Secondly, we learne that obedience is necessarie, and required of all Christians. Thirdlie, we may also note who they be that are disobedieut, and by what notes,
Secondly, we Learn that Obedience is necessary, and required of all Christians. Thirdly, we may also note who they be that Are disobedieut, and by what notes,
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which hee saith to be the cause why the Apostle wrote in this manner to Titus, & gaue him in charge, that he should admonish them to bee obedient to Princes, &c.
which he Says to be the cause why the Apostle wrote in this manner to Titus, & gave him in charge, that he should admonish them to be obedient to Princes, etc.
And surelie whosoeuer diligentlie readeth and considereth the writinges of the Apostles, shall well perceiue, that they had much to doe in their time to keepe men in due obedience to their Magistrats and Superiors.
And surely whosoever diligently readeth and Considereth the writings of the Apostles, shall well perceive, that they had much to do in their time to keep men in due Obedience to their Magistrates and Superiors.
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And therefore S. Paul often, and S. Peter very earnestly exhorteth Seruaunts to obey their Masters, Children their Parentes, wiues their Husbands, Subiectes their Princes, and Magistrates.
And Therefore S. Paul often, and S. Peter very earnestly exhorteth Servants to obey their Masters, Children their Parents, wives their Husbands, Subjects their Princes, and Magistrates.
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For men shall be louers of themselues, couetous, disdainful, proud, cursed speakers, disobedient to their parents, false accusers, fierce, trayterous, &c.
For men shall be lovers of themselves, covetous, disdainful, proud, cursed Speakers, disobedient to their Parents, false accusers, fierce, traitorous, etc.
And likewise Peter and Iude, who prophesied that in the latter times should come mockers walking after their owne lustes, which seperate themselues, contemne Magistrates,
And likewise Peter and Iude, who prophesied that in the latter times should come mockers walking After their own lusts, which separate themselves, contemn Magistrates,
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Whereunto the saying of that auncient Father Lactantius verie well agreeth, that towards the end of the world, lawes shal be contemned, there shal be no peace among men, no humanitie, no obedience.
Whereunto the saying of that ancient Father Lactantius very well agreeth, that towards the end of the world, laws shall be contemned, there shall be no peace among men, no humanity, no Obedience.
For when was there euer more disobedience, when greater contempt of lawes? Now it is tome to passe, that the doctrine of obedience, is lothsome vnto vs, the teachers thereof accompted time seruers, flatterers, and I knowe not what.
For when was there ever more disobedience, when greater contempt of laws? Now it is tome to pass, that the Doctrine of Obedience, is loathsome unto us, the Teachers thereof accounted time servers, Flatterers, and I know not what.
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and therefore wee ought not to neglect it: admonishe them (saith hee) to bee subiect to Princes, &c. The second is, that obedience is necessarie and required of all;
and Therefore we ought not to neglect it: admonish them (Says he) to be Subject to Princes, etc. The second is, that Obedience is necessary and required of all;
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Christ payed tribute to Caesar, a manifest signe of subiection, and hee commaunded that those things should be giuen vnto Caesar which belong to Caesar.
christ paid tribute to Caesar, a manifest Signen of subjection, and he commanded that those things should be given unto Caesar which belong to Caesar.
