A sermon preached at Paules Crosse the 4 of December, 1597 wherein is discoursed that all buying and selling of spirituall promotion is vnlawfull / by Iohn Howson ...
IT is affirmed by them that haue best laboured, and euen spent their spirites to discouer the profound mysteries of the holy scriptures, that the text contextus, the webbe of it, is so cunningly and so skilfully wouen by the holy spirit of God, that it is, omnibus accessibilis, but paucissimis penetrabilis; that is to be handled & felt of any man,
IT is affirmed by them that have best laboured, and even spent their spirits to discover the profound Mysteres of the holy Scriptures, that the text Contextus, the web of it, is so cunningly and so skilfully woven by the holy Spirit of God, that it is, omnibus accessibilis, but paucissimis penetrabilis; that is to be handled & felt of any man,
Which truth wrought this confession in Chrysologus an ancient learned and deuout Writer, so called for the golden sentences which proceeded from him, that Singula scripturae verba, si libris singulis mandarentur, &c. which is,
Which truth wrought this Confessi in Chrysologus an ancient learned and devout Writer, so called for the golden sentences which proceeded from him, that Singula Scriptures verba, si Books Singulis mandarentur, etc. which is,
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Wherefore (right Honourable, &c.) it is not to bee expected at my handes, that in this short time, limited to the measure of my strength and your patience, I should deliuer vnto you whatsoeuer is noteable or noted alreadie by so many reuerend and learned Fathers (old and new) of the litterall, historicall, morall,
Wherefore (right Honourable, etc.) it is not to be expected At my hands, that in this short time, limited to the measure of my strength and your patience, I should deliver unto you whatsoever is notable or noted already by so many reverend and learned Father's (old and new) of the literal, historical, moral,
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nor to make application according to the variety and abundance of sense, which the spirit of God hath imparted to you, most reuerend Fathers and learned Diuines:
nor to make application according to the variety and abundance of sense, which the Spirit of God hath imparted to you, most reverend Father's and learned Divines:
Wherfore as Saint Luke diuided his first Sermon, NONLATINALPHABET Act. 1. his Ghospell, which comprehended the whole life of our Sauiour Christ, into two partes, into those things, quae coepit Iesus Facere, & Docere; which hee did,
Wherefore as Saint Lycia divided his First Sermon, Act. 1. his Gospel, which comprehended the Whole life of our Saviour christ, into two parts, into those things, Quae Coepit Iesus Facere, & Docere; which he did,
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First the Author, vvho; secondly the Time, vvhen; thirdly the Place, vvhere; fourthly the Matter, vvhat; and fiftly the Manner, how this reformation was performed.
First the Author, who; secondly the Time, when; Thirdly the Place, where; fourthly the Matter, what; and Fifty the Manner, how this Reformation was performed.
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or the true sonne of the blessed Virgin Mary, or the supposed sonne of Ioseph, not as hee was factus sub lege, Galath. 4. made vnder the law; nor to suffer in the flesh; 1. Pet. 4. nor to bee crucified concerning his infirmitie 2. Cor. 13. but as the onely begotten of God, the chiefe Priest, and the King of Kinges, whose dominion is from sea to sea,
or the true son of the blessed Virgae Marry, or the supposed son of Ioseph, not as he was factus sub lege, Galatians. 4. made under the law; nor to suffer in the Flesh; 1. Pet. 4. nor to be Crucified Concerning his infirmity 2. Cor. 13. but as the only begotten of God, the chief Priest, and the King of Kings, whose dominion is from sea to sea,
Psal. 72. whose office and authority, that is his Kingdome and Priesthood was prefigured by the two crownes, the siluer and the golden crowne, which were hung vp in the Temple. Zach. 6.
Psalm 72. whose office and Authority, that is his Kingdom and Priesthood was prefigured by the two crowns, the silver and the golden crown, which were hung up in the Temple. Zach 6.
One is his authority, that hee is a King and a Priest: the other his conditions and qualities, that hee is without fault him-selfe that reformeth other.
One is his Authority, that he is a King and a Priest: the other his conditions and qualities, that he is without fault himself that reformeth other.
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for as the Priest may attempt nothing, no alteration without the prince (and therefore Saint Paul when hee came to Athens, though hee saw Idols and Altars, and one ignoto Deo, to the vnkowne GOD yet hee offered no violence,
for as the Priest may attempt nothing, no alteration without the Prince (and Therefore Saint Paul when he Come to Athens, though he saw Idols and Altars, and one Ignoto God, to the unknown GOD yet he offered no violence,
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and pulled not downe the signe of Castor and Pollux in the shippe of Alexandria that carryed him to Rome: ) so it is conuenient that the Princes and ciuill Magistrates in their reformations of the Church and Religion take counsaile and aduise of the Priestes and the Prophets:
and pulled not down the Signen of Castor and Pollux in the ship of Alexandria that carried him to Room:) so it is convenient that the Princes and civil Magistrates in their reformations of the Church and Religion take counsel and advise of the Priests and the prophets:
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And God stirred vp the spirit of Zorobabel, the Prince of Iudah, and the spirit of Iehosua the high Priest, that they ioyntly together might restore the building of the Temple;
And God stirred up the Spirit of Zerubbabel, the Prince of Iudah, and the Spirit of Joshua the high Priest, that they jointly together might restore the building of the Temple;
all which argue, that the wisdome and knowledge of the Priest is to be ioyned with the authoritie of the Prince in establishing or reforming the Church of God.
all which argue, that the Wisdom and knowledge of the Priest is to be joined with the Authority of the Prince in establishing or reforming the Church of God.
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least vnder the colour of reformation they bring in a deformation, and where they bee chosen to bee Rephaims, that is, Phisitions or reformers of vices, they become Zanzumins corrupters, wicked and abhominable.
lest under the colour of Reformation they bring in a deformation, and where they be chosen to be Rephaims, that is, Physicians or reformers of vices, they become Zanzumins corrupters, wicked and abominable.
