Peters fall A godlie sermon, preached before the Queenes most excellent Maiestie: vpon the verse. 66. 67. 68. 69. 70. 71. 72. and the 14. chapter of Saint Marke. In which sermon we haue to consider of these three circumstances: first of the person, secondly of the euill whereinto he fell, and thirdly of the occasion. Wherein euerie faythfull Christian may see before his eyes, the patterne of vnfeigned repentance. Whereby we may take heede of the falling into sinne againe.
LOrd open thou my lippes, and my mouth shal shew forth thy praise, These wordes of the Prophet (right honourable and deare Christians) manifestly shewe that no man can speake the praise and honour of God,
LOrd open thou my lips, and my Mouth shall show forth thy praise, These words of the Prophet (right honourable and deer Christians) manifestly show that no man can speak the praise and honour of God,
n1 j pns21 po11 n2, cc po11 n1 vmb vvi av po21 n1, d n2 pp-f dt n1 (j-jn j cc j-jn np1) av-j vvi cst dx n1 vmb vvi dt n1 cc n1 pp-f np1,
vnlesse the Lorde doo open his mouth, that therefore the Lorde vouchsafe at this present to open my mouth, that I may speake to his honour, let vs ioyne in faithfull prayer with heart and voyce vnto God, &c. The text.
unless the Lord do open his Mouth, that Therefore the Lord vouchsafe At this present to open my Mouth, that I may speak to his honour, let us join in faithful prayer with heart and voice unto God, etc. The text.
The same kinde of exhortation vseth S. Paule to the Romanes, beséeching them by the merries of God to giue their bodyes a liuing sacrifice, holy, acceptable vnto God, which he sheweth to bee, their reasonable seruing of God:
The same kind of exhortation uses S. Paul to the Romans, beseeching them by the merries of God to give their bodies a living sacrifice, holy, acceptable unto God, which he shows to be, their reasonable serving of God:
and the spirit with the words working in our heartes, we haue attained. Christ the wisedome of God induceth his disciples to a perfection in this holinesse:
and the Spirit with the words working in our hearts, we have attained. christ the Wisdom of God induceth his Disciples to a perfection in this holiness:
That is, ye shall so nie resemble in holinesse your father in heauen, as it is possible for a similitude to represent liuely the thing it selfe, wherof it is a similitude.
That is, you shall so High resemble in holiness your father in heaven, as it is possible for a similitude to represent lively the thing it self, whereof it is a similitude.
Séeing then our God exacteth of vs all holines, which is a practize of the knowledge of his will (his will being, we leaue vndoone the euill he forbiddeth,
Seeing then our God exacteth of us all holiness, which is a practice of the knowledge of his will (his will being, we leave undone the evil he forbiddeth,
and that of these two partes consisteth true repentaunce) to induce the rather thereunto, I haue thought good to set before our eyes a pattern of vnfained repentance.
and that of these two parts Consisteth true Repentance) to induce the rather thereunto, I have Thought good to Set before our eyes a pattern of unfeigned Repentance.
cc d pp-f d crd n2 vvz j n1) pc-acp vvi dt av-c av, pns11 vhb vvn j pc-acp vvi p-acp po12 n2 dt n1 pp-f j n1.
This fall of Saint Peter and other the saintes and friendes of God, set downe in the scriptures, is not therefore that we shoulde vse the same as a cloke to couer our wickednesse, hyding the candle vnder the bed, which should be set vpon a candlestick, measuring the scriptures by our sensualitie:
This fallen of Saint Peter and other the Saints and Friends of God, Set down in the Scriptures, is not Therefore that we should use the same as a cloak to cover our wickedness, hiding the candle under the Bed, which should be Set upon a candlestick, measuring the Scriptures by our sensuality:
d n1 pp-f n1 np1 cc j-jn dt n2 cc n2 pp-f np1, vvb a-acp p-acp dt n2, vbz xx av cst pns12 vmd vvi dt d p-acp dt n1 pc-acp vvi po12 n1, vvg dt n1 p-acp dt n1, r-crq vmd vbi vvn p-acp dt n1, vvg dt n2 p-acp po12 n1:
If the Lorde should looke straightly what is doone amisse, who shoulde be able to stand? If the Lorde should enter into iudgement with vs, none could in his sight be iustified.
If the Lord should look straightly what is done amiss, who should be able to stand? If the Lord should enter into judgement with us, none could in his sighed be justified.
To man to walke so straightly betwéene the extremes, that he doo not at sometime or other decline eyther to the right hande or to the left, it is not giuen.
To man to walk so straightly between the extremes, that he do not At sometime or other decline either to the right hand or to the left, it is not given.
p-acp n1 pc-acp vvi av av-j p-acp dt n2-jn, cst pns31 vdb xx p-acp av cc av-jn vvi d p-acp dt j-jn n1 cc p-acp dt j, pn31 vbz xx vvn.
The fire comforteth vs with warmth, the extreme heate therof vexeth vs. The ayre when it is temperate dooth refreshe, but violent it bréedeth passions.
The fire comforts us with warmth, the extreme heat thereof vexes us The air when it is temperate doth refresh, but violent it breedeth passion.
