A triumph of truth. Or Declaration of the doctrine concerning euangelicall counsayles; lately deliuered in Oxford by Humfrey Leech M. of Arts, & minister. With relation of sondry occurrents, and particularly of D. King, the Vicechancellour, his exorbitant proceedings against the sayd H.L. vpon his constant propugnation thereof. Also the peculiar motiues, ensuing therevpon, which perswaded him to renounce the faction of hereticall congregations, & and to embrace the vnity of the Catholique Church
the bookes were opened, and another booke was opened, which is the booke of life; A finall retribution, inuolued in the acte, and particuler manner of the iudgment;
the books were opened, and Another book was opened, which is the book of life; A final retribution, involved in the act, and particular manner of the judgement;
In the extent of this appearaunce I noted a fourefoulde acception of great and small. FIRSTE great and small for worldlie authoritie, and tēporall condition.
In the extent of this appearance I noted a fourefoulde acception of great and small. FIRST great and small for worldly Authority, and temporal condition.
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SECONDLIE great and small, in respect of heauenlie supereminencie of grace, and spirituall infusion. THIRDLIE great and small, in consideration of diuersitie of rewards, and retribution.
SECONDLY great and small, in respect of heavenly supereminency of grace, and spiritual infusion. THIRDLY great and small, in consideration of diversity of rewards, and retribution.
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And from this last signification, arose that fourefoulde distinction of S. Gregorie: quidam non iudicantur, & pereunt; quidam iudicantur, & pereunt; quidam iudicantur, & regnant; quidam non iudicantur, & regnant.
And from this last signification, arose that fourefoulde distinction of S. Gregory: quidam non iudicantur, & pereunt; quidam iudicantur, & pereunt; quidam iudicantur, & regnant; quidam non iudicantur, & regnant.
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That is (as another auncient writer, commentinge vppon my text, fitlie rendereth it) some are not iudged but condemned allreadie; perishing without further iudgment;
That is (as Another ancient writer, commenting upon my text, fitly rendereth it) Some Are not judged but condemned already; perishing without further judgement;
Qui non credit in filio Dei IAM iudicatus est; he that beleeueth not in the sonne of God is allreadie condemned, being thereto ordained, and predestinated; ad poenam, non ad culpam;
Qui non credit in filio Dei IAM iudicatus est; he that Believeth not in the son of God is already condemned, being thereto ordained, and predestinated; ad poenam, non ad Fault;
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knocking outwardlie, inwardlie, by the operation of his woorde, by the inspiration of his spirit, a• the steepie doore, of ther drousie consciences, to awaken them (if it be possible) from the dead sleepe, and lethargie of sinne:
knocking outwardly, inwardly, by the operation of his word, by the inspiration of his Spirit, a• the steepy door, of their drowsy Consciences, to awaken them (if it be possible) from the dead sleep, and lethargy of sin:
Which meanes of their conuersion, proceeding from his meere compassion (which should leade them to compunction) if they refuse, and after the• hardnes of hart that cannot repent, treasure vppe wrathe against the day of wrathe, then are they taken of sathan at his will. Hence springeth the secōd braun•e; some are iudged, and condemned.
Which means of their conversion, proceeding from his mere compassion (which should lead them to compunction) if they refuse, and After the• hardness of heart that cannot Repent, treasure up wrath against the day of wrath, then Are they taken of sathan At his will. Hence springs the secōd braun•e; Some Are judged, and condemned.