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as the Priestes and Pharisies made a law to put our Sauiour Christ to death, leaste the Romains shoulde come, and take away both their place and their nation;
as the Priests and Pharisees made a law to put our Saviour christ to death, jest the Romans should come, and take away both their place and their Nation;
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as amongst the Romaines, when pro sua quisque potentia certabat, euery man endeuoured to aduance and increase his owne honour with a faire glosse and pretence to relieue the poore, when;
as among the Romans, when Pro sua Quisque potentia certabat, every man endeavoured to advance and increase his own honour with a fair gloss and pretence to relieve the poor, when;
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These and a number the like, are the issues and effects, when wicked and corrupt men do aspire to the place and authority emendandi, id est, disperdendi, as Pliny saith, of reforming that is deforming a state:
These and a number the like, Are the issues and effects, when wicked and corrupt men do aspire to the place and Authority emendandi, id est, disperdendi, as pliny Says, of reforming that is deforming a state:
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For the Time if we consider it, in respect of our Sauiour Christ, as in what time of his life it was done, as wee consider and obserue in what yeare of a Princes reigne he beginneth his reformation;
For the Time if we Consider it, in respect of our Saviour christ, as in what time of his life it was done, as we Consider and observe in what year of a Princes Reign he begins his Reformation;
that with euerie good Magistrate, in euery good Common wealth, NONLATINALPHABET the first and the chiefest thing is, the regard of establishing or reforming of religion, and the Church of God:
that with every good Magistrate, in every good Common wealth, the First and the chiefest thing is, the regard of establishing or reforming of Religion, and the Church of God:
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you shall vnderstand, that with the like action he began his office, as it appeareth in Saint Iohns Gospell, where also with a whip of little cordes, presently after his first miracle, at his first comming to the Temple, hee cast out the sheepe,
you shall understand, that with the like actium he began his office, as it appears in Saint Iohns Gospel, where also with a whip of little cords, presently After his First miracle, At his First coming to the Temple, he cast out the sheep,
So that if Omnis Christi actio be nostra instructio, euery action of our Sauiour Christ bee a lesson for vs, wee may learne by this that it is not onely the last office, which a good Prince or Magistrate should put in practise, to reforme the abuses in the Church of God, but the first also;
So that if Omnis Christ actio be nostra Instruction, every actium of our Saviour christ be a Lesson for us, we may Learn by this that it is not only the last office, which a good Prince or Magistrate should put in practice, to reform the Abuses in the Church of God, but the First also;
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to reforme the abuses and prophanations in the Church of God? And if wee demaund what the second dutie or vertue of a Magistrate is? wee may answer out of this place;
to reform the Abuses and profanations in the Church of God? And if we demand what the second duty or virtue of a Magistrate is? we may answer out of this place;
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To reforme, & c? Not that the Common-wealth or ciuill affaires should be neglected but because if the subiects doe, Deum timere, Feare God, that will follow naturally which lyeth orderly in the text, they will Regem honorificare, Honour their King:
To reform, & c? Not that the Commonwealth or civil affairs should be neglected but Because if the Subjects do, God timere, fear God, that will follow naturally which lies orderly in the text, they will Regem honorificare, Honour their King:
If wee consider the time in respect of the season of the yeare, or according to the diuision of dayes, which the wise man maketh, where some dayes are sayd to bee chosen and sanctified, as the holy-dayes and solemne feasts;
If we Consider the time in respect of the season of the year, or according to the division of days, which the wise man makes, where Some days Are said to be chosen and sanctified, as the holy-days and solemn feasts;
For at three feasts in the yeare, all the males were bound by the lawe to appeare before God in Ierusalem, in the feasts of Easter, Pentecost, and the Tabernacles. And although as Lyra noteth in two feasts of Pentecost and the Tabernacles, those that dwelt farre off were sometimes dispensed with;
For At three feasts in the year, all the males were bound by the law to appear before God in Ierusalem, in the feasts of Easter, Pentecost, and the Tabernacles. And although as Lyram notes in two feasts of Pentecost and the Tabernacles, those that dwelled Far off were sometime dispensed with;
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as appeareth in Concilio Agathensi Can. 18. That all Christians of lawfull age should ioyntly together at their parish Churches receiue the Sacrament of the Lords supper, at three speciall feasts in the yeare, at the feast of the Natiuitie, Easter, and Pentecost: and although a dispensation were admitted sometimes at two of these feasts,
as appears in Concilio Agathensi Can. 18. That all Christians of lawful age should jointly together At their parish Churches receive the Sacrament of the lords supper, At three special feasts in the year, At the feast of the Nativity, Easter, and Pentecost: and although a Dispensation were admitted sometime At two of these feasts,
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And although all things are not to be made and ordered, as Moyses was commaunded to make the Tabernacle, NONLATINALPHABET, according to the example or patterne that was shewed him in the mount;
And although all things Are not to be made and ordered, as Moses was commanded to make the Tabernacle,, according to the Exampl or pattern that was showed him in the mount;
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and such types and figures as represent our Sauiours comming in the flesh, or those benefits and blessings which were proper and peculiar vnto the Iewes) yet as the Iewes had a King,
and such types and figures as represent our Saviour's coming in the Flesh, or those benefits and blessings which were proper and peculiar unto the Iewes) yet as the Iewes had a King,
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one feast to remember his Natiuity, another to put vs in minde of his Passion, another of his Resurrection, another of his Ascention, another of other spirituall blessinges, either performed to vs by our Sauiour Christ or his blessed Apostles.
one feast to Remember his Nativity, Another to put us in mind of his Passion, Another of his Resurrection, Another of his Ascension, Another of other spiritual blessings, either performed to us by our Saviour christ or his blessed Apostles.
and maintaine the hope and expectation of the Messias to come, seeing wee that are Christians are as vnthankfull and forgetfull of the manifold blessings of God as they were,
and maintain the hope and expectation of the Messias to come, seeing we that Are Christians Are as unthankful and forgetful of the manifold blessings of God as they were,
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I giue this breefe note the rather because as S. Basil complained of his time, it is reckoned a great fault and euen superstition amongst vs. Si quis paternas traditiones diligenter obseruet, if a man obserue dilligently the rites and ceremonies commānded by the Church and receiued from all antiquity.
I give this brief note the rather Because as S. Basil complained of his time, it is reckoned a great fault and even Superstition among us Si quis paternas Traditions diligently observet, if a man observe diligently the Rites and ceremonies commamnded by the Church and received from all antiquity.
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And yet heere wee finde that our Sauiour Christ according to the ancient custome of the Iewes goeth vp yearely to Ierusalem to celebrate the Passeouer,
And yet Here we find that our Saviour christ according to the ancient custom of the Iewes Goes up yearly to Ierusalem to celebrate the Passover,
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because she was not comprehended vnder the lawe, for non suscepto semine conceperat; shee conceiued not as other women did, but was ouershadowed by the holy Ghost:
Because she was not comprehended under the law, for non suscepto Seed conceperat; she conceived not as other women did, but was overshadowed by the holy Ghost:
and here we find him not onely obseruing the sabboth, but other sollemne feasts, to teach vs, saith Marlorat, to come to Church on holidaies, as well as on Sundaies.
and Here we find him not only observing the Sabbath, but other solemn feasts, to teach us, Says Marlorat, to come to Church on holidays, as well as on Sundaies.
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But as the Iewes beeing too much affected to the letter of the law, or misled by the Pharisies the interpreters of it, thought the fift Commaundement to be violated onely by murther and slaughter of a man, and the 6, cōmaundement broken onely by actuall adultery;
But as the Iewes being too much affected to the Letter of the law, or misled by the Pharisees the Interpreters of it, Thought the fift Commandment to be violated only by murder and slaughter of a man, and the 6, Commandment broken only by actual adultery;
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but our Sauiour playing the interpreter, telleth them, Verely, verely I say vnto you, that hee that is vnaduisedly angry doth murther, and hee that looketh after a woman to lust after her doth commit adultery, though there be difference in the sins:
but our Saviour playing the interpreter, Telleth them, Verily, verily I say unto you, that he that is unadvisedly angry does murder, and he that looks After a woman to lust After her does commit adultery, though there be difference in the Sins:
so we say vnto you who thinke the violating of the seauenth day, to bee onely against the fourth commandement, we say that the breach and prophanation not only of the greater sollemnities, viz. Christmas, Easter, Whitsontide, &c. are the breach of the Sabboth,
so we say unto you who think the violating of the Seventh day, to be only against the fourth Commandment, we say that the breach and profanation not only of the greater solemnities, viz. Christmas, Easter, Whitsuntide, etc. Are the breach of the Sabbath,
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but considering the first institution, he calleth it the Temple of God, though by abuse it was become a den of theeues. And wherein should a good sonne rather busie himselfe,
but considering the First Institution, he calls it the Temple of God, though by abuse it was become a den of thieves. And wherein should a good son rather busy himself,
though as it is in the prophesie of Esay, The faithfull Cittie was become an harlot, and had neither Iudgement, nor Iustice in it, and the people of God become, a sinful nation, and a people laden with iniquity;
though as it is in the prophesy of Isaiah, The faithful city was become an harlot, and had neither Judgement, nor justice in it, and the people of God become, a sinful Nation, and a people laden with iniquity;
Giuing this as a lesson by his example to all Princes, and Magistrates to whome it may appertaine, that as a Phisition when hee comes vnto a sicke man,
Giving this as a Lesson by his Exampl to all Princes, and Magistrates to whom it may appertain, that as a physician when he comes unto a sick man,
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For the vertues of the Priest are like the oyntment, which being powred vpon Aarons head runneth downe to his beard and so along to the border and skirts of his garment, that is,
For the Virtues of the Priest Are like the ointment, which being poured upon Aaron's head Runneth down to his beard and so along to the border and skirts of his garment, that is,
according to that of Leuiticus, Si sacerdos qui vnctus est peccauerit, faciet delinquere populū, If the Priest which is the annointed of the Lord, shall hap to sin, he shal cause the people to sin also.
according to that of Leviticus, Si sacerdos qui Unctus est peccaverit, faciet delinquere populū, If the Priest which is the anointed of the Lord, shall hap to since, he shall cause the people to sin also.
So that if the people be good and vertuous, the Priest may say as Saint Paul said to the Corinth. Nonne opus meum vos estis in Domino? are not you my workemanship in the Lord? If the people be ill, they may say to the Priest, Nonne destructio nostra vos estis? are not you our destruction? yea, no question, you are our destruction.
