whose honour my parish Church of Welles is dedicate where I am vicar, that when he was cosoner or officer in the monastery (where he was) to whom it belonged to receive & entertain Strangers, he thinking that he had received to the Hostry a poor Way faring man,
or an housholder? STARTPAGEcclxii To this I saye that euangelicall hospitalitie, the hospitalitie of the gospel that is praised and commaunded by Christe, requireth not multitude of dishes,
or an householder? STARTPAGEcclxii To this I say that Evangelical hospitality, the hospitality of the gospel that is praised and commanded by Christ, requires not multitude of Dishes,
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And the blessed Patriarche Abraham (whose hospitalitie is so greatly praysed) when he receiued the aungels into his house, he bade his wife Sara make haste to bake some breade vnder the asshē,
And the blessed Patriarch Abraham (whose hospitality is so greatly praised) when he received the Angels into his house, he bade his wife Sarah make haste to bake Some bread under the ashen,
or vnder a pan while he went to the hurde, and fet a yong calfe, and he sod them some veale, and serued them with sod veale, butter, & milke. Here was their dinner.
or under a pan while he went to the hurde, and fetched a young calf, and he sod them Some veil, and served them with sod veil, butter, & milk. Here was their dinner.
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And Chrisostome answereth to the saide scruple & doubt in a certaine Homelie that he made in the laude and prayse of Priscilla and Aquila for their gentle enterteining of S. Paule, of whiche it is writ.
And Chrysostom Answers to the said scruple & doubt in a certain Homely that he made in the laud and praise of Priscilla and Aquila for their gentle entertaining of S. Paul, of which it is writ.
For the pompose riche men can not profite the churche and congregation of Christes seruauntes, as the poore men may, that haue a good harte and a good wyll.
For the pompose rich men can not profit the Church and congregation of Christ's Servants, as the poor men may, that have a good heart and a good will.
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But the pore man that lacketh all these things, is lyke a Lyon, fire commeth from him, he riseth and auaunceth him selfe wyth a gentle and bolde courage againste all men that be nought.
But the poor man that lacketh all these things, is like a lion, fire comes from him, he Riseth and auaunceth him self with a gentle and bold courage against all men that be nought.
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and by consent of the will of man, taketh awaye all goodnesse, spoyleth the Soule from all vertues, burneth vp all that he findeth wyth the fire of luste,
and by consent of the will of man, Takes away all Goodness, spoileth the Soul from all Virtues, burns up all that he finds with the fire of lust,
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and of vnlawfull concupiscence, and ouerturneth all the walles and defences of discipline, and of good instruction, that was wonte to awarde and defende the Soule frome his enemyes.
and of unlawful concupiscence, and overturneth all the walls and defences of discipline, and of good instruction, that was wont to award and defend the Soul from his enemies.
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Like as in example and figure it is written. i. Macha. i. That Antiochus illustris kynge of Syria sende into Hierusalem the captayne of his Tributes wyth a greate Armye of fightynge men, whiche firste spoke faire to them intreatyng of peace In dolo, al in gile.
Like as in Exampl and figure it is written. i. Mach. i. That Antiochus Illustrius King of Syria send into Jerusalem the captain of his Tributes with a great Army of fighting men, which First spoke fair to them entreating of peace In Dole, all in gile.
Incōtinency or lechery was in king Dauid but as a straūger, as apereth by the parable or riddles that Nathan the prophet proposed to king Dauid, of a rich man that had many shepe of his owne,
Incontinency or lechery was in King David but as a stranger, as appeareth by the parable or riddles that Nathan the Prophet proposed to King David, of a rich man that had many sheep of his own,
Parcens ille sumere de ouibus & bebus suis, vt exhiberet conuiuium illi perigrino qui venerat ad se, tulit ouem viri pauperis & parauit cibū illi qui venerat ad se. ii. re. xii.
Grieving Isle Sumere de ouibus & bebus suis, vt exhiberet conuiuium illi perigrino qui venerat ad se, tulit ouem viri pauperis & parauit cibū illi qui venerat ad se. ii. re. xii.
yet to satisfy and feade his lecherous lust, which is here called his gest or straunger) he toke the shepe of his pore neighbour, the wife of Vry, & abused her to satisfie his vnlawfull lust.
yet to satisfy and feade his lecherous lust, which is Here called his gest or stranger) he took the sheep of his poor neighbour, the wife of Vry, & abused her to satisfy his unlawful lust.
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All such cōmers and goers, whether they be as gests or as of housholde, muste be put out of the dores or els they wyll destroye their hoste that harboreth them.
All such comers and goers, whither they be as gests or as of household, must be put out of the doors or Else they will destroy their host that harboureth them.
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Almighty God when he is harbored and lodged by his grace in your soules, is a profitable gest that all the house shall fare the better for, all shall prospere in Godlinesse and goodnes where he inhabiteth. One way to winne him and to brynge him to our house is by the liberall receiuynge of hys pore seruauntes to some sustenaunce, whiche I called euangelicall hospitalitie or viandry,
Almighty God when he is Harboured and lodged by his grace in your Souls, is a profitable gest that all the house shall fare the better for, all shall prosper in Godliness and Goodness where he Inhabiteth. One Way to win him and to bring him to our house is by the liberal receiving of his poor Servants to Some sustenance, which I called Evangelical hospitality or viandry,
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Your hospitalitie or viandre muste also be without grudging, not disdaining yt an other mā is more cōmended thē you, ether for interteining & feding more thē you do,
Your hospitality or viandre must also be without grudging, not disdaining that an other man is more commended them you, either for entertaining & feeding more them you do,
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for no man enuieth another as better estemed & taken thē he, but because he would be best estemed & taken him self, which is plaine vanitie, pride, & vain glory.
for no man Envieth Another as better esteemed & taken them he, but Because he would be best esteemed & taken him self, which is plain vanity, pride, & vain glory.
ii Co. ix. Si enim volūtas prōpta est secundū id quod haber accepta est, nō secundū id quod nō habet, If the wyll be prompte and readye, GOD is pleased wyth it,
ii Co. ix. Si enim volūtas prōpta est secundū id quod haber accepta est, nō secundū id quod nō habet, If the will be prompt and ready, GOD is pleased with it,
He saythe God loueth a cherable gyuer, and to suche he wyll requite moste comfortable thankes whē he shal recken to you your good and charitable dedes,
He say God loves a cherable gyuer, and to such he will requite most comfortable thanks when he shall reckon to you your good and charitable Deeds,
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and for them shall byd you venite benedicti patris mei, Come you blessed children and receiue the kyngdome that is prepared for you in the glory of heauen. Amen. ∴
and for them shall bid you venite Blessing patris mei, Come you blessed children and receive the Kingdom that is prepared for you in the glory of heaven. Amen. ∴
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COnsequently foloweth in the text of Saynt Peters epistle, Vnusquis { que } sicut accepit gratiā a domino in a•terutrum illam administrantes sicut boni dispensatores multiformis gratie dei.
COnsequently Followeth in the text of Saint Peter's epistle, Vnusquis { que } sicut accepit gratiam a domino in a•terutrum Illam administrantes sicut boni Dispensers multiformis Graciously dei.
For where is no quiet order of the subiectes among them selues, and of theym all in theyr degree toward theyr great mayster, soueraygne or ruler, euery man taketh his owne way,
For where is no quiet order of the Subjects among them selves, and of them all in their degree towards their great master, sovereign or ruler, every man Takes his own Way,
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and so foloweth strife, brawling, and variaunce, and at the last destruction. The housholder must be fain to breake vp houshold if his folkes amende not.
and so Followeth strife, brawling, and variance, and At the last destruction. The householder must be fain to break up household if his folks amend not.
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The great housholder almighti god hath a great & a chargeable familie, that is, the vniuersal multitude & company of al mākinde, which thoughe he could rule at his plesure according to his own wil,
The great householder almighty god hath a great & a chargeable family, that is, the universal multitude & company of all mankind, which though he could Rule At his pleasure according to his own will,
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yet it hath pleased him to put an order in this houshold, som head officers, som mean, som lower in auctoritie, som subiectes & seruantes, diuisiones ministrationē sunt, idē autē dominus.i. Cor. xij.
yet it hath pleased him to put an order in this household, Some head Officers, Some mean, Some lower in Authority, Some Subjects & Servants, diuisiones ministrationē sunt, idē autē dominus i Cor. xij.
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But in this there is a difference betwixt ye great housholde of God, & mans houshold, that in mās houshold som ther be onelye ministers, hauing charge ouer no more but of thē selfe in that houshold,
But in this there is a difference betwixt you great household of God, & men household, that in men household Some there be only Ministers, having charge over no more but of them self in that household,
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And for thys cause Sainte Peter in these wordes of hys epistle rehearsed, exhorteth vs to bestowe suche giftes as God hath giuen vs, not euery man vpon him selfe,
And for this cause Saint Peter in these words of his epistle rehearsed, exhorteth us to bestow such Gifts as God hath given us, not every man upon him self,
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A stuard receiueth treasure or money of his lordes cofers, and therewith byeth all necessaries for the houshold & distributeth or bestoweth it to euery one of his lords seruantes as they haue nede.
A steward receiveth treasure or money of his Lords coffers, and therewith buyeth all necessaries for the household & distributeth or bestoweth it to every one of his Lords Servants as they have need.
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To som he giueth knowledge and cunning in spirituall causes, to some in temporall matters, to some learning in phisicke, to some in surgerye, to som in handy craftes, to some in marchandise or in such other occupiyng.
To Some he gives knowledge and cunning in spiritual Causes, to Some in temporal matters, to Some learning in physic, to Some in surgery, to Some in handy crafts, to Some in merchandise or in such other occupiyng.
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To some he sendeth landes by enheritaunce, to som by purchase, and generally looke how many waies God giueth a mā to liue by, with so muche of his treasure he chargeth him withal,
To Some he sends Lands by inheritance, to Some by purchase, and generally look how many ways God gives a man to live by, with so much of his treasure he charges him withal,
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and is countable for it to almightye God, and therefore faint Peter ful wel calleth vs al Gods stuardes, willing all men like as he hath takē grace of our Lord God,
and is countable for it to almighty God, and Therefore faint Peter full well calls us all God's Stewards, willing all men like as he hath taken grace of our Lord God,
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Peter speaketh of such graces as be frely giuen as well to good men as to the bad indifferently, whych be called Gratie gratis date, keepynge the general name of graces gyuen to the common vtilitye and profette of the Churche, of the whole Congregacion of GODS folkes and Christen people.
Peter speaks of such graces as be freely given as well to good men as to the bad indifferently, which be called Graciously gratis date, keeping the general name of graces given to the Common utility and profette of the Church, of the Whole Congregation of GOD'S folks and christian people.
and in his fauour, whiche is by an other name called charitie. Of the former graces the Apostle Saint Paule speaketh .i. Cor. xii. Alij quidem per spiritum datur sermo sapientie, alij sermo scientiae, alterifides in eodem spiritu, alij gratia sanitatum. &c. To one is giuen by the holy spirit of God, the grace of sapience to speake in heauenly matters.
and in his favour, which is by an other name called charity. Of the former graces the Apostle Saint Paul speaks i Cor. xii. Alij quidem per spiritum datur sermon sapientie, alij sermon scientiae, alterifides in Eodem spiritu, alij Gratia sanitatum. etc. To one is given by the holy Spirit of God, the grace of sapience to speak in heavenly matters.
Saynt Peter saith here that if any man speake the wordes of exhortacion, according to any of the sayd giftes, he should speake them as the words of God,
Saint Peter Says Here that if any man speak the words of exhortation, according to any of the said Gifts, he should speak them as the words of God,
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And likewise he that bestoweth any corporall subsidie or helpe vpon his nedye neighbour, let him so do it as though it came of Gods sendyng, to the reliefe of the poore,
And likewise he that bestoweth any corporal subsidy or help upon his needy neighbour, let him so do it as though it Come of God's sending, to the relief of the poor,
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And they that so vseth them selues among theyr neyghbours, maye be called good stewardes, where some others euer receyueth of theyr maisters treasure and neuer STARTPAGEcclxvii paieth nor bestoweth it.
And they that so uses them selves among their neighbours, may be called good Stewards, where Some Others ever receiveth of their masters treasure and never STARTPAGEcclxvii payeth nor bestoweth it.
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Of the stuarde that receiueth and neuer paieth, and of the good and iust stuarde it is wryt in the psalme .xxxvi. Mutuabitur peccator & non soluet, iustus autem miseretur & tribuet.
Of the steward that receiveth and never payeth, and of the good and just steward it is writ in the psalm xxxvi Mutuabitur peccator & non soluet, Justus autem miseretur & tribuet.
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What treasure receiueth suche a synner of almightye God? Aug. Accepit vt sit, vt sit homo & non pecus. &c. Hath receiued of god his being, that he is somwhat,
What treasure receiveth such a sinner of almighty God? Aug. Accepit vt sit, vt sit homo & non pecus. etc. Hath received of god his being, that he is somewhat,
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He hathe taken the shape of a mans bodye, and the distinction of his fiue wits or senses, eyes to se, eares to heare, nosethrils to smell, the roofe of the mouth wyth the tonge to taste, handes to handle,
He hath taken the shape of a men body, and the distinction of his fiue wits or Senses, eyes to see, ears to hear, nosethrills to smell, the roof of the Mouth with the tongue to taste, hands to handle,
But when he that hathe receiued all suche benefites at Gods hande, lyueth not well but viciouslye, hee payeth not that hee ought, he giueth no thanke to the gyuer,
But when he that hath received all such benefits At God's hand, liveth not well but viciously, he payeth not that he ought, he gives no thank to the gyuer,
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Likewise beutie of face, in whyche most part of women excedingly glorieth, shoulde not be vsed as an instrument of mischiefe to allure any person to concupiscence, by curious and wanton trimming thy self like a staale to take ye diuell.
Likewise beauty of face, in which most part of women exceedingly Glorieth, should not be used as an Instrument of mischief to allure any person to concupiscence, by curious and wanton trimming thy self like a staale to take you Devil.
O my soul, thou hast goodes inough laid vp for mani yeres, now take thy rest, eate & drink make feastes and bankets at thy pleasure. But God sayd to hym:
Oh my soul, thou hast goods enough laid up for mani Years, now take thy rest, eat & drink make feasts and banquets At thy pleasure. But God said to him:
Oh thou foole, this night thei wyll take thy soule from thy body, and then the goods that thou hast gotten, who shal haue thē? And euen so and in like case is he (saith Christ) that hourdeth and storeth for himselfe,
O thou fool, this night they will take thy soul from thy body, and then the goods that thou hast got, who shall have them? And even so and in like case is he (Says christ) that hourdeth and storeth for himself,
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But other stuardes ther be (that I spoke of afore) that without feare of God payeth shrewd paymente, abusyng Goddes gyftes to theyr owne lust and likinge,
But other Stewards there be (that I spoke of afore) that without Fear of God payeth shrewd paymente, abusing Goddess Gifts to their own lust and liking,
and to hurt theyr felowes Gods seruantes. Of such stuardes take example. Math. xxiiij. Si autem dixerit malus seruus in corde suo, moram facit dominus meus venire:
and to hurt their Fellows God's Servants. Of such Stewards take Exampl. Math. xxiiij. Si autem dixerit malus seruus in cord Sue, moram facit dominus meus venire:
& ceperit percutere conseruos suos, manducet autem et bibat cū ebriosis, veniet dominus serui•llius in die qua non sperat & hora qua ignorat, et diuidet eum partem { que } eius ponet cum hipochritis:
& ceperit percutere conseruos suos, manducet autem et bibat cū ebriosis, Come dominus serui•llius in die qua non Hopes & hora qua Ignorant, et diuidet Eum partem { que } eius Ponet cum hipochritis:
and wil laye his part with hipocrites, his soule with false christen people, with such as beginneth well and end noughtely, that semed good Christen men,
and will say his part with Hypocrites, his soul with false christian people, with such as begins well and end noughtely, that seemed good christian men,
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& the foote to ye lame, helping thē not onely with my goodes but also if nede required settinge to my helpynge handes without any attourney or proctour.