S. Paul saith, let euerie soule submit it selfe to the superior power, &c. And in the epistle to the Hebrewes. Obay those which are set ouer you, andCap. 13. giue them place,
S. Paul Says, let every soul submit it self to the superior power, etc. And in the epistle to the Hebrews. Obey those which Are Set over you, andCap. 13. give them place,
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Now if Christ, Paul, and Peter so earnestly commaunded obedience, when Princes and Magistrates were as yet infidels and enemies ▪ to Christe, is it not now much more to bee brged,
Now if christ, Paul, and Peter so earnestly commanded Obedience, when Princes and Magistrates were as yet Infidels and enemies ▪ to Christ, is it not now much more to be brged,
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and shal not we obey, commaund, and teach obedience to her Maiestie our naturall Prince, a defender of the true Religion of Christ, by whom also wee enioy so great libertie, peace, and aboundance of all thinges:
and shall not we obey, command, and teach Obedience to her Majesty our natural Prince, a defender of the true Religion of christ, by whom also we enjoy so great liberty, peace, and abundance of all things:
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The second reason is, the ordinance of God, for Magistrates are appointed of GOD, and therefore in Scriptures are called Gods? Dominatur excelsus in regno hominum, et cuicun { que } voluerit dabit illud:
The second reason is, the Ordinance of God, for Magistrates Are appointed of GOD, and Therefore in Scriptures Are called God's? Dominatur Excelsus in regno hominum, et cuicun { que } voluerit Dabit illud:
The highest hath power ouer the Kingdome of man, and giueth it toDaniel. 4. 14. whome it liketh him, Per me Reges regnant, saith the spirit of GOD in the prouerbs: Et legum conditores iusta decernunt:
The highest hath power over the Kingdom of man, and gives it toDaniel. 4. 14. whom it liketh him, Per me Reges regnant, Says the Spirit of GOD in the proverbs: Et Legume conditores Justa decernunt:
Irenaeus affirmeth, that God doeth alwaies send such Princes and Gouernours, as are apt and meete for those which are gouerned, sometimes for their profit and benefit,
Irnaeus Affirmeth, that God doth always send such Princes and Governors, as Are apt and meet for those which Are governed, sometime for their profit and benefit,
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S. Paul saith, that Princes are not feareful to those that doe well, but to those that doe euill, &c. S. Peter like wise affirmeth, that Kinges and Princes are sent of GOD, to the punishment of1.
S. Paul Says, that Princes Are not fearful to those that do well, but to those that do evil, etc. S. Peter like wise Affirmeth, that Kings and Princes Are sent of GOD, to the punishment of1.
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So that Princes and Magistrates, are the cause and meanes of quietues and godlines. Where there are no Magistrates, there is contention, strife, sedition, &c. yea, oppression, and iniurie:
So that Princes and Magistrates, Are the cause and means of quietues and godliness. Where there Are no Magistrates, there is contention, strife, sedition, etc. yea, oppression, and injury:
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Where there is no gouernment, there is no order: where many gouerne, there is sedition: and where no order is, there a gap is opened to all desolation.
Where there is no government, there is no order: where many govern, there is sedition: and where no order is, there a gap is opened to all desolation.
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The horrible destruction of Corah and his companions, whome the earth for their disobedience, swallowed vp quick, sheweth howe greeuous a thing it is in the sight of God to disobey:
The horrible destruction of Corah and his Sodales, whom the earth for their disobedience, swallowed up quick, shows how grievous a thing it is in the sighed of God to disobey:
For mine owne part, in inferior gouernments, I haue sundrie times noted, that those, which haue shewed themselues contentious against their Gouernours, haue either neuer come to bee Gouernours themselues,
For mine own part, in inferior governments, I have sundry times noted, that those, which have showed themselves contentious against their Governors, have either never come to be Governors themselves,
But howsoeuer disobedient persons in this worlde escape temporall punishments, sure it is, that they shall not escape eternall in the worlde to come, vnlesse they repent.
But howsoever disobedient Persons in this world escape temporal punishments, sure it is, that they shall not escape Eternal in the world to come, unless they Repent.
God plagueth and punisheth disobedient persons, therefore obedience is necessary, and obey wee must. So that this lesson of S. Paul may not bee forgotten:
God plagueth and Punisheth disobedient Persons, Therefore Obedience is necessary, and obey we must. So that this Lesson of S. Paul may not be forgotten:
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There are many that professe obedience in wordes, but deny it in déede: they yeelde a certaine generall kinde of subiection, but performe it not in specialties.
There Are many that profess Obedience in words, but deny it in deed: they yield a certain general kind of subjection, but perform it not in specialties.
They graunt (as the Schooleman saith) Reuerentiam subiectionis, but they denie, obedientiam iussionis: They graunt reuerence of subiection, but denie, obedience to that which is cōmaunded.
They grant (as the Schoolman Says) Reuerentiam subiectionis, but they deny, obedientiam iussionis: They grant Reverence of subjection, but deny, Obedience to that which is commanded.