Want of exercise bréedeth sicknesse, too much labour is hurtfull. Solitarines maketh vs incline to melancholie, and too much conuersation is importunate.
Want of exercise breedeth sickness, too much labour is hurtful. Solitariness makes us incline to melancholy, and too much Conversation is importunate.
n1 pp-f n1 vvz n1, av d n1 vbz j. n1 vvz pno12 vvi p-acp n-jn, cc av d n1 vbz j.
The Lacedemonians attribute much to Lycurgus for his zeale to his Countrie: but they note him of rigorous seueritie, with the Egyptians Isis is famous for patience, but condemned for vnchastitie.
The Lacedaemonians attribute much to Lycurgus for his zeal to his Country: but they note him of rigorous severity, with the egyptians Isis is famous for patience, but condemned for unchastity.
yet to him remaineth a perpetuall blot of infamie, that in his furie he slewe Clitus his dearest friende. Haniball of minde inuincible: yet stained with periurie.
yet to him remains a perpetual blot of infamy, that in his fury he slew Clitus his dearest friend. Hannibal of mind invincible: yet stained with perjury.
So that I may well conclude that as there is no bread without branne, no nut without shel, no trée without barke, no corne without chaffe, no garden without wéedes, no Wine without lées, no golde without drosse:
So that I may well conclude that as there is no bred without bran, no nut without shel, no tree without bark, no corn without chaff, no garden without weeds, no Wine without lees, no gold without dross:
so no wyght that liueth hath lyued, or shall liue, onelye man, without sinne. The caution standeth in this, that for the vertue we allowe not the vice:
so no wight that lives hath lived, or shall live, only man, without sin. The caution Stands in this, that for the virtue we allow not the vice:
av dx n1 cst vvz vhz vvd, cc vmb vvi, j n1, p-acp n1. dt n1 vvz p-acp d, cst p-acp dt n1 pns12 vvi xx dt n1:
nor for the vice, condemne the vertue, obscuring the glory of God in his creatures: but rather that wee knowe to discerne betwéene the good and the euill:
nor for the vice, condemn the virtue, obscuring the glory of God in his creatures: but rather that we know to discern between the good and the evil:
As Naab the Ammonite warring against the men of Iabes Gilead woulde not rayse his siege but vpon condition, that he might thrust out all their right eyes:
As Naab the Ammonite warring against the men of Jabesh Gilead would not raise his siege but upon condition, that he might thrust out all their right eyes:
p-acp np1 dt n1 j-vvg p-acp dt n2 pp-f n2 np1 vmd xx vvi po31 n1 cc-acp p-acp n1, cst pns31 vmd vvi av d po32 j-jn n2:
so this enemie neuer ceaseth to assault vs vntill he haue depriued vs of the eye of right iudgement, that we sée not our saluation in Christ Iesu onely.
so this enemy never ceases to assault us until he have deprived us of the eye of right judgement, that we see not our salvation in christ Iesu only.
av d n1 av-x vvz pc-acp vvi pno12 c-acp pns31 vhb vvn pno12 pp-f dt n1 pp-f j-jn n1, cst pns12 vvb xx po12 n1 p-acp np1 np1 av-j.
If the Saintes and deare friends of God haue fallen before our eyes, let vs lay aside trust in our owne strēgth, let vs tread sure, leane vnto our staffe, haue affiance in our God.
If the Saints and deer Friends of God have fallen before our eyes, let us lay aside trust in our own strength, let us tread sure, lean unto our staff, have affiance in our God.
and by curse for a man to deuote himselfe be more gréeuous then falsly to sweare (That being the most perilous kinde of swearing (as S. Augustine sayeth) which is ioyned with a curse:
and by curse for a man to devote himself be more grievous then falsely to swear (That being the most perilous kind of swearing (as S. Augustine Saith) which is joined with a curse:
as if I should say, the Lorde so iudge me as I haue doone in this) how gréeuous was this fall of Peter, who not onely denied his Lord, once, againe, and the third time:
as if I should say, the Lord so judge me as I have done in this) how grievous was this fallen of Peter, who not only denied his Lord, once, again, and the third time:
c-acp cs pns11 vmd vvi, dt n1 av vvi pno11 c-acp pns11 vhb vdn p-acp d) q-crq j vbds d n1 pp-f np1, r-crq xx av-j vvn po31 n1, a-acp, av, cc dt ord n1:
and as it were, betooke himselfe vnto the deuill if euer he knewe him? And that dooth aggrauate the fault most of al, he did it knowing him to be, as mā, so God:
and as it were, betook himself unto the Devil if ever he knew him? And that doth aggravate the fault most of all, he did it knowing him to be, as man, so God:
cc c-acp pn31 vbdr, vvd px31 p-acp dt n1 cs av pns31 vvd pno31? cc cst vdz vvi dt n1 av-ds pp-f d, pns31 vdd pn31 vvg pno31 pc-acp vbi, c-acp n1, av np1:
Not euery sinne committed against the conscience, is that sinne which Christ sayeth shall not be forgiuen neither in this worlde nor in the world to come:
Not every sin committed against the conscience, is that sin which christ Saith shall not be forgiven neither in this world nor in the world to come:
xx d n1 vvn p-acp dt n1, vbz d n1 r-crq np1 vvz vmb xx vbi vvn av-dx p-acp d n1 ccx p-acp dt n1 pc-acp vvi:
but this is the sinne neuer to be forgiuen, which is committed to ouerthrowe the trueth as wittingly, willingly against the testimonie of the conscience,
but this is the sin never to be forgiven, which is committed to overthrown the truth as wittingly, willingly against the testimony of the conscience,
Peter denyed Christ in the same sort and maner, as is aforesayde Iulian denied. The one his heart was mollified to repentance: the other his heart hardened.