So that if the people be good and virtuous, the Priest may say as Saint Paul said to the Corinth. Nonne opus meum vos Ye are in Domino? Are not you my workmanship in the Lord? If the people be ill, they may say to the Priest, Nonne Destruction nostra vos Ye are? Are not you our destruction? yea, no question, you Are our destruction.
and the rule which his Apostle Saint Peter learned of him, that iudgement must begin at the house of God, he beginneth his reformation at the Temple of God.
and the Rule which his Apostle Saint Peter learned of him, that judgement must begin At the house of God, he begins his Reformation At the Temple of God.
and that in the Temple of God, may seeme somewhat strange vnto you, may it please you to vnderstand, that according to the commandement of God, all sorts of people from all the regions of Iurie, came vp to this most royall and ample Temple, especially on festiuall daies, to offer sacrifice vnto the Lord.
and that in the Temple of God, may seem somewhat strange unto you, may it please you to understand, that according to the Commandment of God, all sorts of people from all the regions of Jury, Come up to this most royal and ample Temple, especially on festival days, to offer sacrifice unto the Lord.
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The richer sort offered oxen, goates, sheepe, &c. the poorer sort, pigeons, and turtle doues, &c. But it hapned oftentimes, that they which came far off, brought no sacrifices with them;
The Richer sort offered oxen, Goats, sheep, etc. the Poorer sort, pigeons, and turtle Dove, etc. But it happened oftentimes, that they which Come Far off, brought no Sacrifices with them;
where they that dwelt farre off, were commaunded to sell their offerings at home, and with that money buy oxen and sheepe, &c. when they came to Ierusalem. Now the Priests seemed to prouide for this law, that none that came farre off might want sacrifices;
where they that dwelled Far off, were commanded to fell their offerings At home, and with that money buy oxen and sheep, etc. when they Come to Ierusalem. Now the Priests seemed to provide for this law, that none that Come Far off might want Sacrifices;
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Now because it happened that some came thither that were so poore, that they had no mony to buy thē offerings, they placed there money-changers, who vppon securitie would lend them the mony:
Now Because it happened that Some Come thither that were so poor, that they had no money to buy them offerings, they placed there money-changers, who upon security would lend them the money:
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but because vsury was forbidden by the law, & yet they would make some gaine of their money they were contented to take smaller trifles, which would yeeld them money,
but Because Usury was forbidden by the law, & yet they would make Some gain of their money they were contented to take smaller trifles, which would yield them money,
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Others that are learned are of opinion, that these money-changers, these NONLATINALPHABET as they be called in the text, were placed there to change their monies that came to that place to buy their sacrifices,
Others that Are learned Are of opinion, that these money-changers, these as they be called in the text, were placed there to change their moneys that Come to that place to buy their Sacrifices,
and were called NONLATINALPHABET of NONLATINALPHABET, which signified an halfepenny, which was giuen for the change, which may be gathered to be more probable,
and were called of, which signified an halfpenny, which was given for the change, which may be gathered to be more probable,
so that it shoulde seeme these money-changers, were such as Caietane noteth to bee in Rome for such purposes, in gradibus Diui Petri, vppon S. Peters staires.
so that it should seem these money-changers, were such as Cajetan notes to be in Room for such Purposes, in gradibus Diui Petri, upon S. Peter's stairs.
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and that you may perceiue what these abuses were, that the name of the Temple is sometimes taken properly and strictly pro domo templi, for the body of the temple, which was diuided into two parts,
and that you may perceive what these Abuses were, that the name of the Temple is sometime taken properly and strictly Pro domo Templi, for the body of the temple, which was divided into two parts,
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Now out of this fourth circumstance among many things worthy the obseruation, they that haue to doo with the reformation of the Church or Common-wealth, may learn not to take away the vse of good things,
Now out of this fourth circumstance among many things worthy the observation, they that have to do with the Reformation of the Church or Commonwealth, may Learn not to take away the use of good things,
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to conuert the vessels of gold and siluer to their owne pleasures, as Baltasar did; or to the maintenance of their lawfull warres, or vnlawfull delights:
to convert the vessels of gold and silver to their own pleasures, as Balthasar did; or to the maintenance of their lawful wars, or unlawful delights:
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and the estate of the Nobility, yea and the estate of the people, where they haue any estate, à paruis initijs ad maiora proficiunt, doe by degrees enlarge their authorities,
and the estate of the Nobilt, yea and the estate of the people, where they have any estate, à Paris initijs ad marjoram proficiunt, do by Degrees enlarge their authorities,
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and of small beginnings grow into greatnes, donec in vitium vs { que } luxurient, and at last run, ryot and abuse their authority when it is at the highest.
and of small beginnings grow into greatness, donec in Vitium us { que } Luxuriant, and At last run, riot and abuse their Authority when it is At the highest.
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The Manichees altogether condemned Christianity, because there were found many ill Christians: to whome Saint Austen answered, Vestrum oculum maleuolus error in solam paleam nostrae segetis ducet,
The manichees altogether condemned Christianity, Because there were found many ill Christians: to whom Saint Austen answered, Vestrum Oculum maleuolus error in Solam Paleas Nostrae segetis ducet,
you might as easily perceiue the wheat, if you were so disposed. The Donatists refused the Sacraments, because the Priests were wicked which administred them:
you might as Easily perceive the wheat, if you were so disposed. The Donatists refused the Sacraments, Because the Priests were wicked which administered them:
The Anabaptists would remooue Princes and Magistrates, because many haue abused their authority and gouernment: to whome we answere, though Mali abutuntur rebus bonis, Euill men abuse good ordinances;
The Anabaptists would remove Princes and Magistrates, Because many have abused their Authority and government: to whom we answer, though Mali abutuntur rebus bonis, Evil men abuse good ordinances;
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and the alteration of the state of the Romans vnder the Kings, was because, Quae honestè habere licebat, per turpitudinem abuti properabant. For the common people by reason of their ignorance, inuincible ignorance, beeing not able to discerne between the true vse of that which is good, and the abuse of it;
and the alteration of the state of the Romans under the Kings, was Because, Quae honestè habere licebat, per turpitudinem abuti properabant. For the Common people by reason of their ignorance, invincible ignorance, being not able to discern between the true use of that which is good, and the abuse of it;
because it is malum simpliciter, simply euill, and that which proceedeth ex abusu boni, from the abuse of that which is good, which is malum per accidens, euill but by an accident;
Because it is malum simpliciter, simply evil, and that which Proceedeth ex abusu boni, from the abuse of that which is good, which is malum per Accidents, evil but by an accident;
will allow of a tyranny, as Saint Austin noteth, which is the woorst state of Gouernement, si regia clementia subditos tractet, If hee handle the subiects with the clemency of a King;
will allow of a tyranny, as Saint Austin notes, which is the worst state of Government, si Regia Clementia Subject tractet, If he handle the Subjects with the clemency of a King;
and condemne a Monarchy, the best kinde of gouernement, Si rex crudelitate tyrannica saeuiat, if being a King he shew the cruelty of a tyrant, beeing not able to discerne betweene the iust vse of an vniust authoritie,
and condemn a Monarchy, the best kind of government, Si rex crudelitate tyrannica saeuiat, if being a King he show the cruelty of a tyrant, being not able to discern between the just use of an unjust Authority,
whereas Plutarch saith, they should rather digge welles and fountaines neere vnto them; and as Plato counselleth, Insanum Deum alio sobrio repressum, castigare;
whereas Plutarch Says, they should rather dig wells and fountains near unto them; and as Plato counselleth, Insanum God Alio sobrio repressum, Castigate;
They will forbid reading and diuersity of study, because as S. Bernard noteth, Prolixa lectio memoriam legentis obliterat, Ouer much reading hurteth the memory of the reader;
They will forbid reading and diversity of study, Because as S. Bernard notes, Prolix Lectio memoriam legentis obliterat, Over much reading hurteth the memory of the reader;
And although our Sauior when the Iewes were incorrigible, and would not be reformed, nor repent them of that sinne of sinnes, the putting to death, to shamefull death, that innocent Lambe, the very Sonne of God, our Sauior Christ Iesus, threatned the destruction of the Temple and the miserable captiuity of the whole Nation, and perfourmed it:
And although our Saviour when the Iewes were incorrigible, and would not be reformed, nor Repent them of that sin of Sins, the putting to death, to shameful death, that innocent Lamb, the very Son of God, our Saviour christ Iesus, threatened the destruction of the Temple and the miserable captivity of the Whole nation, and performed it:
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So that Ierusalem became as Iericho was an execrable thing; for although Iulian, and the Greacians and the Iewes, endeuoured to repaire it and build it againe,
So that Ierusalem became as Jericho was an execrable thing; for although Iulian, and the Greacians and the Iewes, endeavoured to repair it and built it again,
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or to vse our Sauiors words in this same Chap. A taking away of the Kingdome of God from them and giuing it to a Nation that should bring foorth the fruites thereof;
or to use our Saviors words in this same Chap. A taking away of the Kingdom of God from them and giving it to a nation that should bring forth the fruits thereof;
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and will haue no more Kings but Iudges, &c. but, The Lord hath rent the kingdome of Israel from thee this day, and hath giuen it to thy neighbour, who is better than thou:
and will have no more Kings but Judges, etc. but, The Lord hath rend the Kingdom of Israel from thee this day, and hath given it to thy neighbour, who is better than thou:
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nor the state of the Cleargie to bee disgraced and villified; but those that are disordered must bee displaced, and their honours bestowed vpon better men.
nor the state of the Clergy to be disgraced and vilified; but those that Are disordered must be displaced, and their honours bestowed upon better men.
