A sermon teaching discretion in matters of religion, and touching certayne abuses nowe in the Churche preached at Paules Crosse the 21. of Nouember by Robert Temple Bachelor in Diuinitie sometimes of Magdalene Colledge in Oxforde.
THE Apostle hauing handled before at large the manifolde giftes of the spirite, and treating theruppon of loue, the excellent waye of all giftes, purposing to handle prophesie the worthyest gifte of all, hee seemeth to make his entraunce by conclusion of all hee spake of before:
THE Apostle having handled before At large the manifold Gifts of the Spirit, and treating thereupon of love, the excellent Way of all Gifts, purposing to handle prophesy the Worthiest gift of all, he seems to make his Entrance by conclusion of all he spoke of before:
Christ ascending vp on high led captiuity captiue, & gaue gifts vnto mē, & the same vnto euery one of vs by grace according to the measure of the gift of christ,
christ ascending up on high led captivity captive, & gave Gifts unto men, & the same unto every one of us by grace according to the measure of the gift of Christ,
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So that all kinde of gifts and callings (as prophesies, teaching, exhortation, the word of wisdome, the worde of knowledge, fayth, healing, great workes, discerning of spirits, diuersities of tongues, Apostles, Prophets, Euangelists, Pastors, Teachers) one and the selfe same spirite worketh, distributing to euery man seuerally as he will. Ambrose saythe:
So that all kind of Gifts and callings (as prophecies, teaching, exhortation, the word of Wisdom, the word of knowledge, faith, healing, great works, discerning of spirits, diversities of tongues, Apostles, prophets, Evangelists, Pastors, Teachers) one and the self same Spirit works, distributing to every man severally as he will. Ambrose say:
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For whiche cause the holy spiryt (albeit properly the thirde person in trinitye, and Effector of all giftes) is taken for the gift of God, as appeareth in the question of St. Paule to certaine disciples at Ephesus, haue ye receaued the holy ghost since yee beleued? Meaning whither the graces of the spirit were giuen to Christes disciples.
For which cause the holy Spirit (albeit properly the Third person in trinity, and Effector of all Gifts) is taken for the gift of God, as appears in the question of Saint Paul to certain Disciples At Ephesus, have you received the holy ghost since ye believed? Meaning whither the graces of the Spirit were given to Christ's Disciples.
And verelie the holy ghost is the gift of God, the which in very deede is equall to the giuer discerning the spirits by a double notion as the authour of all gifts spirituall and so it is not the gift of God,
And verily the holy ghost is the gift of God, the which in very deed is equal to the giver discerning the spirits by a double notion as the author of all Gifts spiritual and so it is not the gift of God,
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Christ then is come and gone, hee sittes at his Fathers right hand, the Heauens conteynes him vntill the restitution of all thinges, he is our Aduocate with the father and liueth for euer, making intercession for vs, without cōtrouersie great is the misterie of Godlynesse which is:
christ then is come and gone, he sits At his Father's right hand, the Heavens contains him until the restitution of all things, he is our Advocate with the father and lives for ever, making Intercession for us, without controversy great is the mystery of Godliness which is:
God is manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentils, beleued on in the world, and receaued vp in glory.
God is manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, and received up in glory.
The spirite is Christes vicegerent and President of his church, the church being like vnto a Schoole wherein the holye ghost teacheth the faythfull all godlynesse.
The Spirit is Christ's vicegerent and President of his Church, the Church being like unto a School wherein the holy ghost Teaches the faithful all godliness.
Christ is the ende of the lawe, for righteousnes sake vnto euery one that beleueth, and nowe throughe the spirite wee wayte for the hope of righteousnes through fayth.
christ is the end of the law, for righteousness sake unto every one that Believeth, and now through the Spirit we wait for the hope of righteousness through faith.
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He is the fulfiller of the Lawe and the Prophets, for hee came not to destroy them, but to fullfill them. And so is the spirite the fullfilling of the gospel.
He is the fulfiller of the Law and the prophets, for he Come not to destroy them, but to fulfil them. And so is the Spirit the fulfilling of the gospel.
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and bringes all things into our remembraunce, as hee hathe told vs. As manie as receiued him, to them he gaue a prerogatiue to be the sonnes of god, and now hath god sent foorth the spirite of his sonne, whiche cryeth Abba father, and the same spirite witnesseth with our spirite, that wee are the Children of God.
and brings all things into our remembrance, as he hath told us As many as received him, to them he gave a prerogative to be the Sons of god, and now hath god sent forth the Spirit of his son, which Cries Abba father, and the same Spirit Witnesseth with our Spirit, that we Are the Children of God.
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Likewise they bee called gifts spirituall for the office, either in respect of the matter, for it is the wisedome of God in a misterie, euen the hid wisedome which God determined before the worlde vnto our glory, a grace giuē to preach the vnsearchable riches of Christ, a gospel sent downe by the holye Ghoste from Heauen, the which the Angels desire to beholde, or of the successe and fruite, for the kingdome of God is not in word,
Likewise they be called Gifts spiritual for the office, either in respect of the matter, for it is the Wisdom of God in a mystery, even the hid Wisdom which God determined before the world unto our glory, a grace given to preach the unsearchable riches of christ, a gospel sent down by the holy Ghost from Heaven, the which the Angels desire to behold, or of the success and fruit, for the Kingdom of God is not in word,
Paule may plant, Apollos water, but God muste giue the increase, whosoeuer is anye thing he must saye with St. Paule, by the grace of God I am that I am, & therefore a woorke impossible for man to performe without worthy graces of the holye ghost.
Paul may plant, Apollos water, but God must give the increase, whosoever is any thing he must say with Saint Paul, by the grace of God I am that I am, & Therefore a work impossible for man to perform without worthy graces of the holy ghost.
If wee doe consider the mutuall edification of the Church, the matter is indifferent without anie respect at all, for wee are all the sonnes of God by fayth in Christ Iesus, all one in him, Abrahams seede,
If we do Consider the mutual edification of the Church, the matter is indifferent without any respect At all, for we Are all the Sons of God by faith in christ Iesus, all one in him, Abrahams seed,
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and heires by promise, a chosen generation, a royall priesthood, an holy nation, a people set at libertie to shewe foorth the vertue of him that hath called vs out of darkenes into a wonderfull light, in him that loued vs and washed vs from our sinnes in his blood, we are made Kinges and Priestes vnto God euen the Father.
and Heirs by promise, a chosen generation, a royal priesthood, an holy Nation, a people Set At liberty to show forth the virtue of him that hath called us out of darkness into a wonderful Light, in him that loved us and washed us from our Sins in his blood, we Are made Kings and Priests unto God even the Father.