Peter denied christ in the same sort and manner, as is aforesaid Iulian denied. The one his heart was mollified to Repentance: the other his heart hardened.
np1 vvd np1 p-acp dt d n1 cc n1, c-acp vbz j np1 vvn. dt pi po31 n1 vbds vvn p-acp n1: dt n-jn po31 n1 vvn.
ye other of selfe will desirous to powre out hys poyson against the Church of God, not mooued thereunto eyther by feare of Magistrate, bitternesse of imprisonment,
the other of self will desirous to pour out his poison against the Church of God, not moved thereunto either by Fear of Magistrate, bitterness of imprisonment,
dt n-jn pp-f n1 vmb j pc-acp vvi av po31 n1 p-acp dt n1 pp-f np1, xx vvn av av-d p-acp n1 pp-f n1, n1 pp-f n1,
This his sinne so malitiously cōmitted, set such a stoppe and shut such a bolt betwéene the grace of God and his conscience, that hauing receiued his deaths woūd,
This his sin so maliciously committed, Set such a stop and shut such a bolt between the grace of God and his conscience, that having received his death's wound,
d po31 n1 av av-j vvn, vvn d dt n1 cc vvi d dt n1 p-acp dt n1 pp-f np1 cc po31 n1, cst vhg vvn po31 ng1 n1,
whether by a man (as some thinke) or by an Angell (as others write) or by a deuill (as we also reade) thrusting his hand into his wound, he tooke forth an handfull of blood,
whither by a man (as Some think) or by an Angel (as Others write) or by a Devil (as we also read) thrusting his hand into his wound, he took forth an handful of blood,
cs p-acp dt n1 (c-acp d vvb) cc p-acp dt n1 (c-acp ng2-jn vvb) cc p-acp dt n1 (c-acp pns12 av vvi) vvg po31 n1 p-acp po31 n1, pns31 vvd av dt n1 pp-f n1,
This haue I spoken, not to extenuate the fal of Peter, which was horrible, but partly, that we take héede of that great sinne against the holy Ghost which is irremisible,
This have I spoken, not to extenuate the fall of Peter, which was horrible, but partly, that we take heed of that great sin against the holy Ghost which is irremisible,
By & by he saweeth the same with a gréedie desire of lucre, alwayes accompanied with his page falshood, by whom the doore being set open straight rushe in, lying, raging, swearing, forswearing, prophanation of ye Sabboth, contempt of good:
By & by he saweeth the same with a greedy desire of lucre, always accompanied with his page falsehood, by whom the door being Set open straight rush in, lying, raging, swearing, forswearing, profanation of the Sabbath, contempt of good:
so great, that man dust & ashes, whose life is in the hand of the liuing God, maketh no scruple to prophane ye day, which the Lorde of hostes hath commanded him to remēber that he kéepe holy.
so great, that man dust & Ashes, whose life is in the hand of the living God, makes no scruple to profane you day, which the Lord of hosts hath commanded him to Remember that he keep holy.
If therefore we will not fal headlōg into peril, let vs (as S. Ierom counselleth.) So soone as ye scorpion appeareth, treade him downe, least suffring him to rise vp, he growe too mighty for vs. Giue no place to ye deuil, saith S. Paul.
If Therefore we will not fall headlong into peril, let us (as S. Jerom counselleth.) So soon as you scorpion appears, tread him down, least suffering him to rise up, he grow too mighty for us Give no place to you Devil, Says S. Paul.
cs av pns12 vmb xx vvi av-j p-acp n1, vvb pno12 (c-acp np1 np1 vvz.) av av c-acp pn22 n1 vvz, vvi pno31 a-acp, ds vvg pno31 pc-acp vvi a-acp, pns31 vvn av j p-acp pno12 vvi dx n1 p-acp pn22 n1, vvz n1 np1.
Which ende was, that we by him deliuered from our enemies, should serue our God without feare, all the dayes of our life in holinesse and righteousnesse before him.
Which end was, that we by him Delivered from our enemies, should serve our God without Fear, all the days of our life in holiness and righteousness before him.
That we shoulde denie vngodlinesse and worldly lustes, and liue soberly, iustly, & godly in this present worlde, looking for the blessed hope and appearing of the glory of the mightie God,
That we should deny ungodliness and worldly lusts, and live soberly, justly, & godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God,
cst pns12 vmd vvi n1 cc j n2, cc vvi av-j, av-j, cc j p-acp d j n1, vvg p-acp dt j-vvn n1 cc vvg pp-f dt n1 pp-f dt j np1,
As Rabshakeh one of the captaines of the host of Senacherib king Assur said vnto the counsellours of Hezekiah king of Iuda (supposing that Hezekiah had reposed in Egypt & Pharao.
