IN the former part of this chapter, the Euāgelist declareth that the people followed Christe into the wildernesse, where they being fed with fiue loues and two fishes, did not only acknowledge him to be that Prophete that should come into the world,
IN the former part of this chapter, the Euāgelist Declareth that the people followed Christ into the Wilderness, where they being fed with fiue loves and two Fish, did not only acknowledge him to be that Prophet that should come into the world,
the other, the answer of Chryst. In the questiō of the people, there are thrée things especially to be noted: theyr inconstancie: their flatterie: & their curiositie.
the other, the answer of Christ In the question of the people, there Are thrée things especially to be noted: their inconstancy: their flattery: & their curiosity.
The first thing therefore that I note in this question of the people, is their inconstancie, the whiche that aunciente and learned Father Chrysostome gathereth of this, that when as the day before,
The First thing Therefore that I note in this question of the people, is their inconstancy, the which that ancient and learned Father Chrysostom gathereth of this, that when as the day before,
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the whiche thing bicause the people (for the most part) do, therfore are they called the vnlearned and vnstable multitude. And these be the causes why they are so greatly delighted with noueltie,
the which thing Because the people (for the most part) doe, Therefore Are they called the unlearned and unstable multitude. And these be the Causes why they Are so greatly delighted with novelty,
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For the selfesame people that followed Chryst into the wildernesse, & from thence ouer the sea into Capernaum, as it is euidēt in this Chapter, shortly after (as it appeareth in the same Chapter) vtterly forsooke him, saying.
For the selfsame people that followed Christ into the Wilderness, & from thence over the sea into Capernaum, as it is evident in this Chapter, shortly After (as it appears in the same Chapter) utterly forsook him, saying.
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Is not this Iesus the sonne of Ioseph, whose father and mother wee knowe? as though they shuld say, is not this Iesus the Carpenters sonne? what do we make so great account of him? Againe the people that spake here so louingly vnto him,
Is not this Iesus the son of Ioseph, whose father and mother we know? as though they should say, is not this Iesus the Carpenters son? what do we make so great account of him? Again the people that spoke Here so lovingly unto him,
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To be short, the same people that in his iorney from the Mount towardes Hierusalem so ioyfully receiued him, with spreading their garmentes and boughes of trées in the ways,
To be short, the same people that in his journey from the Mount towards Jerusalem so joyfully received him, with spreading their garments and boughs of trees in the ways,
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and saluting him with a moste honorable salutation, crying Hosanna to the Sonne of Dauid. &c. not long after, preferred a murtherer and a seditious person before him,
and saluting him with a most honourable salutation, crying Hosanna to the Son of David. etc. not long After, preferred a murderer and a seditious person before him,
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for ye Galathiās who were so greatly affected towardes him when he first preached the Gospell amōgst them, that if it had bin possible (as he himselfe doth testifie) they woulde haue plucked out their eyes and giuen them vnto him, within a whyle after (being seduced by false prophets & contentious teachers) contemned and despised him.
for you Galathiās who were so greatly affected towards him when he First preached the Gospel amongst them, that if it had been possible (as he himself does testify) they would have plucked out their eyes and given them unto him, within a while After (being seduced by false Prophets & contentious Teachers) contemned and despised him.
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but they whose eares doth itche (that is, whiche are delighted with nouelties and newe inuented opinions) shall heape vp to themselues teachers according to their owne desires, euen suche as will satisfie their fansies,
but they whose ears does itch (that is, which Are delighted with novelties and new invented opinions) shall heap up to themselves Teachers according to their own Desires, even such as will satisfy their fancies,
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It is reported of one Polycletus a cunning Image maker, that he framed two Images, the one according to arte, the other according to the opinion of the people:
It is reported of one Polyclitus a cunning Image maker, that he framed two Images, the one according to art, the other according to the opinion of the people:
I speake this for two principall causes, the one is, that no man depend vpon the iudgement and opinion of the people whiche is so inconstant and variable:
I speak this for two principal Causes, the one is, that no man depend upon the judgement and opinion of the people which is so inconstant and variable:
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for (as Basill sayth) he that wil study to please the people, had néede to be like vnto that Sophister of Egypt whiche coulde transforme himselfe when he listed, into any kind of forme or shape.