And as there are giftes of the spirite common to the faithfull loue, ioy, peace, long suffering, gentlenes, goodnes, fayth, meekenes, temperancy, against which there is no law:
And as there Are Gifts of the Spirit Common to the faithful love, joy, peace, long suffering, gentleness, Goodness, faith, meekness, temperancy, against which there is no law:
When Christe called foorth his Apostles to preach, hee sent them with giftes, saying, the kingdome of GOD is at hande heale the Sicke, cleanse the Leapers, rayse vp the deade you haue freelie receaued, giue freely, it is not you that speake,
When Christ called forth his Apostles to preach, he sent them with Gifts, saying, the Kingdom of GOD is At hand heal the Sick, cleanse the Leapers, raise up the dead you have freely received, give freely, it is not you that speak,
and of manye miracles among the people, so that a number of them of the Synagogues disputing with him, were not able to resist the wisedome and the spirite where with he spake.
and of many Miracles among the people, so that a number of them of the Synagogues disputing with him, were not able to resist the Wisdom and the Spirit where with he spoke.
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Tertulliā saith, aleadging the reason of the Apostles words, & I thinke also I haue the spirite of God, idcircò hoc dixit vt sibi Apostoli fastigium redderet.
Tertulliā Says, alleging the reason of the Apostles words, & I think also I have the Spirit of God, idcircò hoc dixit vt sibi Apostles fastigium redderet.
Spiritum quidem Dei etiam fideles habent, sed non omnes fideles sunt Apostoli, propriè enim Apostoli spiritum sanctum habent qui plenè habent in operibus Prophetiae efficatiam virtutis at { que } documentorum linguam, non quasi ex parte quod ceteri.
Spiritum quidem Dei etiam fideles habent, sed non omnes fideles sunt Apostles, propriè enim Apostles spiritum sanctum habent qui plenè habent in operibus Prophecies efficatiam virtue At { que } documentorum Linguam, non quasi ex parte quod ceteri.
The principall ende of all actions is the glorye of God, for whatsoeuer wee doe, wee must do all to the glorie of God, but the way to bring vs to this ende is loue, all thinges diuine,
The principal end of all actions is the glory of God, for whatsoever we do, we must do all to the glory of God, but the Way to bring us to this end is love, all things divine,
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& haue no loue it profiteth nothing. So againe to the same purpose, hee willes the Ephesians to followe the truth in loue, and in all thinges to growe vp vnto him, which is the head, which is Christ, by whom all the bodye being coupled & knit togither by euery ioynt for the furniture thereof according to the effectuall power, which is in the measure of euerye, parte receaueth the increase of the bodie vnto the edefieng of it selfe in looue.
& have no love it profiteth nothing. So again to the same purpose, he wills the Ephesians to follow the truth in love, and in all things to grow up unto him, which is the head, which is christ, by whom all the body being coupled & knit together by every joint for the furniture thereof according to the effectual power, which is in the measure of every, part receiveth the increase of the body unto the edefieng of it self in love.
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but followeth those thinges whiche concerne peace, and wherewith one may edefie one an other. Whatsoeuer either precept or counsell is specially set down in scripture hath relation to loue,
but follows those things which concern peace, and wherewith one may edefie one an other. Whatsoever either precept or counsel is specially Set down in scripture hath Relation to love,
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The loue wherewith god loueth vs shed abroad in our harts by the holy ghost which is giuen vnto vs, is onlye theirs which fulfill the royall law, thou shalt loue thy neighbour as thy selfe, loue discerneth the merite of the worke in pietie, from the semblaunce in vnitie, as Gods tradition of his sonne from Iudas prodition.
The love wherewith god loves us shed abroad in our hearts by the holy ghost which is given unto us, is only theirs which fulfil the royal law, thou shalt love thy neighbour as thy self, love discerneth the merit of the work in piety, from the semblance in unity, as God's tradition of his son from Iudas prodition.
Maries entertaynment from Symons hospitallitye, many sinnes were forgiuen hir, for shee loued much, some mens preaching of conscience, & somes vnder a pretence, the one of goodwill, the other thoroughe enuie and strife, godly knowledg from the Deuils,
Mary's entertainment from Symons hospitallitye, many Sins were forgiven his, for she loved much, Some men's preaching of conscience, & sums under a pretence, the one of goodwill, the other thorough envy and strife, godly knowledge from the Devils,
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Austen saith that a man maye haue Baptisme and yet bee wicked, Prophecie (euē that notable gift that Paule here prefers) and yet be wicked, take the sacrament of the bodie and blood of the Lord,
Austen Says that a man may have Baptism and yet be wicked, Prophecy (even that notable gift that Paul Here prefers) and yet be wicked, take the sacrament of the body and blood of the Lord,
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euē incōparable censors of all other, it would contayne, and keepe in manie mischiefes which daylie breake out to the daungerous hurt of the Church, as Pride, Enuie, Indiscretion, Innouatiō.
even incomparable censors of all other, it would contain, and keep in many mischiefs which daily break out to the dangerous hurt of the Church, as Pride, Envy, Indiscretion, Innovation.
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For commonlie Pride is where knowledge is, this same, Sermo scientiae, word of knowledge, very hardlie admits sapere ad sobrietatē, vnderstanding with sobrietie, for knowledge puffeth vp, and maketh a man verie singularlie proud,
For commonly Pride is where knowledge is, this same, Sermon scientiae, word of knowledge, very hardly admits Sapere and sobrietatē, understanding with sobriety, for knowledge Puffeth up, and makes a man very singularly proud,
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And I praie you (as Ber. saith againe) quaemaior superbia, quam vt vnus homo totae congregationi iudicium sum prae ferat, tanquā ipse solus habeat spiritum dei.
And I pray you (as Ber. Says again) quaemaior superbia, quam vt vnus homo totae congregationi iudicium sum Prae ferat, tanquā ipse solus habeat spiritum dei.
neyther is puffed vp, Austen sayth, Amate scientiam, sed anteponite charitatē, scientia si sola sit, inflat, charitas vero edificat, et non per mittit scientiam inflari.
neither is puffed up, Austen say, Amate scientiam, sed anteponite charitatē, scientia si sola fit, inflat, charitas vero edificat, et non per Sends scientiam inflari.
With pride commonlye enuie is ioyned, for pride is nothing else then a loue of excellencie, which breedes a peruerse imitation againste the Apostles rule.
With pride commonly envy is joined, for pride is nothing Else then a love of excellency, which breeds a perverse imitation against the Apostles Rule.
