A Sermon teaching discretion in matters of religion and touching certayne abuses nowe in the Churche Preached at Paules Crosse the 21. of Nouember by Robert Temple Bachelor in Diuinitie sometimes of Magdalene Colledge in Oxforde Bern. Cant serm 49. Quo zelus feruidior ac vehementior spiritus profusiorque charitas eo vigilantiori opus est scientia quae zelum supprimat spiritum temperet ordinet charitatem Imprinted at London by R. B. for Edward Aggas 1592. To the right Reuerende father in god Iohn by Gods permission Bishop of London my speciall good Lord all humble dutye acknowledged ACcording to youre Lo. pleasure right reuerende Father I haue copied out this Sermon and let it go to the presse remouing at length though with much a do a common reason that diswades verie many and did for a time discourage my selfe I meane the peruerse cauillatioÌ„ of such as call into question other mens labours a greate deale busier to finde a fault then do any good as in deede it is easier to reprehende then iudge arighte and mislike then do the like I am so farre I protest from selfe loue or lyking that I am still affrayde least some thinge of other bee committed whiche being sette out abroade can not bee called in againe Manie may flatter themselues in a fonde conceite of there owne doings and delight in the fauorable iudgemente of their friendes but they shall finde it farre otherwise when there workes come once to a vulgar protractation I most humblie beseech your Lo. to defend with your accustomed fauour my vnworthye labour and earnestlye praye my Bretheren in the Ministrie to laie aside all former conceaued opinion againste the matter and hartely desire euerie good reader besides to construe euerie thing with a conscience as I for his sake in euery point haue spoken my conscience At your L. Mannor house at Fulham Aprill 22. 1592. Your L. in all humble dutie Robert Temple Text 1 Cor. 14. vers 1. Follow after loue and couet spirituall giftes rather that ye may prophesie THE Apostle hauing handled before at large the manifolde giftes of the spirite and treating theruppon of loue the excellent waye of all giftes purposing to handle prophesie the worthyest gifte of all hee seemeth to make his entraunce by conclusion of all hee spake of before and bids the Corinthians a Gods name to couet spirituall gifts but with all to followe loue and rather that they maye prophesie Dâ—uision Before I come to speake of two principall points herein considered first loue the moderation of all giftes secondly prophesie the excellent gifte of all Wee are generally to obserue the onely matter and worke of all giftes â—l 68.18 â—os 4.8 Christ ascending vp on high led captiuity captiue gaue gifts vnto meÌ„ the same vnto euery one of vs by grace according to the measure of the gift of christ and to this end the repayring of the Sainctes the worke of the ministery the edificatioÌ„ of the bodie of Christ â—hat gifts â—e By gifts are ment operations faculties bestowed diuersly peculiarlye to profit the church withall VVhy called â—irituall â—fies Author of all â—fies They be called spirituall gifts First for authoritie secondlie for office The Authour of all gifts is the spirite of God For there are diuersities of giftes but the same spirit and there are diuersities of administrations but the same Lord â— Cor. 12.4 there are diuersities of operations but God is the same that worketh all in all 4.5.6.8 So that all kinde of gifts and callings as prophesies teaching exhortation the word of wisdome the worde of knowledge fayth Rom. 12.6 healing great workes discerning of spirits diuersities of tongues Apostles Prophets Euangelists Pastors Teachers one and the selfe same spirite worketh distributing to euery man seuerally as he will Ambrose saythe Vnum flumen Ambros spi sanct Gratian. lib 1. cap. 2â— sed multi donorum spiritualium meatus hoc flumen exit de fonte vitae Many riuers but one flood from which they doe all issue Math. 28.1 this commeth out of the fountaine of life For whiche cause the holy spiryt albeit properly the thirde person in trinitye and Effector of all giftes is taken for the gift of God Act. 19.20 as appeareth in the question of St. Paule to certaine disciples at Ephesus haue ye receaued the holy ghost since yee beleued Meaning whither the graces of the spirit were giuen to Christes disciples Austen saith somewhat confusedly Aug. Lau. Enchirid. Cap. 37. as it may seeme yet