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who speaking of a truth as euident as he tooke it, as that two and two make foure, Nos dicimus (saith he) quod pueri solent; Quae rectè data sunt, eripi non licet; We say as children vse to doo:
who speaking of a truth as evident as he took it, as that two and two make foure, Nos dicimus (Says he) quod pueri solent; Quae rectè data sunt, eripi non licet; We say as children use to do:
and therfore no meruaile if it were a case ouer-ruled by the more ancient sort of heathen Phylosophers in their Courts of iustice, Si facta aedes sit, licèt collapsa sit iam, religio tamen eius occupauit solum:
and Therefore no marvel if it were a case overruled by the more ancient sort of heathen Philosophers in their Courts of Justice, Si facta aedes sit, licèt collapsa sit iam, Religio tamen eius occupauit solum:
The fifth circumstance in the Fact, is the manner how our Sauiour performed this reformation, Hee cast out them that sold and bought, &c. An extraordinary course is vsed by our Sauiour, and therefore the more obseruable.
The fifth circumstance in the Fact, is the manner how our Saviour performed this Reformation, He cast out them that sold and bought, etc. an extraordinary course is used by our Saviour, and Therefore the more observable.
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Heere he vseth force and execution, and externall discipline, and present correction, by casting them out of the Temple, by making a whippe of small cordes, and so whipping thē out;
Here he uses force and execution, and external discipline, and present correction, by casting them out of the Temple, by making a whip of small cords, and so whipping them out;
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as it were forgetting his accustomed gentlenesse, and the end of his comming, hee exerciseth punishment, striketh with a whippe, ouerthroweth the tables, casteth abroad the money,
as it were forgetting his accustomed gentleness, and the end of his coming, he Exerciseth punishment, striketh with a whip, Overthroweth the tables, Cast abroad the money,
If her excellent Maiestie, beeing famous and renowned for her singular clemency, shoulde come to this Citty and with her own hands, punish a fault or misdemeanor, it were a good argument that, that kind of sinne were most odious vnto her;
If her excellent Majesty, being famous and renowned for her singular clemency, should come to this city and with her own hands, Punish a fault or misdemeanour, it were a good argument that, that kind of sin were most odious unto her;
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Onely this sinne of prophaning and abusing his Temple, he correcteth and chasteneth with his owne hands, he sendeth not his Angels, hee sendeth not fire, hee sendeth not water, hee sendeth not his Prophets,
Only this sin of profaning and abusing his Temple, he Correcteth and Chasteneth with his own hands, he sends not his Angels, he sends not fire, he sends not water, he sends not his prophets,
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How could this bee, that our Sauiour Christ, being one man, and vnarmed, without a guard or souldiers after him, without any humane authority or externall calling, in the presence of the Priests and the Scribes, who hated him with deadly hatred,
How could this be, that our Saviour christ, being one man, and unarmed, without a guard or Soldiers After him, without any humane Authority or external calling, in the presence of the Priests and the Scribes, who hated him with deadly hatred,
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notwithstanding all these circumstances, without tumult, without noise, without contradiction or resistance, hee should bee able to cast them all together out of the Temple?
notwithstanding all these Circumstances, without tumult, without noise, without contradiction or resistance, he should be able to cast them all together out of the Temple?
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in despight of Scribes & Priests, could cast out with whips such a multitude of men and cattle, which a pretty army of men could haue hardly performed:
in despite of Scribes & Priests, could cast out with whips such a multitude of men and cattle, which a pretty army of men could have hardly performed:
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that God bare witnes to Christ, NONLATINALPHABET, by signes and wonders, NONLATINALPHABET, by diuers powers, which wrought vpon the mindes and soules of men.
that God bore witness to christ,, by Signs and wonders,, by diverse Powers, which wrought upon the minds and Souls of men.
first, the informing of his Disciples with knowledge & vnderstanding, I wil giue you a mouth & wisdome where against all your aduersaries shall not be able to speake or resist.
First, the informing of his Disciples with knowledge & understanding, I will give you a Mouth & Wisdom where against all your Adversaries shall not be able to speak or resist.
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The 3. is in ye Gospel of Iohn, wher as soone as he said to the band of men & officers that came with Iudas to apprehend him, I am he; they went backward, & fel to the ground:
The 3. is in the Gospel of John, where as soon as he said to the band of men & Officers that Come with Iudas to apprehend him, I am he; they went backward, & fell to the ground:
The forth is in S. Lukes Gospel, where they of the Sinagogue led him to the edge of an hill, to thrust him downe headlong, but Iesus passed through the midst of them, and went his way: where S. Chrisostom saith;
The forth is in S. Lukes Gospel, where they of the Synagogue led him to the edge of an hill, to thrust him down headlong, but Iesus passed through the midst of them, and went his Way: where S. Chrysostom Says;
Stare in medio insidiantium & non apprehendi, To stand in the midst of those that way-laid him & not to be taken, shewed his Diuinity, and was a miracle.
Stare in medio insidiantium & non apprehendi, To stand in the midst of those that waylaid him & not to be taken, showed his Divinity, and was a miracle.
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For our buying and selling in the Church of GOD, our Symonie, as wee call it, hath no pretence for it in the lawe of Moyses, nor in the lawe of the Gospell,
For our buying and selling in the Church of GOD, our Simony, as we call it, hath no pretence for it in the law of Moses, nor in the law of the Gospel,
The law of Moyses prouided so liberally for the Priests and the whole family of the Leuites, by the free citties, and the demaines which were allowed them in euery Tribe, that there was neither vse nor abuse of buying and selling till Ieroboams time, who erected an altar against the altar of GOD,
The law of Moses provided so liberally for the Priests and the Whole family of the Levites, by the free cities, and the Domains which were allowed them in every Tribe, that there was neither use nor abuse of buying and selling till Ieroboams time, who erected an altar against the altar of GOD,
So that if all councels and ancient reuerend Bishoppes, which had the constituting or confirming of Ecclesiasticall lawes be not deceiued, this Simonie is a wrong to the state of the Church:
So that if all Counsels and ancient reverend Bishops, which had the constituting or confirming of Ecclesiastical laws be not deceived, this Simony is a wrong to the state of the Church:
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if all good Princes and Statesmen, and Parliaments bee not deceiued, who haue the making and establishing of Statute Lawes, this Simonie is preiudiciall to a Commonweale:
if all good Princes and Statesmen, and Parliaments be not deceived, who have the making and establishing of Statute Laws, this Simony is prejudicial to a Commonweal:
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For if those things which by nature were vendible, as sheepe and oxen, and to that purpose, to offer them in sacrifice to God, might not be bought and sould in the house of GOD or the precincts of it;
For if those things which by nature were vendible, as sheep and oxen, and to that purpose, to offer them in sacrifice to God, might not be bought and should in the house of GOD or the precincts of it;
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much lesse may offices Ecclesiasticall, or Tythes, or the maintenance of Gods Ministers, which by nature are not saleable, be bought or sold in the Church of God.
much less may Offices Ecclesiastical, or Tithes, or the maintenance of God's Ministers, which by nature Are not saleable, be bought or sold in the Church of God.