& the foot to you lame, helping them not only with my goods but also if need required setting to my helping hands without any Attorney or proctor.
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and vseth the name of a father, conuerting the office of charity into the affection and feruēt loue natural, vsing them on whom he bestowed his charitie, pitye,
and uses the name of a father, converting the office of charity into the affection and fervent love natural, using them on whom he bestowed his charity, pity,
Would God al we Christē people, in which there should abound more plenty of grace then was in men of the old time, would bestow & vse our lords tresure, the gifts of nature, of grace,
Would God all we Christian people, in which there should abound more plenty of grace then was in men of the old time, would bestow & use our Lords treasure, the Gifts of nature, of grace,
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Charissimi nolite peregrinari in feruore qui ad tēptationem vobis fit, quasi noui aliquid vobis cōtingat My very welbeloued frends be not dismayde or troubled in your mindes, in the feruencie & heate of persecutiō & vexation yt now is so hot agaynst you, which heate almighty God suffreth to com vpon you for your trial, to trie you & proue you.
Charissimi nolite peregrinari in feruore qui ad tēptationem vobis fit, quasi noui Aliquid vobis cōtingat My very well-beloved Friends be not dismayed or troubled in your minds, in the fervency & heat of persecution & vexation that now is so hight against you, which heat almighty God suffers to come upon you for your trial, to try you & prove you.
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for it is the old maner that good mē susteine harme and displeasure by shrewes, wher afore in the processe that I declared in my laste sermon, the Apostle Saint Peter had exhorted them that he wryt to, to communicate,
for it is the old manner that good men sustain harm and displeasure by shrews, where afore in the process that I declared in my laste sermon, the Apostle Saint Peter had exhorted them that he writ to, to communicate,
but consider that such perturbacion and trouble cōmeth vnto you to tempt you, not by temptacion, that shall condempne you (for God so tempteth no man) but to trye you and proue you whether you be stedfast or wauering in your faith,
but Consider that such perturbation and trouble comes unto you to tempt you, not by temptation, that shall condemn you (for God so tempts no man) but to try you and prove you whither you be steadfast or wavering in your faith,
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Now you must be sory in diuers temptacions, that the triall and proofe of your faythe much more precious then golde that is tryed by the fyre, may be found worthy to haue land, glorye,
Now you must be sorry in diverse temptations, that the trial and proof of your faith much more precious then gold that is tried by the fire, may be found worthy to have land, glory,
and so in the primitiue church suffred many a one martirdom for Christes sake: of which thing they that Saint Peter wryt to had good knowledge and experience.
and so in the primitive Church suffered many a one martyrdom for Christ's sake: of which thing they that Saint Peter writ to had good knowledge and experience.
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In a feruent and a cruell battel, the souldiers perceiueth and taketh an excellent comfort by the manlynes of theyr captain and by examples of mightye men that haue bene praysed for theyr noble actes.
In a fervent and a cruel battle, the Soldiers perceives and Takes an excellent Comfort by the manlynes of their captain and by Examples of mighty men that have be praised for their noble acts.
and folow his steppes, after the counsell of saynt Peter in the beginning of thys chapiter where he wylleth vs to be armed with the remembraūce of Christes passion that he suffred in his fleshe.
and follow his steps, After the counsel of saint Peter in the beginning of this chapter where he willeth us to be armed with the remembrance of Christ's passion that he suffered in his Flesh.
Let vs remember him that suffered such contradiction and countersayinges against him, and let vs not be weary nor shrinke in oure mindes, considering that if we be felowes and partakers of his paines, we shalbe likewise partakers of comfort with him.ij. Cor. i.
Let us Remember him that suffered such contradiction and countersayinges against him, and let us not be weary nor shrink in our minds, considering that if we be Fellows and partakers of his pains, we shall likewise partakers of Comfort with him ij Cor. i.
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And therfore if it be cōfort for vs to hear of the abundant reward that we shal receiue for our paines taking, let not the pain of labours make vs afrayd,
And Therefore if it be Comfort for us to hear of the abundant reward that we shall receive for our pains taking, let not the pain of labours make us afraid,
and therefore he that now refuseth to fight in this present life against our gostlye ennemyes, shall haue no crowne or garland of victorie in the life to come.
and Therefore he that now Refuseth to fight in this present life against our ghostly enemies, shall have no crown or garland of victory in the life to come.
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And what soeuer pain we suffer for our captains sake, for Christes sake, we oughte to be gladde of them, not onely because we folowe his steps, according to our duties,
And what soever pain we suffer for our Captains sake, for Christ's sake, we ought to be glad of them, not only Because we follow his steps, according to our duties,
& made hys felowes and like vnto him, sufferynge payne and trouble as he dyd, that so at the tyme when he shall shewe him selfe in hys glorye, you maye be merye and gladde,
& made his Fellows and like unto him, suffering pain and trouble as he did, that so At the time when he shall show him self in his glory, you may be merry and glad,
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As hee sayde to Saynte Paule at the tyme when he went to pursue the Christen people that were in Damasco, Saule, Saule quid me persequeris? Actuum, ix.
As he said to Faint Paul At the time when he went to pursue the christian people that were in Damasco, Saule, Saule quid me persequeris? Acts, ix.
A flagello lingue absconderis. Iob. v. but he had no respecte to the life to come ▪ but onelye pondred & weyed the benefites that God giueth to men in this world, which worldlye people moste regardeth and most earnestly desireth to haue,
A Flagello Lingue absconderis. Job v. but he had no respect to the life to come ▪ but only pondered & weighed the benefits that God gives to men in this world, which worldly people most Regardeth and most earnestly Desires to have,
And well is he that can escape them, as few or none doth now adayes, such is the iniquitie of the worlde that folke thinke it no fault but a merye gest to rayle and sclaunder their neighbour,
And well is he that can escape them, as few or none does now adays, such is the iniquity of the world that folk think it no fault but a merry gest to rail and slander their neighbour,
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and after this presente life shal be blessed in heauen in dede, whiche (to the letter) was spoken for the comforte of them that were newelye conuerted to Christes fayth,
and After this present life shall be blessed in heaven in deed, which (to the Letter) was spoken for the Comfort of them that were newly converted to Christ's faith,
and called Christen men and women, whiche the infideles toke for a name of despite, and they vsed other names of reproche agaynste them, as callinge them Galileans :
and called christian men and women, which the infideles took for a name of despite, and they used other names of reproach against them, as calling them Galileans:
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because they would not confesse hym Christ, nor call him Iesus: As Iulianus Apostata vsed to call him, tyll at the laste he cryed Galilee vicisti to his payne.
Because they would not confess him christ, nor call him Iesus: As Iulianus Apostata used to call him, till At the laste he cried Galilee vicisti to his pain.
or in this holy weke nowe present called the Rogation weke, the procession weke, yf men not willinge to runne afore a lawe, newe made by them that haue aucthoritie, woulde obserue the accustomed fast, absteining from fleshe euery day in this weke,
or in this holy Week now present called the Rogation Week, the procession Week, if men not willing to run afore a law, new made by them that have Authority, would observe the accustomed fast, abstaining from Flesh every day in this Week,
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yea and not onelye of lighte braynes of the layfe, but also of men of oure owne cote and profession, leude and folyshe preistes, that nother serue God deuoutly,
yea and not only of Light brains of the layfe, but also of men of our own coat and profession, leude and foolish Priests, that neither serve God devoutly,
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nor the world iustely nor diligently, but geue thē selues to walkinge the stretes, and beatinge the bulkes with theyr heeles, clatteringe lighte and leude matters, full vnseminge for theyr profession,
nor the world justly nor diligently, but give them selves to walking the streets, and beating the bulks with their heals, clattering Light and leude matters, full vnseminge for their profession,
And nowe you shall haue the glorye of a pure & cleare conscience, whiche is the glory of a Christen man and the very waye to come to glorye of body and soule.
And now you shall have the glory of a pure & clear conscience, which is the glory of a christian man and the very Way to come to glory of body and soul.
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Euen like glorye of your owne consciences shall reste vpon you, whiche shall comfort you agaynst the insulties and sclauderous raylinge of all your aduersaries.
Eve like glory of your own Consciences shall rest upon you, which shall Comfort you against the insulties and sclauderous railing of all your Adversaries.
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and for blaspheminge and missayinge Gods holy scriptures, to the yl example and peruerting of many a christen soule, bringing them also to like damnation.
and for blaspheming and missaying God's holy Scriptures, to the ill Exampl and perverting of many a christian soul, bringing them also to like damnation.
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or by wordes, for that thou arte a good Christen man, or liueste like a good christen man STARTPAGEcclxxv or woman, be not ashamed what so euer be sayd or done against the,
or by words, for that thou art a good christian man, or Livest like a good christian man STARTPAGEcclxxv or woman, be not ashamed what so ever be said or done against thee,
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but rather glorify God, giue laude and prayse, and thankes to God that hath geuen the grace to be thought worthye to suffer contumely or despites for Christes name, Glorificet autem deum in isto nomine,
but rather Glorify God, give laud and praise, and thanks to God that hath given the grace to be Thought worthy to suffer contumely or despites for Christ's name, Glorificet autem God in isto nomine,
For almighty God will leaue no ill vnpunished, therfore in as much as he sharpely wyll punishe sinfull persons with the intollerable paynes of hell, with the deuylles after this lyfe, he suffreth them to take their pleasure while they be here a while,
For almighty God will leave no ill unpunished, Therefore in as much as he sharply will Punish sinful Persons with the intolerable pains of hell, with the Devils After this life, he suffers them to take their pleasure while they be Here a while,
and in theyr rage dyeth, and beginneth theyr hell with paynes and sorowe here, that hereafter in hell shall continue for euermore, no tounge can expresse the sorowe and paynes that there shall be.
and in their rage Dies, and begins their hell with pains and sorrow Here, that hereafter in hell shall continue for evermore, no tongue can express the sorrow and pains that there shall be.
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but God by his omnipotency, by that he is almightie, and knoweth all thinges, he knoweth how much or how litle he maye punishe his childe and seruaunt,
but God by his omnipotency, by that he is almighty, and Knoweth all things, he Knoweth how much or how little he may Punish his child and servant,
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and such lyke, others be warned for their conuersion and amendment of their liues, and other that contemneth the callinge, it blyndeth toward their condempnation,
and such like, Others be warned for their conversion and amendment of their lives, and other that contemneth the calling, it blinds towards their condemnation,
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as I sayd ▪ Now is the time that Goddes iudgement should begin at Gods house, the Church of Christ, the congregatiō of good faithfull people, whiche must be exercised with paine and trouble to learne the way to glory and ioy euerlastinge, where reproued & damnable persōs, lead a mery life in welth and prosperitie,
as I said ▪ Now is the time that Goddess judgement should begin At God's house, the Church of christ, the congregation of good faithful people, which must be exercised with pain and trouble to Learn the Way to glory and joy everlasting, where reproved & damnable Persons, led a merry life in wealth and Prosperity,
& they had going afore thē one clothed in linnen, hauing a pēner & inckhorne hāging at his back, which was cōmaunded to make ye signe of Tau, vppon all them that lamented and wayled for their owne sinnes,
& they had going afore them one clothed in linen, having a penner & Inkhorn hanging At his back, which was commanded to make you Signen of Tau, upon all them that lamented and wailed for their own Sins,
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And beginne at my holye church, sayth almighty God, because that the iniquitie of the people, rose that tyme by some occasion of them of the churche, eyther because of ill example geuing vnto the people,
And begin At my holy Church, say almighty God, Because that the iniquity of the people, rose that time by Some occasion of them of the Church, either Because of ill Exampl giving unto the people,
or els because they would not by holesome lessons instructe them to liue vertuouselye, or els for feare of displeasure of great men, woulde not sharpely reproue theyr vices, and noughtie liuinge.
or Else Because they would not by wholesome Lessons instruct them to live virtuously, or Else for Fear of displeasure of great men, would not sharply reprove their vices, and naughty living.
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The day of iudgemente is at hande, as appeareth by manye signes, continuall warre or suspition of battayle, countreys against countreys, realmes agaynst realmes, princes agaynst princes, continuall plague of moreine and pestilence, trouble & vexation continuallye,
The day of judgement is At hand, as appears by many Signs, continual war or suspicion of battle, Countries' against Countries', Realms against Realms, Princes against Princes, continual plague of moreine and pestilence, trouble & vexation continually,
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& no good so easely gotten, to ieste, raile and mocke at them, and to do them despites, is thought best pastime, not regarding the prohibition of God, Nolite tangere Christos meos: et in prophetis meis nolite malignari.
& no good so Easily got, to jest, rail and mock At them, and to do them despites, is Thought best pastime, not regarding the prohibition of God, Nolite tangere Christos meos: et in Prophetess meis nolite malignari.
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Touche not mine annointed (saith God) and maligne not, ymagin no mischeif, nor do any such harme to my prophetes, STARTPAGEcclxxvii such as preach & teache,
Touch not mine anointed (Says God) and malign not, ymagin no mischief's, nor do any such harm to my Prophets, STARTPAGEcclxxvii such as preach & teach,
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because he wyll not dampne them eternally, but wyl shortly set them at rest in heauen aboue, where they shall be no more scourged nor vexed, pilled nor polled.
Because he will not damn them eternally, but will shortly Set them At rest in heaven above, where they shall be no more scourged nor vexed, peeled nor polled.
howe shall they spede that he loueth not ▪ And if he whip & beat his children, what shal the wicked & noughty seruauntes loke for but to be boūd hād and fote and cast into exterior darkenes, to dampnatiō euerlasting.
how shall they speed that he loves not ▪ And if he whip & beatrice his children, what shall the wicked & naughty Servants look for but to be bound hand and foot and cast into exterior darkness, to damnation everlasting.
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Et si iustus vix saluabitur, impius et peccator vbi parebunt ▪ And if a good mā shal scarsely and with much a do be saued, where shal the wicked & common sinner appeare? Aristotle saith.
Et si Justus vix saluabitur, Impius et peccator vbi parebunt ▪ And if a good man shall scarcely and with much a doe be saved, where shall the wicked & Common sinner appear? Aristotle Says.