As Rabshakeh one of the Captains of the host of Sennacherib King Assur said unto the counsellors of Hezekiah King of Iuda (supposing that Hezekiah had reposed in Egypt & Pharaoh.
) Tell ye Hezekiah, Lo, thou trustest in this broken staffe of reede, to wit, in Egypt & Pharao: on which if a mā leane, it will go into his hād & pearce it:
) Tell you Hezekiah, Lo, thou trustest in this broken staff of reed, to wit, in Egypt & Pharaoh: on which if a man lean, it will go into his hand & pierce it:
The wel liking of our selues bringeth to passe that oftentimes wée stande in our owne light, by reason whereof the imminent euill is shadowed so, that we sée it not,
The well liking of our selves brings to pass that oftentimes we stand in our own Light, by reason whereof the imminent evil is shadowed so, that we see it not,
So far of from surmyse of any such thing, that the nyght before at supper with his Nobilitie he reasoned pleasauntly and merilie of the best kinde of death:
So Far of from surmise of any such thing, that the night before At supper with his Nobilt he reasoned pleasantly and merrily of the best kind of death:
av av-j pp-f p-acp vvi pp-f d d n1, cst dt n1 a-acp p-acp n1 p-acp po31 n1 pns31 vvd av-j cc av-j pp-f dt js n1 pp-f n1:
Yea whose shalt thou thy selfe be which diddest possesse the same? Where then is securitie? Héere sayth Augustine, in no place: in this life, no where:
Yea whose shalt thou thy self be which didst possess the same? Where then is security? Here say Augustine, in no place: in this life, no where:
uh q-crq vm2 pns21 po21 n1 vbi r-crq vdd2 vvi dt d? c-crq av vbz n1? av vvz np1, p-acp dx n1: p-acp d n1, av-dx c-crq:
And wheras the Euangelist dooth say that anon after they who stoode by vrged Peter after the lyke sort, it is not vnlike but they were the rather induced thereunto by this bloody gyrle.
And whereas the Evangelist doth say that anon After they who stood by urged Peter After the like sort, it is not unlike but they were the rather induced thereunto by this bloody girl.
cc cs dt np1 vdz vvi cst av c-acp pns32 r-crq vvd p-acp vvd np1 p-acp dt av-j n1, pn31 vbz xx av-j cc-acp pns32 vbdr dt av-c vvd av p-acp d j n1.
What other thing was to bee looked for in ye house of Cayphas? The master being euil, can ye seruants be good? The head being distempered, can ye body in any member in the same, doo ye function rightly? The spring being troubled, shall we looke for cleare water? The roote withered, can ye trée fructifie? Or corrupt bring good fruite? If ye will haue the trée bring good fruite, begin not with the braunches,
What other thing was to be looked for in you house of Caiaphas? The master being evil, can you Servants be good? The head being distempered, can you body in any member in the same, do you function rightly? The spring being troubled, shall we look for clear water? The root withered, can you tree fructify? Or corrupt bring good fruit? If you will have the tree bring good fruit, begin not with the branches,
Then prune the tree in conuenient time, cutting away the dead bowghes and vnfruitfull braunches. If ye wil haue your waters cleare and swéete, search ye spring.
Then prune the tree in convenient time, cutting away the dead boughs and unfruitful branches. If you will have your waters clear and sweet, search you spring.
av vvi dt n1 p-acp j n1, vvg av dt j n2 cc j n2. cs pn22 vmb vhi po22 n2 j cc j, vvb pn22 n1.
What sayeth Chrysostome, are wée made of yron? of stone? are we more harde then is the Adamant? are we wiser, holier, stronger thē Dauid? If a sparkle of fire fall into hay, will it not set on fire the whole? Our flesh is hay and may easilie be inflamed.
What Saith Chrysostom, Are we made of iron? of stone? Are we more harden then is the Adamant? Are we Wiser, Holier, Stronger them David? If a sparkle of fire fallen into hay, will it not Set on fire the Whole? Our Flesh is hay and may Easily be inflamed.
vnlesse by some meanes occasion be giuen wherby he may be stirred to compunction. But the best meanes is with the Lorde his looke, the sounde of the Cocke.
unless by Some means occasion be given whereby he may be stirred to compunction. But the best means is with the Lord his look, the sound of the Cock.
The Eunuche chiefe gouernour to Candace Quéene of the Ethiopians, as he returned from Hierusalem, where hée had worshipped, sitting in his chariot, read Esay the Prophet.
The Eunuch chief governor to Candace Queen of the Ethiopians, as he returned from Jerusalem, where he had worshipped, sitting in his chariot, read Isaiah the Prophet.