And to what purpose serue either Magistrates or lawes, if they bee not obeyed ▪ Populus (saith Chrysostome) non obsequens Principi, similis est populo principem non habenti, imo etiam deterior, &c. That people that obeyeth not the Prince, is like to them that haue no prince, yea and woorsse too. And againe hee saith:
And to what purpose serve either Magistrates or laws, if they be not obeyed ▪ Populus (Says Chrysostom) non obsequens Principi, Similis est populo principem non Habenti, imo etiam deterior, etc. That people that Obeyeth not the Prince, is like to them that have no Prince, yea and Worse too. And again he Says:
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Regnum amisisse videtur (saith a Philosopher) qui obedientiam amisit. Solitudinis & vastitatis Dominus esse videtur Rex ille, cuius dicto ciues non obediunt:
Kingdom amisisse videtur (Says a Philosopher) qui obedientiam amisit. Solitudinis & vastitatis Dominus esse videtur Rex Isle, cuius Dicto ciues non obediunt:
must we obey the Prince in all things, hee commaundeth? Is there no exception ▪ What if he commaunde that which is against Gods commaundment ▪ The answere is easie and common.
must we obey the Prince in all things, he commandeth? Is there no exception ▪ What if he command that which is against God's Commandment ▪ The answer is easy and Common.
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for neither must the seruaunt obey his maister, nor the wife her husband, nor children their parents in those things which are contrary to Gods cōmaundements.
for neither must the servant obey his master, nor the wife her husband, nor children their Parents in those things which Are contrary to God's Commandments.
and exhorte to praie for her Maiestie our naturall Prince, mercifull, Christian, and a constant defendor of the true Religion of the Church of Christ? Here then is the Bishop of Rome condemned, who is so far from praying for Princes, that he curseth them,
and exhort to pray for her Majesty our natural Prince, merciful, Christian, and a constant defendor of the true Religion of the Church of christ? Here then is the Bishop of Room condemned, who is so Far from praying for Princes, that he Curseth them,
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Likewise those fantasticall spirits are likewise here reprooued, which dissalow and mislike this manner of yerelie celebrating this day, (to giue God thankes for the great and wonderfull benefits, which we enioy thorough his goodnes by the ministerie of her Maiestie, whome it pleased him as this day fiue and twentie yeares to place in the Throne of this Kingdome,
Likewise those fantastical spirits Are likewise Here reproved, which dissalow and mislike this manner of yearly celebrating this day, (to give God thanks for the great and wonderful benefits, which we enjoy through his Goodness by the Ministry of her Majesty, whom it pleased him as this day fiue and twentie Years to place in the Throne of this Kingdom,
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Mardocheus (as wee reade in the booke of Hester ) without anie expresse commaundement of God ordeyned that the Iewes shoulde yere ▪ lie celebrate and keepe holie the foureteenth and fifteenth day of the moneth Ader, in remembrance of the deliuering of the Iewes by the ministerie of Hester, from the blouddie conspiracie of Hammon. And is it not lawfull for vs to celebrate this day,
Mordecai (as we read in the book of Esther) without any express Commandment of God ordained that the Iewes should year ▪ lie celebrate and keep holy the foureteenth and fifteenth day of the Monn Adder, in remembrance of the delivering of the Iewes by the Ministry of Esther, from the bloody Conspiracy of Hammon. And is it not lawful for us to celebrate this day,
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and to dedicate it vnto God, which by the ministery of Queene Elizabeth, hath not onlie deliuered vs from the crueltie and tyranny of the Bishop of Rome, but also opened vnto vs the dore of his Gospell,
and to dedicate it unto God, which by the Ministry of Queen Elizabeth, hath not only Delivered us from the cruelty and tyranny of the Bishop of Rome, but also opened unto us the door of his Gospel,
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and as yet keepeth it open, and hath further giuen vnto vs that peace, tranquillitie and aboundance of all thinges, that of all people in the worlde wee are thought to bee the most happie,
and as yet Keepeth it open, and hath further given unto us that peace, tranquillity and abundance of all things, that of all people in the world we Are Thought to be the most happy,
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The third poynt wherein obedience consisteth, is, in fearing and honoring of Magistrates. The wise man saith, my sonne feare God, and honour the Kinge.
The third point wherein Obedience Consisteth, is, in fearing and honouring of Magistrates. The wise man Says, my son Fear God, and honour the King.