Desire you the best gifts, and yet I will shewe you a more excellent waie, (meaning loue) and againe forasmuch as ye couet spirituall giftes, seeke that ye may excell to the edefieng of the Church.
Desire you the best Gifts, and yet I will show you a more excellent Way, (meaning love) and again forasmuch as you covet spiritual Gifts, seek that you may excel to the edefieng of the Church.
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if any fellowship of the spirite, nothing is done through contention, or vaine glory, but in meekenes of minde, euerie one esteemes an other better then himselfe. Austen sayth.
if any fellowship of the Spirit, nothing is done through contention, or vain glory, but in meekness of mind, every one esteems an other better then himself. Austen say.
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Bernard reporteth that on a time one tolde him that hee sawe a laye Moncke in whom he did recken 30. vertues, whereof sayth he, I finde not one in my selfe,
Bernard Reporteth that on a time one told him that he saw a say Monk in whom he did reckon 30. Virtues, whereof say he, I find not one in my self,
When the Apostle sheweth the corruption of manie gifts, if charitie be away, hee saith, all secreats, all knowledge, all fayth, all goodes, to signifie that all is nothing where is enuie and emulatiō, two verie contraries vnto loue.
When the Apostle shows the corruption of many Gifts, if charity be away, he Says, all secrets, all knowledge, all faith, all goods, to signify that all is nothing where is envy and emulation, two very contraries unto love.
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An other mischife we spake of, is zeale without discretion, for where the spirit enableth a mā with notable giftes, zeale for the most part cōsumeth & eateth him vp, that verie seldome is that rule of the Apostle performed spiritu feruentes, feruent in spirite.
an other mischief we spoke of, is zeal without discretion, for where the Spirit enableth a man with notable Gifts, zeal for the most part consumeth & Eateth him up, that very seldom is that Rule of the Apostle performed spiritu ferventes, fervent in Spirit.
But rather that wherewith the Apostle findeth fault, zelum dei habēt, sed non ex scientia, they haue the zeale of god, but not accordinge to knowledge.
But rather that wherewith the Apostle finds fault, zelum dei habēt, sed non ex scientia, they have the zeal of god, but not according to knowledge.
It is a godly thing to bee zealous, yet a right zeale is according to knowledg, & it is better howsoeuer, to haue a zeale (althoughe without knoweledge) then to haue no zeale at all, and yet better to haue neither zeale,
It is a godly thing to be zealous, yet a right zeal is according to knowledge, & it is better howsoever, to have a zeal (although without knowledge) then to have no zeal At all, and yet better to have neither zeal,
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The laste of all is innouation, the verie handmaide of the other, whiche bringeth in the corruption and abuse of Gods good giftes by Schisme, a fault in the Corinthians, (as the Apostle telleth them) that in all thinges being made rich in Christ in all kind of speaches, & all knowledge, so that they were not destitute of any kind of gift, yet they had contention among them, euery one of them saying, I am Paules, I am Apollos, I am Cephas, and I am Christes,
The laste of all is innovation, the very handmaid of the other, which brings in the corruption and abuse of God's good Gifts by Schism, a fault in the Corinthians, (as the Apostle Telleth them) that in all things being made rich in christ in all kind of Speeches, & all knowledge, so that they were not destitute of any kind of gift, yet they had contention among them, every one of them saying, I am Paul's, I am Apollos, I am Cephas, and I am Christ's,
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Such a fault is nowe a dayes among vs, where manie vnlearned in this, that things indifferent are tollerable, & that pollution commeth not by communion of sacraments,
Such a fault is now a days among us, where many unlearned in this, that things indifferent Are tolerable, & that pollution comes not by communion of Sacraments,
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Austen sayth, conferring the place of Dauid, I wash my hands in innocencie oh Lord, and againe Lorde I haue loued the habitation of thy house, and the place where thine honour dwelleth, with the saying of sainct Paule. In a good house are not onely vessels of golde and siluer,
Austen say, conferring the place of David, I wash my hands in innocence o Lord, and again Lord I have loved the habitation of thy house, and the place where thine honour dwells, with the saying of saint Paul. In a good house Are not only vessels of gold and silver,
Ideo quippe tollerabat nocentes, non desereret innocentes, cū quibus lauabat manus, quia diligebat speciem domus Domini, quae species in vasis honoralibus fuit,
Ideo quip tollerabat nocentes, non desereret innocentes, cū quibus lauabat manus, quia diligebat Specimen domus Domini, Quae species in vasis honoralibus fuit,
neyther went hee asunder from the greate habitation because of the vessels of reproch, but kept himselfe well enough from them, not doing as they did whom hee suffred in one and the selfe same house.
neither went he asunder from the great habitation Because of the vessels of reproach, but kept himself well enough from them, not doing as they did whom he suffered in one and the self same house.
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These fellowes shoulde learne of Austen to loue the bewtye of Gods Church, whiche is the honourable societie of the godlie howesoeuer mixed with the shamefull corruption of the wicked,
These Fellows should Learn of Austen to love the beauty of God's Church, which is the honourable society of the godly howsoever mixed with the shameful corruption of the wicked,
Wee had need crye out and writ no longer against false Catholiques (sola fides) Fayth onlie, but againste false Protestantes (sola Charitas) loue only, faction aboundeth, loue abateth, let fayth onelye iustifie, but loue onely rectifie.
we had need cry out and writ no longer against false Catholics (sola fides) Faith only, but against false Protestants (sola Charitas) love only, faction Aboundeth, love abateth, let faith only justify, but love only rectify.
& I praie you with patience, because I will vtter nothing but that euerye ones conscience shall by experience acknowledge true Gregorie Naziazen lamenting the desperate state of the church in his time through the intollerable furie, and miserable affliction of the same, reckneth vp many heretickes.
& I pray you with patience, Because I will utter nothing but that every ones conscience shall by experience acknowledge true Gregory Nazianzen lamenting the desperate state of the Church in his time through the intolerable fury, and miserable affliction of the same, Reckoneth up many Heretics.
Againe Macedonians whose factious contention grewe to that temeritie and madnesse, that they tooke vnto themselues the titles & places of Bishopes, boasting of Eleusius the author of their election.
Again Macedonians whose factious contention grew to that temerity and madness, that they took unto themselves the titles & places of Bishops, boasting of Eleusius the author of their election.