With vs it is thought more séemely for Nobilitie to trull the Dice, then turne the leaues of the booke of God.) Then the spirit said vnto Philip, Goe neere, & ioyne thy self to yonder chariot:
With us it is Thought more seemly for Nobilt to trull the Dice, then turn the leaves of the book of God.) Then the Spirit said unto Philip, Go near, & join thy self to yonder chariot:
p-acp pno12 pn31 vbz vvn av-dc j p-acp n1 p-acp n1 dt n1, av vvb dt n2 pp-f dt n1 pp-f np1.) av dt n1 vvd p-acp np1, vvb av-j, cc vvb po21 n1 p-acp d n1:
Arise, and go into the citie, and it shall bee told thee what thou shalt do &c. And the Lord appointed a disciple at Damasco named Ananias to instruct him.
Arise, and go into the City, and it shall be told thee what thou shalt do etc. And the Lord appointed a disciple At Damasco nam Ananias to instruct him.
vvb, cc vvi p-acp dt n1, cc pn31 vmb vbi vvn pno21 r-crq pns21 vm2 vdi av cc dt n1 vvd dt n1 p-acp np1 vvd np1 pc-acp vvi pno31.
& one that feared God with all his housholde, which gaue much almes to the people & prayed God continually, saw in a vision euidently (about the ninth houre of the day) an angell of God comming in to him and saying vnto him:
& one that feared God with all his household, which gave much alms to the people & prayed God continually, saw in a vision evidently (about the ninth hour of the day) an angel of God coming in to him and saying unto him:
cc pi cst vvd np1 p-acp d po31 n1, r-crq vvd d n2 p-acp dt n1 cc vvd np1 av-j, vvd p-acp dt n1 av-j (p-acp dt ord n1 pp-f dt n1) dt n1 pp-f np1 vvg p-acp p-acp pno31 cc vvg p-acp pno31:
Now therefore send mē to Ioppe, & call for Simon whose surname is Peter, &c. He shall tell thee what thou oughtest to doo, &c. The Angell from God might haue instructed Cornelius: The voyce from heauen, Saul:
Now Therefore send men to Joppa, & call for Simon whose surname is Peter, etc. He shall tell thee what thou Ought to do, etc. The Angel from God might have instructed Cornelius: The voice from heaven, Saul:
av av vvi n2 p-acp np1, cc vvb p-acp np1 rg-crq n1 vbz np1, av pns31 vmb vvi pno21 r-crq pns21 vmd2 p-acp vdi, av dt n1 p-acp np1 vmd vhi vvn np1: dt n1 p-acp n1, np1:
That therefore God sayth by Moses vnto his people, ought to haue with vs déepe impression, It is no vaine worde to bee made light of, but it is your life.
That Therefore God say by Moses unto his people, ought to have with us deep impression, It is no vain word to be made Light of, but it is your life.
If it bee the light burning in the darke place, to wit, in this world dusked and dimmed with thicke mystes of sinne and ignoraunce, whereunto by héede giuen onlie, the day starre ariseth in our harts:
If it be the Light burning in the dark place, to wit, in this world dusked and dimmed with thick mystes of sin and ignorance, whereunto by heed given only, the day star arises in our hearts:
If it be vnto vs the will of God, and the will of God bee the booke of life, by the which the bookes out of which we shall be iudged, to wit, our consciences, shall bée scanned:
If it be unto us the will of God, and the will of God be the book of life, by the which the books out of which we shall be judged, to wit, our Consciences, shall been scanned:
but repented not, wee haue to learne that wee iudge not one another, but vse the meanes appoynted by the Lorde, leauing iudgement vnto him, who iudgeth rightfully.
but repented not, we have to Learn that we judge not one Another, but use the means appointed by the Lord, leaving judgement unto him, who Judgeth rightfully.
though the light of the worde be set before vs blinde through sinne, if God by his holy spirit touche not the heart, by his grace open not the eyes of our vnderstanding, wee shall not sée.
though the Light of the word be Set before us blind through sin, if God by his holy Spirit touch not the heart, by his grace open not the eyes of our understanding, we shall not see.
so farre it is of that by the word preached we become better, that by the same we be made worse, which caused that worthy instrument of God Peter Martyr to say:
so Far it is of that by the word preached we become better, that by the same we be made Worse, which caused that worthy Instrument of God Peter Martyr to say:
that not onely good séede may be sowne in good grounde, but that by swéete dewes and heauenly droppes of grace, it may be watered and nourished from time to time vnto ripenesse.
that not only good seed may be sown in good ground, but that by sweet dews and heavenly drops of grace, it may be watered and nourished from time to time unto ripeness.
and following his counsel in admitting and applying the medicine in quantitie, maner, & time prescribed, is therewith contented, looking for health onely thereby, without eleuation of his heart vnto God, Who onely healeth all infirmities.
and following his counsel in admitting and applying the medicine in quantity, manner, & time prescribed, is therewith contented, looking for health only thereby, without elevation of his heart unto God, Who only heals all infirmities.
cc vvg po31 n1 p-acp vvg cc vvg dt n1 p-acp n1, n1, cc n1 vvn, vbz av vvn, vvg p-acp n1 av-j av, p-acp n1 pp-f po31 n1 p-acp np1, r-crq av-j vvz d n2.
This being spoken there resteth, I shewe how Peter thus being called behaued himselfe. Wherein the letter offereth vs these thrée thinges to bee considered.