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yet certainlie haue they so greiued the spirit, which should haue sealed them vppe vnto the day of redemption, and so highlie haue they offended the Maiestie of heauen, that their sinns followe them vnto iudgment;
yet Certainly have they so grieved the Spirit, which should have sealed them up unto the day of redemption, and so highly have they offended the Majesty of heaven, that their Sins follow them unto judgement;
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The third sort are suche, whose saluation is not yet certaine, certitudine rei, thoughe it be spei; not sui, though Dei: with certaintie of reall possessiō,
The third sort Are such, whose salvation is not yet certain, Certitude rei, though it be Spei; not sui, though Dei: with certainty of real possession,
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These must remember, and remembring tremble at that fearfull distriction, and terrible commination (so often reiterated and direfullie threatned by the prophet.) If the righteous turne away from his righteousnes,
These must Remember, and remembering tremble At that fearful distriction, and terrible commination (so often reiterated and direfullie threatened by the Prophet.) If the righteous turn away from his righteousness,
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and commit iniquitie, and doe according to • the abominations, that the wicked man doth, shall he li• saithe the Lorde God of hoasts? All his righteousnes, that he hath done, shall not be mentioned,
and commit iniquity, and do according to • the abominations, that the wicked man does, shall he li• Saith the Lord God of hosts? All his righteousness, that he hath done, shall not be mentioned,
and of the powers of the worlde to come, if they fall awaye, should be renewed by repentance, seing they crucifie againe to them selues the sonne of God and make a mocke of him.
and of the Powers of the world to come, if they fallen away, should be renewed by Repentance, sing they crucify again to them selves the son of God and make a mock of him.
For if stella a stella differt gloria (the Apostle applieth it to the bodilie resurrection) that is, if ther be degrees of exaltation in the kingdome of glorie;
For if stella a stella Differt gloria (the Apostle Applieth it to the bodily resurrection) that is, if there be Degrees of exaltation in the Kingdom of glory;
of necessitie, by force of ineuitable consequence, it must followe, that there be degrees of Christian perfection in the kingdome of grace, the one being a retribution of the other;
of necessity, by force of inevitable consequence, it must follow, that there be Degrees of Christian perfection in the Kingdom of grace, the one being a retribution of the other;
heauens remuneration awarded, accordinge to Christian perfection practised. These ioyne with their faithe, vertue, with vertue knowledge, with knowledge temperaunce;
heavens remuneration awarded, according to Christian perfection practised. These join with their faith, virtue, with virtue knowledge, with knowledge temperance;
with temperaunce patience, with patience, godlines; with godlines, brotherlie kindnes; with brotherlie kindnes, loue; the verie bonde of perfection, nay plíroma tou nomou; the fulfillinge of the lawe;
with temperance patience, with patience, godliness; with godliness, brotherly kindness; with brotherly kindness, love; the very bond of perfection, nay plíroma tou nomou; the fulfilling of the law;
•iam praecepta legis perfectiori virtute transcendentes; tran•cending, surmountinge the precepts of the lawe, by Euangelicall Counsailes of greater perfection:
•iam praecepta Legis perfectiori virtute transcendentes; tran•cending, surmounting the Precepts of the law, by Evangelical Counsels of greater perfection:
For explanation of which sentence of that good Father, and great pillar of the Latine Churche wee are to note, that precepts and Counsailes, may be considered comparatiuelie two manner of wayes;
For explanation of which sentence of that good Father, and great pillar of the Latin Church we Are to note, that Precepts and Counsels, may be considered comparatively two manner of ways;
or PARTICVLARLY, by comparing seuerall Counsailes of the gospell, not with euerie, or with all the precepts of the lawe ioyntly in one aggregate bodie,
or PARTICULARLY, by comparing several Counsels of the gospel, not with every, or with all the Precepts of the law jointly in one aggregate body,
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thy commaundement, ô Lorde, is exceding• broad: yea so broad, that the lawe alone, lex immaculata, that vndefiled lawe of God, containeth in it, prima•ilie, originallie, essentiallie, all kinde of Christian perfection;
thy Commandment, o Lord, is exceding• broad: yea so broad, that the law alone, lex Immaculata, that undefiled law of God, Containeth in it, prima•ilie, originally, essentially, all kind of Christian perfection;
FIRST compare that Euangelicall Counsaile, vade, vend• omnia, & da pauperibus, & sequere me, with that precept, non furaberis: And SECONDLIE cōpare tha• Euangelicall Counsaile of virginitie, qui potest caper• capiat. (Which Luther himselfe in the 30. artic.
FIRST compare that Evangelical Counsel, vade, vend• omnia, & da pauperibus, & Sequere me, with that precept, non furaberis: And SECONDLY compare tha• Evangelical Counsel of virginity, qui potest caper• Capita. (Which Luther himself in the 30. artic.