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But (sayth hee) there is one Eunomius and his sect the inwarde plague and mischeife of the Church, who thinketh it a great deale out of his waie if hee drawe not all with himselfe into destruction and daunger,
But (say he) there is one Eunomius and his sect the inward plague and mischief of the Church, who Thinketh it a great deal out of his Way if he draw not all with himself into destruction and danger,
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But of all church trobles, the Apolinarists libertie is most licentious, I am to certefie youre reuerence (he meaneth Nectarius ) that a litle booke is come to my handes of Apollinaris, wherein such thinges are written as exceedes all peruerse heretickes that euer were.
But of all Church Troubles, the Apolinarists liberty is most licentious, I am to certify your Reverence (he means Nectarius) that a little book is come to my hands of Apollinaris, wherein such things Are written as exceeds all perverse Heretics that ever were.
These thinke they doe God good seruice to slaye his anoynted, & murther his saincts, endeuoring as did the Imposters in Alexandria in the dayes of Decius to inflame the peoples desire with a customed superstition of the Countrye,
These think they do God good service to slay his anointed, & murder his Saints, endeavouring as did the Imposters in Alexandria in the days of Decius to inflame the peoples desire with a customed Superstition of the Country,
exclaimes against such a zeale, ó error horrendus, ò execrabilis cecitas, Zelum Dei habent sed non secundum scientiam, obsequium se putant praestare deo interficiendo famulos Dei.
exclaims against such a zeal, o error horrendus, ò execrabilis cecitas, Zelum Dei habent sed non secundum scientiam, obsequium se Putant praestare God interficiendo famulos Dei.
Oh horrible error, oh execrable blindenesse, they haue a zeale, but not accordinge to knoweledge, they thinke they doe GOD good seruice in killinge the Seruauntes of GOD.
O horrible error, o execrable blindness, they have a zeal, but not according to knowledge, they think they do GOD good service in killing the Servants of GOD.
and Traytors to their Countrie, let the Lawe punishe them, and I praye God either turne their harts from whetting anie more swordes to shed the blood of the Lordes anointed,
and Traitors to their Country, let the Law Punish them, and I pray God either turn their hearts from whetting any more swords to shed the blood of the lords anointed,
Because as Libanius the Sophister in a ridiculous libell against religion flattered Iulian, that hipocrite in profession, vntill hee came to the empyre,
Because as Libanius the Sophister in a ridiculous libel against Religion flattered Iulian, that hypocrite in profession, until he Come to the empire,
then to bee vouchsafed so muche as a silable by learned replye: These irregular fellowes derrogate from Bishops both title and place in Churche, and common wealth.
then to be vouchsafed so much as a silable by learned reply: These irregular Fellows derogate from Bishops both title and place in Church, and Common wealth.
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because domesticall and inwarde, and yet shall I saye my conscience, and speake indifferentlye? Fie for shame both Martin and Antemartin, Paciscamur (sayth Augustine to Petiliā ) si placet vt nec tu malos nobis obijcias, quos putas nostros, nec ego vestros vobis. Agreed (sayth August.
Because domestical and inward, and yet shall I say my conscience, and speak indifferently? Fie for shame both Martin and Antemartin, Paciscamur (say Augustine to Petilian) si placet vt nec tu Malos nobis obijcias, quos putas nostros, nec ego vestros vobis. Agreed (say August.
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as either impunitie, or securitie of magistrates (I will not saye perciallytie) must needes further their faction, what maye the silie people thinke, whom they seduce daylie,
as either impunity, or security of Magistrates (I will not say perciallytie) must needs further their faction, what may the silie people think, whom they seduce daily,
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and drawe into error, but that their doctrine is truer then ours &, as they fasly obiect our Church of Englandes ministerie, preaching, prayer, sacraments, discipline, is of no warrant frō God.
and draw into error, but that their Doctrine is truer then ours &, as they fasly Object our Church of Englandes Ministry, preaching, prayer, Sacraments, discipline, is of no warrant from God.
Eustathius somtime Bishop of Sebastia in Armenia, after his abdicatiō by a generall counsel, set a broch many wicked opinions, among other, he did perswade the people (detesting other churches) to haue their cōmon meetings in priuate houses, drawing away seruaunts frō their maisters by simulation of religion, the like are among vs, condemning all other assēblies in accustomed churches,
Eustathius sometime Bishop of Sebastia in Armenia, After his abdication by a general counsel, Set a broach many wicked opinions, among other, he did persuade the people (detesting other Churches) to have their Common meetings in private houses, drawing away Servants from their masters by simulation of Religion, the like Are among us, condemning all other assemblies in accustomed Churches,
& gathering themselues togither in houshold conuenticles, alienating prentices by coulor of religion from all duty of obedience, & dwelling with their maisters.
& gathering themselves together in household conventicles, alienating prentices by colour of Religion from all duty of Obedience, & Dwelling with their masters.
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Scire debes Episcopū in ecclesia esse, et ecclesiā in Episcopo, et si qui in Episcopo nō sunt, in ecclesia non esse, et frustra sibi blandiri eos qui pacem cum sacerdotibus Dei non habentes, obrepunt et latenter apud quosdam communicare se credunt cum ecclesia quae catholica et vna est, scissa non sit neque deuisa,
Scire Debes Episcopū in Church esse, et ecclesiā in Bishop, et si qui in Bishop nō sunt, in Church non esse, et frustra sibi blandiri eos qui pacem cum sacerdotibus Dei non Habentes, obrepunt et Latently apud Quosdam communicare se credunt cum Church Quae catholica et Una est, scissa non sit neque deuisa,
and they doe vainelie flatter themselues which hauing no peace with Gods Priestes commit themselues in close manner to bee pertakers with some certaine persons whereas Gods Church being Catholique is not rent nor deuided,
and they do vainly flatter themselves which having no peace with God's Priests commit themselves in close manner to be partakers with Some certain Persons whereas God's Church being Catholic is not rend nor divided,
I will saye vnto them as somtime Augustine sayd. Habemus spiritum sanctum si amamus Ecclesiam, amamus autem si in eius compage et charitate constitimus.
I will say unto them as sometime Augustine said. Habemus spiritum sanctum si amamus Church, amamus autem si in eius compage et charitate constitimus.
for as I am not with them that vtterly blaspheme and affirme wee haue nothing aright, so I am not against them that discretly blame and accuse some thinges amisse in the church:
for as I am not with them that utterly Blaspheme and affirm we have nothing aright, so I am not against them that discreetly blame and accuse Some things amiss in the Church:
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Concertation for reformation more eager and bitter a great deale, thē is behoofefull or needfull, is like vnto madnes, a very seditiouse vexation of the common wealth doth often follow the turbulent affection of the Church.
Concertation for Reformation more eager and bitter a great deal, them is behooveful or needful, is like unto madness, a very seditious vexation of the Common wealth does often follow the turbulent affection of the Church.