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Through many troubles and much busines (which can not be auoyded, ouercome, or passed through, withoute a speciall assistence of almighty God) we must come to heauē.
Through many Troubles and much business (which can not be avoided, overcome, or passed through, without a special assistance of almighty God) we must come to heaven.
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I heard one preache in an excellent and learned audience, whiche expounding this text of S. Peter, Iustus vix saluabitur ▪ resolued this word vix folishly into ye.iii. letters, v.i.x. vnderstandinge by v. virtute. by i. Iesu. by x. Christi. as though S. Peter had meaned yt a iuste man,
I herd one preach in an excellent and learned audience, which expounding this text of S. Peter, Justus vix saluabitur ▪ resolved this word vix foolishly into you iii letters, v.i.x. understanding by v. virtute. by i. Iesu. by x. Christ. as though S. Peter had meaned that a just man,
although the grekes ch, which is the fyrst letter of Christus in ye greke, be made like our latin x. But this cōmon text of S. Peter (which is almost in euery mans mouth) is taken of the Prou. xi. Si iustus in terra recipit, quanto magis impius et peccator.
although the Greeks changed, which is the fyrst Letter of Christus in you greek, be made like our latin x. But this Common text of S. Peter (which is almost in every men Mouth) is taken of the Prou. xi. Si Justus in terra recipit, quanto magis Impius et peccator.
If a good liuer receiueth paine & punishmēt here on erth, how much more may the noughty liuers loke to receiue & take? If ye martirs haue suffred innumerable displeasures,
If a good liver receiveth pain & punishment Here on earth, how much more may the naughty livers look to receive & take? If you Martyrs have suffered innumerable displeasures,
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Peter meaned by the sayd text, yt if the good mā shal with much a do be saued, that is vix, scarsely, where shal the vicious wicked sinner apeare? he can not so come to saluatiō,
Peter meaned by the said text, that if the good man shall with much a doe be saved, that is vix, scarcely, where shall the vicious wicked sinner appear? he can not so come to salvation,
by the wil & permission of God, this is called Voluntas signi ▪ it is a signe that he is content it should so be ▪ because he suffreth it for the time,
by the will & permission of God, this is called Voluntas Sign ▪ it is a Signen that he is content it should so be ▪ Because he suffers it for the time,
Thei that so suffreth, let them commit their liues, their soules to almighty God their faithful maker, in good workes, let them liue well and do well, nothinge presuming on theyr owne power,
They that so suffers, let them commit their lives, their Souls to almighty God their faithful maker, in good works, let them live well and do well, nothing presuming on their own power,
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GOod and worshipfull audience, considerynge my bounden duetie and due obedience that I owe to the superiour powers, I haue absteined now from preachinge these.v. or.vi. yeares,
GOod and worshipful audience, considering my bounden duty and due Obedience that I owe to the superior Powers, I have abstained now from preaching these v or vi Years,
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Furthermore I trust you remember, and I doubt not but many here present doth remember that about.viii. or.ix. yeares agone, I toke vpon me to preache vnto you, here in this citie, the first epistle of S. Peter, in whiche in manye sermons I came ouer foure chapters of the same epistle, afore I was prohibited for to preache.
Furthermore I trust you Remember, and I doubt not but many Here present does Remember that about viii or ix Years ago, I took upon me to preach unto you, Here in this City, the First epistle of S. Peter, in which in many Sermons I Come over foure Chapters of the same epistle, afore I was prohibited for to preach.
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Seniores ergo qui in vobis sunt obsecro, consenior & testis Christi passionum, qui & eius quae in futuro reuelanda est glorie communicator, pascite. &c. i.
Seniores ergo qui in vobis sunt Obsecro, consenior & testis Christ passionum, qui & eius Quae in futuro reuelanda est glory communicator, pascite. etc. i.
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as launterns of lyghte, to leade and guyde his people towarde the saluation of theyr soules, whiche is the ende and perfection of our fayth, as he sayde afore.
as lanterns of Light, to lead and guide his people toward the salvation of their Souls, which is the end and perfection of our faith, as he said afore.
Lykewise amonge carpenters or masons, if the kinges cheife carpenter or maister mason of his graces workes came in place, beynge knowen for most excellent of the realme in theyr faculties, all the carpenters, all the masons in the citie would anone resorte vnto them, to heare some learninge of them.
Likewise among Carpenters or masons, if the Kings chief carpenter or master mason of his graces works Come in place, being known for most excellent of the realm in their faculties, all the Carpenters, all the masons in the City would anon resort unto them, to hear Some learning of them.
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Euen so it is in matters of hygher learnynge pertaininge to our soule health. And for suche considerations S. STARTPAGEcclxxx Peter here professeth him selfe to be a preiste,
Eve so it is in matters of higher learning pertaining to our soul health. And for such considerations S. STARTPAGEcclxxx Peter Here Professes him self to be a Priest,
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And yet furthermore to amplifie his auctoritie, he calleth hym selfe a wytnes of Christes passions and paynes that he suffred for vs. Testis Christi passionum, Thoughe all Christes lyfe were a verye passyon,
And yet furthermore to amplify his Authority, he calls him self a witness of Christ's passion and pains that he suffered for us Testis Christ passionum, Though all Christ's life were a very passion,
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and a time full of trouble, paine, and persecution, yet chiefly his passion begonne when he prayed on the banke besyde Gethsemani, in the mounte Oliuete, when he was in a marueilous agony, that made him swete so sore, that the droppes fel from him like water mixt with bloude.
and a time full of trouble, pain, and persecution, yet chiefly his passion begun when he prayed on the bank beside Gethsemane, in the mount Olivete, when he was in a marvelous agony, that made him sweet so soar, that the drops fell from him like water mixed with blood.
Then they brought him backe againe to Pilate which condemned him to death, partlye to stoppe the Iewes mouthes and their clamoure, partlye for fear lest he should haue bene accused to the emperoure for lettinge one scape that toke vpon him to be a kinge,
Then they brought him back again to Pilate which condemned him to death, partly to stop the Iewes mouths and their clamour, partly for Fear lest he should have be accused to the emperor for letting one escape that took upon him to be a King,
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and afterwarde by his preaching and teaching he testified the same processe of his passion, and of his glorious resurrection and ascention, and stickt neither for threateninge, beating, nor imprisonment.
and afterward by his preaching and teaching he testified the same process of his passion, and of his glorious resurrection and Ascension, and stickt neither for threatening, beating, nor imprisonment.
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and thirde, I was partaker of his glory, which shalbe reueled and openly shewed in time to come, meaninge the marueilous and glorious sight that he sawe at Christes transfiguration, of whiche S. Mathewe writeth in the.xvii. cha.
and Third, I was partaker of his glory, which shall revealed and openly showed in time to come, meaning the marvelous and glorious sighed that he saw At Christ's transfiguration, of which S. Matthew Writeth in the xvii cham.
albeit by Gods pleasure & ordinaunce it was, yt the glorye of Christes Soule did not redounde and shew it selfe in his bodye, that so hys bodie might be mortal and passible to performe the pryce of oure redemption.
albeit by God's pleasure & Ordinance it was, that the glory of Christ's Soul did not redound and show it self in his body, that so his body might be Mortal and passable to perform the price of our redemption.
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but it is the true doctrine of saint Paule .i. Co. •v. where he declareth the maner howe deade mens bodyes shall rise at the generall iudgement, sayinge:
but it is the true Doctrine of saint Paul i Co. •v. where he Declareth the manner how dead men's bodies shall rise At the general judgement, saying:
and lyke harmes, then we shall ryse impassible, so that neither fire nor water, sworde, nor anye other weapon shall hurt vs, by the dowry or gyfte of impassibilitie.
and like harms, then we shall rise impassable, so that neither fire nor water, sword, nor any other weapon shall hurt us, by the dowry or gift of impassibility.
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Our bodies shall be buried in ignobilitie, that is to saye, dymme, darke, colourlesse, but it shal ryse in glorye by the gyfte of clearenesse and brightnesse, that is to saye, in suche clearenes and bryghtnes that no mortall eye shall be able to beholde it.
Our bodies shall be buried in ignobility, that is to say, dymme, dark, colourless, but it shall rise in glory by the gift of clearness and brightness, that is to say, in such clearness and brightness that no Mortal eye shall be able to behold it.
and subtiltie, so penetratiue & percynge, so subtill and fine, that it shal be able to pearce through the stonewals without any diuision or breaking either of oure bodyes or of the wall,
and subtlety, so penetrative & piercing, so subtle and fine, that it shall be able to pierce through the stonewals without any division or breaking either of our bodies or of the wall,
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euen lyke as Christ came among his disciples wtout breaking of ye dores or wals, or any diuisiō of his own body Seminatur corpus animale resurget corpus spirituale.
even like as christ Come among his Disciples without breaking of the doors or walls, or any division of his own body It is sown corpus animal Resurget corpus spiritual.
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And so we haue of saynte Paule these foure giftes that I spake of, and of which saint Peter meaned whē he said that he was cōmunicator or partaker of Christes glory, which though it wer marueilous at that time of his transfiguration,
And so we have of faint Paul these foure Gifts that I spoke of, and of which saint Peter meaned when he said that he was communicator or partaker of Christ's glory, which though it were marvelous At that time of his transfiguration,
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yet it shal be reueled & shewed much more manifestly, & more gloriously whē he shal come ī glory to iudge the quick & the dead. Part of this glory. s.
yet it shall be revealed & showed much more manifestly, & more gloriously when he shall come in glory to judge the quick & the dead. Part of this glory. s.
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Christ came to thē and touched thē, bad thē arise & fear not, & whē they loked vp, thei saw no mā but Christ their master alone. These iii. allectiues which. s.
christ Come to them and touched them, bade them arise & Fear not, & when they looked up, they saw no man but christ their master alone. These iii. allectives which. s.
Peter toucheth to alure thē to geue credit to his writing, and to his doctrine thus declared, let vs further procede to the letter S. Peter calleth such priests, seigniours or elders, & ancients, specially for their anciētnes, grauitie & sadnes, in maners & conditions.
Peter touches to allure them to give credit to his writing, and to his Doctrine thus declared, let us further proceed to the Letter S. Peter calls such Priests, seigniours or Elders, & ancients, specially for their ancientness, gravity & sadness, in manners & conditions.
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and other ceremonies longyng to the same, by which they that be so ordered receiueth a special gift of grace, that maketh their ministerie & seruice approued & alowed of God,
and other ceremonies longing to the same, by which they that be so ordered receiveth a special gift of grace, that makes their Ministry & service approved & aloud of God,
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and acceptable to hym, and maketh the administration of the Sacraments effectuous and able to performe that they signifie, that is to cōferre and geue grace as they were ordeined for to do.
and acceptable to him, and makes the administration of the Sacraments effectuous and able to perform that they signify, that is to confer and give grace as they were ordained for to do.
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And this blessed ceremonie was not done without great and Godly solicitude, premeditation, and preparation afore by deuout prayers and fastynge, afore the promocion of men,
And this blessed ceremony was not done without great and Godly solicitude, premeditation, and preparation afore by devout Prayers and fasting, afore the promotion of men,
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vnto the holye ministery and appoynted seruice of God, accordyng to the example taken as well of our Sauiour Christe, as of his apostles,. Saint Luke writeth.
unto the holy Ministry and appointed service of God, according to the Exampl taken as well of our Saviour Christ, as of his Apostles,. Saint Lycia Writeth.
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& cum dies factus esset vocauit discipulos suos & elegit duodecim ex STARTPAGEcclxxxiii ipsis quos & apostolos nominauit Simonem, quem cognominauit Petrum & Andream fratrem eius.
& cum dies factus esset vocauit discipulos suos & elegit duodecim ex STARTPAGEcclxxxiii Ipse quos & Apostles nominauit Simonem, Whom cognominauit Peter & Andrew fratrem eius.
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&c Christ went vp vnto an hyl to pray, and he taried all night in his prayers to God ▪ And when daye came, he called to hym his scolers or disciples,
etc. christ went up unto an hyl to pray, and he tarried all night in his Prayers to God ▪ And when day Come, he called to him his Scholars or Disciples,
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Simon to whom he gaue surname Peter, and Andrewe hys brother, and so foorthe of others tyll he came to Iudas that was the traytoure, whom (as Sainte Ambrose noteth) Christe chose not vnwares or ignoraunte what he would be,
Simon to whom he gave surname Peter, and Andrew his brother, and so forth of Others till he Come to Iudas that was the traitor, whom (as Saint Ambrose notes) Christ chosen not unwares or ignorant what he would be,
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or one that we haue done for, we should moderately take it, and well a worthe that our iudgemente hathe erred and gone amysse, that we haue taken him of greater honestye then he is,
or one that we have done for, we should moderately take it, and well a worth that our judgement hath erred and gone amiss, that we have taken him of greater honesty then he is,
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We must be content yt our benefite that we haue done for him hath perished & is clarely lost, we ought to be contente as well as Christ was wyth Iudas,
We must be content that our benefit that we have done for him hath perished & is clarely lost, we ought to be content as well as christ was with Iudas,
Ambrose noteth, that in this praier & watch of Christ all night longe afore he chose his.xii. Apostles to be his ministers in his Churche, we maye learne what we ought to do for our owne soule health, seing that Christ toke so much paine, not for hym self,
Ambrose notes, that in this prayer & watch of christ all night long afore he chosen his xii Apostles to be his Ministers in his Church, we may Learn what we ought to do for our own soul health, sing that christ took so much pain, not for him self,
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but for our wealth only, to watch and praye that we might haue such ministers chosen by him that myght faythfully instruct vs for the saluation of our soules.
but for our wealth only, to watch and pray that we might have such Ministers chosen by him that might faithfully instruct us for the salvation of our Souls.
We may also by thys example of Christe consider what wee ought to do, when we wyll enterpryse or set vpon any good or godly work or busines, consideryng that Christ whē he should chose his apostles to accompany him & to learn of him,
We may also by this Exampl of Christ Consider what we ought to do, when we will enterprise or Set upon any good or godly work or business, considering that christ when he should chosen his Apostles to accompany him & to Learn of him,
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As we haue Act. xiii. where it is written that the holye Goste spoke vnto them that wer in Antiochia, prophets and doctours with other company there seruing God & fastyng.
As we have Act. xiii. where it is written that the holy Ghost spoke unto them that were in Antiochia, Prophets and Doctors with other company there serving God & fasting.
Act. xiiii. I read yt Paul & Barnabas returning backe by the cities of Listra, Iconiū, and Antiochia, cōfirming and staiynge the minds of their disciples,
Act. xiiii. I read that Paul & Barnabas returning back by the cities of Lystra, Iconiū, and Antiochia, confirming and staiynge the minds of their Disciples,
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And whē they had made for thē priestes in euery church, & praied deuoutly for them with fastyng thei cōmitted & betoke thē to our Lorde God, on whō they beleued.
And when they had made for them Priests in every Church, & prayed devoutly for them with fasting they committed & betook them to our Lord God, on whom they believed.
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whē soeuer there were priestes ordered to be Gods ministers, the people vsed fastīg & praiyng, fasting yt their wits & mindes might be more clere and eleuate, & apt to pray.
when soever there were Priests ordered to be God's Ministers, the people used fasting & praying, fasting that their wits & minds might be more clear and elevate, & apt to pray.