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S. Paul likewise willeth that honour be giuen to whom honour is due, and feare to whome feare is due. Likewise Sainct Peter saith: Feare GOD, honour the King.
S. Paul likewise wills that honour be given to whom honour is due, and Fear to whom Fear is due. Likewise Saint Peter Says: fear GOD, honour the King.
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but also the inward good will, and reuerence of the heart and minde, which especiallie is required of all subiects towards their Princes and Magistrates.
but also the inward good will, and Reverence of the heart and mind, which especially is required of all Subjects towards their Princes and Magistrates.
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Isocrates saith, that the cheife and principall cause thereof was, for that the Persians aboue all other nations, did most of all feare, honour, and reuerence their King.
Isocra Says, that the chief and principal cause thereof was, for that the Persians above all other Nations, did most of all Fear, honour, and Reverence their King.
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For hee denieth the Magistrate to haue authoritie ouer Ecclesiasticall persons, especiallie ouer the Bishoppe of Rome: hee denieth him also to haue authoritie in Ecclesiasticall causes:
For he Denieth the Magistrate to have Authority over Ecclesiastical Persons, especially over the Bishop of Room: he Denieth him also to have Authority in Ecclesiastical Causes:
Ista imperantur omnibus, & sacerdotibus & Monachis, non solúm secularibus &c: Etiam si Apostolus sis, si Euangelista, si Propheta, siue quisquis tandem fueris.
Ista imperantur omnibus, & sacerdotibus & Monachis, non solúm secularibus etc.: Etiam si Apostles sis, si Evangelist, si Propheta, siue quisquis tandem fueris.
These commaundementes are enioyned vnto all, to Priestes, to Moonkes, and not to lay men alone, &c. yea though thou bean Apostle, or Euangelist, or whatsoeuer els.
These Commandments Are enjoined unto all, to Priests, to Monks, and not to lay men alone, etc. yea though thou bean Apostle, or Evangelist, or whatsoever Else.
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Peter, from whome the Pope claymeth his Supremacie, speaking of the obedience due vnto Kinges, calleth the King most excellent, that is, aboue all others, and greater then all other:
Peter, from whom the Pope claimeth his Supremacy, speaking of the Obedience due unto Kings, calls the King most excellent, that is, above all Others, and greater then all other:
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post quem primū, ante omnes homines, Deos. 〈 ◊ 〉 was a Priest of the Church of Rome, & if he had knowne or remembred the Pope to haue bin aboue the Emperour,
post Whom primū, ante omnes homines, Gods 〈 ◊ 〉 was a Priest of the Church of Rome, & if he had known or remembered the Pope to have been above the Emperor,
yea diuerse Emperours haue deposed diuers Popes from their Popedomes, as it is also manifest in the same histories. One of their owne Canonists saithe, that the Emperour may require of the Pope an accompt of his faith.
yea diverse emperors have deposed diverse Popes from their Popedoms, as it is also manifest in the same histories. One of their own Canonists Saith, that the Emperor may require of the Pope an account of his faith.