This being spoken there rests, I show how Peter thus being called behaved himself. Wherein the Letter Offereth us these thrée things to be considered.
d vbg vvn a-acp vvz, pns11 vvb c-crq np1 av vbg vvn vvd px31. c-crq dt n1 vvz pno12 d crd n2 pc-acp vbi vvn.
In that the holy Ghost setteteth downe, that he remembred the wordes of the Lorde Iesus vpon the crowing of the Cocke, we are taught the ende of all preaching to be, that thereby we may remember the Lorde,
In that the holy Ghost setteteth down, that he remembered the words of the Lord Iesus upon the crowing of the Cock, we Are taught the end of all preaching to be, that thereby we may Remember the Lord,
Who can condemne himselfe for ingratitude towardes his Lorde, beying vnmindfull of the bountie of his Lord towardes him? Who can liue in obedience through loue to God, forgetfull of the loue of God to man? As the forgetfulnesse of God is the cause of rebellion against God (the Prophet shewing it plaine in the wordes.
Who can condemn himself for ingratitude towards his Lord, beying unmindful of the bounty of his Lord towards him? Who can live in Obedience through love to God, forgetful of the love of God to man? As the forgetfulness of God is the cause of rebellion against God (the Prophet showing it plain in the words.
Mē would gladly heare straunge things and curious deuises, neyther marueile is it, séeyng they haue (as the Apostle sayeth) ytching eares, and shall turne their eares from the trueth, and be giuen vnto fables.
Men would gladly hear strange things and curious devises, neither marvel is it, seeing they have (as the Apostle Saith) itching ears, and shall turn their ears from the truth, and be given unto fables.
But wée must let such goe, and learne of him, who was taught of God, saith, Brethren, I make knowen vnto you the Gospell which I preached vnto you, which yee haue also receyued, wherein ye stande,
But we must let such go, and Learn of him, who was taught of God, Says, Brothers, I make known unto you the Gospel which I preached unto you, which ye have also received, wherein you stand,
This good & glad tidings vnto ye conscience comfortably, he said he made knowen vnto the Corinthians, often inculcating the same into their eares, that they might at ye least sometimes in part remember ye inestimable goodnes of the Lord:
This good & glad tidings unto you conscience comfortably, he said he made known unto the Corinthians, often inculcating the same into their ears, that they might At the least sometime in part Remember you inestimable Goodness of the Lord:
d j cc j n2 p-acp pn22 n1 av-j, pns31 vvd pns31 vvd vvn p-acp dt njp2, av vvg dt d p-acp po32 n2, cst pns32 vmd p-acp dt av-ds av p-acp n1 vvb pn22 j n1 pp-f dt n1:
Which sparkles, if they be nourished and sedde with matter conuenient, kindle a fire of loue in the heart, which is that fire that the Lorde commandeth alwayes to burne vpon the altar and neuer go out.
Which sparkles, if they be nourished and said with matter convenient, kindle a fire of love in the heart, which is that fire that the Lord commands always to burn upon the altar and never go out.
r-crq vvz, cs pns32 vbb vvn cc vvd p-acp n1 j, vvb dt n1 pp-f n1 p-acp dt n1, r-crq vbz d n1 cst dt n1 vvz av pc-acp vvi p-acp dt n1 cc av-x vvb av.
The conuenient matter to féede this fire from time to time that it go not out, is, faithfull and feruent prayer vnto the Lorde, hearing of his worde with desire, and participation of his Sacramentes.
The convenient matter to feed this fire from time to time that it go not out, is, faithful and fervent prayer unto the Lord, hearing of his word with desire, and participation of his Sacraments.
dt j n1 pc-acp vvi d n1 p-acp n1 p-acp n1 cst pn31 vvb xx av, vbz, j cc j n1 p-acp dt n1, vvg pp-f po31 n1 p-acp n1, cc n1 pp-f po31 n2.
So there is no man so rype in forecast, readie in policie, sharpe in iudgement, feruent in loue, earnest in trueth, zealous in Religion, who from one time to another standeth not in néede of aduertisement, counsell, and direction.
So there is no man so ripe in forecast, ready in policy, sharp in judgement, fervent in love, earnest in truth, zealous in Religion, who from one time to Another Stands not in need of advertisement, counsel, and direction.
av pc-acp vbz dx n1 av j p-acp n1, av-j p-acp n1, j p-acp n1, j p-acp n1, j p-acp n1, j p-acp n1, r-crq p-acp crd n1 p-acp n-jn vvz xx p-acp n1 pp-f n1, n1, cc n1.