for (as Basil say) he that will study to please the people, had need to be like unto that Sophister of Egypt which could transform himself when he listed, into any kind of Form or shape.
not to be delighted with suche teachers as study to satisfie their foolishe affections, least it proue true that is commonly sayd, Incertam scinditur studia in contraria vulgus:
not to be delighted with such Teachers as study to satisfy their foolish affections, lest it prove true that is commonly said, Incertam scinditur Studia in contraria vulgus:
But rather to bée constante in the truthe that they haue embraced, to holde fast the Gospell that is and hath bin truly preached vnto them, alwayes remembring that whyche the spirite of GOD speaketh to the Church of Philadelphia: Tene quodbabes, ne alius accipiat coronam tuam:
But rather to been constant in the truth that they have embraced, to hold fast the Gospel that is and hath been truly preached unto them, always remembering that which the Spirit of GOD speaks to the Church of Philadelphia: Tene quodbabes, ne alius Accept Crown tuam:
The seconde thyng that I note in thys people, is their adulation and flatterie, the whiche the most and best interpreters do hereof gather, that the people by asking Christe this question, doe insinuate, that they maruayle at this straunge manner of comming thither:
The seconde thing that I note in this people, is their adulation and flattery, the which the most and best Interpreters do hereof gather, that the people by asking Christ this question, do insinuate, that they marvel At this strange manner of coming thither:
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In thys manner dyd the Disciples of the Pharisies assault him, when they came vnto him with the Herodians to demaunde whether it were lawfull to giue tribute to Caesar, or no:
In this manner did the Disciples of the Pharisees assault him, when they Come unto him with the Herodians to demand whither it were lawful to give tribute to Caesar, or no:
For it is truly sayd that Adulator omnis est virtutis inimicus, & quasielauum figit in oculo eius cum quo sermones confert. &c. A flatterer is an enimie to vertue,
For it is truly said that Adulator omnis est virtue Inimicus, & quasielauum figit in oculo eius cum quo Sermons confert. etc. A flatterer is an enemy to virtue,
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and dothe as it were fasten a nayle in his eyes with whome he talketh, and stoppeth his eares with waxe, least he shoulde eyther see, or heare the truth.
and doth as it were fasten a nail in his eyes with whom he talketh, and stoppeth his ears with wax, lest he should either see, or hear the truth.
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if he exhort to obedience, if he moue vnto peace, if he confirme the rites and orders by publike authoritie established (though he doe it neuer so truly, neuer so learnedly) he shall scarcely be heard with pacience:
if he exhort to Obedience, if he move unto peace, if he confirm the Rites and order by public Authority established (though he do it never so truly, never so learnedly) he shall scarcely be herd with patience:
but if he nip at superiours, and reproue those that be in authoritie (though they be absent and not in place to heare) if he shall inueigh against lawes and orders established,
but if he nip At superiors, and reprove those that be in Authority (though they be absent and not in place to hear) if he shall inveigh against laws and order established,
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The thirde vice that I note in thys people, is theyr curiositie, whyche appeareth in that they propounde so vayne and friuolous a question vnto Chryste.
The Third vice that I note in this people, is their curiosity, which appears in that they propound so vain and frivolous a question unto Christ.
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neither oughte they to haue demaunded so vayne and vnprofitable a question of him, Clrill in Ioan. whose diuine power and vertue they had experience of:
neither ought they to have demanded so vain and unprofitable a question of him, Clrill in Ioan. whose divine power and virtue they had experience of:
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The Apostle Sainct Paule, speaking of the like curiositie, commaundeth his scholer Timothie that he warne those that be preachers, ne aliter doceant, that they teach no otherwise, than the Apostle before had taught:
The Apostle Saint Paul, speaking of the like curiosity, commandeth his scholar Timothy that he warn those that be Preachers, ne aliter doceant, that they teach no otherwise, than the Apostle before had taught:
Tim. • that they giue no eare to fables and genealogies that neuer haue ende, but ingender questions rather than the edifying of God; which is in fayth: that is:
Tim. • that they give no ear to fables and genealogies that never have end, but engender questions rather than the edifying of God; which is in faith: that is:
Epist. 2. chap. he sayth, f•ultas & ineruditas quaestiones respue. &c. auoide foolish and vnlearned questions, knowing that they ingender strife, porrò feruum Dei non oportet esse pugnacem, the seruant of God must not be contentious:
Epistle 2. chap. he say, f•ultas & ineruditas Quaestiones respue. etc. avoid foolish and unlearned questions, knowing that they engender strife, porrò feruum Dei non oportet esse pugnacem, the servant of God must not be contentious:
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In which place the Apostle speaketh against such teachers as sought to win credite vnto themselues by broaching newe opinions. And in the.1. epist. to Timo. and.6.