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seeing buying and selling are both in a predicament (for nothing is bought but that which is sold, & contrà ) and the Apostles had sinned as greeuously in selling, as Simon did in buying:
seeing buying and selling Are both in a predicament (for nothing is bought but that which is sold, & contrà) and the Apostles had sinned as grievously in selling, as Simon did in buying:
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and the Schoole-men say well, that Vendentes conformantur Simoni in intentione si non in actu; Sellers are conformed to Simon Magus in purpose, though not in action;
and the Schoolmen say well, that Vendentes conformantur Simony in intention si non in Acts; Sellers Are conformed to Simon Magus in purpose, though not in actium;
because he would haue bought the holy Ghost, to sell his miracles. May not the Church impose one name to both these sinnes, which are cousin germaines,
Because he would have bought the holy Ghost, to fell his Miracles. May not the Church impose one name to both these Sins, which Are Cousin germans,
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nay brother germanes, as well as buying and selling should bee comprehended vnder the word of merchandizing? or that, seruus, vas, ager, arbor, pecus, should be contained vnder the name of pecunia, as S. Austin noteth in his Bookes of Christian Learning? Againe;
nay brother germans, as well as buying and selling should be comprehended under the word of Merchandising? or that, seruus, vas, ager, arbour, pecus, should be contained under the name of Pecunia, as S. Austin notes in his Books of Christian Learning? Again;
and the gift of preaching and the maintenance allotted for it, by what name or title so-euer you call it, concurre to the making of a perfect Preacher,
and the gift of preaching and the maintenance allotted for it, by what name or title soever you call it, concur to the making of a perfect Preacher,
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may not the buying and selling of a Bishopricke or Benefice, which is annexum quiddam spiritualibus, somewhat annexed to spirituall affaires, bee accompted Simonie; when not onely the soule of man is said to liue,
may not the buying and selling of a Bishopric or Benefice, which is annexum Quiddam Spiritualibus, somewhat annexed to spiritual affairs, be accounted Simony; when not only the soul of man is said to live,
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This selling and buying in the Church of God, which by the generall consent of interpreters, Fathers and Schoolmen, is here punished by our Sauiour Christ,
This selling and buying in the Church of God, which by the general consent of Interpreters, Father's and Schoolmen, is Here punished by our Saviour christ,
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and is iustly called Simonie, and a true branch of the sinne of Simon Magus is so common and vsuall in the Church of England, that I must needs say, that either you esteeme it not as a sinne,
and is justly called Simony, and a true branch of the sin of Simon Magus is so Common and usual in the Church of England, that I must needs say, that either you esteem it not as a sin,
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and therefore will creepe along through euery ioynt of the body of a Common-wealth, as wee finde by our miserable experience, and so requireth ignitum ferrum, a hot coulter or sharpe sword, that is, the extremity of ciuill punishment;
and Therefore will creep along through every joint of the body of a Commonwealth, as we find by our miserable experience, and so requires ignitum ferrum, a hight coulter or sharp sword, that is, the extremity of civil punishment;
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nor execrabile flagitium onely, a detestable sinne, and therefore anathematis opprobrio condemnandum, to be condemned & cursed with Excommunication, the highest censure of the Church;
nor execrabile Flagitium only, a detestable sin, and Therefore anathematis opprobrio condemnandum, to be condemned & cursed with Excommunication, the highest censure of the Church;
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but it is that NONLATINALPHABET, that wickednesse or sinfulnesse that Saint Peter speaketh of, and that NONLATINALPHABET, that bond or bundle of iniquity, that containeth many sinnes fast chained together:
but it is that, that wickedness or sinfulness that Saint Peter speaks of, and that, that bound or bundle of iniquity, that Containeth many Sins fast chained together:
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But forasmuch as since the time, that good Christians are degenerated into cunning politicians, it is not so much regarded, what is good for the state of the Church,
But forasmuch as since the time, that good Christians Are degenerated into cunning politicians, it is not so much regarded, what is good for the state of the Church,
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For if wee shall bee so affected, that euery man for his owne commodity, will rob and spoyle another man, the society of mankind, which of all things is most naturall, must needes bee dissolued:
For if we shall be so affected, that every man for his own commodity, will rob and spoil Another man, the society of mankind, which of all things is most natural, must needs be dissolved:
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and if wee shall bee so affected, that one state in a Common-wealth will by all meanes endeuour to eate vp another, that deformity will grow in the Common-wealth, that would happen in the body of a man in the like case;
and if we shall be so affected, that one state in a Commonwealth will by all means endeavour to eat up Another, that deformity will grow in the Commonwealth, that would happen in the body of a man in the like case;
It is well knowen and confessed, that the state of the Clergy in euery good Christian Common-wealth, hath had his lot and portion, not onely spirituall in the Lord,
It is well known and confessed, that the state of the Clergy in every good Christian Commonwealth, hath had his lot and portion, not only spiritual in the Lord,
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Lastly, they had their speciall priuiledges, namely not to serue in the tabernacle before 25. yeare old, not after 50. their Cities of refuge and Sanctuaries, &c. In the famine of Aegipt they had an ordinarie allowance of Pharaoh; so that when hee bought all the land of the subiects in Aegipt, yet the Priests land was not solde:
Lastly, they had their special privileges, namely not to serve in the tabernacle before 25. year old, not After 50. their Cities of refuge and Sanctuaries, etc. In the famine of Egypt they had an ordinary allowance of Pharaoh; so that when he bought all the land of the Subjects in Egypt, yet the Priests land was not sold:
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Now if their Christian priuiledges which haue beene many, shall be made voide, against the rule of the 12. Tables, Priuilegia ne irroganto, let them not infringe the Priuiledges:
Now if their Christian privileges which have been many, shall be made void, against the Rule of the 12. Tables, Priuilegia ne irroganto, let them not infringe the Privileges:
and against all reason when Theodoricus said, Intra regulas constituti iuris non debet munificentia principum arctari, the bounty of Princes ought not to bee straightned within the bounds of the lawe;
and against all reason when Theodoricus said, Intra regulas constituti iuris non debet munificentia Principum arctari, the bounty of Princes ought not to be straightened within the bounds of the law;
and superiority and authority be taken away, which will breede contempt; for as vertue is discouraged without rewarde, so authoritie is disarmed without iust maintenance;
and superiority and Authority be taken away, which will breed contempt; for as virtue is discouraged without reward, so Authority is disarmed without just maintenance;
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So that wee are much to feare, that as before the comming of our Sauiour in the flesh, the Romane Common-wealth being changed by little and little, ex pulcherrimâ & optimâ, pessima ac flagitiosissima facta est;
So that we Are much to Fear, that as before the coming of our Saviour in the Flesh, the Roman Commonwealth being changed by little and little, ex pulcherrimâ & optimâ, pessima ac flagitiosissima facta est;
Secondly, this buying and selling in the Church of God, will make barren and like desolate and forsaken Widowes the two Vniuersities, the two fruitfull Mothers and full of Children,
Secondly, this buying and selling in the Church of God, will make barren and like desolate and forsaken Widows the two Universities, the two fruitful Mother's and full of Children,
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For if we that bee bred vp in learning, suffer in our childhood in the Grammar schooles magnum & graue malum, a great and greeuous affliction (Saint Austin compareth it to the torments of martyrdome ) and when wee come to the Vniuersitie,
For if we that be bred up in learning, suffer in our childhood in the Grammar Schools magnum & graven malum, a great and grievous affliction (Saint Austin compareth it to the torments of martyrdom) and when we come to the university,
If by this price of the expence of our time, our bodies and spirites, our substance and patrimonies, wee cannot purchase those small rewardes which are ours by law,
If by this price of the expense of our time, our bodies and spirits, our substance and patrimonies, we cannot purchase those small rewards which Are ours by law,
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what father after a while will bee so improuident, to bring vp his sonne to his great charge, to this necessarie beggerie? What Christian will bee so irreligious,
what father After a while will be so improvident, to bring up his son to his great charge, to this necessary beggary? What Christian will be so irreligious,
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as to bring vp his sonne in that course of life, which by probabilitie of necessitie ( quae cogit ad turpia, enforcing to sinne) will entangle him in simonie and periurie? When as the Poet saith;
as to bring up his son in that course of life, which by probability of necessity (Quae cogit ad Turpia, enforcing to sin) will entangle him in simony and perjury? When as the Poet Says;
But if Gentlemen onely should bee learned, a competent measure would serue their turne, the dephts of professions are aboue their endeuours, they are so painefull:
But if Gentlemen only should be learned, a competent measure would serve their turn, the dephts of professions Are above their endeavours, they Are so painful:
as to feed their mindes and to starue their bodies, as you shall finde Gentlemen that are come to that height of Christianity, to forsake all and follow Christ, or to loue their enemies and studie their good.
as to feed their minds and to starve their bodies, as you shall find Gentlemen that Are come to that height of Christianity, to forsake all and follow christ, or to love their enemies and study their good.