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And praiyng to almighty God for grace yt thei which wer chosen & admitted to so excellēt a fūction, ministery & seruice, might be worthy to do their duty in their seruice & calling.
And praying to almighty God for grace that they which were chosen & admitted to so excellent a function, Ministry & service, might be worthy to do their duty in their service & calling.
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For at such times as holi orders be geuē, we haue certein daies.iiii. times in the yere called imbring daies, in whiche all christen people vsed fastinge & praiyng to god, that it may please him to inspire such grace into the harts of the pre•ats & pastors yt they may circūspectly loke vpon the qualities, cōdicions,
For At such times as holy order be given, we have certain days iiii times in the year called imbring days, in which all christian people used fasting & praying to god, that it may please him to inspire such grace into the hearts of the pre•ats & Pastors that they may circumspectly look upon the qualities, conditions,
This is no small perill for Prelates that geue orders, therfore verie christian charitie moued christen men and women to praye to GOD, specially at such tymes, to inspire them with the abundaunce of hys grace to take hede what they doe in this behalfe.
This is no small peril for Prelates that give order, Therefore very christian charity moved christian men and women to pray to GOD, specially At such times, to inspire them with the abundance of his grace to take heed what they do in this behalf.
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Howe highlye the Apostle sainte Paule Goddes electe and chosen vessell estemeth and regardeth thys puttynge on of handes vppon them that shall be ordered and promoted to holye orders, appereth by his letters written to hys disciples Tymothe and Titus. He biddeth Tymothe. i. Ti. iiii. Nolineg ligere gratiam quae in te est, quae data est tibi per prophetiam cum impositione manuum presbiterii.
Howe highly the Apostle Saint Paul Goddess elect and chosen vessel esteemeth and Regardeth this putting on of hands upon them that shall be ordered and promoted to holy order, appeareth by his letters written to his Disciples Timothy and Titus. He bids Timothy. i. Ti. iiii. John ligere gratiam Quae in te est, Quae data est tibi per prophetiam cum imposition manuum presbiterii.
Se that thou dooe not neglecte or make light of the grace that is in thee, whiche was geuen the by STARTPAGEcclxxxv prophecy or election with imposition or puttyng on thee, the handes of the priesthode or prelates.
See that thou do not neglect's or make Light of the grace that is in thee, which was given thee by STARTPAGEcclxxxv prophecy or election with imposition or putting on thee, the hands of the priesthood or Prelates.
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Then after they were baptised in the name of Iesus (for afore thei had ben baptised only in ye baptisme of Iohn in ye name of him yt shold come after.
Then After they were baptised in the name of Iesus (for afore they had been baptised only in the Baptism of John in the name of him that should come After.
And he willed his disciple and scoler Titus, whome he hadde made Bishoppe of Creta (whiche nowe we call the Ile of Candye,) to constitute and make priestes in euerye Citye. Sicut & ego disdosui tibi.
And he willed his disciple and scholar Titus, whom he had made Bishop of Crete (which now we call the I'll of Candy,) to constitute and make Priests in every city. Sicut & ego disdosui tibi.
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By ignorance, by obliuiō, omission, or forgetting of duties vndone, bi surreptiō or priuy crepinge of matters into mens mindes, STARTPAGEcclxxxvi by necessitie, by fragilitie of the flesh euery daye, either willingly,
By ignorance, by oblivion, omission, or forgetting of duties undone, by surreption or privy creeping of matters into men's minds, STARTPAGEcclxxxvi by necessity, by fragility of the Flesh every day, either willingly,
or against our wills we offend, & yet rise againe, so that such frailnes of the flesh of man hurteth not nor destroieth a mans iustice or righteousnes,
or against our wills we offend, & yet rise again, so that such frailness of the Flesh of man hurteth not nor Destroyeth a men Justice or righteousness,
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A bishoppe must neades be without crime, wherfore you must note that in the apostles time a priest and a bishop were all one, euerye Bishop was a priest,
A bishop must neades be without crime, Wherefore you must note that in the Apostles time a priest and a bishop were all one, every Bishop was a priest,
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And this S. Ierome noteth in an epistle that he writeth ad euagrium, where he saith also that afterwarde in processe of tyme, they vsed to chose one to be preferred and made ouerseer and ruler ouer other, to auoyde scismes and diuisions in the churche,
And this S. Jerome notes in an epistle that he Writeth and Evagrius, where he Says also that afterward in process of time, they used to chosen one to be preferred and made overseer and ruler over other, to avoid Sicms and divisions in the Church,
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And such a one so elect and chosen, & set in higher roume and state then the rest, they called Episcopum a superintendent, that is, a bishoppe, to take hede and ouersee the others.
And such a one so elect and chosen, & Set in higher room and state then the rest, they called Bishop a superintendent, that is, a bishop, to take heed and oversee the Others.
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and diligente, and woulde call hym an Archedeacon, or chiefedeacon, for what thinge is it that the Bishoppe STARTPAGEcclxxxviii but a prieste dothe the same,
and diligent, and would call him an Archdeacon, or chiefedeacon, for what thing is it that the Bishop STARTPAGEcclxxxviii but a priest doth thee same,
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excepte it be geuyng of orders, confirming of children, and some other consecrations and blessinges, which by common consent of the churche were geuen to the bishops office.
except it be giving of order, confirming of children, and Some other consecrations and blessings, which by Common consent of the Church were given to the Bishops office.
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Quanquam secundum honorum vocabula, que iam ecclesie vsus obtinuit Episcopatus presbiterio maior sit, tamen in multis rebus Augustinus Iheronimo minor est.
Quanquam secundum honorum vocabula, que iam Churches vsus obtinuit Episcopate presbiterio maior sit, tamen in multis rebus Augustine Jerome minor est.
A priest also must not be proud, for a proud man thinking that his prefermēt to ye dignite of a priest, is more because of his excellencye and deseruynge,
A priest also must not be proud, for a proud man thinking that his preferment to you dignity of a priest, is more Because of his excellency and deserving,
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and by that falleth into the snares of the Deuyll. As Saynte Paule sayeth, De neophitis. i. Timo. iii. Where he woulde not haue hym promoted to be a Bishoppe or a Prieste that is a newe conuerse.
and by that falls into the snares of the devil. As Faint Paul Saith, De neophitis. i. Timothy iii. Where he would not have him promoted to be a Bishop or a Priest that is a new converse.
Paul liketh not, for fear lest they that be so newly promoted, wold sone forget thē selues & their callinge, Non Iracundum, a prieste muste not be a fumishe or passionate mā, anone in a rage for euery turning of a straw,
Paul liketh not, for Fear lest they that be so newly promoted, would soon forget them selves & their calling, Non Iracundum, a priest must not be a fumishe or passionate man, anon in a rage for every turning of a straw,
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but rather wyth Patience, longa•imitye, and longe sufferaunce to beare with his neighboure, Non vinolentum, no greate drinkers of wyne, they must bee, that be promoted to holye orders, speciallye aboue all menne,
but rather with Patience, longa•imitye, and long sufferance to bear with his neighbour, Non vinolentum, no great drinkers of wine, they must be, that be promoted to holy order, specially above all men,
Lette vs therefore aboue all other menne, remember the wyse mannes decree and sentence. Cogitaui a vino carnem meam abstinere, vt animam meam transferam ad Sapientiam. Ecclesiastes. ii. I haue thoughte, decreed, and determyned my selfe too abstayne my Bodye frome Wyne, that soo I myghte tourne my Soule and wytte to Wisedome.
Let us Therefore above all other men, Remember the wise Man's Decree and sentence. Cogitaui a vino Carnem meam abstinere, vt animam meam Transferam ad Sapientiam. Ecclesiastes. ii. I have Thought, decreed, and determined my self too abstain my Body from Wine, that so I might turn my Soul and wit to Wisdom.
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As they be commonly that wyll not refrayn their passion or anger, and also they that be dronken wyth wyne, whiche the Apostle excludeth here immediately afore.
As they be commonly that will not refrain their passion or anger, and also they that be drunken with wine, which the Apostle excludeth Here immediately afore.
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And some men deuoutlye vnderstande, that Non percussorem, that he muste not by wordes in preachyng rappe at anye man, strikynge his conscience wyth peruerse and false doctrine, and with sedicious opinions. And Sainte Peter sayeth here.
And Some men devoutly understand, that Non percussorem, that he must not by words in preaching rap At any man, striking his conscience with perverse and false Doctrine, and with seditious opinions. And Saint Peter Saith Here.
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A Draper, a Mercer, a Shomaker, and a hardwareman maye stande in the open Market and sel hys ware to the most aduauntage and gaine, thereby sufficientlye to sustayne hym selfe, and hys familye or housholde.
A Draper, a Mercer, a Shoemaker, and a hardwareman may stand in the open Market and sell his ware to the most advantage and gain, thereby sufficiently to sustain him self, and his family or household.
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STARTPAGEcclxxxix So a priest that hath refused worldly trouble & toyling, and giuen him selfe onelye to the seruice of God, may not with his honesty (yea but with his shame) giue him selfe to worldly cheuesance, marchandise, chopping and chāging, byeng good chepe, selling deare.
STARTPAGEcclxxxix So a priest that hath refused worldly trouble & toiling, and given him self only to the service of God, may not with his honesty (yea but with his shame) give him self to worldly cheuesance, merchandise, chopping and changing, buying good cheap, selling deer.
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The Philosopher .iiij. Ethi. saithe, that turpe lucrum est quū aliquis parui lucri gratia obprobrium sustinet, filthye and vnhonest gaines or winning, is when a man for small aduauntage susteineth shame or an ill name,
The Philosopher iiij Ethi. Saith, that Turpe lucrum est quū aliquis parui lucri Gratia obprobrium Sustinet, filthy and unhonest gains or winning, is when a man for small advantage sustaineth shame or an ill name,
or gentle harte, as it is plaine of these gameners which studieth to get & win of theyr own friendes and louers, to which they should rather do good then harme.
or gentle heart, as it is plain of these gameners which studieth to get & win of their own Friends and lovers, to which they should rather do good then harm.
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And these fylthy commen strumpets, after they haue receyued theyr promise that they looked for, careth cot thoughe his head were of, that euen now she occupied with all.
And these filthy come strumpets, After they have received their promise that they looked for, Careth cot though his head were of, that even now she occupied with all.
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Saynt Peters mynde is and also Saynt Paules, that we shuld not apply our mindes nor our labours to worldly lucre, by any kinde of marchandise or chafering,
Saint Peter's mind is and also Saint Paul's, that we should not apply our minds nor our labours to worldly lucre, by any kind of merchandise or chafering,
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Labour & take paynes as a good Sadiour of Christ Iesu, of Goddes retinue, no man nor woman, beinge a Souldier to God or of Gods retinue, wrappeth or intangleth him selfe in seculare or worldly busynes,
Labour & take pains as a good Savior of christ Iesu, of Goddess retinue, no man nor woman, being a Soldier to God or of God's retinue, wrappeth or intangleth him self in Secular or worldly business,
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or occupatiō, we must not turne our spirituall profession that we haue taken vpon vs, into worldly exercise for lucre, that by Godlye exercise we may like good warriers please him, to whome we haue geuen and promised our selues,
or occupation, we must not turn our spiritual profession that we have taken upon us, into worldly exercise for lucre, that by Godly exercise we may like good warriors please him, to whom we have given and promised our selves,
And some there be that maketh a marchaūdise of the worde of God, vsinge their preaching & teaching all for lucre & aduauntage, turpiter affectantes lucrum, vnhonestly, gredy & hongrie STARTPAGEcclxxxx for mony & lucre, thinking all that lost that goeth beside their berdes,
And Some there be that makes a merchandise of the word of God, using their preaching & teaching all for lucre & advantage, Turpiter affectantes lucrum, unhonestly, greedy & hungry STARTPAGEcclxxxx for money & lucre, thinking all that lost that Goes beside their berdes,
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or that they cānot get, it greeueth them that any men should open theyr mouthes in a pulpet but thē selues, that so they might gather in, their sermon nobles.
or that they cannot get, it Grieveth them that any men should open their mouths in a pulpit but them selves, that so they might gather in, their sermon Nobles.
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S. Paule ouer & aboue ye properties afore rehersed, reciteth many other necessary for a priest, whiche were to longe to be declared euery one, which doubtles declareth a maruaylous sinceritie, purenes & honesty, required a prelate or a priest,
S. Paul over & above you properties afore rehearsed, reciteth many other necessary for a priest, which were to long to be declared every one, which doubtless Declareth a marvelous sincerity, pureness & honesty, required a prelate or a priest,
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& in al thē that haue gyuen thē selues to be Gods souldiers & ministers, of which cōditions & qualities S. Iherom saith contra pelagi. Li. i. Nullus aut rarus est qui omnia habet que habere debet episcopus, either none therbe or very few or seldō seen, that haue al the qualyties that a bishop ought to haue.
& in all them that have given them selves to be God's Soldiers & Ministers, of which conditions & qualities S. Jerome Says contra pelagi. Li. i. Nullus Or Rarus est qui omnia habet que habere debet episcopus, either none therbe or very few or seldom seen, that have all the qualities that a bishop ought to have.
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S. Iohn Chrisost. de sacerdotio. Li.vi. saieth Fūctio sacerdotalis angelicā virtutē requirit etenim sacerdotis animum solaribus radijs puriorem esse oportet ne quando spiritus sanctus desolatū illum reliquat vt dicere illi liceat viuo ego non amplius ego, viuit autem in me Christus.
S. John Chrysostom de Sacerdotal. Li vi Saith Fūctio sacerdotalis angelicā virtutē Requires Etenim Sacerdote animum solaribus radijs puriorem esse oportet ne quando spiritus Sanctus desolatū Ilum reliquat vt dicere illi liceat viuo ego non Amplius ego, viuit autem in me Christus.
The office of a priest requireth the vertue of an Angell, for the priestes soule and minde must be more pure & cleare then the sunne beames for fear leaft the holi gost leaue him desolate and without his help and assistence,
The office of a priest requires the virtue of an Angel, for the Priests soul and mind must be more pure & clear then the sun beams for Fear leaft the holy ghost leave him desolate and without his help and assistance,
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neither anye other creature, but the very holy gost himself hath disposed this order, for he was the auctour and causer that mortal men yet abiding in the fleshe, shoulde conceiue in their myndes this ministery, seruice and office of the angels.
neither any other creature, but the very holy ghost himself hath disposed this order, for he was the author and causer that Mortal men yet abiding in the Flesh, should conceive in their minds this Ministry, service and office of the Angels.
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Therfore a priest must nedes be of such pure sanctimony and holynes, as thoughe he were set euen in the heauen & stoode euen in the middle amonge the angels of heauen.
Therefore a priest must needs be of such pure sanctimony and holiness, as though he were Set even in the heaven & stood even in the middle among the Angels of heaven.