It now being vnpossible that he should perish or any of his company, he yet truely said, that they could not be saued vnlesse the mariners did abyde in the shippe:
It now being unpossible that he should perish or any of his company, he yet truly said, that they could not be saved unless the Mariners did abide in the ship:
pn31 av vbg j cst pns31 vmd vvi cc d pp-f po31 n1, pns31 av av-j vvn, cst pns32 vmd xx vbi vvn cs dt n2 vdd vvi p-acp dt n1:
Euen so it is impossible to take God his shéepe out of his hand is truely sayde, notwithstanding that it is impossible for them to be saued without continuance of féeding by the word of God,
Even so it is impossible to take God his sheep out of his hand is truly said, notwithstanding that it is impossible for them to be saved without Continuance of feeding by the word of God,
Because we haue well fed this day of good wholesome meate, haue wee not néede to eate againe to morrowe? Shall we not finde the body begin to languish,
Because we have well fed this day of good wholesome meat, have we not need to eat again to morrow? Shall we not find the body begin to languish,
c-acp pns12 vhb av vvn d n1 pp-f j j n1, vhb pns12 xx vvi pc-acp vvi av p-acp n1? vmb pns12 xx vvi dt n1 vvb pc-acp vvi,
as in pestilent places the aire drunke in dooth secretly poison the body, so the euill which is sucked in by company with the wicked (though it be not by and by felt) dooth poyson the soule.
as in pestilent places the air drunk in doth secretly poison the body, so the evil which is sucked in by company with the wicked (though it be not by and by felt) doth poison the soul.
If a man were in daunger presently to be deuoured of some sauage wilde beast, were it not hie time for him to trudge? There is no beast of mouth so wide, téeth so sharpe, desire so gréedie,
If a man were in danger presently to be devoured of Some savage wild beast, were it not high time for him to trudge? There is no beast of Mouth so wide, tooth so sharp, desire so greedy,
cs dt n1 vbdr p-acp n1 av-j pc-acp vbi vvn pp-f d j-jn j n1, vbdr pn31 xx j n1 p-acp pno31 pc-acp vvi? pc-acp vbz dx n1 pp-f n1 av j, n1 av j, vvb av j,
If a mā were in a house that were on fire, would he tarie there? The congregation of the wicked, sayth Iesus of Syrach, is like towe wrapped together, their ende is a flame of fire to destroy them.
If a man were in a house that were on fire, would he tarry there? The congregation of the wicked, say Iesus of Sirach, is like tow wrapped together, their end is a flame of fire to destroy them.
One euill man destroyeth much good. A litle leauē, sowreth the whole dowgh. Our maners, sayth Seneca are framed by the conuersation of those whom we liue with.
One evil man Destroyeth much good. A little leaven, soureth the Whole dowgh. Our manners, say Senecca Are framed by the Conversation of those whom we live with.
crd j-jn n1 vvz d j. dt j n1, vvz dt j-jn n1. po12 n2, vvz np1 vbr vvn p-acp dt n1 pp-f d ro-crq pns12 vvb p-acp.
Which to be true is manifested in the Israelites, who hauing béene in captiuitie in Babylon seuentie yéeres, were so infected by dayly conuersatiō of that wicked, idolatrous,
Which to be true is manifested in the Israelites, who having been in captivity in Babylon seuentie Years, were so infected by daily Conversation of that wicked, idolatrous,
especially in the Leuites themselues, of whom there was not founde one that returned, vntill such time as Esra was faine to vse his authoritie which the King had graunted him,
especially in the Levites themselves, of whom there was not found one that returned, until such time as Ezra was feign to use his Authority which the King had granted him,
he that telleth lyes shall not remaine in my sight, &c. If Dauid would wéede out of his house those in whō such crimes were as the law punisheth not, where place haue béene in his house to fornication, adulterie, blasphemie,
he that Telleth lies shall not remain in my sighed, etc. If David would weed out of his house those in whom such crimes were as the law Punisheth not, where place have been in his house to fornication, adultery, blasphemy,
pns31 cst vvz n2 vmb xx vvi p-acp po11 n1, av cs np1 vmd n1 av pp-f po31 n1 d p-acp ro-crq d n2 vbdr p-acp dt n1 vvz xx, c-crq n1 vhb vbn p-acp po31 n1 p-acp n1, n1, n1,
Is that nowe good, which then was euill? Nowe lawfull, which then was vnlawfull? Was it then true that the plague shoulde not depart from the house of the swearer, and the case now affered? The times in déede are changed,
Is that now good, which then was evil? Now lawful, which then was unlawful? Was it then true that the plague should not depart from the house of the swearer, and the case now affered? The times in deed Are changed,
vbz d av j, r-crq av vbds j-jn? av j, r-crq av vbds j? vbds pn31 av j cst dt n1 vmd xx vvi p-acp dt n1 pp-f dt n1, cc dt n1 av vvn? dt n2 p-acp n1 vbr vvn,
We sorowe their death, because their life was deare vnto vs. This sorow can not but bee where is vnfeigned loue, Vehement is the sorowe which causeth the heart to bléede.
We sorrow their death, Because their life was deer unto us This sorrow can not but bee where is unfeigned love, Vehement is the sorrow which Causes the heart to bleed.