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And againe on the other side, that learning would bee much discouraged, if Schollers should come to Gentlemen as the Philosopher came to Herode to begge a penny to buy him bread;
And again on the other side, that learning would be much discouraged, if Scholars should come to Gentlemen as the Philosopher Come to Herod to beg a penny to buy him bred;
That law that bindeth him that laboureth to minister vnto you spirituall things, bindeth you to administer vnto him corporall things, and not sell them to him:
That law that binds him that Laboureth to minister unto you spiritual things, binds you to administer unto him corporal things, and not fell them to him:
si spiritualium eorum participes facti sunt gentiles: if Gentlemen bee partakers of their spirituall things, they must administer vnto them worldly things:
si Spiritual Their participes facti sunt Gentiles: if Gentlemen be partakers of their spiritual things, they must administer unto them worldly things:
And this is the diuision spoken of by the Sonne of Sirach; In diuisione sortis da & accipe, giue and take, not sell and take. And Saint Paul calleth it NONLATINALPHABET.
And this is the division spoken of by the Son of Sirach; In division sortis da & Receive, give and take, not fell and take. And Saint Paul calls it.
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which therefore should be Communicationes & Commutationes, not Venditiones. And as in a Common-wealth, though wee owe our selues and all our endeuours to our Prince and Countrey, Seruitia tamen per moderata compendia prouocantur;
which Therefore should be Communicationes & Commutationes, not Venditiones. And as in a Commonwealth, though we owe our selves and all our endeavours to our Prince and Country, Seruitia tamen per Moderata compendia prouocantur;
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But there is no calling within this Common-wealth wherein a painfull and industrious man may not liue decently and plentifully in that kinde of function, except only in the Ministery:
But there is no calling within this Commonwealth wherein a painful and Industria man may not live decently and plentifully in that kind of function, except only in the Ministry:
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And yet the greatest part of these, who by their titles of dignity and outward appearance seeme rich vnto you, they haue NONLATINALPHABET, a needy kinde of wealth, and estate vnestablished;
And yet the greatest part of these, who by their titles of dignity and outward appearance seem rich unto you, they have, a needy kind of wealth, and estate unestablished;
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which Petrus Blesensis reported to Innocentius then Bishop of Rome, to bee Draco non habens vnde possit viuere nisi vento, A Dragon (a stately name or title, the Archdeacon of London ) not hauing wherof to liue, except of winde:
which Peter Blesensis reported to Innocentius then Bishop of Rome, to be Draco non habens vnde possit viuere nisi Vento, A Dragon (a stately name or title, the Archdeacon of London) not having whereof to live, except of wind:
and hereafter when the Prince or the State shall haue need of their purses, they must answere with Saint Peter; Argentum & aurum non est mihi, Siluer and gold haue we none,
and hereafter when the Prince or the State shall have need of their purses, they must answer with Saint Peter; Argentum & aurum non est mihi, Silver and gold have we none,
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Wherefore to conclude this point, though learning of it selfe be neuer so precious, yet if students after they haue spent their time, their spirits, their liues, their patrymonies for the good of the Church or common-wealth, shall bee thus neglected,
Wherefore to conclude this point, though learning of it self be never so precious, yet if Students After they have spent their time, their spirits, their lives, their patrymonies for the good of the Church or commonwealth, shall be thus neglected,
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nay skorned and despised (for exprobrata militia creditur, quae irremunerata transitur, his seruice in the Warres, his seruice in the Church, his seruice in the common-wealth is despised,
nay scorned and despised (for exprobrata militia creditur, Quae irremunerata transitur, his service in the Wars, his service in the Church, his service in the commonwealth is despised,
for by this meanes Strenuus & segnis fato potiuntur eodem, the learned and the vnlearned are in like possibility to haue the presentation at the patrons hands.
for by this means Strenuus & Segnis fato potiuntur Eodem, the learned and the unlearned Are in like possibility to have the presentation At the Patrons hands.
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And wee finde it already by experience, that as Greg. Naz. said, if there bee a Samuel amongst our Prophets, NONLATINALPHABET, who is a seer as they called him, or a learned man;
And we find it already by experience, that as Greg. Nazareth said, if there be a Samuel among our prophets,, who is a seer as they called him, or a learned man;
by which meanes that order and calling which is in toto Christianismo NONLATINALPHABET, the most reuerend and holy calling in all Christianity, is become in toto Christianismo NONLATINALPHABET, the most base and ridiculous calling in all Christianity.
by which means that order and calling which is in toto Christianismo, the most reverend and holy calling in all Christianity, is become in toto Christianismo, the most base and ridiculous calling in all Christianity.
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Wherefore though the Romans thought it stood with their Common-wealth, manere rudem Corinthiorum intellectum, that the Corinthians should continue in rudenesse and ignorance;
Wherefore though the Roman Thought it stood with their Commonwealth, manner rudem Corinthians Intellectum, that the Corinthians should continue in rudeness and ignorance;
but seeing it is a curse which God threatneth in his displeasure to disordered Common-wealths, & erit sicut populus, sic & sacerdos, that the Priests should be either as wicked or as ignorant as the people are,
but seeing it is a curse which God threatens in his displeasure to disordered Commonwealths, & erit sicut populus, sic & sacerdos, that the Priests should be either as wicked or as ignorant as the people Are,
and secondly hinder vs from that great blessing & commodity that Cassiodore speaketh of, Nonnulla pauperibus largiendi, Of giuing somewhat to the poore:
and secondly hinder us from that great blessing & commodity that Cassiodorus speaks of, Nomina pauperibus largiendi, Of giving somewhat to the poor:
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they are very iniurious to this State, who make not onely the superfluitie of the wealth of the Cleargie, which are bona pauperum, the goods of the poore,
they Are very injurious to this State, who make not only the superfluity of the wealth of the Clergy, which Are Bona Pauperum, the goods of the poor,
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and hee alleadged for the confirmation of it two verses out of a Greeke Poet, NONLATINALPHABET, NONLATINALPHABET. Nam saepè signa talia dari solent, cùm sacra foedum templa polluit scelus.
and he alleged for the confirmation of it two Verses out of a Greek Poet,,. Nam saepè Signs Talia dari solent, cùm sacra foedum templa polluit scelus.
And the flourishing Kingdomes and Churches of Graecia and Armenia were forsaken of God, and became subiect to the Turkes, when they began to maintaine this heresie, Licere res Ecclesiasticas vendere; that it was lawful to sell the goods of the Church.
And the flourishing Kingdoms and Churches of Graecia and Armenia were forsaken of God, and became Subject to the Turkes, when they began to maintain this heresy, Licere Rest Ecclesiasticas vendere; that it was lawful to fell the goods of the Church.
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And it is a receiued obseruation among our Writers, that Ecclesia & Imperium pariter defecerunt, when the Church began to bee prophaned by Simonie and Sacriledge, the Empire began to bee greatly eclipsed.