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terribilia namque at { que } horrifica fuisse ferūtur. &c. Mē say that the thinges that went afore the tyme of grace, were terrible and honorable (as no doubt they were in theyr time) such were the smal belles and pomegranates about the skirttes of the priestes vestiments.
terribilia namque At { que } horrifica Fuisse ferūtur. etc. Men say that the things that went afore the time of grace, were terrible and honourable (as no doubt they were in their time) such were the small Bells and pomegranates about the skirttes of the Priests vestments.
Then to consider the honour of the tabernacle, and afterwarde of the temple, and speciallye of that moste and reuerend part therof called sanctum sanctorum, the holyest part or place of al holy places,
Then to Consider the honour of the tabernacle, and afterward of the temple, and specially of that most and reverend part thereof called sanctum sanctorum, the Holiest part or place of all holy places,
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and was diuided frō the larger part called sanctum, by a riche veyle or curtain, which at the time of Christes death was rent and torn down from the toppe to the neither part,
and was divided from the larger part called sanctum, by a rich veil or curtain, which At the time of Christ's death was rend and torn down from the top to the neither part,
Where S. Paule of purpose compareth the glory and the excellencie of the ministers of the newe testament to the glory and ryaltie of the ministers of the old testament.
Where S. Paul of purpose compareth the glory and the excellency of the Ministers of the new Testament to the glory and ryaltie of the Ministers of the old Testament.
That thing that floorished and was had in glorye and riallie esteemed, was not glorified in this behalfe, in respecte of the excellent glorye of the thinges of the new testament of Christe.
That thing that floorished and was had in glory and riallie esteemed, was not glorified in this behalf, in respect of the excellent glory of the things of the new Testament of Christ.
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Si ministratio mortis litteris deformata in lapidibus fuit in gloria, ita vt non possent intendere filij Israell in faciem Mois• propter gloriam vultus eius que euacuatur quo modo non magis ministratio spiritus erit in gloria? ii. Cor. iii.
Si ministratio mortis litteris deformata in lapidibus fuit in gloria, ita vt non possent intendere filij Israel in Face Mois• propter gloriam vultus eius que euacuatur quo modo non magis ministratio spiritus erit in gloria? ii. Cor. iii.
If the seruice of death, described and written with letters in the stones of the two tabels, was had in glory and reuerence so that the people of Israell coulde not looke vpon the face of Moyses, which was the minister of that lawe for the glorie and shyning bryghtnes of his face, which is sone taken away, for it taried not.
If the service of death, described and written with letters in the stones of the two tabels, was had in glory and Reverence so that the people of Israel could not look upon the face of Moses, which was the minister of that law for the glory and shining brightness of his face, which is soon taken away, for it tarried not.
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How then can it be that the seruice of the spirite, by the grace of the new Testament should not be in glorie muche more? He calleth the ministration and seruice of the olde leuits & priestes of Moyses law, the ministration and seruice of death,
How then can it be that the service of the Spirit, by the grace of the new Testament should not be in glory much more? He calls the ministration and service of the old leuits & Priests of Moses law, the ministration and service of death,
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Yet the ministers of the same were had in glorie & great reuerence, whiche the Apostle declareth by the glory & shyninge brightnes of the face of Moyses when he came STARTPAGEcclxxxxii downe from the mount from GOD, bringinge downe with him the lawes,
Yet the Ministers of the same were had in glory & great Reverence, which the Apostle Declareth by the glory & shining brightness of the face of Moses when he Come STARTPAGEcclxxxxii down from the mount from GOD, bringing down with him the laws,
and when he should declare Goddes pleasure to the people, he couered his face agayne that they myght more easly aproche and looke vpon him and heare him,
and when he should declare Goddess pleasure to the people, he covered his face again that they might more Easily approach and look upon him and hear him,
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as appereth by the storie now rehersed, then muche more the ministration and seruice of the spyrite of the new law and Testament, in whiche the holye spiryte of GOD is gyuen to faythfull people, whyche is also the seruice of loue,
as appeareth by the story now rehearsed, then much more the ministration and service of the Spirit of the new law and Testament, in which the holy Spirit of GOD is given to faithful people, which is also the service of love,
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and clearenes of Moyses law, is not seen but vanysheth awaye, euen like as the light of the Moone or of the sterres, is hyd and sheweth not by the light of the son in a clere day.
and clearness of Moses law, is not seen but vanisheth away, even like as the Light of the Moon or of the Stars, is hid and shows not by the Light of the son in a clear day.
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Let vs consider (among other thinges) how it is cōmytted to them here dwelling on earth in thys mortall bodye, to dispence and bestowe the treasure and riches of heauen,
Let us Consider (among other things) how it is committed to them Here Dwelling on earth in this Mortal body, to dispense and bestow the treasure and riches of heaven,
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For it was neuer sayd to any of them, whatsoeuer thou loosest on earth, shal be losed in heauen, whatsoeuer thou bindest on earth, shall be bounde in heauen.
For it was never said to any of them, whatsoever thou loosest on earth, shall be losed in heaven, whatsoever thou bindest on earth, shall be bound in heaven.
Imagyn that if a noble king had gyuen to one of hys faythfull and true seruauntes or subiectes power to caste STARTPAGEcclxxxxiii into prison whom it pleased him,
Imagine that if a noble King had given to one of his faithful and true Servants or Subjects power to cast STARTPAGEcclxxxxiii into prison whom it pleased him,
And it were a plaine madnes for anye man to despise such an auctoritye, euen so it were a manifest madnes to despise or litle regard that authoriti, without which we can not obtain our soule helth here in this world (saith Chrisostom) nor can obtaine the good promisses of the ioyes of heauē.
And it were a plain madness for any man to despise such an Authority, even so it were a manifest madness to despise or little regard that authoriti, without which we can not obtain our soul health Here in this world (Says Chrysostom) nor can obtain the good promises of the Joys of heaven.
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Al these thynges be performed and brought to passe by the priest, thē how can it well be that without theyr helpe wee may escape the euerlasting fyre of hell,
All these things be performed and brought to pass by the priest, them how can it well be that without their help we may escape the everlasting fire of hell,
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or obtaine or wyn the reward of the eternall garlande and crowne of glorye? These bee they, these be they (I say) to whom the spiritual trauelyng and the byrthes or deliueraunce of soules to God be put to,
or obtain or win the reward of the Eternal garland and crown of glory? These be they, these be they (I say) to whom the spiritual traveling and the births or deliverance of Souls to God be put to,
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and yet was their priesthod, in hie estimacion and ambitiously desired, as appered bi Chore, Dathan and Abyron, which for their obstinate and greedie desyre sanke into Hell, the earth opened and swalowed them vp, with all theyr confederacie.
and yet was their priesthood, in high estimation and ambitiously desired, as appeared by Chore, Dathan and Ebron, which for their obstinate and greedy desire sank into Hell, the earth opened and swallowed them up, with all their confederacy.
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Then cōsider how the priesthod of the new Testament, is amplified & made of more sanctimonie, by reason of the most holie misteries and sacramentes with whiche it is exercised,
Then Consider how the priesthood of the new Testament, is amplified & made of more sanctimony, by reason of the most holy Mysteres and Sacraments with which it is exercised,
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and the contempt or despising of a thing, so greatly thei that despiseth the holy priesthod of Christes ministers be more detestable STARTPAGEcclxxxxiii & to be reproued,
and the contempt or despising of a thing, so greatly they that despises the holy priesthood of Christ's Ministers be more detestable STARTPAGEcclxxxxiii & to be reproved,
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The one sanke downe into the gapinge earth, which swalowed thē downe into Hell, then let not the other thinke to escape, without more shame and vengeaūce.
The one sank down into the gaping earth, which swallowed them down into Hell, then let not the other think to escape, without more shame and vengeance.
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Moreouer yet further to compare the priestes to our naturall parentes. Almighty God hath geuē to priestes more power vpon vs, then to our naturall parentes.
Moreover yet further to compare the Priests to our natural Parents. Almighty God hath given to Priests more power upon us, then to our natural Parents.
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Our carnall parentes, can nother saue vs from temporall sickenes nor frō temporal death, but the priestes not only when they regenerate vs by water and with the holy spirite,
Our carnal Parents, can neither save us from temporal sickness nor from temporal death, but the Priests not only when they regenerate us by water and with the holy Spirit,
& also sicke in our soule, they cure and heale vs, obtayning by the succour and help of their prayers, bothe health of body and soule, witnesseth S. Iames, Iaco. vlt. Infirmatur inter vos aliquis, accersat presbiteros ecclesie & orent super eū vngētes eū oleo in nomine dn̄i & oratio fidei saluabit infirmū et alleuiabit eū dominus et si in peccatis sic remittentur ei.
& also sick in our soul, they cure and heal us, obtaining by the succour and help of their Prayers, both health of body and soul, Witnesseth S. James, James Ult. Infirmatur inter vos aliquis, accersat presbiteros Churches & orent super eū vngētes eū oleo in nomine dn̄i & oratio fidei saluabit infirmū et alleuiabit eū dominus et si in peccatis sic remittentur ei.
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Natural parēts cannot help theyr children, if they offende against princes or kinges in anye poynt of treason or greuous offence, where priestes many times obteineth grace, mercy,
Natural Parents cannot help their children, if they offend against Princes or Kings in any point of treason or grievous offence, where Priests many times obtaineth grace, mercy,
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Well thys excellencie of priesthod cōsidered, which I haue now at large declared euer presupposing their excellency, power and auctority to be principallye vpon the soule of man, in such things and doinges as be toward God, to whom be all honour & glory for euer. Amen.
Well this excellency of priesthood considered, which I have now At large declared ever presupposing their excellency, power and Authority to be principally upon the soul of man, in such things and doings as be towards God, to whom be all honour & glory for ever. Amen.
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WOrshipful frendes, I truste you remember that in my laste sermon that I made in this place, I entred on the fift chapter of Saynt Peters first epistle, In which I declared vnto you,
WOrshipful Friends, I trust you Remember that in my laste sermon that I made in this place, I entered on the fift chapter of Saint Peter's First epistle, In which I declared unto you,
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how Saynte Peter like as he had giuen good and godly lessons to all kynde & maners of men and women, maryed and single, masters and seruauntes, bondmen and freemen,
how Faint Peter like as he had given good and godly Lessons to all kind & manners of men and women, married and single, Masters and Servants, bondmen and freemen,
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and informeth thē of theyr dutie, alluring al priestes to giue credence to his doctrine, by that he professeth STARTPAGEcclxxxxv him selfe to be a priest,
and Informeth them of their duty, alluring all Priests to give credence to his Doctrine, by that he Professes STARTPAGEcclxxxxv him self to be a priest,
as well the glory of Christes glorified body at his transfiguration, as also the vexacion that he suffred in the whole processe of his painful passion,
as well the glory of Christ's glorified body At his transfiguration, as also the vexation that he suffered in the Whole process of his painful passion,
And then consequentlye I descended to speake of the order of priesthode, and of the dignity of the same which I declared at large bi the scriptures and by the auncient writers holye fathers.
And then consequently I descended to speak of the order of priesthood, and of the dignity of the same which I declared At large by the Scriptures and by the ancient writers holy Father's.
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& most agreued they were with me, because I said nothing in the defence of theyr shameful and incestious bawdry, which they would couer wyth the name of matrimony,
& most aggrieved they were with me, Because I said nothing in the defence of their shameful and incestuous bawdry, which they would cover with the name of matrimony,
Because that now lateli this matter of the diuersitie of shepeheards and pastours was very well and aboundantly handled and declared, I wil passe ouer it, presupposing these good properties afore rehersed of him that shal be a good shepheard or pastour.
Because that now lateli this matter of the diversity of shepherds and Pastors was very well and abundantly handled and declared, I will pass over it, presupposing these good properties afore rehearsed of him that shall be a good shepherd or pastor.
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We must take heede to our charge Act. xx. Atten dite vobis & vniuerso gregi in quo vos spūs s•tūs posuit episcopos, regere ecclesiā dei quā acquisiuit sanguine suo.
We must take heed to our charge Act. xx. Atten dite vobis & vniuerso gregi in quo vos spuns s•tuns He placed episcopos, Regere ecclesiā dei quā acquisiuit sanguine Sue.
Take hede to your selfe (sayth S. Paule to the priestes & prelates of Ephesus) and to all the whole flocke, in whiche the holy goost hath set you bysshops.
Take heed to your self (say S. Paul to the Priests & Prelates of Ephesus) and to all the Whole flock, in which the holy ghost hath Set you Bishops.
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Saynt Peter byddeth them feede their flocke, as Christe had commaunded Peter to feede his lammes and to feede his sheepe, his people whiche should be lyke lāmes, full of simplicitie, tractablenes and gētlenes.
Saint Peter biddeth them feed their flock, as Christ had commanded Peter to feed his lammes and to feed his sheep, his people which should be like lammes, full of simplicity, tractableness and gentleness.
So Saynt Peter descendeth as by an ordinate Iherarchie, and giueth like charge to such as he had constitute and ordeyned to be curates after him, willing them to feede the flocke, prouidentes non coacte prouiding for thē without coaction They must wyth discrete solicitude and studie prouide such pasture and feedinge for them,
So Saint Peter Descendeth as by an ordinate Hierarchy, and gives like charge to such as he had constitute and ordained to be Curates After him, willing them to feed the flock, prouidentes non coact providing for them without coaction They must with discrete solicitude and study provide such pasture and feeding for them,
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but rather thinking yt thing that is set forthe by his grace with the assent of his clergy & of his honorable counsell, to procede of higher knowledge thē our wits can attain to, Nō coact•, their feeding & prouision for gods folcke, must be frāk and free without coaction. For al the workes of our religion must come of a good wyl, folowing the example that we haue of the old Testament.
but rather thinking that thing that is Set forth by his grace with the assent of his Clergy & of his honourable counsel, to proceed of higher knowledge them our wits can attain to, Nō coact•, their feeding & provision for God's Folk, must be frank and free without coaction. For all the works of our Religion must come of a good will, following the Exampl that we have of the old Testament.