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of his assertion held to be the onlie Euāgelicall Counsaile) with that precept, non moechaberis: then you shall see euidently, that an higher degree of perfection is in the action cōformable to those twoo Counsailes, the• in the actions inioyned in the other two Precepts. Fo• in actions there must needes be degrees of goodnes witnesse some actions good in a meane degree of goodnes;
of his assertion held to be the only Euamgelicall Counsel) with that precept, non moechaberis: then you shall see evidently, that an higher degree of perfection is in the actium conformable to those twoo Counsels, the• in the actions enjoined in the other two Precepts. Fo• in actions there must needs be Degrees of Goodness witness Some actions good in a mean degree of Goodness;
as not to hate his owne fleshe, to require good for good, not to steale, not to cōmitte adulterie, &c. Wherein I may demaund with our Sauiour what singular thinge is done? doe not publicans do the same? Did not blind foulded gentilisme do these things? Other actions there are, which are good in a higher degree of goodnes:
as not to hate his own Flesh, to require good for good, not to steal, not to commit adultery, etc. Wherein I may demand with our Saviour what singular thing is done? do not Publicans do the same? Did not blind folded gentilism do these things? Other actions there Are, which Are good in a higher degree of Goodness:
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All perfection of man here, as it is in the waye of perfection to the seruice of God, is not equall, witnesse the Apostles forsaking all, and followinge Christe:
All perfection of man Here, as it is in the Way of perfection to the service of God, is not equal, witness the Apostles forsaking all, and following Christ:
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S. Augustine in his 18. sermon de verbis Apostoli: where that good Father speaketh thus in the person of certain virgins (in his time) religiouslie deuoted,
S. Augustine in his 18. sermon de verbis Apostles: where that good Father speaks thus in the person of certain Virgins (in his time) religiously devoted,
not essentiall, (for this is peculiar onely to the Trinitie.) Not personall (this proper to Christe his humanitie.) Not sacramentall (this extendeth to the whole Churche in generall.) But it is, vnio animae spiritualis, the soules spirituall vnion with God,
not essential, (for this is peculiar only to the Trinity.) Not personal (this proper to Christ his humanity.) Not sacramental (this extendeth to the Whole Church in general.) But it is, Union Spirits spiritualis, the Souls spiritual Union with God,
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Which precepts, and Counsailes, thoughe they perfourme this, yet doe they diuerslie direct therevnto, according to the diuersitie of those things, about which they are conuersaunt;
Which Precepts, and Counsels, though they perform this, yet do they diversely Direct thereunto, according to the diversity of those things, about which they Are conversant;
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it is easier for a camell to passe throughe the eye of a needle, then for a riche man, that trusteth in his riches, (for so Christe expoundeth it) to enter into the kingdome of heauen.
it is Easier for a camel to pass through the eye of a needle, then for a rich man, that Trusteth in his riches, (for so Christ expoundeth it) to enter into the Kingdom of heaven.
S. Augustine in his 61. sermon de tempore: the second booke of his Euangelicall questions, chapter the 19. and in his Enchiridion, ad Laurentium chapter the 121. Precepts and Counsailes therefore differ thus. PRECEPTS are of necessitie;
S. Augustine in his 61. sermon de tempore: the second book of his Evangelical questions, chapter the 19. and in his Enchiridion, and Laurentium chapter the 121. Precepts and Counsels Therefore differ thus. PRECEPTS Are of necessity;
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COVNSAILES arbitrarie, left to our free choice. Bothe ayme at the marke of heauē, by shootinge at the butte of Christian perfection, but differ in the manner.
COUNSELS arbitrary, left to our free choice. Both aim At the mark of heaven, by shooting At the butt of Christian perfection, but differ in the manner.
Obseruers of Counsailes shall haue greater reward, yea they shall sit vppon throanes; & not onlie iudge the twelue tribes of Israell, but doome both men & Angells.
Observers of Counsels shall have greater reward, yea they shall fit upon thrones; & not only judge the twelue tribes of Israel, but doom both men & Angels.