And it is a received observation among our Writers, that Ecclesia & Imperium pariter defecerunt, when the Church began to be Profaned by Simony and Sacrilege, the Empire began to be greatly eclipsed.
when Ecclesiastica possident Laici, holy places & holy things are possessed by prophane men, as Saint Barnard saith, who insteed of Prayers which the Priest should offer, doo send vp into heauen daily sacrifices, quotidianas hostias, not peace offerings, sed clamores pauperum, lachrymas viduarum, planctus orphanorum;
when Ecclesiastica possident Laici, holy places & holy things Are possessed by profane men, as Saint Barnard Says, who instead of Prayers which the Priest should offer, do send up into heaven daily Sacrifices, quotidianas Hostias, not peace offerings, said clamores Pauperum, lachrymas viduarum, planctus orphanorum;
giue mee leaue (honorable Lords, and reuerent Fathers of the Cleargie) who haue your places of state and dignitie, both in the Church and Common-wealth;
give me leave (honourable lords, and reverent Father's of the Clergy) who have your places of state and dignity, both in the Church and Commonwealth;
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but to counsell him that standeth, to take heed least he fall into this sinne: which is by so much the more hainous in you, than in an inferiour Minister,
but to counsel him that Stands, to take heed lest he fallen into this sin: which is by so much the more heinous in you, than in an inferior Minister,
thirdly, because while the sheepheard wandereth by the steepe and dangerous places of sinne, the whole flocke who are taught to follow the Shepheard, doe fall downe head-long into the gulph of iniquitie.
Thirdly, Because while the shepherd wandereth by the steep and dangerous places of sin, the Whole flock who Are taught to follow the Shepherd, do fallen down headlong into the gulf of iniquity.
And by this reason, the sinnes of Gouernours are not onely personall, but doe oftentimes engender heresies in the mindes of the ignorant and inferiour people;
And by this reason, the Sins of Governors Are not only personal, but do oftentimes engender heresies in the minds of the ignorant and inferior people;
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because when the inferiours buy their orders, or their institutions, or their presentations of their Superiors, whose steps and examples they thinke they should follow, they are perswaded they may doo the like when occasion serueth, without any offence, both by the example of their Superiours,
Because when the inferiors buy their order, or their institutions, or their presentations of their Superiors, whose steps and Examples they think they should follow, they Are persuaded they may do the like when occasion serveth, without any offence, both by the Exampl of their Superiors,
& videtur licitum quia publicum, and it is thought lawfull because it is so common; and there is no Simonie wherein you are not one partie, if not both;
& videtur licitum quia publicum, and it is Thought lawful Because it is so Common; and there is no Simony wherein you Are not one party, if not both;
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for age an old sinne (being the first heresie that sprang vp in christianitie after the ascension of our Sauiour Christ) though fresh and new in dayly practise.
for age an old sin (being the First heresy that sprang up in christianity After the Ascension of our Saviour christ) though fresh and new in daily practice.
but yet for all that, let not this temptation force you to Simonie, but after the counsell of the Wiseman, Stand still in thy state, and trust in the Lord;
but yet for all that, let not this temptation force you to Simony, but After the counsel of the Wiseman, Stand still in thy state, and trust in the Lord;
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for when we haue auoided all sinnes of omission and commission, if it were possible to auoide them all, vincenda superbia restat, pride and vain-glorie they will assault vs;
for when we have avoided all Sins of omission and commission, if it were possible to avoid them all, vincenda superbia restat, pride and vainglory they will assault us;
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This third temptation, which is the temptation of couetousnesse and ambition, the authors of simonie, hath made the Church of England as the Temple of Ierusalem was, a denne of theeues: therefore aboue all things remooue these sinnes from you.
This third temptation, which is the temptation of covetousness and ambition, the Authors of simony, hath made the Church of England as the Temple of Ierusalem was, a den of thieves: Therefore above all things remove these Sins from you.
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It was a law of Romulus at the first foundation of Rome, Nequis nisi per portam vrbem ingreditor, that no man should enter the citie, but by the gates thereof;
It was a law of Romulus At the First Foundation of Room, Nequis nisi per portam vrbem ingreditor, that no man should enter the City, but by the gates thereof;
What then is hee but a theefe and a robber, that commeth into the offices and honours of the Church, per ruinas Ecclesiae, per desolatas macerias, by the ruines of the Lordships, reuenewes and demaines of the Church, that so hee may spoyle others,
What then is he but a thief and a robber, that comes into the Offices and honours of the Church, per ruinas Ecclesiae, per desolatas macerias, by the ruins of the Lordship's, revenues and Domains of the Church, that so he may spoil Others,
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& contra Christum? He that hath not faithfully entred, neither by Christ; how is it possible that hee should not deale vnfaithfully and against Christ?
& contra Christ? He that hath not faithfully entered, neither by christ; how is it possible that he should not deal unfaithfully and against christ?
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as S. Gregorie writeth, to haue non subsistens sacerdotium, a Priest-hood not subsisting; according to S. Ambrose, Anathematis opprobrio condemnari, to be held an Anathema;
as S. Gregory Writeth, to have non subsistens sacerdotium, a Priesthood not subsisting; according to S. Ambrose, Anathematis opprobrio condemnari, to be held an Anathema;
for as I said before, it had beene a greater sinne in Saint Peter, à Simone pecunias exigere, quam in Simone offerre, To require money of Simon, than in Simon to offer it:
for as I said before, it had been a greater sin in Saint Peter, à Simon pecunias exigere, quam in Simon offer, To require money of Simon, than in Simon to offer it:
heere wee finde that our Sauiour Christ cast out of the Temple, not onely buyers but sellers also, eiecit vendentes & ementes; and Gelasius affirmeth that dantem & accipientem damnatio Simonis inuoluit, the sinne of Simon Magus wrappeth vp togither both the buyer and the seller:
Here we find that our Saviour christ cast out of the Temple, not only buyers but sellers also, eiecit vendentes & ementes; and Gelasius Affirmeth that dantem & accipientem damnatio Simonis inuoluit, the sin of Simon Magus wrappeth up together both the buyer and the seller:
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Auaritia in dandis ecclesiasticis honoribus infidelitatis perditioni subijcitur, etiamsi tenere fidem, quam negligit videatur, Couetousnesse in giuing Ecclesiasticall preferments is subiect to the same destructiō whervnto Infidelity,
Auaritia in dandis ecclesiasticis honoribus infidelitatis perditioni subijcitur, Even if tenere fidem, quam negligit Videatur, Covetousness in giving Ecclesiastical preferments is Subject to the same destruction whereunto Infidelity,
or that which is worse, dare sanctum canibus, giue that to your dogs, to your hawkes or your horses, &c. which is the portion allotted to Christ and his Ministers:
or that which is Worse, Dare sanctum canibus, give that to your Dogs, to your hawks or your Horses, etc. which is the portion allotted to christ and his Ministers:
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you would not make that priuate which belongeth to the Church or the Common-wealth, and in that respect is consecrated pietati & fidei, to godlinesse and faith,
you would not make that private which belongeth to the Church or the Commonwealth, and in that respect is consecrated pietati & fidei, to godliness and faith,
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or retaining your Tithes, as an annuall rent. In the times of your ancestours. Tanta vtilitas putabatur percipi ex bobus, vt eorum visceribus vesci scelus haberetur;
or retaining your Tithes, as an annual rend. In the times of your Ancestors. Tanta vtilitas putabatur percipi ex bobus, vt Their visceribus vesci scelus haberetur;
why should wee, which in your consciences preach vnto you the Gospell of Christ sincerely, bee spoiled and robbed of that very little that is left vnto vs?
why should we, which in your Consciences preach unto you the Gospel of christ sincerely, be spoiled and robbed of that very little that is left unto us?
and so farre to haue opened the vaines of the Priests for feare of a Pleurisie by impropriations, customes and compositions, that for very weaknesse they are ready to faint in the streets,
and so Far to have opened the Veins of the Priests for Fear of a Pleurisy by impropriations, customs and compositions, that for very weakness they Are ready to faint in the streets,
But you shall find that Vae, that Curse which the Prophet Abacuck pronounced against Nabuchodonosor, who enriched him-selfe with the spoyles of the East, Vae accumulanti non sua, Woe vnto him, that heapeth vp those thinges which are not his owne:
But you shall find that Vae, that Curse which the Prophet Habakkuk pronounced against Nebuchadnezzar, who enriched himself with the spoils of the East, Vae accumulanti non sua, Woe unto him, that heapeth up those things which Are not his own:
you shall finde as it is in Eccles. that hee hath touched a Scorpion, which no man toucheth without euident danger, by reason of the poyson which he hath in his tayle, which Galen saith is mole minimum, but facultate maximum; like the sin of Simony & Sacriledge, where it is in quantitie small, it is in quality haynous;
you shall find as it is in Eccles. that he hath touched a Scorpion, which no man touches without evident danger, by reason of the poison which he hath in his tail, which Galen Says is mole minimum, but facultate maximum; like the since of Simony & Sacrilege, where it is in quantity small, it is in quality heinous;
you shall find a more grieuous punishment, as S. Ambrose noteth, than the punishment of Idolatry, which God putteth downe as very grieuous in the second Commandement, which is to be punished not onely on him-selfe,
you shall find a more grievous punishment, as S. Ambrose notes, than the punishment of Idolatry, which God putteth down as very grievous in the second Commandment, which is to be punished not only on himself,
whereas Ieroboams selling of the Priesthood, turned to sin vnto his house euen to roote it out & destroy it from the face of the earth, & the sin of Gehezi who sinned in Simony and coueteousnes, was punished with a leprosie vpon himself and his seed for euer.
whereas Ieroboams selling of the Priesthood, turned to since unto his house even to root it out & destroy it from the face of the earth, & the since of Gehazi who sinned in Simony and covetousness, was punished with a leprosy upon himself and his seed for ever.