In the makinge of the tabernacle and the ornamentes to the same belonginge, all the people of Israel with deuout minde and with a free harte and wil, offred theyr fyrst frutes and such iewels as they had, to the furniture of the same,
In the making of the tabernacle and the Ornament to the same belonging, all the people of Israel with devout mind and with a free heart and will, offered their fyrst fruits and such Jewels as they had, to the furniture of the same,
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and the workemen also offered them selues freely to doe theyr woorkes, as a figure and signe and token that in the spiritual edifying of the spiritual temple of God, which we be:
and the workmen also offered them selves freely to do their works, as a figure and Signen and token that in the spiritual edifying of the spiritual temple of God, which we be:
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the doers and builders priestes and curates, preachers & teachers shuld do theyr labours of theyr owne accord, withoute any gredy eye to gather riches by the same,
the doers and Builders Priests and Curates, Preachers & Teachers should do their labours of their own accord, without any greedy eye to gather riches by the same,
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And yet thei shall not dye for defaut, but according to Saynt Paules doctrine, theyr audience that hath spiritual foode of them, must be diligent and leberall to helpe them in al necessarie temporalites,
And yet they shall not die for default, but according to Saint Paul's Doctrine, their audience that hath spiritual food of them, must be diligent and leberall to help them in all necessary temporalites,
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Beware of the lowring browes and proud lookes and hartes of the old Pharisies, thei loke for dominion, they wil be like lordes & maisters, they wil be had in reuerence, they wil haue cappe and knee,
Beware of the lowering brows and proud looks and hearts of the old Pharisees, they look for dominion, they will be like Lords & masters, they will be had in Reverence, they will have cap and knee,
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Saint Peter would not that anye priestes shoulde so vse theym selues but rather to be in manner felowlyke, humblye and lowelye behauynge theym selues amonge theyr brothers,
Saint Peter would not that any Priests should so use them selves but rather to be in manner felowlyke, humbly and lowly behaving them selves among their Brother's,
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Mat. xxiiij STARTPAGEcclxxxxvii If the yll seruaunt saye or thinke in his hart, my master tarieth very longe, he commeth not home now all is in my hande, all is in my gouernance,
Mathew xxiiij STARTPAGEcclxxxxvii If the ill servant say or think in his heart, my master tarrieth very long, he comes not home now all is in my hand, all is in my governance,
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By this seruaunt spoken of in this parable, be all euyll rulers vnderstanded, which as thei folow the Lordly maners of this cruell seruaunt here mencioned,
By this servant spoken of in this parable, be all evil Rulers understanded, which as they follow the Lordly manners of this cruel servant Here mentioned,
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Beware therefore of plaiynge the Lordes amonge your brethren, but be as one of them Examino, with hart and all, that they may likewise shewe thē selues to the people that they muste teach.
Beware Therefore of plaiynge the lords among your brothers, but be as one of them Examino, with heart and all, that they may likewise show them selves to the people that they must teach.
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And thus doinge (saieth saint Peter) whē the prince of pastors our sauiour Christ shall come in his glory at the generall iudgment, you shall receiue the crowne or garlande of euerlastyng glory and ioyes of heauen that shall neuer fade, welowe,
And thus doing (Saith saint Peter) when the Prince of Pastors our Saviour christ shall come in his glory At the general judgement, you shall receive the crown or garland of everlasting glory and Joys of heaven that shall never fade, welowe,
When he hathe fatherlye instruct and taughte the Presidentes, the Prelates and Priestes, that they should take paine and solicitude or care to feade their flockes,
When he hath fatherly instruct and taught the Presidents, the Prelates and Priests, that they should take pain and solicitude or care to feade their flocks,
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and to prouide suche pastures for theim as shoulde bee most holesome, and not infectuous, coothinge or rottynge groundes too feade vppon for to bane theim.
and to provide such pastures for them as should be most wholesome, and not infectuous, coothinge or rotting grounds too feade upon for to bane them.
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or fashion of their flocke, and to be familiar with theim as one of theim, that by their behauioure their neighbours maye learne to conforme and fashion theim selues to the maner that they see them vse, promisinge theim that for their so doinge they shall receiue a rewarde inestimable, that is to saye:
or fashion of their flock, and to be familiar with them as one of them, that by their behaviour their neighbours may Learn to conform and fashion them selves to the manner that they see them use, promising them that for their so doing they shall receive a reward inestimable, that is to say:
the freshe and vnfadinge crowne and garlande of eternall and euerlasting glorye, when the prince of pastours our sauiour Christe shall appeare in his maiestie at the general iudgmēt, to reward euery man after his deseruings.
the fresh and unfading crown and garland of Eternal and everlasting glory, when the Prince of Pastors our Saviour Christ shall appear in his majesty At the general judgement, to reward every man After his deservings.
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Nowe consequently, the blessed apostle teacheth yongelynges, yongemen and women, howe they shoulde behaue theim selues towarde their elders as to their betters,
Now consequently, the blessed apostle Teaches yongelynges, Young men and women, how they should behave them selves toward their Elders as to their betters,
and that they shoulde be subiecte, and submit theim selues vnto theim and to obey theim, similiter. Likewise as youre Elders muste care and prouide for your Soule STARTPAGEcclxxxxix health without coaction,
and that they should be Subject, and submit them selves unto them and to obey them, similiter. Likewise as your Elders must care and provide for your Soul STARTPAGEcclxxxxix health without coaction,
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euen from the bottome of their hartes, so muste you euen from the hart with a good will without coaccion obeye them, that so youre rulers maie doe their duties gladlye and comfortablie,
even from the bottom of their hearts, so must you even from the heart with a good will without coaction obey them, that so your Rulers may do their duties gladly and comfortably,
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Hebr. xiii. Obedite prepositis vestris & subiacete eis ipsi enim peruigilant quasi rationem pro animabus vestris reddituri, vt cum gaudio hoc faciant & non gementes hoc enim non expedit vobis.
Hebrew xiii. Obey prepositis vestris & subiacete eis ipsi enim peruigilant quasi rationem Pro Spirits vestris reddituri, vt cum gaudio hoc faciant & non Gementes hoc enim non expedit vobis.
for they watche and take paine to ouersee you, as menne that should yelde and make accompte for your Soules, them you muste obey so gentlye that they maye haue ioye and be gladde to take paynes for you,
for they watch and take pain to oversee you, as men that should yield and make accompt for your Souls, them you must obey so gently that they may have joy and be glad to take pains for you,
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What they saie take hede and do it, but after their doynge dooe not you, When they saye, and liue not or do not accordynge to their saiynge. Vt cum gaud•o hoc faciant.
What they say take heed and do it, but After their doing do not you, When they say, and live not or do not according to their saying. Vt cum gaud•o hoc faciant.
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when he seeth the trees of his setting & graffing proue well, & bear fruites, When he seeth the fieldes of his tillynge beare plentifullye suche Corne or grayne as hee hathe sene,
when he sees the trees of his setting & graffing prove well, & bear fruits, When he sees the fields of his tilling bear plentifully such Corn or grain as he hath seen,
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Ouerseers, and rulers, and so aggrauate your owne vyces and leudenesse. Therfore saieth saint Peter. Adolescentes subditi estote senioribus, Where you shall vnderstand that there be two maners of yongelinges.
Overseers, and Rulers, and so aggravate your own vices and leudenesse. Therefore Saith saint Peter. Adolescentes Subditi estote senioribus, Where you shall understand that there be two manners of yongelinges.
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Some be yonge for lacke of many yeres, as the worde is commonly taken, others be worthy to be counted yongelinges because they haue younge, lyghte, leude,
some be young for lack of many Years, as the word is commonly taken, Others be worthy to be counted yongelinges Because they have young, Light, leude,
Such a distinction of younge persones, vseth the Philosopher in the beginninge of hys STARTPAGEcclxxxxix firste booke of the Ethikes, declarynge who and what maner of menne be meete and profitable hearers of Morall philosophy,
Such a distinction of young Persons, uses the Philosopher in the begin of his STARTPAGEcclxxxxix First book of the Ethics, declaring who and what manner of men be meet and profitable hearers of Moral philosophy,
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but onelye by experience, and of them the yongmen haue none experience, and therfore of them they haue no perfite iudgemente, no more then a Prentice ▪ newe bounde to the Drapers crafte can by his hande or by his eye geue true iudgement whether the clothes in his masters shoppe be truelye and surelye wrought and coloured or not:
but only by experience, and of them the Young men have none experience, and Therefore of them they have no perfect judgement, no more then a Prentice ▪ new bound to the Drapers craft can by his hand or by his eye give true judgement whither the clothes in his Masters shop be truly and surely wrought and coloured or not:
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or the Grocers prentice whether the spices and other wares in his masters shoppe be quicke or tainted or whether they maie be solde to losse or to gaynes.
or the Grocers prentice whither the spices and other wares in his Masters shop be quick or tainted or whither they may be sold to loss or to gains.
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They muste haue longe experience afore they can come to suche knoweledge. Euen so muste they haue experience of mens doinges that shall be good morall Philosophers,
They must have long experience afore they can come to such knowledge. Eve so must they have experience of men's doings that shall be good moral Philosophers,
They be to obstinately and stifelye bended, and set to folow their owne passions and appetites, thinkynge the waye that they bee noseiled in, brought vp,
They be to obstinately and stifelye bent, and Set to follow their own passion and appetites, thinking the Way that they be noseiled in, brought up,
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Teache them how to vse theim selues temperatelye in their dietes, in eatinge and drinkinge to auoide ingurgitations and riotynge by nighte and by daye, it helpeth not,
Teach them how to use them selves temperately in their diets, in eating and drinking to avoid ingurgitations and rioting by night and by day, it Helpeth not,
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how to vse theim selues chastelie according to to the Lawes of righte reason, or patientlie agaynste fumes or passions and anger, moderate liberalitie, againste prodigalitye and waiste, they bee so wilfull, they be so wanton, they bee wedded to folowe their owne passions to folowe their olde trade as they were wonte to dooe, more lyke childrene then like menne, that it boteth not to exhorte theim to the contrarye.
how to use them selves chastely according to to the Laws of right reason, or patiently against fumes or passion and anger, moderate liberality, against prodigality and waist, they be so wilful, they be so wanton, they be wedded to follow their own passion to follow their old trade as they were wont to do, more like children then like men, that it boteth not to exhort them to the contrary.
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The holye Scripture speaketh of suche youngelynges .iii. Regum. xii. where it is writte that after the deathe of Salomon the kynge, succeaded hym Roboam his sonne.
The holy Scripture speaks of such youngelynges iii Regum. xii. where it is written that After the death of Solomon the King, succeeded him Rehoboam his son.
after this maner your father laied on vs a verye harde, and heauie burthen, therefore our desire is, that nowe you shall diminishe and bate a little of youre fathers harde and soore commaundemente,
After this manner your father laid on us a very harden, and heavy burden, Therefore our desire is, that now you shall diminish and bore a little of your Father's harden and sore Commandment,
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but these soore coactions were certayne money, graine, and vitailes, whiche they payed euerye moneth towarde the furniture of the charges of Salomons house and familye, whiche were verie greate in dede,
but these sore coactions were certain money, grain, and victuals, which they paid every Monn toward the furniture of the charges of Solomon's house and family, which were very great in deed,
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as appeareth .iii. Regum. iiii. And for thys purpose there were twelue rulers, or maister purueyours assigned by the Kinge, ouer euerye trybe one, beside their vndertakers and gatherers,
as appears iii Regum. iiii. And for this purpose there were twelue Rulers, or master purveyors assigned by the King, over every tribe one, beside their undertakers and gatherers,
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In that tyme hee consulted, firste wyth the aunciente Fathers and graue Counseylours that were of counsaile with Salomon the Kinge his father, whiche gaue hym this counsayle.
In that time he consulted, First with the ancient Father's and graven Counselors that were of counsel with Solomon the King his father, which gave him this counsel.
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But he reiected this sage and wise counsaile that these graue menne gaue him, and called to him the lustye bloudes and yonge ruffians that were noursed from youth,
But he rejected this sage and wise counsel that these graven men gave him, and called to him the lusty bloods and young ruffians that were nursed from youth,
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what counsaile will you geue to aunswere this people that haue sayde to me, make lyghte this yoke and ease vs of it that your father hath laied vppon vs? Then they saide accordynge to their wilfull wittes lackynge experience.
what counsel will you give to answer this people that have said to me, make Light this yoke and ease us of it that your father hath laid upon us? Then they said according to their wilful wits lacking experience.
and so styngeth, and so perelouslye, that withoute there bee STARTPAGEccci hadde by and by a certaine Oyle of scorpions in whiche Oyle suche scorpions haue beaten theim selues to death) there is no healpe nor remedye, but present death.
and so styngeth, and so perelouslye, that without there be STARTPAGEccci had by and by a certain Oil of scorpions in which Oil such scorpions have beaten them selves to death) there is no help nor remedy, but present death.
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And you muste not thinke that these coūseilours were children, or younge in age, for as the Scripture saieth, they were noursed and brought vppe wyth the younge kynge Roboam.
And you must not think that these counseilours were children, or young in age, for as the Scripture Saith, they were nursed and brought up with the young King Rehoboam.
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euen as that you wolde one crepe into an others bosome by lowlinesse, Insinuate, by which he meaneth an inward & harty lowlinesse that we must vse amonge vs. If thou wilt not, god will make thee to come alow,
even as that you would one creep into an Others bosom by lowliness, Insinuate, by which he means an inward & hearty lowliness that we must use among us If thou wilt not, god will make thee to come allow,
Peter, Iames. Iac. iiii. saith the same, how God hath euer resisted the proud, you maie know how Lucifer the most excellent aungell for his pride was pulled downe and made the fowlest deuill in hell, he said he would ascende and get vp to be equal and like the highest.
Peter, James Iac. iiii. Says the same, how God hath ever resisted the proud, you may know how Lucifer the most excellent angel for his pride was pulled down and made the Foulest Devil in hell, he said he would ascend and get up to be equal and like the highest.
And then what humilitie and lowlines hath done, yea, and in thē which at other times were very proude & out of Gods fauour, appereth by Pharao the kinge of Egipt, which after the great stroke of vengeance STARTPAGEcccii & horrible plage of hail stones, with whirle windes, thunder,
And then what humility and lowliness hath done, yea, and in them which At other times were very proud & out of God's favour, appeareth by Pharaoh the King of Egypt, which After the great stroke of vengeance STARTPAGEcccii & horrible plague of hail stones, with whirl winds, thunder,
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& ego & populus meus impii, orate Dominum. &c. I haue offended nowe agayne, oure Lorde is iuste and righteous, I and my people be nought and wycked, praye you to your lorde that these Thunders and Haylestormes maye cease, that I maye dimisse you,
& ego & populus meus Impious, orate Dominum. etc. I have offended now again, our Lord is just and righteous, I and my people be nought and wicked, pray you to your lord that these Thunders and Hailstorms may cease, that I may dimisse you,
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Doest thou not see howe Achab the kinge is become lowlye afore me? Therefore because he is humiliate for because of mee, I wyll not brynge in thys mischiefe of punishemente in his tyme.
Dost thou not see how Ahab the King is become lowly afore me? Therefore Because he is humiliate for Because of me, I will not bring in this mischief of punishment in his time.
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And Nabuchodonosor king of the Caldeis after his great pride that he had cōceiued by his great and prosperous successe and spede that he had in his great conquestes and in his great glorye and pride that he had of his noble & large citie which he had amplified exceadingly four square,
And Nebuchadnezzar King of the Chaldeans After his great pride that he had conceived by his great and prosperous success and speed that he had in his great conquests and in his great glory and pride that he had of his noble & large City which he had amplified exceedingly four square,
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Tibi dicitur Nabuchodonosor rex, Regnum tuū transibita te & ab hominibus eiicient te & cū bestiis at { que } feris erit habitatio tua fenū quasibos comedes,
Tibi dicitur Nebuchadnezzar rex, Kingdom tuū transibita te & ab hominibus eiicient te & cū bestiis At { que } feris erit habitatio tua fenū quasibos comedes,
& that he may geue it to whō soeuer he wil Eadē hora. The same time this worde and saiynge was performed, he was striken with such amencye and madnes that he ranne abrode out of mens cōpanye, he eat hay STARTPAGEccciii & grasse like a best, he lay forth out of any house.