In which place the Apostle speaks against such Teachers as sought to win credit unto themselves by broaching new opinions. And in the.1. Epistle. to Timothy and.6.
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ex quibus (saith he) nascitur inuidia, contentio. &c. of the which there commeth enuie, contention, cursed speaking, vaine conflicts, euill suspitions. &c. And therefore well sayth Tertullian in his booke De praescript. •tullian. aduersùs haeret.
ex quibus (Says he) nascitur inuidia, Contention. etc. of the which there comes envy, contention, cursed speaking, vain conflicts, evil suspicions. etc. And Therefore well say Tertullian in his book De prescript. •tullian. aduersùs Heretic.
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so long as thou hast not found them: and vntill thou hast founde them. Therefore sayth Chrisostome, Vbi sides, Chrysos• nulla quaestionum vtilitas est, quaestio namque fidem tollit:
so long as thou hast not found them: and until thou hast found them. Therefore say Chrysostom, Vbi sides, Chrysos• nulla Quaestionum vtilitas est, Question namque fidem Tollit:
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And all this do the auncient fathers speake of suche questions as are moued to stirre vp strife and contention in the Churche of Christ where the Gospel is truly preached, and the sacraments rightly administred.
And all this do the ancient Father's speak of such questions as Are moved to stir up strife and contention in the Church of christ where the Gospel is truly preached, and the Sacraments rightly administered.
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& troubled the Church, partly with vaine and friuolous, partly with wicked and impious questions: with vayne and friuolous questions, as these and such lyke:
& troubled the Church, partly with vain and frivolous, partly with wicked and impious questions: with vain and frivolous questions, as these and such like:
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bicause we reade not that Christ euer deliuered any soules out of Purgatorie, as it is saide the Pope to haue done? whether God can make of an Harlote, a virgin? whether such a number of Angelles may be conteyned within the compasse of a mans nayle? with infinite other of the same sorte, wyth wicked and impious questions, as these:
Because we read not that christ ever Delivered any Souls out of Purgatory, as it is said the Pope to have done? whither God can make of an Harlot, a Virgae? whither such a number of Angels may be contained within the compass of a men nail? with infinite other of the same sort, with wicked and impious questions, as these:
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whether God in the beginning could haue made the world better thā he did or no? whether he could haue created mā so, that he shoulde not haue sinned,
whither God in the beginning could have made the world better than he did or no? whither he could have created man so, that he should not have sinned,
Quid si periculosum est de his quae ille ma•dauit curiosiùs indagare, Chrisost 1. Rom. extremum { que } supplicium curiosis est propositum, quamnam tandem defensio••m •abituri sunt, qui ea curiose perscrutātur:
Quid si Periculosum est de his Quae Isle ma•dauit curiosiùs indagare, Chrysostom 1. Rom. extremum { que } supplicium curiosis est propositum, quamnam tandem defensio••m •abituri sunt, qui ea curious perscrutātur:
quae sunt •is multò & secretiora, & honorabiliora, verbi gratia, quomodo Deus filium generault? &c. If it be dangerous to inquire curiously of those things which God hath commaunded,
Quae sunt •is multò & secretiora, & honorabiliora, verbi Gratia, quomodo Deus Son generault? etc. If it be dangerous to inquire curiously of those things which God hath commanded,
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For nowe it is a question among them, whether, if a man be certeinely perswaded ye he is moued with ye spirit, it be lawfull for him to do any thing that is cōtrary to the expresse cōmandemēt & worde of God,
For now it is a question among them, whither, if a man be Certainly persuaded you he is moved with you Spirit, it be lawful for him to do any thing that is contrary to the express Commandment & word of God,