But by authoritie in Ecclesiasticall causes, I meane that it appertaineth to the Office & duetie of the Ciuill Magistrat to see the commandements of God obserued, true Religion mayntained, euery man in the Church to doe his duetie,
But by Authority in Ecclesiastical Causes, I mean that it appertaineth to the Office & duty of the Civil Magistrate to see the Commandments of God observed, true Religion maintained, every man in the Church to do his duty,
vnlesse they haue authoritie in Ecclesiasticall causes: The first Table conteining thinges méerely Ecclesiasticall. The Prophet calleth Kinges the nursing fathers of the Church, and Quéenes the nursing mothers:
unless they have Authority in Ecclesiastical Causes: The First Table containing things merely Ecclesiastical. The Prophet calls Kings the nursing Father's of the Church, and Queens the nursing mother's:
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Elutherius, Bishoppe of Rome, who liued within two hundreth yeares of Christ, writing to Lucius King of this lande, calleth him Goddes vicar within his kingdome,
Eleutherius, Bishop of Room, who lived within two Hundredth Years of christ, writing to Lucius King of this land, calls him Goddess vicar within his Kingdom,
And it is certayne, that the sayd Constantine did not onelie call the Councell of Nice, but had herein also the chiefe gouernement and superioritie ▪ he compounded controuersies betwixt the Bishops:
And it is certain, that the said Constantine did not only call the Council of Nicaenae, but had herein also the chief government and superiority ▪ he compounded controversies betwixt the Bishops:
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Iustinian, and other godlie Emperours, made lawes concerning publique prayers in the Church, concerning the Trinitie, Baptisme, the Sacrament of the Supper, Festiuall daies, ordering of Byshoppes, against Heretiques &c. Socrates saith, that since the Emperours were Christians, the matter of the Church, especiallie depended vppon them,
Iustinian, and other godly emperors, made laws Concerning public Prayers in the Church, Concerning the Trinity, Baptism, the Sacrament of the Supper, Festival days, ordering of Bishops, against Heretics etc. Socrates Says, that since the emperors were Christians, the matter of the Church, especially depended upon them,
An fortè de Religione fas non est, vt dicat Imperator? cur ergo ad Imperatorem vestri venerunt legati? cur eum fecerunt causae suae Iudicem? non secuturi quod ille iudicaret.
an fortè de Religion fas non est, vt dicat Imperator? cur ergo ad Imperatorem Yours venerunt Legati? cur Eum fecerunt causae suae judge? non secuturi quod Isle iudicaret.
Is it not forsooth lawfull for the Emperour to commaund, concerning causes of religion? why then come your Embassadors vnto the Emperour? why did they apoynt him Iudge in their businesse,
Is it not forsooth lawful for the Emperor to command, Concerning Causes of Religion? why then come your ambassadors unto the Emperor? why did they apoynt him Judge in their business,
if they entended not to stand to his iudgement? In the same Booke he writeth that the Emperour made pecuniarie lawes against those which called them-selues Christians,
if they intended not to stand to his judgement? In the same Book he Writeth that the Emperor made pecuniary laws against those which called themselves Christians,
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The Bishops of Rome, vsurpe vnto themselues power, to place and displace Emperors and kings at their pleasure, to deliuer their subiectes from their oath of obedience, to mooue them to rebell against them,
The Bishops of Room, usurp unto themselves power, to place and displace Emperor's and Kings At their pleasure, to deliver their Subjects from their oath of Obedience, to move them to rebel against them,
Gregorie the seuenth did not onelye excommunicate Henry the fourth, and animated his subiectes to revell against him, by deliuering of them from their oath of obedience,
Gregory the Seventh did not only excommunicate Henry the fourth, and animated his Subjects to revel against him, by delivering of them from their oath of Obedience,
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but when that woulde not serue, sought also waies and means secretly to murther him, by hiring one to let a stone fall frō the top of the church vppon the Emperours head as hee was praying,
but when that would not serve, sought also ways and means secretly to murder him, by hiring one to let a stone fallen from the top of the Church upon the emperors head as he was praying,
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Alexander the third delt in like maner against Friderick the Emperor, and betrayed him to the Turke. So did Innocentius the fourth with the Emperour in his time,
Alexander the third dealt in like manner against Frederick the Emperor, and betrayed him to the Turk. So did Innocentius the fourth with the Emperor in his time,
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The second kinde of men, offending against this precept of the Apostle, are the Anabaptists, who thinke it not lawfull for Christians eyther to bee Magistrates,
The second kind of men, offending against this precept of the Apostle, Are the Anabaptists, who think it not lawful for Christians either to be Magistrates,
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or to obey Magistrates, grounding themselues vpon that which the Apostle writeth in the fift to the Galathians. Stand in the libertie wherin Christ hath made you free, &c,
or to obey Magistrates, grounding themselves upon that which the Apostle Writeth in the fift to the Galatians. Stand in the liberty wherein christ hath made you free, etc.,
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They dispise authoritie, they are presumptuous, and stande in their owne conceit, which feare not to speake euill of them that excell in worship. They contemine Lordship and Superioritie.
They despise Authority, they Are presumptuous, and stand in their own conceit, which Fear not to speak evil of them that excel in worship. They contemine Lordship and Superiority.