& that he may give it to whom soever he will Same hora. The same time this word and saying was performed, he was stricken with such amencye and madness that he ran abroad out of men's company, he eat hay STARTPAGEccciii & grass like a best, he lay forth out of any house.
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The dewe, raine, haile, and snow fel on his body, his nails growed out like an eagle or a kites cleis & the heere of his head clotted together as longe as an eagles winges.
The dew, rain, hail, and snow fell on his body, his nails growed out like an Eagl or a kites cleis & the Here of his head clotted together as long as an Eagles wings.
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Then after that seuē yeres were spent vpon him after this maner, almighty god that toke away the vse of his wit, restored it vnto him again, thē he lift vp the eyes of his body & of his soule vnto almighty god, he lauded & praised god whose power is euerlasting,
Then After that seuē Years were spent upon him After this manner, almighty god that took away the use of his wit, restored it unto him again, them he lift up the eyes of his body & of his soul unto almighty god, he lauded & praised god whose power is everlasting,
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In the new testamēt we haue examples of the proude Pharisey and the lowlye Publicane, one was repelled for hys pryde, the other was Iustified and alowed for hys lowlinesse.
In the new Testament we have Examples of the proud Pharisee and the lowly Publican, one was repelled for his pride, the other was Justified and aloud for his lowliness.
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And generallye, all the Scribes and Phariseis whyche did all their workes that they dyd, that they might be sene and praysed for their doyngs whiche euer proued nought at lengthe,
And generally, all the Scribes and Pharisees which did all their works that they did, that they might be seen and praised for their doings which ever proved nought At length,
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Peter that you and all we must be made lowe in our harts vnder the mighty hand of god, that it maye please him to exalt vs at the time of hys visitation,
Peter that you and all we must be made low in our hearts under the mighty hand of god, that it may please him to exalt us At the time of his Visitation,
as at his great and general visitation, at the generall iudgement, when he shal call to accōpt all that euer died sithe the beginning of the world till that time.
as At his great and general Visitation, At the general judgement, when he shall call to account all that ever died sith the beginning of the world till that time.
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so he that is more lowlye, shall be more exalted in glorye, and he that is is moste lowly shalbe most exalted amōg thē that for their humilitie shalbe exalted,
so he that is more lowly, shall be more exalted in glory, and he that is is most lowly shall most exalted among them that for their humility shall exalted,
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and by whom wee muste learne to be lowelye, is not in all poyntes after one maner in hym and in vs. For in vs humilitye STARTPAGEccciiii is a vertue that by hys offyce restrayneth and kepeth downe the appetite of manne frome inordinate desire of excellencys that a man hath not yet obteined,
and by whom we must Learn to be lowly, is not in all points After one manner in him and in us For in us humility STARTPAGEccciiii is a virtue that by his office restraineth and Keepeth down the appetite of man from inordinate desire of excellencys that a man hath not yet obtained,
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Now because there could be in Christ no such inordinate desire neither any excellency able to be desired aboue yt which he had cōtinually from the moment of his conception,
Now Because there could be in christ no such inordinate desire neither any excellency able to be desired above that which he had continually from the moment of his conception,
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As they haue, which when they cā read the english Bible, thinke thei haue as perfite vnderstandyng of the Scripture as though they hadde studied in it forty yeares.
As they have, which when they can read the english bible, think they have as perfect understanding of the Scripture as though they had studied in it forty Years.
euen as the menne of Nazareth ledde Christe to the toppe of of the hill on whiche their Citie was builded, onlie bycause they would haue pitched him downe & haue broke his necke,
even as the men of Nazareth led Christ to the top of of the hill on which their city was built, only Because they would have pitched him down & have broke his neck,
first how miserably & how vnclēly we were gotten, & as vnclenly borne, & then how wretched we be in our education, nursing & bringing vp, where euery beast by and by,
First how miserably & how uncleanly we were got, & as uncleanly born, & then how wretched we be in our education, nursing & bringing up, where every beast by and by,
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as sone as he cōmeth into the worlde can make some shyfte for him selfe to finde the teete or other kinde of feedynge, man canne make none suche shyfte but rather yf helpe were not, should forthwith perysh.
as soon as he comes into the world can make Some shift for him self to find the teete or other kind of feeding, man can make none such shift but rather if help were not, should forthwith perish.
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and Agues, sweatinge Pestylence, besyde troubles and vnquietnes of the mynde, STARTPAGEcccv and how miserably we lyue in soule dayly offēdinge him that made vs, almightie God by this vnthrifty and naughty breder of sinne, the nurse of sinne, which the Apostle calleth sinne, remayning in our flesh as the dragges of our fyrst infection and corruption, taken of Adam, by whiche commeth gloteny, lechery, pride, malice, murder, robbery,
and Fevers, sweating Pestilence, beside Troubles and unquietness of the mind, STARTPAGEcccv and how miserably we live in soul daily offending him that made us, almighty God by this unthrifty and naughty breeder of sin, the nurse of sin, which the Apostle calls sin, remaining in our Flesh as the drags of our fyrst infection and corruption, taken of Adam, by which comes gloteny, lechery, pride, malice, murder, robbery,
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We must also come alow submittinge our selues to superiour powers, lowlie obeinge them that be set in aucthoritie ouer vs, considering that theyr aucthoritie commeth of God,
We must also come allow submitting our selves to superior Powers, lowly obeinge them that be Set in Authority over us, considering that their Authority comes of God,
and of such as be terrible to malefactours and to ill doers, them we must obey vnder payne of dampnation, in all their iust commaundemētes and requestes, not onlie for feare of punishment, but also for conscience sake.
and of such as be terrible to malefactors and to ill doers, them we must obey under pain of damnation, in all their just Commandments and requests, not only for Fear of punishment, but also for conscience sake.
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but yf there be no other remedie, but yu shalt be vrged or constrayned to denie, thou must rather offer thy self to die then to refuse god or his fayth.
but if there be no other remedy, but thou shalt be urged or constrained to deny, thou must rather offer thy self to die then to refuse god or his faith.
and that he should be ill hādled of the Prelates and hie priestes, and of the Scribes, Pharisies & such other, they thought it meete to haue a presidēt, a hed & a ruler amonge thē to order them & to prouide necessaries for them.
and that he should be ill handled of the Prelates and high Priests, and of the Scribes, Pharisees & such other, they Thought it meet to have a president, a head & a ruler among them to order them & to provide necessaries for them.
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Christ hard their talke, and first extolled the aucthoriti of princes saying. Reges gētiū dn̄ātur eorū: er qui potestatē habēt super eos benefici vocātur. Luk. xxii. Kinges of people be lordes ouer them, and they that haue power ouer them, be called souerayne lordes or gracious lordes.
christ hard their talk, and First extolled the aucthoriti of Princes saying. Reges gētiū dn̄ātur eorū: er qui potestatē habēt super eos benefici vocātur. Luk. xxii. Kings of people be Lords over them, and they that have power over them, be called sovereign Lords or gracious Lords.
but he yt is hiest or thinketh him self best of you, let him be as the yōgest or as the least of you al. And he yt will go formest, let hym be a seruitour, take exāple of me.
but he that is highest or Thinketh him self best of you, let him be as the youngest or as the least of you all And he that will go formest, let him be a servitor, take Exampl of me.
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Then cōsidering yt, that christ would so haue it amonge his disciples that prelacie amonge thē which were equalles, should come by humiliatiō then much more his pleasure is, that we should humiliate our selues to them, that by Gods will be set in soueraygntie, superioritie, rule or aucthoritie ouer vs. And that is it that S. Peter sayth.
Then considering that, that Christ would so have it among his Disciples that Prelacy among them which were equals, should come by humiliation then much more his pleasure is, that we should humiliate our selves to them, that by God's will be Set in sovereignty, superiority, Rule or Authority over us And that is it that S. Peter say.
when he shall for youre lowlynes here in earthe, sorte you amonge the Angels in heauen, wyth euery order of Angelles, some men and women, accordinge to their good liuing here,
when he shall for your lowliness Here in earth, sort you among the Angels in heaven, with every order of Angels, Some men and women, according to their good living Here,
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and of other Godlie vertues by ouermuche cumberaunce of minde, with solicitude, carke, and care of the worlde, exhorteth vs to caste all our solicitude, thought,
and of other Godly Virtues by overmuch cumberaunce of mind, with solicitude, cark, and care of the world, exhorteth us to cast all our solicitude, Thought,
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and care vppon almightye God, for he hath cure ouer vs, and careth for vs. The world doth euen as Christe speaketh of the sede sowen amonge the bushes, thornes,
and care upon almighty God, for he hath cure over us, and Careth for us The world does even as Christ speaks of the seed sown among the Bushes, thorns,
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Yea, sir shall I do so? This is a good easie waie if it woulde serue I haue father and mother, a great charge of housholde to care for, shall I let God alone with theim,
Yea, sir shall I do so? This is a good easy Way if it would serve I have father and mother, a great charge of household to care for, shall I let God alone with them,
as he did to Helie by the crowes and rauens, or to bake a cake vnder a panne. &c. No, that were to tempt God. &c. But I muste do that partaineth to mannes industrye and to mans laboure and diligence,
as he did to Helie by the crows and Ravens, or to bake a cake under a pan. etc. No, that were to tempt God. etc. But I must do that partaineth to Man's industry and to men labour and diligence,
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but then to cast all the rest of my care vpon him, euen as the mariners cast theyr anker vnto the lande, to more & set fast their shyp & to stay it fast, for there is sure holde.
but then to cast all the rest of my care upon him, even as the Mariners cast their anchor unto the land, to more & Set fast their ship & to stay it fast, for there is sure hold.
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So that moderate sollicitude is not reproued, but solicitudo obruēs & confundens intellectū, suche solicitude as doeth ouer whelue and confounde a mans witte.
So that moderate solicitude is not reproved, but solicitudo obruens & confundens intellectū, such solicitude as doth over whelue and confound a men wit.
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And this sobriete is ye same vertue that we call temperaunce, whiche is one of the.iiii. cardinall vertues, of whiche the wise man Sapi. viii. speaketh, amōge the praises of sapience, sayinge: that the godly sapience.
And this sobriete is the same virtue that we call temperance, which is one of the iiii cardinal Virtues, of which the wise man Sapi viii. speaks, among the praises of sapience, saying: that the godly sapience.
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Sapientia increata. The wysdome of the father, the seconde parson in Trinitie, of whose wysedome euerie man and woman hath a sparke, that lighteneth and inclineth him to goodnes and to eschew yl.
Sapientia increata. The Wisdom of the father, the seconde parson in Trinity, of whose Wisdom every man and woman hath a spark, that lighteneth and Inclineth him to Goodness and to eschew ill.
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This heauenly Sapience and wisdome (sayth the wyse man.) Sobrietatem et prudentiam docet et iustitiam & virtutem quibus vtilius nihil est in vita hominibus, heauēly wisdom, the increate wisdome of the father of heauen, teacheth a man sobrenes, that is tēperaunce,
This heavenly Sapience and Wisdom (say the wise man.) Sobrietatem et prudentiam docet et iustitiam & virtutem quibus Utilius nihil est in vita hominibus, heavenly Wisdom, the increate Wisdom of the father of heaven, Teaches a man soberness, that is temperance,
And these be the.iiii. cardinall vertues, vnto which all morall vertues be reduced, et vigilate, watche, take STARTPAGEcccviii hede that you fall not to sinne, beware,
And these be the iiii cardinal Virtues, unto which all moral Virtues be reduced, et vigilate, watch, take STARTPAGEcccviii heed that you fallen not to sin, beware,
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A duersarius vester diabolus tan quam leo rugiens circuit querēs quē deuoret. Where s. Peter vseth the diuels owne terme, a worde of his owne cōfession.
A duersarius vester diabolus tan quam leo rugiens circuit Queries quē devoret. Where s. Peter uses the Devils own term, a word of his own Confessi.
Cū venissent filij dei vt assisterent coram deo affuit inter eos etiā sathan, cui dixit dominus vnde venis? Qui respōdensait, circuiui terram et perābulaui eā. Iob. i. Whē the children of god the good angels came to stāde afore god our lord the aduersarie the dyuel was also among them.
Cū venissent filij dei vt assisterent coram God affuit inter eos etiā sathan, cui dixit dominus vnde venis? Qui respōdensait, circuiui terram et perābulaui eā. Job i. When the children of god the good Angels Come to stand afore god our lord the adversary the Devil was also among them.
as also the spirites good and bad, the ministers of the same workes, for it is said, Cum assisterent coram deo filij dei, affuit inter eosetiā Sathan.
as also the spirits good and bad, the Ministers of the same works, for it is said, Cum assisterent coram God filij dei, affuit inter eosetian Sathan.
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Sathan the Diuel was amonge them, not so takinge that sayinge of holie Iob, as that Sathan was one of the good Angelles that contynuallie and styll behelde the glorye of GOD.
Sathan the devil was among them, not so taking that saying of holy Job, as that Sathan was one of the good Angels that contynuallie and still beheld the glory of GOD.
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like as he asked of Cayn, where is thy brother Abel? and, quid fecisti ? What hast thou done? Euen so in our purpose, Our lorde God spoke to Sathan, that is to saie, made him to vnderstande that he knoweth all thinges.
like as he asked of Cain, where is thy brother Abel? and, quid fecisti? What hast thou done? Eve so in our purpose, Our lord God spoke to Sathan, that is to say, made him to understand that he Knoweth all things.
But it is as much to saie, as that Sathan cōsidered and vnderstode that all his doinges were plaine and open to the sight of God. Let vs consider his answere. Circuiui terram & perambulaui cam.
But it is as much to say, as that Sathan considered and understood that all his doings were plain and open to the sighed of God. Let us Consider his answer. Circuiui terram & perambulaui cam.
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I haue compassed or gone aboute the earth: and haue walked through it. By thys circuite or goynge aboute the worlde of Sathā is vnderstand hys callidyte, wylines,
I have compassed or gone about the earth: and have walked through it. By this circuit or going about the world of Sathā is understand his callidyte, wiliness,
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Psal. in circuitu impij ambulant, in a compas like as in all croked thinges, Medium exit ab extremis. The middel or meane goeth out from the extremities,
Psalm in circuitu Impij ambulant, in a compass like as in all crooked things, Medium exit ab extremis. The middle or mean Goes out from the extremities,
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Peter) goeth aboute lyke a rorynge Lyon, sekynge for his praye whome he may deuoure and incorporate to him felfe, makinge him one bodie with him selfe,
Peter) Goes about like a roaring lion, seeking for his pray whom he may devour and incorporate to him self, making him one body with him self,
for the Dyuell hath hys misticall bodie, compacte and made of suche as he hath rauende and swalowed vp by theyr sinnes, they be counted and taken as his lymmes and mēbres.
for the devil hath his mystical body, compact and made of such as he hath rauende and swallowed up by their Sins, they be counted and taken as his limbs and members.