To conclude, it is nowe called into controuersie, VVhether the children of Papists and excommunicated persons (notwithstanding their parents be Christians,
To conclude, it is now called into controversy, Whether the children of Papists and excommunicated Persons (notwithstanding their Parents be Christians,
so that whosoeuer hath not bin baptised of a minister, of a precher, is not baptised? the which questiōs & other such like, spring out of ye scholes of the Anabaptises,
so that whosoever hath not been baptised of a minister, of a preacher, is not baptised? the which questions & other such like, spring out of the Schools of the Anabaptises,
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and Basill sayth, that we must answer cauilles, least we by silence seeme to confesse them to be true ) he shalbe compted a worldling, a flatterer, a Papist:
and Basil say, that we must answer cauilles, lest we by silence seem to confess them to be true) he shall counted a worldling, a flatterer, a Papist:
I haue therfore to exhort all that be godly in deede, to take héede of thys curiositie, knowing that it hath alwayes bene counted of all learned men a manyfest note and token of a contentious nature, to make such stirres,
I have Therefore to exhort all that be godly in deed, to take heed of this curiosity, knowing that it hath always be counted of all learned men a manifest note and token of a contentious nature, to make such stirs,
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In the reprehension there are two things to be cōsidered, the maner, and the matter. The manner of reprehending is noted of Chrysostome in these words:
In the reprehension there Are two things to be considered, the manner, and the matter. The manner of reprehending is noted of Chrysostom in these words:
but only he sayth, Amen Amen dico vobis, verely verely I say vnto you. &c. This modest kynde of reprehending the Apostle teacheth his scholer Timothie,
but only he say, Amen Amen dico vobis, verily verily I say unto you. etc. This modest kind of reprehending the Apostle Teaches his scholar Timothy,
chap. teaching him how to vse himselfe in reprouing all sortes of men, he saith, Seniorē ne asperèd obiurges, do not bitterly rebuke an elder. &c. and yet there is a time & place, where and when the preacher of the word of God may vse sharp and seuere reprehēsions:
chap. teaching him how to use himself in reproving all sorts of men, he Says, Seniorē ne asperèd obiurges, do not bitterly rebuke an elder. etc. and yet there is a time & place, where and when the preacher of the word of God may use sharp and severe reprehensions:
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so that he reprehendeth their adulation and flattering kind of questioning with him, wherby he declared that he nothing at all estéemed of the commendation of the people,
so that he reprehendeth their adulation and flattering kind of questioning with him, whereby he declared that he nothing At all esteemed of the commendation of the people,
Chrysostome speaking of this sinister affection, saith that it is an vntolerable drunkennesse, and that whomsoeuer it hathe subdued, it maketh him almost incurable.
Chrysostom speaking of this sinister affection, Says that it is an untolerable Drunkenness, and that whomsoever it hath subdued, it makes him almost incurable.
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but emptie and vayne within, and therfore he saith that such flattering commendation may aptly be called vayne glory, quia nihil in se habet aut clarum aut gloriosum:
but empty and vain within, and Therefore he Says that such flattering commendation may aptly be called vain glory, quia nihil in se habet Or clarum Or Gloriosum:
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ecclesiatical persons, bicause it driueth thē from the truth, & casteth thē into errour, it ingendreth in them pryde and arrogancie, the roote and mother of all sectes, schismes, contentions, and heresies.
ecclesiatical Persons, Because it Driveth them from the truth, & Cast them into error, it engendereth in them pride and arrogancy, the root and mother of all Sects, schisms, contentions, and heresies.