The Emperour Constantine doth his parte, whose care is both to lead the people along in vniformitie of religion, and heale the grieuous sicknes of the bodie of the whole common wealth,
The Emperor Constantine does his part, whose care is both to led the people along in uniformity of Religion, and heal the grievous sickness of the body of the Whole Common wealth,
and I hope the like be endeuoured by the Cleargie of the land that was signified by the Bishops of the East to them of the west Church in their letters from their Synods, concerning the necessarie great cace to recouer the Church:
and I hope the like be endeavoured by the Clergy of the land that was signified by the Bishops of the East to them of the west Church in their letters from their Synods, Concerning the necessary great case to recover the Church:
Nowe I would haue the people do as they of Antioch did, who for 30. yeares space endured the Arrians schisme with patience, still hoping for a better day,
Now I would have the people do as they of Antioch did, who for 30. Years Molle endured the Arians Schism with patience, still hoping for a better day,
Then howe much more ought wee with longer patience among our selues tarrie for reformation of some things amis vpon a better time, sith wee haue more then 30. yeares now enioyed the free doctrine of Christ and his Apostles, and still haue as much as euer wee can do to preuaile against the seditious & bloody enemies of the gospell.
Then how much more ought we with longer patience among our selves tarry for Reformation of Some things amiss upon a better time, sith we have more then 30. Years now enjoyed the free Doctrine of christ and his Apostles, and still have as much as ever we can do to prevail against the seditious & bloody enemies of the gospel.
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We come nowe to prophecie, the second thing to be handled, the most excellent gift of all, the Apostle meaneth not that peculiar prophecie, foretelling the comming of christ,
We come now to prophecy, the second thing to be handled, the most excellent gift of all, the Apostle means not that peculiar prophecy, foretelling the coming of Christ,
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& forethreating the punishment of sinne, beginning at Samuell, the number wherof were frequent, before Christs comming, but now very rare, but in the sēce as he speaketh else where.
& forethreating the punishment of sin, beginning At Samuel, the number whereof were frequent, before Christ coming, but now very rare, but in the sense as he speaks Else where.
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as these, apt to teach, deuiding the worde of truth aright, preach the word, be instant in season and out of season, improue, rebuke, exhort with all long suffering and doctrines, holding fast that faythfull word according, able to exhort by wholesome doctrine, and conuince them that say contrarie:
as these, apt to teach, dividing the word of truth aright, preach the word, be instant in season and out of season, improve, rebuke, exhort with all long suffering and doctrines, holding fast that faithful word according, able to exhort by wholesome Doctrine, and convince them that say contrary:
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and is profitable, to teach, to conuince, to correct, and to instruct in righteousnes, that the man of God may be absolut, being made perfect vnto all good workes,
and is profitable, to teach, to convince, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works,
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and whatsoeuer thinges are written aforetime, are written for our learning, that wee throughe patience, and consolation of the Scriptures might haue hope:
and whatsoever things Are written aforetime, Are written for our learning, that we through patience, and consolation of the Scriptures might have hope:
Right so hee that is furnished according to the qualities afore mentioned, and can aplie the scriptures to the same end as shalbe requisite, may be called in this sence of the Apostle, a prophet of the gospell. Augustine saith speaking of Christ:
Right so he that is furnished according to the qualities afore mentioned, and can aplie the Scriptures to the same end as shall requisite, may be called in this sense of the Apostle, a Prophet of the gospel. Augustine Says speaking of christ:
Erat autem dominus prophetarum, impletor prophetarum, sanctificator prophetarum, sed et propheta, propheta dominus, et verbū dei dominus, et nullus propheta sine verbo dei prophetat.
Erat autem dominus prophetarum, impletor prophetarum, sanctificator prophetarum, sed et Propheta, Propheta dominus, et verbū dei dominus, et nullus Propheta sine verbo dei Prophetat.
Cum prophetis verbum dei, et prophetae verbum dei. Meruerunt priora tempora prophetas afflatos, et impletos verbo dei, mernimus nos prophetam. ipsum verbum dei.
Cum Prophetess verbum dei, et Prophets verbum dei. Meruerunt priora tempora Prophets afflatos, et impletos verbo dei, mernimus nos Prophetam. ipsum verbum dei.
but he that prophecieth, edifieth the Church: Againe forasmuch as you couet spirituall giftes, seeke that you may excell, to the edifying of the Church, & let him that speaketh in a straunge language pray that he may interpret.
but he that Prophesieth, Edifieth the Church: Again forasmuch as you covet spiritual Gifts, seek that you may excel, to the edifying of the Church, & let him that speaks in a strange language pray that he may interpret.
Againe he thanketh God, he spake languages more thē all the rest, yet he had rather in the Church speake fiue wordes with his vnderstanding, that he might instruct others,
Again he thanketh God, he spoke languages more them all the rest, yet he had rather in the Church speak fiue words with his understanding, that he might instruct Others,
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as though we were miraculouslie to beleue that Saule is among the Prophets: Or that to become a mediator betweene god & mā, to haue the very sēce & meaning of christ,
as though we were miraculously to believe that Saule is among the prophets: Or that to become a Mediator between god & man, to have the very sense & meaning of Christ,
& bring others to god, to handle that great body of Christ (the societie of the church) were a matter both of facillity & security, wheras indeed who is sufficiēt for these things? Moyses among the priests vneloquent, of a slow mouth & tongue, till god was in his mouth,
& bring Others to god, to handle that great body of christ (the society of the Church) were a matter both of facility & security, whereas indeed who is sufficient for these things? Moses among the Priests uneloquent, of a slow Mouth & tongue, till god was in his Mouth,
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Esay among the prophets a man forlorne, and of vncleane lips, vntil one of the Seraphins hauing an hote cole in his hād taken frō the altar, layd it vpon his mouth and touched his lips, and so hee was sent of the Lords message.
Isaiah among the Prophets a man forlorn, and of unclean lips, until one of the Seraphim having an hight coal in his hand taken from the altar, laid it upon his Mouth and touched his lips, and so he was sent of the lords message.
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Amb. saith, expounding the apostles words Prophetia est, qua eligitur quasi doctor futurus idoneus, manus vero impositiones verba sunt mistica quibus confirmatur ad hoc opus electus, accipiens teste consciētia sna vt audeat vice domini sacrificiū deo offerre.
Ambassadors Says, expounding the Apostles words Prophetia est, qua eligitur quasi Doctor Future Idoneus, manus vero impositiones verba sunt Mystic quibus confirmatur ad hoc opus Electus, accipiens teste consciētia sna vt audeat vice domini sacrificiū God offer.