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In the actes of parliamentes that we haue had, made in our dayes, what goodly preābles hath gone afore in the same? euē quasi oraculū apollinis. As though ye thinges that folow, had come frō the coūsel hiest in heauē,
In the acts of parliaments that we have had, made in our days, what goodly preambles hath gone afore in the same? even quasi oraculū Apollinis. As though you things that follow, had come from the counsel highest in heaven,
Where ye shall vnderstande, there be thre sortes of resonable liuinge creatures, of which one is in heauen as Angels and saued soules, which the diuell neyther goeth aboute by temptatiō to bring thē to sinne,
Where you shall understand, there be Three sorts of reasonable living creatures, of which one is in heaven as Angels and saved Souls, which the Devil neither Goes about by temptation to bring them to sin,
A nother kinde of reasonable creatures is in hel which the Diuel walketh through, in the middel amonge them, which he seaseth not to tormente and punishe aboue measure, he doth not compas aboute to tempte theim,
A neither kind of reasonable creatures is in hell which the devil walks through, in the middle among them, which he seizeth not to tormente and Punish above measure, he does not compass about to tempt them,
The thirde kinde is here on earth, as we mortall men and women whom our goostlie aduersarie the Dyuell compasseth and goeth aboute by diuerse kindes of temptacion, to ouerthrow and bringe to sinne,
The Third kind is Here on earth, as we Mortal men and women whom our ghostly adversary the devil Compasseth and Goes about by diverse Kinds of temptation, to overthrow and bring to sin,
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And that he doth like a roryng Lion, bicause that when he can not by his priuy lurking & temptations ouer come thē, he goeth to worke wyth manyfest and opē terrours, bearinge menne in hande that they rebell agaynst the Kynge,
And that he does like a roaring lion, Because that when he can not by his privy lurking & temptations over come them, he Goes to work with manifest and open terrors, bearing men in hand that they rebel against the King,
when they shake oute the Kinge or my Lordes grace, or such other potentate to fortifie theyr waye and exorbyta•eth from the trew trade of true doctrine,
when they shake out the King or my lords grace, or such other potentate to fortify their Way and exorbyta•eth from the true trade of true Doctrine,
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The Deuil the aucthor of these troubles, Saynt Peter byddeth vs resist by fayth, in whiche in verye deede as Saynt Paule sayeth in the last Chapter to the Ephesians.
The devil the author of these Troubles, Saint Peter biddeth us resist by faith, in which in very deed as Saint Paul Saith in the last Chapter to the Ephesians.
And therfore it proueth manie times, that he that nowe ouercame, when he shalbe afterward matched with a man of good strēgth shall haue a foyle and be ouercome.
And Therefore it Proves many times, that he that now overcame, when he shall afterwards matched with a man of good strength shall have a foil and be overcome.
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Howe many thynke you of this audience here present be there? A greate manie I am sure, that woulde haue sayd once within this twentie yeares, that no man liuing no nor an angell of heauen or all the diuels in Hell, should neuer haue peruerted you from the sure affiaunce and fast faith that you had towarde the blessed Sacramentes of the churche.
Howe many think you of this audience Here present be there? A great many I am sure, that would have said once within this twentie Years, that no man living no nor an angel of heaven or all the Devils in Hell, should never have perverted you from the sure affiance and fast faith that you had toward the blessed Sacraments of the Church.
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euen so now he exhorteth them that he write to, by example of the brotherhed or other faithful people to the sufferance & perseueraunce in persecutiō, saying:
even so now he exhorteth them that he write to, by Exampl of the brotherhood or other faithful people to the sufferance & perseverance in persecution, saying:
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Here S. Peter induceth a strōge parswasion to this purpose, that we should stronglie resist all temptacion, knowinge that the same payne and passion that you haue,
Here S. Peter induceth a strong parswasion to this purpose, that we should strongly resist all temptation, knowing that the same pain and passion that you have,
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also haue your brotherhead that is abrode STARTPAGEcccxii in the worlde, your brothers in Christ, faythful people men and women suffer like tempation by the Diuell our goostly enemie as you doo, they suffer like persecution of infidelles and Heretikes as you do,
also have your brotherhood that is abroad STARTPAGEcccxii in the world, your Brother's in christ, faithful people men and women suffer like temptation by the devil our ghostly enemy as you do, they suffer like persecution of Infidels and Heretics as you do,
Therefore you should be ashamed, yf you onely should be worse then al men, and the very refuse and dogboltes of all your brothers, not able to suffer anie thinge.
Therefore you should be ashamed, if you only should be Worse then all men, and the very refuse and dogboltes of all your Brother's, not able to suffer any thing.
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Almyghtie GOD the gyuer of all grace which hath called vs by our Sauiour CHRIST into hys eternall glorie, whiche he would vs to receyue finally after thys present lyfe.
Almighty GOD the gyuer of all grace which hath called us by our Saviour CHRIST into his Eternal glory, which he would us to receive finally After this present life.
Modicum passos, althoughe we haue suffred but litle, for all that we canne suffer is verye lytell and almost nothing in comparison of the euerlasting glorie that is prepared for vs. He shall make you perfecte in that you be vnhable of your selfe addinge and puttinge to more vertues to them that ye haue alredy, he shall confirme and make sure your weaknes,
Modicum passos, although we have suffered but little, for all that we can suffer is very little and almost nothing in comparison of the everlasting glory that is prepared for us He shall make you perfect in that you be unable of your self adding and putting to more Virtues to them that you have already, he shall confirm and make sure your weakness,
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for example, how manie manners and dyuerse wayes of ministringe the Communion haue we had amonge vs? I haue knowen one whyle the Priest to take the breade vpon the patten of the Chales,
for Exampl, how many manners and diverse ways of ministering the Communion have we had among us? I have known one while the Priest to take the bread upon the patten of the Charles,
Then because there seemed to muche reuerence, to be giuen to the Sacrament by this waie, the people were al driuen out of the chauncell except the ministers, that the Communion should not be commonlye STARTPAGEcccxiiii sene nor worshipped.
Then Because there seemed to much Reverence, to be given to the Sacrament by this Way, the people were all driven out of the chancel except the Ministers, that the Communion should not be commonly STARTPAGEcccxiiii seen nor worshipped.
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yea and in some churches the very Lent cloth or veile hāged vp though it were with Alleluya in the Easter time to hide it, that no man should see what the prieste did, nor heare what he saide.
yea and in Some Churches the very Lent cloth or veil hanged up though it were with Alleluia in the Easter time to hide it, that no man should see what the priest did, nor hear what he said.
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as saint Basil rehearseth in diuers places, & speciallye Epistola. lxxii. speaking of one Eustathius a disciple of Arrius, which was made Bishoppe in minor Armenia, As he came through Paphlagonia a countrey in maigne Asia.
as saint Basil rehearseth in diverse places, & specially Epistle. lxxii. speaking of one Eustathius a disciple of Arius, which was made Bishop in minor Armenia, As he Come through Paphlagonia a country in maigne Asia.
This Basilides not ye heritike, but Basilides ye better, bishop of Paphlagonia, a familier acquaintance of Basilius vsed aulters as they had bene vsed euer stil sith ye beginnyng of Christes church.
This Basilides not you heretic, but Basilides the better, bishop of Paphlagonia, a familiar acquaintance of Basil used Altars as they had be used ever still sith you beginning of Christ's Church.
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The said Eustathius cōming through his countrey or dioces, pulled downe the alters, & said his masses after his fashion vpō bordes or tables, as we did lately.
The said Eustathius coming through his country or diocese, pulled down the alters, & said his masses After his fashion upon boards or tables, as we did lately.
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When certain heritiks came back again frō the coūtrey called Dardania, they ouerthrew the aulters of Basilides the bishop in ye coūtrey of the Gangrens,
When certain heritiks Come back again from the country called Dardania, they overthrew the Altars of Basilides the bishop in you country of the Gangrene,
All such wauerynge and incōstancy in opinions, if we cōuert our selues to the god of al grace, that of his great mercy hath called vs by our sauiour Iesus Christ, he wil solidate, stay it,
All such wavering and inconstancy in opinions, if we convert our selves to the god of all grace, that of his great mercy hath called us by our Saviour Iesus christ, he will solidate, stay it,
for you knowe he is STARTPAGEcccxv faithfull, and no false apostle (of which thei were then greatly afrayed) & for their false messagers of which the world was full then.
for you know he is STARTPAGEcccxv faithful, and no false apostle (of which they were then greatly afraid) & for their false messengers of which the world was full then.
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And here he nameth Rome by a straunge name, callynge it Babilon, and comparyng it to Babilon the greate Citye, in the Realme of Caldey, firste founded by Nembroth, a hundred.xxxi. yere, after the great flud.
And Here he names Room by a strange name, calling it Babylon, and comparing it to Babylon the great city, in the Realm of Caldey, First founded by Nimrod, a hundred xxxi year, After the great flood.
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And greatly amplified by Semiramis the quene, wife to Ninus sometyme kyng there, Berosus. Ipsa hāc vrbē maximā ex oppido fecit vt magis dici possit illā edificasse quā āpliasse.
And greatly amplified by Semiramis the queen, wife to Ninus sometime King there, Berosus. Ipsa hāc vrbē maximam ex oppido fecit vt magis dici possit illā edificasse quā āpliasse.
Anno cētesimo, trigesimo primo a salute ab aquis, prima omnium gentium & ciuitatum fundata est a Saturno Babilonico nostro vrbs & gens nostra Babilonica multiplicata { que } est nimis numero posteritatis. &c. Where he calleth Nembroth Saturne of Babilon,
Anno cētesimo, trigesimo primo a salute ab aquis, prima omnium gentium & Civitatum found est a Saturn Babylonian nostro Urbs & gens nostra Babylonian Multiplicata { que } est nimis numero posteritatis. etc. Where he calls Nimrod Saturn of Babylon,
and Belus his sonne Iupiter of the Caldeis, his son was Ninus, which was husbād to Semiramis the quene that after her husband reigned there marueilous vyctoriouslye by the space of.xlii. yeares.
and Belus his son Iupiter of the Chaldeans, his son was Ninus, which was husband to Semiramis the queen that After her husband reigned there marvelous vyctoriouslye by the Molle of xlii Years.
There is no man comperable to this woman There be so many magnificēt and noble things spoken and writtē of her life, both to her reproch & chiefly to her laude & praise.
There is no man comperable to this woman There be so many magnificent and noble things spoken and written of her life, both to her reproach & chiefly to her laud & praise.
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Da. xiiii Nonne hec est Babilon ciuitas magna quam edificaui in gloria mea? Of whiche I spoke in my last sermon here made, declarynge howe GOD coulde pull downe theim that woulde not stoupe, by example of this proude Nabuchodonosor that had Daniell and other of the Israelites in captiuitie at the tyme when he made this proude boastyng.
Da. xiiii Nonne hec est Babylon Cities Magna quam edificaui in gloria mea? Of which I spoke in my last sermon Here made, declaring how GOD could pull down them that would not stoop, by Exampl of this proud Nebuchadnezzar that had Daniell and other of the Israelites in captivity At the time when he made this proud boasting.
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Peter calleth Rome, bicause of the cōfusion & vncertēty of innumerable idolatries yt ther in Rome wer vsed as horribly as euer they wer in Babilō wher bi ye STARTPAGEcccxv commaundement of king Ninus husband of the the said Semiramis the quene was first erect a tēple & an ymage of Belus the God his father,
Peter calls Rome, Because of the confusion & uncertainty of innumerable idolatries that there in Room wer used as horribly as ever they were in Babilō where by you STARTPAGEcccxv Commandment of King Ninus husband of the the said Semiramis the queen was First erect a temple & an image of Belus the God his father,
They hanged vp their pipes & instrumentes of musike on the willowes in Babilon, and could not singe the confortable songs vsed in the tēple of Ierusalē,
They hanged up their pipes & Instruments of music on the willows in Babylon, and could not sing the comfortable songs used in the temple of Ierusalē,
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All they that were thus assembled with the blessed Apostle thus coarted & streicted, yet had great solace & comfort to heare of the cōstancy of christen people how they were daylye multiplied and increased.
All they that were thus assembled with the blessed Apostle thus coarted & streicted, yet had great solace & Comfort to hear of the constancy of christian people how they were daily multiplied and increased.
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As Absalon Dauids sonne kissed the people, allurynge them to magnifie hym, as when menne came to the courte to sue for their matters, he vsed to stande at the gates,
As Absalom David son kissed the people, alluring them to magnify him, as when men Come to the court to sue for their matters, he used to stand At the gates,
All these and suche other flatterynge woordes and behauioure, he vsed amonge the people aspiryng to the crowne, whiche thyng he moost earnestly STARTPAGEcccxvi attempted afterwarde,
All these and such other flattering words and behaviour, he used among the people aspiring to the crown, which thing he most earnestly STARTPAGEcccxvi attempted afterward,
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and kissynge hym, drewe out hys skeen or hanger wyth the other hande, and stroke Amasa in the syde so sore a wounde, that hys guttes fell about hys feete.
and kissing him, drew out his skeen or hanger with the other hand, and stroke Amasa in the side so soar a wound, that his guts fell about his feet.
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& for reprouyng their vyces, rubbing them on the gall, they woulde haue pytched hym downe the clefe or rocke on which their citi stode & was builded on.
& for reproving their vices, rubbing them on the Gall, they would have pitched him down the clefe or rock on which their city's stood & was built on.
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Pro. vii. Apprehensū deosculatur inuenem & procaci vultu blāditur. She colled the yong man & kissed him, & with her fliering coūtenance flattered him.
Pro vii. Apprehensū deosculatur inuenem & procaci vultu blāditur. She colled the young man & kissed him, & with her fliering countenance flattered him.
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& in asmuch as some haue more folowed carnalitie and carnall loue then chaste loue, the people haue misused the said cosse of peace, turninge it to wantannes.
& in as as Some have more followed carnality and carnal love then chaste love, the people have misused the said cosse of peace, turning it to wantannes.
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He kisseth the paxe of siluer or other mettall, or other honest stuffe, & that is caried about through the churche, that they that wil not chastly & louingly kisse one another, may at the lest wise kisse that pax,
He Kisses the pax of silver or other mettle, or other honest stuff, & that is carried about through the Church, that they that will not chastely & lovingly kiss one Another, may At the lest wise kiss that pax,
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Peter here willing vs one to kisse an other in a holy cosse, or euery one kissig ye said pax that an other hath kissed, which is no smal signe of concorde, amitie, & frenship.
Peter Here willing us one to kiss an other in a holy cosse, or every one kissig you said pax that an other hath kissed, which is no small Signen of concord, amity, & frenship.
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He begonne his epistle with harty prayer, for grace to them that were dispersed as straungers in Pontus, Galatia. &c. Gratia vobis & pax multiplicetur.
He begun his epistle with hearty prayer, for grace to them that were dispersed as Strangers in Pontus, Galatia. etc. Gratia vobis & pax multiplicetur.
And euē so he endeth his epistle or letter, wisshyng & praiyng for grace to al them that be constant and remaine stedfast in Christe Iesu, to whom with the father and with the holy Gost be all honour and glorye for euer. Amen. FINIS.
And even so he Endeth his epistle or Letter, wishing & praying for grace to all them that be constant and remain steadfast in Christ Iesu, to whom with the father and with the holy Ghost be all honour and glory for ever. Amen. FINIS.
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