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It was Christ his promise of remuneration made to his disciples for their consolation, to encourage them to goe forwards with the practise of Christian perfection, embracing for his,
It was christ his promise of remuneration made to his Disciples for their consolation, to encourage them to go forward with the practice of Christian perfection, embracing for his,
and descrier of heauenly mysteries, holie, and blessed S. Paul; knowe you not, that wee shall iudge the Angells? &c. The woordes are so pregnant, that all the wrangling witts,
and descrier of heavenly Mysteres, holy, and blessed S. Paul; know you not, that we shall judge the Angels? etc. The words Are so pregnant, that all the wrangling wits,
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And to this purpose, almost in the verie selfe same woords speaketh S. AVGVSTINE in his 61. sermon de tempore: his 18. sermon de verbis Apostoli: his second booke of Euangelicall questions cap. 19. and in his Enchiridion ad Laurentium cap. 12. S. AMBROSE in the 10. booke of his Epistles, the 82. Epistle ad Vercellensem Ecclesiam; and his tract de viduis, propè finem:
And to this purpose, almost in the very self same words speaks S. AUGUSTINE in his 61. sermon de tempore: his 18. sermon de verbis Apostles: his second book of Evangelical questions cap. 19. and in his Enchiridion and Laurentium cap. 12. S. AMBROSE in the 10. book of his Epistles, the 82. Epistle ad Vercellensem Church; and his tract de viduis, propè finem:
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The defence therfore of Euangelicall Counsailes of perfectiō quoad viam, & quoad gradum, which I would onlie commende vnto the learned & iudicious (who well knowe that the whole course of Antiquitie,
The defence Therefore of Evangelical Counsels of perfection quoad viam, & quoad Gradum, which I would only commend unto the learned & judicious (who well know that the Whole course of Antiquity,
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that there are in the gospell of Christe certaine COVNSAILES, which the Auncient pillers, & Patriarches of diuinitie, call CONSILIA PERFECTIONIS Counsailes of perfection: and they are so called, non quòd ipsae sint perfectiones,
that there Are in the gospel of Christ certain COUNSELS, which the Ancient pillars, & Patriarchs of divinity, call CONSILIA PERFECTIONIS Counsels of perfection: and they Are so called, non quòd ipsae sint perfectiones,
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that is, not that they are in themselues perfections indeede, but rather dispositions, directions, preparations to perfection, which consisteth mainelie in this;
that is, not that they Are in themselves perfections indeed, but rather dispositions, directions, preparations to perfection, which Consisteth mainly in this;
And therefore as Origen excellentlie obserueth in his commentarie vppon S. Mathewe his 8. Homilie, vppon those woords of our Sauiour, giuen by waye of Counsaile to the youngmanne:
And Therefore as Origen excellently observeth in his commentary upon S. Matthew his 8. Homily, upon those words of our Saviour, given by Way of Counsel to the youngmanne:
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And so the verie forme, and manner of Christ his speache doth euidentlie conuince. For first he proposeth the question to his arbitrarie election: If thou wilt be perfit.
And so the very Form, and manner of christ his speech does evidently convince. For First he Proposeth the question to his arbitrary election: If thou wilt be perfect.
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followe me. Lastlie he annexeth the remuneratiō, the forciblest motiue that possible coulde be to drawe a man to that resolution of Christian perfection;
follow me. Lastly he annexeth the remuneration, the forciblest motive that possible could be to draw a man to that resolution of Christian perfection;
as to that which is expedient: auoydinge riches, and other things of like nature, not as things vnlawfull, but as impediments, and hinderances vnto righteousnes.
as to that which is expedient: avoiding riches, and other things of like nature, not as things unlawful, but as impediments, and hindrances unto righteousness.