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For while the people commende their life and doctrine: whilest they call hypocrisie, holynesse: arrogancie, simplicitie: wrath, zeale: disobedience, conscience: schisme, vnitie: wordes, matter: ignorance, learning: darkenesse, lyght:
For while the people commend their life and Doctrine: whilst they call hypocrisy, holiness: arrogancy, simplicity: wrath, zeal: disobedience, conscience: Schism, unity: words, matter: ignorance, learning: darkness, Light:
this only I thought good to note, and to admonishe all (but especially those that be in authoritie) by the example of Christe, not to giue eare to flatterers,
this only I Thought good to note, and to admonish all (but especially those that be in Authority) by the Exampl of Christ, not to give ear to Flatterers,
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but you seeke me to haue your bellies filled ▪ an euident argument hereof is this, that you are more moued with yesterdayes saturitie, with yesterdayes bread and meat,
but you seek me to have your bellies filled ▪ an evident argument hereof is this, that you Are more moved with yesterday's saturity, with yesterday's bred and meat,
euē so they (while there is any moisture left, that is, as long as they can hope for any commoditie to come vnto them by the professing of the Gospell) séeme to passe all other in zeale,
even so they (while there is any moisture left, that is, as long as they can hope for any commodity to come unto them by the professing of the Gospel) seem to pass all other in zeal,
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Suche there haue bene in this Church of England euen within our memorie, who whilest there was some commoditie to be looked for by the dissolution of Monasteries and such like places, were bitter enimies to the Pope,
Suche there have be in this Church of England even within our memory, who whilst there was Some commodity to be looked for by the dissolution of Monasteries and such like places, were bitter enemies to the Pope,
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but very earnestly to séeke reformation, onely bicause they sée the newe platforme tende to the spoyle of Colledges, Churches, Byshoprickes. &c. whereby they suppose that they might procure vnto themselues no small aduantage? Surely it is to be thought that if they were once frustrate of this hope, the waywarde and contentious zeale of many would soon decrease.
but very earnestly to seek Reformation, only Because they see the new platform tend to the spoil of Colleges, Churches, Bishoprics. etc. whereby they suppose that they might procure unto themselves no small advantage? Surely it is to be Thought that if they were once frustrate of this hope, the waywarde and contentious zeal of many would soon decrease.
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And how shuld we otherwise iudge of diuers, who being scarsly as yet deliuered frō ye suspition of Papistrie in matters of substance, woulde now séeme to condemne this church of imperfection,
And how should we otherwise judge of diverse, who being scarcely as yet Delivered from you suspicion of Papistry in matters of substance, would now seem to condemn this Church of imperfection,
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bicause it retaineth some accidentes vsed in Papisme? or of those, who when as they could neuer abide such as haue hitherto faithfully planted and preached the Gospel in this kingdom, would now séeme fautors and patrones of those that are wholly occupied in disturbing and disquieting the peace of ye Church? or of those, who hauing in them no sparkle of godlinesse, being drūkards, swearers. &c. being (I say) of so large a conscience towards themselues,
Because it retaineth Some accidents used in Papism? or of those, who when as they could never abide such as have hitherto faithfully planted and preached the Gospel in this Kingdom, would now seem fautors and patroness of those that Are wholly occupied in disturbing and disquieting the peace of the Church? or of those, who having in them no sparkle of godliness, being drunkards, swearers. etc. being (I say) of so large a conscience towards themselves,
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yet are so precise in other mens doings, that they can not abide to haue thē wear, no not a square cap? we may say vnto them as Christ sayd vnto the Pharisies:
yet Are so precise in other men's doings, that they can not abide to have them wear, no not a square cap? we may say unto them as christ said unto the Pharisees:
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we haue confuted the erroneous and damnable pointes of Papisticall doctrine, as transubstantiation, the sacrifice of the Masse, Purgatorie, worshipping of Images, praying to Saincts, the Popes supremacie, and such like:
we have confuted the erroneous and damnable points of Papistical Doctrine, as transubstantiation, the sacrifice of the Mass, Purgatory, worshipping of Images, praying to Saints, the Popes supremacy, and such like:
or the office of ciuilitie whiche is to be exhibited towarde straungers (for it was commended in Abraham Genesis.xviij. and is prescribed vnto vs Heb. 13.) but he teacheth hir that she ought not so to be occupied about these externall offices of ciuilitie, t•at in the meane time she neglect those wholesome exhortations that hir sister Marie attended vnto.
or the office of civility which is to be exhibited toward Strangers (for it was commended in Abraham Genesis xviij and is prescribed unto us Hebrew 13.) but he Teaches his that she ought not so to be occupied about these external Offices of civility, t•at in the mean time she neglect those wholesome exhortations that his sister Marie attended unto.