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And although you haue liued long in this sinne, and in flourishing state, and not felt the hand of GOD vpon you, ye are not therefore to thinke it no sinne,
And although you have lived long in this sin, and in flourishing state, and not felt the hand of GOD upon you, you Are not Therefore to think it no sin,
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for although as the Poet saith, Mars vltor galeam quoque perdidit, & res Non potuit seruare suas, Mars a false and counterfeit Idol might leese his helmet &c. and could not help it;
for although as the Poet Says, Mars ultor galeam quoque perdidit, & Rest Non Potuit seruare suas, Mars a false and counterfeit Idol might lose his helmet etc. and could not help it;
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or with terrible tempest, or with consuming fire, or by scarsitie and famine, or with plague and sicknes &c. for he hath mille nocendi artes, a thousand waies to punish you:
or with terrible tempest, or with consuming fire, or by scarcity and famine, or with plague and sickness etc. for he hath mille nocendi arts, a thousand ways to Punish you:
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and as he said to Senacherib, can put a hooke in your nostrils and a bridle in your lips, and make you bring it backe againe the same way that you carried it out, as the Philistins did the Arke of God.
and as he said to Sennacherib, can put a hook in your nostrils and a bridle in your lips, and make you bring it back again the same Way that you carried it out, as the philistines did the Ark of God.
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and because, as you imagine, hee doth not, therefore will not returne this euill on your heades? Adam might as well haue argued against Gods truth who sayd, what day thou shalt eat of that apple thou shalt surely dye, for he died not that day,
and Because, as you imagine, he does not, Therefore will not return this evil on your Heads? Adam might as well have argued against God's truth who said, what day thou shalt eat of that apple thou shalt surely die, for he died not that day,
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And I doubt not to affirme that Gods punishments are already begun vpon vs, and although as yet they are but medicinae, non poenae; medicines, not punishments;
And I doubt not to affirm that God's punishments Are already begun upon us, and although as yet they Are but medicinae, non Poenae; medicines, not punishments;
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And I tell you true, it is no good signe or argument of Gods loue to vs, that hee suffereth such sinnes, such capitall sinnes to raigne amongst vs without their due punishment;
And I tell you true, it is no good Signen or argument of God's love to us, that he suffers such Sins, such capital Sins to Reign among us without their due punishment;
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as we finde in the children of Israell his elect people, who suffered more temporall punishments for their sinnes than the most Idolatrous nations, whom hee reserued to a finall destruction.
as we find in the children of Israel his elect people, who suffered more temporal punishments for their Sins than the most Idolatrous Nations, whom he reserved to a final destruction.
when his anger is lenta, slowe, thenit is magna, great, & tarditatem supplicij grauitate compensat, and requiteth the slacknesse of the punishment with the waight thereof.
when his anger is lenta, slow, thenit is Magna, great, & tarditatem supplicij grauitate compensat, and requites the slackness of the punishment with the weight thereof.
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And it is most true and very obseruable that Iulius Caesar said to the Embassadours of the Switzers, That it is a common custome with God to suffer those whom hee loueth not,
And it is most true and very observable that Julius Caesar said to the ambassadors of the Switzers, That it is a Common custom with God to suffer those whom he loves not,
but intendeth to punish, to enioy peace and rest, and wealth, and pleasure, and aboundance for a long time, Quo grauius ex commutatione rerum doleant, that the change when it commeth may grieue them the more.
but intends to Punish, to enjoy peace and rest, and wealth, and pleasure, and abundance for a long time, Quo Gravius ex commutatione rerum doleant, that the change when it comes may grieve them the more.
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and was a farre lesse sinne then our buying and selling of spirituall things, was so odious to our Sauiour Christ, that first of all other things he reformed that,
and was a Far less sin then our buying and selling of spiritual things, was so odious to our Saviour christ, that First of all other things he reformed that,
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giue mee leaue I say, to exhort you, to beseech you, and euen to adiure you, by this example of our Sauiour Christ, that you would vse your best endeuours to remooue this euill, to cut off this scandall, this Simonie, this buying and selling,
give me leave I say, to exhort you, to beseech you, and even to adjure you, by this Exampl of our Saviour christ, that you would use your best endeavours to remove this evil, to Cut off this scandal, this Simony, this buying and selling,
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You honorable, &c. according to the power and wisedome that is giuen you from aboue, may be a meanes to amend it, non est meae humilitatis dictare vobis, vel sic, vel sic faciendum, as Saint Bernard said to Eugenius Bishop of Rome, it will not stand with the meannesse of my place and knowledge, to say that thus,
You honourable, etc. according to the power and Wisdom that is given you from above, may be a means to amend it, non est meae humilitatis dictare vobis, vel sic, vel sic faciendum, as Saint Bernard said to Eugenius Bishop of Rome, it will not stand with the meanness of my place and knowledge, to say that thus,
nay superiour in offending, and sinne onely through couetousnesse, might be pares poena, with the poore Priest, who is tempted to Simonie by extreame necessitie.
nay superior in offending, and sin only through covetousness, might be pares poena, with the poor Priest, who is tempted to Simony by extreme necessity.
I haue beene somewhat earnest and zealous against this sinne, but maruell not at it, for I haue read that partem habebit cum Simone qui contra Simoniacos pro officij sui loco vehementer non exarserit, Hee shall haue his portion with Simon Magus, who according to the place he beareth, is not very earnest against the committers of Simony.
I have been somewhat earnest and zealous against this sin, but marvel not At it, for I have read that partem habebit cum Simon qui contra Simoniacos Pro officij sui loco Forcefully non exarserit, He shall have his portion with Simon Magus, who according to the place he bears, is not very earnest against the committers of Simony.
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but I haue giuen you reasons why it cannot stand with a common-wealth, and protest I speake it not so much in commiseration of our owne selues, who by our couetousnesse and ambition haue brought this euill vpon vs,
but I have given you Reasons why it cannot stand with a commonwealth, and protest I speak it not so much in commiseration of our own selves, who by our covetousness and ambition have brought this evil upon us,
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But the time is past, so that I cannot stand vppon the second part of my text, which is the reason why our Sauiour vseth this chastisement vppon the prophaners of the Temple, which containeth matter of very great and necessary obseruation,
But the time is past, so that I cannot stand upon the second part of my text, which is the reason why our Saviour uses this chastisement upon the profaners of the Temple, which Containeth matter of very great and necessary observation,
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wherefore because in this one speech I cannot performe that which I first intended, as S. Bernard said in the like case, facio finem vbi non est finis, I make an end where there is no ende;
Wherefore Because in this one speech I cannot perform that which I First intended, as S. Bernard said in the like case, facio finem vbi non est finis, I make an end where there is no end;
beseeching God in the merits of our Sauiour Christ Iesus, who at the feast of the Passeouer entred into the Temple of Ierusalem, and cast out the buyers and the sellers there, to purifie this Church of England,
beseeching God in the merits of our Saviour christ Iesus, who At the feast of the Passover entered into the Temple of Ierusalem, and cast out the buyers and the sellers there, to purify this Church of England,
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and all the Prelates Ministers and members of it, from all Simonie, Coueteousnes, Sacriledge and impious merchandizing to giue grace to the Shepheards, which care to feede their flockes,
and all the Prelates Ministers and members of it, from all Simony, Covetousness, Sacrilege and impious Merchandising to give grace to the Shepherds, which care to feed their flocks,
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