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And S. Augustine, in his Enchiridion ad Laurentium, is of opinion, that perfection of charitie (which is the perfection of Christian life) consisteth neither in the sole performaunce of the actions of precepts, conformable to non moechaberis: nor yet in the perfourmance of the actions of Counsailes, vnlesse both actions of precepts, and Counsayles, be rightlie referred with relatiō to the ende, of all the actions of precepts and Counsailes, which is charitas erga Deum, & proximum propter Deum:
And S. Augustine, in his Enchiridion and Laurentium, is of opinion, that perfection of charity (which is the perfection of Christian life) Consisteth neither in the sole performance of the actions of Precepts, conformable to non moechaberis: nor yet in the performance of the actions of Counsels, unless both actions of Precepts, and Counsels, be rightly referred with Relation to the end, of all the actions of Precepts and Counsels, which is charitas Erga God, & Proximum propter God:
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If anie be so wedded to his owne priuate humour, as not, in this sense, to admit of Euangelicall Counsailes of perfection, quoad viam, and quoad gradum, but that they will confounde Precepts,
If any be so wedded to his own private humour, as not, in this sense, to admit of Evangelical Counsels of perfection, quoad viam, and quoad Gradum, but that they will confound Precepts,
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and Counsailes together (houlding both of like necessitie, Counsailes aswell as precepts) so did the heretiques called Apostolici: or that Counsailes containe in them no kinde of perfection;
and Counsels together (holding both of like necessity, Counsels aswell as Precepts) so did the Heretics called Apostolic: or that Counsels contain in them no kind of perfection;
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I would but aske them, what our blessed Sauiour meant, Matth the 19. (who vppon occasion of the diuorce, his disciples perplexed, the difficultie of chastitie, exemplified by Eunuches so borne, so made, so making themselues; à natura; à violentia; à voluntate, naturallie, violentlie, voluntarilie;
I would but ask them, what our blessed Saviour meant, Matthew the 19. (who upon occasion of the divorce, his Disciples perplexed, the difficulty of chastity, exemplified by Eunuchs so born, so made, so making themselves; à Nature; à Violence; à voluntate, naturally, violently, voluntarily;
as Aquinas well obserueth vppon the place) I say, what meant our Sauiour to propose, qui potest capere, capiat, if ther be no COVNSAILE of virginity? Secondly; I would demaund;
as Aquinas well observeth upon the place) I say, what meant our Saviour to propose, qui potest capere, Capita, if there be no COVNSAILE of virginity? Secondly; I would demand;
and thou shalt haue treasure in heauen, &c. If here be not a Counsaile of voluntarie pouertie? For as trulie as Christ meant to performe his promise in the remuneration, thesaurum habebis in coelo; so was it vppon condition, that the younge man should embrace that Counsaile of voluntarie pouertie, tending to the toppe of Christian perfection.
and thou shalt have treasure in heaven, etc. If Here be not a Counsel of voluntary poverty? For as truly as christ meant to perform his promise in the remuneration, Thesaurum habebis in coelo; so was it upon condition, that the young man should embrace that Counsel of voluntary poverty, tending to the top of Christian perfection.
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Christ had erroneouslie taught him the way to life, by vade, & vende omnia, and that this was that one thinge necessarie to aspire to the toppe of Christian perfection,
christ had erroneously taught him the Way to life, by vade, & vende omnia, and that this was that one thing necessary to aspire to the top of Christian perfection,
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sit tibi tanquam ethnicus. For as it is saide of the letter of the scripture, that it is not of anie priuate inspiration (For it came not in ould time, by the will of man,
fit tibi tanquam Ethnicus. For as it is said of the Letter of the scripture, that it is not of any private inspiration (For it Come not in old time, by the will of man,
And the reason, why euerie man should fly from a priuate spirits interpretation, is this (as it is excellentlie rendred by that mellifluous Father, S. Bernard) Nonnulli adesse putant spiritum, cùm non adest, suúmque sensum pro sensu spiritus sequuntur deuiantes, suásque sententias magistrorum sententijs praeferunt;
And the reason, why every man should fly from a private spirits Interpretation, is this (as it is excellently rendered by that mellifluous Father, S. Bernard) Nonnulli Adesse Putant spiritum, cùm non adest, suúmque sensum Pro sensu spiritus sequuntur deuiantes, suásque sententias magistrorum Sententijs praeferunt;
preferring their owne priuate opinions before the publique iudgmentes of ther maisters, and teachers. It is lawfull to follow the spirit in interpretinge the scripture:
preferring their own private opinions before the public Judgments of their masters, and Teachers. It is lawful to follow the Spirit in interpreting the scripture:
that spirit of peace, vnitie, charitie, that descended vppon the Apostles vnited, for domus vna, &c. they abode all in one house; a signe of externall charitie; Mens, & anima vna; one minde, one soule;
that Spirit of peace, unity, charity, that descended upon the Apostles united, for domus Una, etc. they Abided all in one house; a Signen of external charity; Mens, & anima Una; one mind, one soul;
let not humane presumption dare to offer violence vnto the gospell of Christe: for the constitutions of fathers, once decreed, are not further to be questioned.