Whē Valētiniā the Emperour after the death of Auxentius the Arriā had made this speach to the synod of bishops for the electiō of a bishop, saying vnto them you cannot be ignorāt being learned Diuines vnto what manner of men it is conuenient to cōmit the pontificall dignitie,
When Valētiniā the Emperor After the death of Auxentius the Arrian had made this speech to the synod of Bishops for the election of a bishop, saying unto them you cannot be ignorant being learned Divines unto what manner of men it is convenient to commit the pontifical dignity,
euen such a one as ought to instruct the people, not onlye with doctrine, but also with manners and life so proposing himselfe an example of perfect honesty, that the godlynes of his life may say for a witnes his doctrine is good,
even such a one as ought to instruct the people, not only with Doctrine, but also with manners and life so proposing himself an Exampl of perfect honesty, that the godliness of his life may say for a witness his Doctrine is good,
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It is a greater matter then I can performe, and it shalbe much better for your selfe to discerne whom gods grace hath vouchsaued worthy pertakers of his glorie.
It is a greater matter then I can perform, and it shall much better for your self to discern whom God's grace hath vouchsafed worthy partakers of his glory.
This Christian Emperour may verie well instruct vs, that the imposition of the handes of the Eldership in making a Minister should follow first a dignitie of giftes by discretion of grace.
This Christian Emperor may very well instruct us, that the imposition of the hands of the Eldership in making a Minister should follow First a dignity of Gifts by discretion of grace.
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VVhat a gods name is he that as if hee fashion an Image out of clay in a short dayes space maketh a Minister (who is a defender of the truth) him (I say) that must be in the order and degree of Angels, celebrate the prayse of God with Archangels, transmit the sacrifices of the highest altar, execute the Priesthood with Christ.
What a God's name is he that as if he fashion an Image out of clay in a short days Molle makes a Minister (who is a defender of the truth) him (I say) that must be in the order and degree of Angels, celebrate the praise of God with Archangels, transmit the Sacrifices of the highest altar, execute the Priesthood with christ.
This sentence shoulde be well obserued both of Bishops (such I meane not all) as suddenly impose their hands on men vnmeet for the calling, & so become pertakers of their sinnes, & likewise of them that vnworthyly intrude themselues into the functiō, deēing it as ordinary a matter to be made a minister,
This sentence should be well observed both of Bishops (such I mean not all) as suddenly impose their hands on men unmeet for the calling, & so become partakers of their Sins, & likewise of them that unworthily intrude themselves into the function, demeing it as ordinary a matter to be made a minister,
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and againe, that worthy thing that was cōmitted vnto thee, keepe through the holye ghost, which dwelleth in vs. Likewise stir vp the gift of God which is in thee, by puting on of my handes.
and again, that worthy thing that was committed unto thee, keep through the holy ghost, which dwells in us Likewise stir up the gift of God which is in thee, by putting on of my hands.
The Spirite of Moyses distributed verye commonlye and vniuersallye vnto the Elders, and Officers in the Tabernacle of the Congregation, and the Spirit of Elias dubled vppon Elizeus.
The Spirit of Moses distributed very commonly and universally unto the Elders, and Officers in the Tabernacle of the Congregation, and the Spirit of Elias doubled upon Elisha.
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The worde of the Lorde is not rare, as in the dayes of Samuell, but all the multitude of the people maye ascende to the hill of the lord, to the house of god,
The word of the Lord is not rare, as in the days of Samuel, but all the multitude of the people may ascend to the hill of the lord, to the house of god,
August. saith Habemus duo quaedā plane distinguenda, vnum quod christiani sumus, alterum quod prepositi sumus: Christiani propter nos, prepositi propter vos:
August. Says Habemus duo quaedam plane distinguenda, One quod Christians sumus, alterum quod Prepositi sumus: Christians propter nos, Prepositi propter vos:
Wee (of the Cleargie) haue two things plainelie to be distinguished (from you of the Laitie) The one is that wee are Christians, the other, that wee are placed ouer you:
we (of the Clergy) have two things plainly to be distinguished (from you of the Laity) The one is that we Are Christians, the other, that we Are placed over you:
and other auncient fathers, such as haue laboured in doctrine diligentlie, when they were younge, but are vnable to sustaine, and vnapt to execute the like for defect of nature,
and other ancient Father's, such as have laboured in Doctrine diligently, when they were young, but Are unable to sustain, and unapt to execute the like for defect of nature,
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For being consumed himselfe with yeares, he did associate his sonne, whoe was a double steede and aide vnto him (to wit) of his auncient yeares and giftes of the spirit, vpholding his father broken with weakenes,
For being consumed himself with Years, he did associate his son, who was a double steed and aid unto him (to wit) of his ancient Years and Gifts of the Spirit, upholding his father broken with weakness,
Nowe if there be anye such as Gregorie writes of besides, cui vel altissima senectus canam doctrinam attu, lerit, eam { que } vim habentem vt nouae in pietate animae vtilitate at { que } adiumento esse queat.
Now if there be any such as Gregory writes of beside, cui vel altissima Old age canam Doctrinam attu, lerit, eam { que } vim habentem vt nouae in Piate Spirits vtilitate At { que } adiumento esse queat.
That as Moyses was fourescore yeares olde when hee spake to Pharao, so any one or other of lyke years decreeth with himselfe that hee will begin againe his former trauell in preaching the gospell, I esteeme such a one not only reuerend among men,
That as Moses was fourescore Years old when he spoke to Pharaoh, so any one or other of like Years decreeth with himself that he will begin again his former travel in preaching the gospel, I esteem such a one not only reverend among men,
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If there bee anye suche amonge vs of the Ministerie sufficientlye seene in varietie, and diuersitie of learning, that haue vsed silence nowe this foure and thirtie yeares space in so religious and blessed a p••agation of the Gospell,
If there be any such among us of the Ministry sufficiently seen in variety, and diversity of learning, that have used silence now this foure and thirtie Years Molle in so religious and blessed a p••agation of the Gospel,
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I say as Barnard somtime to Eugenius: Vides omnem ecclesiasticum zelum feruere sola pro dignitate tuenda, honori totum datur, sanctitati nihil aut parum? Perceiue you the zeale of our Church;
I say as Barnard sometime to Eugenius: Vides omnem Ecclesiasticum zelum feruere sola Pro dignitate tuenda, honori totum datur, sanctitati nihil Or Parum? Perceive you the zeal of our Church;
but rather be first religious to amende your selues, & thē officious to reprehende vs. Considering what Augstustin sayth, Par causa et docentem et audientem constringit vt vtriusque cofessio factorum testificatione signetur, iungantur factis, qui seperantur officijs, copulentur opere, qui diuersi sunt nomine, et quos vocabula ab inuicem seperant, eos obseruantia praeceptorum fideliter et deuote coniungat.