And although it can not be but that the consideration of the due reward of sinne, that is, of eternall death and paines of hell, doo worke sorow in the heart,
And although it can not be but that the consideration of the due reward of sin, that is, of Eternal death and pains of hell, do work sorrow in the heart,
cc cs pn31 vmb xx vbi p-acp d dt n1 pp-f dt j-jn n1 pp-f n1, cst vbz, pp-f j n1 cc n2 pp-f n1, vdb vvi n1 p-acp dt n1,
in returning home againe into our selues with deuise and studie to amende the euill committed. (Repentance hauing respect not is the minde and purpose alone,
in returning home again into our selves with devise and study to amend the evil committed. (Repentance having respect not is the mind and purpose alone,
p-acp vvg av-an av p-acp po12 n2 p-acp n1 cc vvi pc-acp vvi dt j-jn vvn. (n1 vhg vvb xx vbz dt n1 cc n1 av-j,
but also vnto the déede.) The roote of it is faith which (if it be of efficacie) hath alwayes adioyued vnto it vehement griefe, sorow, and feares abundant.
but also unto the deed.) The root of it is faith which (if it be of efficacy) hath always adioyued unto it vehement grief, sorrow, and fears abundant.
cc-acp av p-acp dt n1.) dt n1 pp-f pn31 vbz n1 r-crq (cs pn31 vbb pp-f n1) vhz av vvn p-acp pn31 j n1, n1, cc n2 j.
The very reprobate (as is manifest in the example of Iudas) haue in them after the euill committed, both confessiō of the fault, and sorowe of the heart.
The very Reprobate (as is manifest in the Exampl of Iudas) have in them After the evil committed, both Confessi of the fault, and sorrow of the heart.
The repentaunce which is in the children of God is therefore of efficacie, because it conteineth not onely the confession of ye fault with vehement sorowe of the heart:
The Repentance which is in the children of God is Therefore of efficacy, Because it Containeth not only the Confessi of the fault with vehement sorrow of the heart:
but also a willing chaunge of minde and life in conuersion vnto God, ioyned to and with an assured perswasion of pardon and forgiuenesse, through the fauour & mercy of God in Christ.
but also a willing change of mind and life in conversion unto God, joined to and with an assured persuasion of pardon and forgiveness, through the favour & mercy of God in christ.
cc-acp av dt j n1 pp-f n1 cc n1 p-acp n1 p-acp np1, vvn p-acp cc p-acp dt j-vvn n1 pp-f n1 cc n1, p-acp dt n1 cc n1 pp-f np1 p-acp np1.
S. Augustine in the place afore cited desyphereth true repentaunce this, When a man dooth so repent that the same is now in minde bitter, which before in life was swéete:
S. Augustine in the place afore cited desyphereth true Repentance this, When a man doth so Repent that the same is now in mind bitter, which before in life was sweet:
but also gladly suffer whatsoeuer pleaseth God to lay vpon vs for the same, lyke vnto the children of Israel, which saide vnto the Lorde, we haue sinned:
but also gladly suffer whatsoever Pleases God to lay upon us for the same, like unto the children of Israel, which said unto the Lord, we have sinned:
let vs not snatch at it and go our wayes, but to the ful quieting and setling of our consciences, take with vs so much as is of necessitie, that by it we may with Peter bée saued, & not with Iudas condemned.
let us not snatch At it and go our ways, but to the full quieting and settling of our Consciences, take with us so much as is of necessity, that by it we may with Peter been saved, & not with Iudas condemned.
vvb pno12 xx vvi p-acp pn31 cc vvb po12 n2, cc-acp p-acp dt j vvg cc vvg pp-f po12 n2, vvb p-acp pno12 av av-d c-acp vbz pp-f n1, cst p-acp pn31 pns12 vmb p-acp np1 vbi vvn, cc xx p-acp np1 vvd.
to submit our selues vnder the mightie hand of God, contented to suffer what soeuer he shall lay vpon vs, willingly to turne vnto God through chaunge not onely of minde and purpose,
to submit our selves under the mighty hand of God, contented to suffer what soever he shall lay upon us, willingly to turn unto God through change not only of mind and purpose,
but also of life (if God giue time:) Assuredly to perswade our selues that whensoeuer we shall this doo, he who by iudgement (that I may vse Tertullian his words) hath appointed paine, hath by mercy promised pardō to al our sins:
but also of life (if God give time:) Assuredly to persuade our selves that whensoever we shall this do, he who by judgement (that I may use Tertullian his words) hath appointed pain, hath by mercy promised pardon to all our Sins:
For the Lorde reteyneth not his wrath for euer, because mercie pleaseth him. He will turne againe & haue compassion vpon vs, he wil subdue our iniquities,
For the Lord retaineth not his wrath for ever, Because mercy Pleases him. He will turn again & have compassion upon us, he will subdue our iniquities,
p-acp dt n1 vvz xx po31 n1 c-acp av, p-acp n1 vvz pno31. pns31 vmb vvi av cc vhb n1 p-acp pno12, pns31 vmb vvi po12 n2,
and cast all our sinnes into the bottome of the Sea. This if we shall truely doo to the ende to honour God by rising againe to good life, whome by our fall into euill wée had dishonoured,
and cast all our Sins into the bottom of the Sea. This if we shall truly do to the end to honour God by rising again to good life, whom by our fallen into evil we had dishonoured,
cc vvd d po12 n2 p-acp dt n1 pp-f dt n1 d cs pns12 vmb av-j vdi p-acp dt n1 pc-acp vvi np1 p-acp vvg av p-acp j n1, r-crq p-acp po12 n1 p-acp j-jn pns12 vhd vvn,