let not humane presumption Dare to offer violence unto the gospel of Christ: for the constitutions of Father's, once decreed, Are not further to be questioned.
(So speaketh Flauianus bishoppe of Constantinople in his Epistle to Pope LEO the firste) Neither are the perpetuall determinations of them to be chaunged, whose rule wee haue learned to agree with scripture.
(So speaks Flavianus bishop of Constantinople in his Epistle to Pope LEO the First) Neither Are the perpetual determinations of them to be changed, whose Rule we have learned to agree with scripture.
what meant S. Cyprian (that auncient famous martyr, in his tract de Natiuitate Christi. sectione 10 penultima) and S. Gregorie (that woorthy pillar of the latine Churche) in his 26. booke on Iob to stile these consilia pe•fectionis, Counsailes of perfection,
what meant S. Cyprian (that ancient famous martyr, in his tract de Natiuitate Christ. section 10 penultima) and S. Gregory (that worthy pillar of the latin Church) in his 26. book on Job to style these consilia pe•fectionis, Counsels of perfection,
what meant Theodoret. Primasius, Sedulius, Haymo, Theophylact, Ambrose, Augustine, Hierome, Gregorie, Basill, Chrysostome, Beda, Lyra, Aquinas, Anselmus, with all antiquitie greeke and latine Churche,
what meant Theodoret Primasius, Sedulius, Haymo, Theophylact, Ambrose, Augustine, Jerome, Gregory, Basil, Chrysostom, Beda, Lyra, Aquinas, Anselm, with all antiquity greek and latin Church,
what meant S. Hierome ad Eustochium, and against that Epicurean Heretique Iouinian (one of the first impugners of this Doctrine) S. Ambrose in the tenth booke of his Epistles, the 82. ad Vercellensem Ecclesiam, and in his tract de viduis propè finem: S. Augustine in his 61. sermon de tempore, his 18. tracte de verbis Apostoli, chapter the 21. his 2. booke of Euangelicall questions, chapter the 19. and in his Enchiridion ad Laurentium, chapter 121. Origen vppon the 15. to the Rom. S. Basill de vera virginitate:
what meant S. Jerome ad Eustochium, and against that Epicurean Heretic Jovinian (one of the First impugners of this Doctrine) S. Ambrose in the tenth book of his Epistles, the 82. and Vercellensem Church, and in his tract de viduis propè finem: S. Augustine in his 61. sermon de tempore, his 18. tract de verbis Apostles, chapter the 21. his 2. book of Evangelical questions, chapter the 19. and in his Enchiridion and Laurentium, chapter 121. Origen upon the 15. to the Rom. S. Basil de vera virginitate:
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S. Chrysostome in his 8. Homilie de poenitentia: Nazianzen in his 3. oration (which is the first inuectiue against Iulian ) and many others? The time would faile me,
S. Chrysostom in his 8. Homily de Penitence: Nazianzen in his 3. oration (which is the First invective against Iulian) and many Others? The time would fail me,
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if I should reckon vppe all. And therfore to close vppe all in a word; What meant all antiquitie, greeke, and latine fathers, so to distinguishe betwixt precepts, and Counsailes, if ther be no Counsailes.
if I should reckon up all. And Therefore to close up all in a word; What meant all antiquity, greek, and latin Father's, so to distinguish betwixt Precepts, and Counsels, if there be no Counsels.