but rather be First religious to amend your selves, & them officious to reprehend us Considering what Augstustin say, Par causa et docentem et audientem constringit vt vtriusque cofessio factorum testification signetur, iungantur factis, qui seperantur Offices, copulentur Opere, qui diuersi sunt nomine, et quos vocabula ab Inuicem seperant, eos obseruantia praeceptorum Fideliter et devote coniungat.
and deuoutly togither whom titles seperate one from an other. Gregorie Nazianzen writing to Gregorie Nissen: I woulde sayth he very gladly speake somwhat boulder,
and devoutly together whom titles separate one from an other. Gregory Nazianzen writing to Gregory Nissen: I would say he very gladly speak somewhat boulder,
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Perhaps hee woulde not displease the eares, or greiue the consciences, or offend the fayth of seelye christians, by telling them of the vncleane sacrifices of the heathcn:
Perhaps he would not displease the ears, or grieve the Consciences, or offend the faith of seely Christians, by telling them of the unclean Sacrifices of the heathcn:
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Symon in deed of experience would haue bought them, but hee could not, yet this I will saie that with Iudas we loue the bagge & hauing it freely giuē, we do not bestowe it as freely:
Symon in deed of experience would have bought them, but he could not, yet this I will say that with Iudas we love the bag & having it freely given, we do not bestow it as freely:
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but whē Zeno the Emperour vnderstood it, he put him out & placed Peter in his stead writing an epistle (tēding to concord) called (henoticon) that Peter should subscribe to the same epistle.
but when Zeno the Emperor understood it, he put him out & placed Peter in his stead writing an epistle (tending to concord) called (Henoticon) that Peter should subscribe to the same epistle.
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But Anastasius bishop of Antioch, when Iustinus the Emperor (after he was bishop) asked him a summe of monie & thrust him out because he denied (as the Historian reporteth frō an other) like a very godly bishop, did willingly suffer depriuatiō.
But Anastasius bishop of Antioch, when Justinus the Emperor (After he was bishop) asked him a sum of money & thrust him out Because he denied (as the Historian Reporteth from an other) like a very godly bishop, did willingly suffer deprivation.
Iohn Chrisostome the Archbishop of Constantinople in his visitation in Asia vnderstanding that manye by gifts, & fauour did buy & sell benefices, came to Ephesus, and for simonie de priued 13. bishops at once, some of Li sia, some of Phrigia, some of Asia. Now if there be any among vs (I say if there bee anye,
John Chrysostom the Archbishop of Constantinople in his Visitation in Asia understanding that many by Gifts, & favour did buy & fell Benefices, Come to Ephesus, and for simony de prived 13. Bishops At once, Some of Li siam, Some of Phrygia, Some of Asia. Now if there be any among us (I say if there be any,
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then he is commaunded to go forth of the church that sells dignities and honours, he is cōmaunded to go out of the church that will sell the seelie consciēces of the faithful.
then he is commanded to go forth of the Church that sells dignities and honours, he is commanded to go out of the Church that will fell the seely Consciences of the faithful.
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Barnard tels a tale of Martin a Cardinaall prelate whoe returning in his Legacie from Dacia was so poore (his money and horses fayling him) that he coulde scarse come to Florence. The Bishop of Florence gaue him a horse which brought him to Pise, where Barnard reporteth he was at the same time:
Barnard tells a tale of Martin a Cardinaall prelate who returning in his Legacy from Dacia was so poor (his money and Horses failing him) that he could scarce come to Florence. The Bishop of Florence gave him a horse which brought him to Pise, where Barnard Reporteth he was At the same time:
the next daye after the Bishop of Florence came to Pise, & requiring for the dispatch of some cause hee had in lawe the testimonie of his freindes, presuming of the Cardinall amonge the rest,
the next day After the Bishop of Florence Come to Pise, & requiring for the dispatch of Some cause he had in law the testimony of his Friends, presuming of the Cardinal among the rest,
because Martin passing throughe a Countrie of gold and siluer tooke no knowledge of it, & moreouer would not be so much as suspected to take any gift at all.
Because Martin passing through a Country of gold and silver took no knowledge of it, & moreover would not be so much as suspected to take any gift At all.
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As litle as I like Martin Marprelate, surelie this was Martin good-prelate, and I would to God that euery one both Bishop and other minister were such a Martin.
As little as I like Martin Marprelate, surely this was Martin good-prelate, and I would to God that every one both Bishop and other minister were such a Martin.
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Besids a threefold perill of the labour and worke in respect of our selues, conscience, intelligēce, vtteraunce, Conscience to be rightlie called by inward testimonie.
Besides a threefold peril of the labour and work in respect of our selves, conscience, intelligence, utterance, Conscience to be rightly called by inward testimony.
Intelligence to perceiue the deuine sence of the scripture, vtteraunce to teach the people, (of which three, the first is requisit, the second hard, the thirde in maner harder then the second) yee do ad a threefold harder difficultie then all,
Intelligence to perceive the divine sense of the scripture, utterance to teach the people, (of which three, the First is requisite, the second hard, the Third in manner harder then the second) ye do and a threefold harder difficulty then all,
For saith hee, Vbi angelica in hoc corpore conuersatio, in corde prophetica expectatio in vtroque apostolica perfectio inuenitur, gratus iste cumulus gratiarum.
For Says he, Vbi angelica in hoc corpore conversation, in cord Prophetic expectatio in vtroque apostolica Perfection Inuenitur, Gratus iste cumulus Gratitude.
but onlie their owne priuate interpretation, yet being no Prophets, as though Prophecie were of priuate interpretation, all were Apostles, all Prophets, all Teachers.
but only their own private Interpretation, yet being no prophets, as though Prophecy were of private Interpretation, all were Apostles, all prophets, all Teachers.
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Gregorie Nazianzen writeth of Eunomius, who as though hee were rapt into heauen after Elias, made worthye to talke with God, and beholde him in a cloud after Moyses, taken vp into Paradice,
Gregory Nazianzen Writeth of Eunomius, who as though he were rapt into heaven After Elias, made worthy to talk with God, and behold him in a cloud After Moses, taken up into Paradise,
Hee or she that hath rashlie learned two or three wordes of scripture, straight wayes fals a building of Babell that their name maie be scattered abroade vpon the whole earth.