Wherfore Chrisostome iustly reprehendeth those y• abuse these words of Christ in this place to the defense of their idlenesse and slouthfulnesse, and sayth that in so doing they doe but peruert the scripture wher also he proueth by sundry places of the scripture (as 1. Thes. 4. 2. The. 3. Eph. 4. Act. 20. all whiche for breuities sake I passe ouer) y• it is lawful to labour for external things:
Wherefore Chrysostom justly reprehendeth those y• abuse these words of christ in this place to the defence of their idleness and slothfulness, and say that in so doing they do but pervert the scripture where also he Proves by sundry places of the scripture (as 1. Thebes 4. 2. The. 3. Ephesians 4. Act. 20. all which for brevities sake I pass over) y• it is lawful to labour for external things:
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and in the end he concludeth that the true meaning of Christ in this place is nothing else but this, that we prefer heauēly things before earthly things, according to that which is writtē Math. 6. Firste seeke the kingdome of heauen and the rightuousnesse therof, Mat• and then al these things shall be ministred vnto you.
and in the end he Concludeth that the true meaning of christ in this place is nothing Else but this, that we prefer heavenly things before earthly things, according to that which is written Math. 6. First seek the Kingdom of heaven and the righteousness thereof, Mat• and then all these things shall be ministered unto you.
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to daye, as a beawtiful floure, to morrow, as the withered grasse: now, as the burning fire, and by and by, as the dead and quenched ashes. Voluptas & bonor finem habebunt: •ost.
to day, as a beawtiful flower, to morrow, as the withered grass: now, as the burning fire, and by and by, as the dead and quenched Ashes. Voluptas & Bonor finem habebunt: •ost.
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Therefore saith Sainct Paule, Gal. 6. Qui seminat in carnem, de carne metet corruptionem. &c. he that soweth in the flesh, shall reape corruption of the flesh:
Therefore Says Saint Paul, Gal. 6. Qui seminat in Carnem, de Carnem metet corruptionem. etc. he that Soweth in the Flesh, shall reap corruption of the Flesh:
Secondly, worldly things how pleasant soeuer they are and delectable, yet in the end they ware lothsome: Omnia mundana quantumuis dulcia, amarescant:
Secondly, worldly things how pleasant soever they Are and delectable, yet in the end they beware loathsome: Omnia mundana quantumuis Dulce, amarescant:
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All worldly things howe pleasant soeuer they be, in the end waxe bitter. Yea the perfectest pleasure that can be in worldly thinges, is mixed with sorow.
All worldly things how pleasant soever they be, in the end wax bitter. Yea the perfectest pleasure that can be in worldly things, is mixed with sorrow.
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Si vana seculi huius inexperta cōcupisti, epist. experta contem•e: fallaxest enim in eis suauitas, & infructuosus labor, & perpetuus timor, & periculosa sublimitas:
Si Vana Seculi Huius inexperta cōcupisti, Epistle. experta contem•e: fallaxest enim in eis suauitas, & infructuosus labour, & perpetuus timor, & Perilous Sublimitas:
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for there is in them deceitfull pleasure, vnprofitable labour, perpetuall feare, daungerous dignitie, or promotiō: the beginning is without wisedome, and the end with repentance.
for there is in them deceitful pleasure, unprofitable labour, perpetual Fear, dangerous dignity, or promotion: the beginning is without Wisdom, and the end with Repentance.
To conclude, we are but straungers in this world, and therfore we must so behaue our selues as those that are in a straunge coūtrie, who though they prouide for things necessary for a time,
To conclude, we Are but Strangers in this world, and Therefore we must so behave our selves as those that Are in a strange country, who though they provide for things necessary for a time,
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yet their desire & intēt is to retourne home to their owne naturall countrie againe: euen so we, though we inioy those things that are néedefull for thys presente life,
yet their desire & intent is to return home to their own natural country again: even so we, though we enjoy those things that Are needful for this present life,
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but almost all mankind do only labour for thys, that they may please men, and prouide for those things that perteine to the bellie? Necessary therfore is this exhortatiō of Christ laboure not for the meate that perisheth,
but almost all mankind do only labour for this, that they may please men, and provide for those things that pertain to the belly? Necessary Therefore is this exhortation of christ labour not for the meat that Perishes,
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