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if I could be persuaded, that the Fathers needed their sonns suffrages. And yet certaine I am, that the sonns stande in neede of their fathers testimonies.
if I could be persuaded, that the Father's needed their Sons suffrages. And yet certain I am, that the Sons stand in need of their Father's testimonies.
Or were it not rather so, that all these (being men of eminent note in our Churche) are rather relatores antiquae fidei, quàm authores nouae doctrinae;
Or were it not rather so, that all these (being men of eminent note in our Church) Are rather relatores antiquae fidei, quàm authores nouae Doctrine;
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& coyners of anie newe doctrine? And therfore passing them, and for this time sparing them, not to strike a hairs breadth from my former grounds; my maine conclusion is this:
& coiners of any new Doctrine? And Therefore passing them, and for this time sparing them, not to strike a hairs breadth from my former grounds; my main conclusion is this:
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let the meetes which the Fathers most prouident decrees haue set, content vs. And the reason is excellentlie rendred by S. Bernard: viz. quantò viciniores erant ad•entui saluatoris, tantò mysterium salutis pleniùs p••ecepe•unt:
let the meets which the Father's most provident decrees have Set, content us And the reason is excellently rendered by S. Bernard: viz. quantò viciniores Erant ad•entui Savior, tantò mysterium Salutis pleniùs p••ecepe•unt:
viz. Fidem •cclesiae nolle asserere, est negare, vno eodémque silentio firma errorem, qui errore, seu tempore possessus, veritatem silendo non astruit;
viz. Fidem •cclesiae nolle asserere, est negare, vno eodémque silentio Firm errorem, qui Error, seu tempore possessus, veritatem silendo non astruit;
Dominicam gloriam qui non firmârit, euacuat; & diuinam contumeliam qui non refutarit, accumulat. Miles ignauus somnolento corpore depressus, regia castra oppugnantibus tradit, dum competentibus vigilijs non defendit. That is;
Dominicam gloriam qui non firmârit, evacuate; & diuinam contumeliam qui non refutarit, accumulate. Miles ignauus somnolento corpore depressus, Regia Castles oppugnantibus tradit, dum competentibus vigilijs non defendit. That is;
Hath anie weedes of superstitiō growne vpp with this Doctrine in the feilde of the Churche? Oh le• not the pure wheate of Euangelicall Counsailes of perfection quoad viam, quoad gradum, fare the wors• for the weedes.
Hath any weeds of Superstition grown vpp with this Doctrine in the field of the Church? O le• not the pure wheat of Evangelical Counsels of perfection quoad viam, quoad Gradum, fare the wors• for the weeds.
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Vnskilfull husbandmen are they & verie vnfit to manure, the Lord his tillage, whose preposterous zeale issuing from the grounde of • priuate groundles iudgment, would pull vppe bot• wheate, and tares together.
Unskilful husbandmen Are they & very unfit to manure, the Lord his tillage, whose preposterous zeal issuing from the ground of • private groundless judgement, would pull up bot• wheat, and tares together.
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These are wiser, and fuller of zeale, then Christ• himself, who suffred, nay gaue commaundement (a• it is in the parable) that both tares and wheate shoul• growe together, vntill the haruest of the last iudgment;
These Are Wiser, and fuller of zeal, then Christ• himself, who suffered, nay gave Commandment (a• it is in the parable) that both tares and wheat shoul• grow together, until the harvest of the last judgement;
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For a• the last iudgment, ther are somethings vrenda flammis, other things condenda horreis, as S. LEO speaketh And doth not S. Paul allude to this? Whose woordes be;
For a• the last judgement, ther Are somethings vrenda flammis, other things condenda horreis, as S. LEO speaks And does not S. Paul allude to this? Whose words be;
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Of Luther, Caluin, and all their proper disciples Qui nō consentit Sāctorum Patrum expositionibus, seipsum alienat ab omni sacerdotali communione, & à Christi praesertia Eudoxius in Cōcil. Chalced.
Of Luther, Calvin, and all their proper Disciples Qui nō consentit Sāctorum Patrum expositionibus, seipsum alienat ab omni Sacerdotal communion, & à Christ praesertia Eudoxius in Council. Chalcedon
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