He or she that hath rashly learned two or three words of scripture, straight ways falls a building of Babel that their name may be scattered abroad upon the Whole earth.
And by and by must Corah and his companie furiously stirre vp an insurrection against Moyses making in deed (which is miserable) a scattered confusion abroad of the Church,
And by and by must Corah and his company furiously stir up an insurrection against Moses making in deed (which is miserable) a scattered confusion abroad of the Church,
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I would to god withall my hart, that all the lords people could prophecie, & that the lord would put his spirit vpon them, & I will all christians to search the scriptures,
I would to god withal my heart, that all the Lords people could prophecy, & that the lord would put his Spirit upon them, & I will all Christians to search the Scriptures,
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I am not of the iudgement that olde Apelles was who thought that euery man ought to holde opinion as he beleeued, and is not at all to examine any doctrine.
I am not of the judgement that old Apelles was who Thought that every man ought to hold opinion as he believed, and is not At all to examine any Doctrine.
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But rather of an other minde teaching the vtilitie and necessitie of scripture, that the scriptures inspired by god, do cast seedes of wonderfull precepts of doctrine teaching matters in deede very deuine, notable godlines,
But rather of an other mind teaching the utility and necessity of scripture, that the Scriptures inspired by god, do cast seeds of wonderful Precepts of Doctrine teaching matters in deed very divine, notable godliness,
and Lucius a wolfe and traytor came in his roome, being spoyled of their Pastor, tamen officia pastoris exe quebantur, nam apostolicā doctrinā seruabāt incorruptam.
and Lucius a wolf and traitor Come in his room, being spoiled of their Pastor, tamen Offices Pastors exe quebantur, nam apostolicā doctrinā servabant incorruptam.
As it is expedient for a prouident Marchaunt, whose calling is to trauell the ieoperdouse seas for commoditie, somtimes to bee in tranquillitie and quiet on the land:
As it is expedient for a provident Merchant, whose calling is to travel the ieoperdouse Seas for commodity, sometimes to be in tranquillity and quiet on the land:
So in controuersie and scruple of matter in religion, somtimes discipline with sobernesse more beseemeth a godlie people then disputations with frowardnes.
So in controversy and scruple of matter in Religion, sometimes discipline with soberness more beseems a godly people then disputations with forwardness.
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Touching the order (to knowe) that formost, which is speediest to saluatyō. concerning his indeuour that more zelouslie, which is more vehement to loue.
Touching the order (to know) that foremost, which is speediest to salvation. Concerning his endeavour that more zealously, which is more vehement to love.
The Lord must needs haue a controuersie, and iudgement, with the auncient of the people, they wast his vineyard, the spoyle of the poore is in their houses.
The Lord must needs have a controversy, and judgement, with the ancient of the people, they wast his vineyard, the spoil of the poor is in their houses.
& forgetteth the straunger & fatherles, & widow, which should likewise eat & bee filled, that God might blesse him the more in all the workes of his hands, as the Apostle saith to the Iew.
& forgetteth the stranger & fatherless, & widow, which should likewise eat & be filled, that God might bless him the more in all the works of his hands, as the Apostle Says to the Iew.
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Thou that abhorrest Idols, committest thou sacriledge? So I to such a protestaunt: Thou that abhorrest poperie, commitest thou idolatrie I meane sacriledge? August.
Thou that Abhorrest Idols, Committest thou sacrilege? So I to such a protestant: Thou that Abhorrest popery, Committest thou idolatry I mean sacrilege? August.
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Who so stealeth ought frō the church, is like Iudas that child of perdition. Gregorie Nazianzen nameth sacriledge to be impietatem auaritia cumulatā.
Who so steals ought from the Church, is like Iudas that child of perdition. Gregory Nazianzen names sacrilege to be impietatem auaritia cumulatā.
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In the daies of Constantine, whē any martyrs or confessors died, or banished persōs hauing no kinred suruiuing to posses their inheritaūce it came to the church of that place,
In the days of Constantine, when any Martyrs or Confessors died, or banished Persons having no kindred surviving to poss their inheritance it Come to the Church of that place,
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They can spie out Magus for simonie among vs, but not Iudas for sacriledge amongst themselues: they thinke the Church goodes which they posses to be their rightfull patrimonie and inheritaunce, which I see not how it maye be vnles they will say, let vs take the sanctuarie of god for our possessions, for in verie deed the church goods are poore mens possessiōs, not an inheritaunce for noble men and gentelmen.
They can spy out Magus for simony among us, but not Iudas for sacrilege among themselves: they think the Church goods which they poss to be their rightful patrimony and inheritance, which I see not how it may be unless they will say, let us take the sanctuary of god for our possessions, for in very deed the Church goods Are poor men's possessions, not an inheritance for noble men and gentlemen.
But I feare me it will at lenth be the decaie of both our florishing Vniuersities, where verie manye of rare giftes, either betake themselues to an other calling abroad,
But I Fear me it will At length be the decay of both our flourishing Universities, where very many of rare Gifts, either betake themselves to an other calling abroad,
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for we could not sell if ye did not buie, naie manie will offer and that verie roundlie & larglie out of their liuing, to haue the dignitie & title, I cannot tell whether anie do so.
for we could not fell if you did not buy, nay many will offer and that very roundly & largely out of their living, to have the dignity & title, I cannot tell whither any do so.
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I told you before I take no perticuler knowledg of ani such, but if there bee anie such I am suer Ambrose durst not for his life deliuer the goods of the church.
I told you before I take no particular knowledge of ani such, but if there be any such I am sure Ambrose durst not for his life deliver the goods of the Church.
The inrode is made already into the church, the incursiō will follow next vppon Cōmnons, afterwards the inuasion wilbe to the scepter and seate of the Highest.
The inroad is made already into the Church, the incursion will follow next upon Commnons, afterwards the invasion will to the sceptre and seat of the Highest.
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And then will these ouerrune the land, confusion for estate of order in the common wealth, barbarousnes for ciuilitie of conuersation amongst the people, rebellion for obedience of lawes in subiects, ignoraunce for artes of learning in the vniuersities.
And then will these ouerrune the land, confusion for estate of order in the Common wealth, barbarousness for civility of Conversation among the people, rebellion for Obedience of laws in Subjects, ignorance for arts of learning in the universities.
and all of vs more fruitfull, that following the truth in loue euery mēber doing his part to builde vp the bodie, wee may grow vp togither in him the heade of the same bodie Iesus Christ our Sauiour:
and all of us more fruitful, that following the truth in love every member doing his part to build up the body, we may grow up together in him the head of the same body Iesus christ our Saviour:
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