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Louers of themselues, disdainefull, proude, cursed speakers, disobedient, vnthankfull, calūniators, fierce, rashe, heddie, hauing a forme of godlines, but denying the force thereof:
Lovers of themselves, disdainful, proud, cursed Speakers, disobedient, unthankful, calunniators, fierce, rash, heddie, having a Form of godliness, but denying the force thereof:
they creepe into houses, liuing at other mens tables: speciallie into womens houses loaden with sinne, alwaies learning, & neuer stayed in any opinion.
they creep into houses, living At other men's tables: specially into women's houses loaded with sin, always learning, & never stayed in any opinion.
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Well then, those that are disobedient, may bee knowne by their euill speaking of Magistrates, and by contending against orders and lawes. Touching the first:
Well then, those that Are disobedient, may be known by their evil speaking of Magistrates, and by contending against order and laws. Touching the First:
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of those which haue gouernement in the Church, as of Bishops, Preachers, &c. And of those which haue gouernement, in the common wealth, as of Princes and Magistrates: the deuill also prouoking thereunto.
of those which have government in the Church, as of Bishops, Preachers, etc. And of those which have government, in the Common wealth, as of Princes and Magistrates: the Devil also provoking thereunto.
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That Bishoppes and preachers, and such as haue gouernment in the church, haue bene alwaies subiect to the slaunderous tongues of disobedient persons, it appeareth by the example of Christ him selfe, who though he neuer offended eyther in life or doctrine,
That Bishops and Preachers, and such as have government in the Church, have be always Subject to the slanderous tongues of disobedient Persons, it appears by the Exampl of christ him self, who though he never offended either in life or Doctrine,
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Basill saith, that in his time, whosoeuer could raile most of the Bishops in their sermons, (as manie yong Preachers then did) were best liked of the people,
Basil Says, that in his time, whosoever could rail most of the Bishops in their Sermons, (as many young Preachers then did) were best liked of the people,
The same complaint maketh Chrisostome like wise, so doeth Ierome and other of the auntient 〈 ◊ 〉, which is soine comfort vnto vs who liue in these daies, and receiue the same measure.
The same complaint makes Chrysostom like wise, so doth Jerome and other of the ancient 〈 ◊ 〉, which is soine Comfort unto us who live in these days, and receive the same measure.
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If those (saith Chrisostome ) that speak euill of their Parents, by Gods lawe are punished with deathe, what iudgement art thou worthie of, who darest speake euill of him, which is to bee preferred before Father and Mother, meaning the Magistrate?
If those (Says Chrysostom) that speak evil of their Parents, by God's law Are punished with death, what judgement art thou worthy of, who Darest speak evil of him, which is to be preferred before Father and Mother, meaning the Magistrate?
Why doest thou preach my lawes, and takest my Testimonie in thy mouth, &c. And shewing the cause why hee woulde not haue him to preach his lawes (he saith) Sedens aduersus fratrem loquebaris. Thou sitting speakest against thy brother.
Why dost thou preach my laws, and Takest my Testimony in thy Mouth, etc. And showing the cause why he would not have him to preach his laws (he Says) Sedens Adversus fratrem loquebaris. Thou sitting Speakest against thy brother.
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The Apostle Iude writeth in his Epistle, that Michaell the Archangell, when hee contended with the deuill about the body of Moses, did not giue vnto him any railing spéech:
The Apostle Iude Writeth in his Epistle, that Michael the Archangel, when he contended with the Devil about the body of Moses, did not give unto him any railing speech:
And therefore Peter and Iude ioyne them together, saying, they contemne superioritie, and are not ashamed to speake euil of those which are in authoritie.
And Therefore Peter and Iude join them together, saying, they contemn superiority, and Are not ashamed to speak evil of those which Are in Authority.
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admonish them that they be not contentious. Contentious persons cannot bee but difobedient: for they are proude. Pride engendereth contempt: contempt bringeth forth disobedience.
admonish them that they be not contentious. Contentious Persons cannot be but difobedient: for they Are proud. Pride engendereth contempt: contempt brings forth disobedience.
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Homo peruersus suscitat rixas. A froward bodie causeth strife ▪ Prou. 16. 28. Contention of it selfe is such an euill, that it is sufficient alone to make a man wicked,
Homo peruersus suscitat rixas. A froward body Causes strife ▪ Prou. 16. 28. Contention of it self is such an evil, that it is sufficient alone to make a man wicked,
Therefore horrible is the crime of contention and yet is it oftentimes coloured and cloaked by the name and title of religion, of zeale, and of perfection.
Therefore horrible is the crime of contention and yet is it oftentimes coloured and cloaked by the name and title of Religion, of zeal, and of perfection.
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Propter modicas & quaslibet causas, magnum & gloriosum corpus Chr. conscindunt & diuidunt, & quantū in ipsis est, interficiunt: pacem loquentes, & bellum operantes:
Propter modicas & quaslibet causas, magnum & Gloriosum corpus Christ conscindunt & diuidunt, & quantū in Ipse est, interficiunt: pacem Loquentes, & bellum operantes:
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Spirituales isti fastuosi, iudicantes singulos, & condemnantes, & pro nihilo omnia ducentes, si ita libuerit, abcedunt communionem nostram velut impiam recusantes.
Spirituales Isti fastuosi, iudicantes singulos, & condemnantes, & Pro nihilo omnia ducentes, si ita libuerit, abcedunt communionem nostram velut impiam recusantes.
Qui ingentes rixas mouent ex rebus vel sermonibus paruis, veletiam non diuinis sed humanis motibus incitati, sibi quàm plurimos asciscunt insaniae suae socios, dum contentioni atque insolentiae suae, magnificum & venerabile omnibus fidei nomen imponunt, faedissimae intētionis suae causam, honest issimi huius vocabuli specie colorantes.
Qui Ingentes rixas movent ex rebus vel sermonibus Paris, veletiam non Diuinis sed humanis motibus incitati, sibi quàm Plurimos asciscunt Insanity suae socios, dum contentioni atque insolentiae suae, Magnificum & venerabile omnibus fidei Nome imponunt, faedissimae intētionis suae Causam, honest issimi Huius vocabuli specie colorantes.
while they ascribe to their contention and pride, the excellent and reuerend name of fayth, thereby shadoing the cause of their beastlie purpose, with the visor of this holie and most good name. And againe:
while they ascribe to their contention and pride, the excellent and reverend name of faith, thereby shadoing the cause of their beastly purpose, with the visor of this holy and most good name. And again:
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To bee short, Chrisostome saith, that those which deuide the church, least they shold seeme to do it for contentions sake, glorie that they teach more perfect things,
To be short, Chrysostom Says, that those which divide the Church, lest they should seem to do it for contentions sake, glory that they teach more perfect things,
Whether these sayings of the ancient Fathers may aptly hee applied to those that make contention in the Churche at this day or no, I referre it to the iudgement of such as be indifferent.
Whither these sayings of the ancient Father's may aptly he applied to those that make contention in the Church At this day or no, I refer it to the judgement of such as be indifferent.
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and in daunger of enemies, where in the Marriners disagree amongst thēselues, and will not followe the aduise and commaundements of their maister and Gouernour.
and in danger of enemies, where in the Mariners disagree among themselves, and will not follow the advise and Commandments of their master and Governor.
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Basill likeneth the Church rent with contention, to the Citie Ierusalem when it was besiedged by Titus and Vespasianus: for it had enemies without, and it was diuided within:
Basil likeneth the Church rend with contention, to the city Ierusalem when it was besieged by Titus and Vespasianus: for it had enemies without, and it was divided within:
The Anabaptists were woont to alledge for the maintenance of their contentions, that saying of Christe, I came not to send peace into the worlde, but the sword:
The Anabaptists were wont to allege for the maintenance of their contentions, that saying of Christ, I Come not to send peace into the world, but the sword:
if there bee any communion of the spirit, if there be any pittie or compassion, fulfill my ioye, that yée thinke one thing, that yée loue one another, that yée agrée amongst your selues, that nothing be done by contention or vaine glorie, but thorough modestie of minde, let one thinke another to excell him.
if there be any communion of the Spirit, if there be any pity or compassion, fulfil my joy, that the think one thing, that the love one Another, that the agree among your selves, that nothing be done by contention or vain glory, but thorough modesty of mind, let one think Another to excel him.