truely Et vtique spiritus sanctus dei donum est quod quidem et ipsum est equale donanti And verelie the holy ghost is the gift of God the which in very deede is equall to the giuer discerning the spirits by a double notion as the authour of all gifts spirituall and so it is not the gift of God but God himselfe essentially equall to the father and the sonne and againe for the verye giftes themselues as either they were bestowed vpoÌ„ the Apostles in the daye of Pentecost or as the faythfull haue the holye Spirite promised Collos 3.1 Act. 3.24 Christ then is come and gone hee sittes at his Fathers right hand the Heauens conteynes him vntill the restitution of all thinges Heb. 7.25 he is our Aduocate with the father and liueth for euer making intercession for vs without coÌ„trouersie great is the misterie of Godlynesse which is â— Tim. 3.16 God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentils beleued on in the world and receaued vp in glory But now the maister and Commissarie of the faculties in his absence is his spirite For as he deserued grace for vs by his death triumphed ouer death by his resurrection sits at his fathers right hand by his ascention So hee hath left the spirit obtayning and bestowing all requisite and necessarie graces for his Church The spirite is Christes vicegerent and President of his church the church being like vnto a Schoole wherein the holye ghost teacheth the faythfull all godlynesse Rom. 10.4 Christ is the ende of the lawe for righteousnes sake vnto euery one that beleueth and nowe throughe the spirite wee wayte for the hope of righteousnes through fayth Galat. 5.5 Math. 5.17 He is the fulfiller of the Lawe and the Prophets for hee came not to destroy them Chrisostom adorand spiâ— Galat. 3 2â— Esay 54.13 Ioh. 6.45 Ioh. 14.26 but to fullfill them And so is the spirite the fullfilling of the gospel The lawe was our scholemayster to bringe vs to Christ that wee mighte bee made righteous throughe fayth now wee are all taught of God as the holye ghost sent by the father in Christes name teacheth vs all things and bringes all things into our remembraunce Ioh. 1.12 as hee hathe told vs. As manie as receiued him to them he gaue a prerogatiue to be
the sonnes of god Galat 4.6 and now hath god sent foorth the spirite of his sonne whiche cryeth Abba father Rom. 8.16 and the same spirite witnesseth with our spirite that wee are the Children of God Likewise they bee called gifts spirituall for the office â—ffice of these â—iftes either in respect of the matter for it is the wisedome of God in a misterie â— Cor. 2.6 â—phe 3.8 euen the hid wisedome which God determined before the worlde vnto our glory a grace giueÌ„ to preach the vnsearchable riches of Christ â— Pet. 1.12 a gospel sent downe by the holye Ghoste from Heauen the which the Angels desire to beholde or of the successe and fruite â— Cor. 4.20 Thes 1.5 â— Thes 2.15 for the kingdome of God is not in word but in power neither is the gospell in word onely but in power of the holye ghost to bee receaued not as the word of men but as it is in deede the worde of God which worketh in them that beleue Paule may plant â— Cor. 3.7 Apollos water but God muste giue the increase whosoeuer is anye thing he must saye with St. Paule by the grace of God I am that I am 1. Cor. 15.10 therefore a woorke impossible for man to performe without worthy graces of the holye ghost If wee doe consider the mutuall edification of the Church the matter is indifferent without anie respect at all Gal. 3.26 28 for wee are all the sonnes of God by fayth in Christ Iesus all one in him Abrahams seede and heires by promise a chosen generation a royall priesthood 1. Pet. 2.9 an holy nation a people set at libertie to shewe foorth the vertue of him that hath called vs out of darkenes into a wonderfull light Reue. 1.5 in him that loued vs and washed vs from our sinnes in his blood we are made Kinges and Priestes vnto God euen the Father But if wee doe marke the ordinarye gouernment of the Churche there is verie great ods Act. 20.28 For the holie ghost choseth out some from amongest the rest to the Bishopricke of the flocke and superintendence of the Church Heb. 13.17 1. Thes 5.13 To be obeyed as ouerseers because they watche and must giue accoumpt for soules to be had in looue for the woorkes sake labouring among the people and being ouer them in the Lord. And as there are giftes of the spirite common to the faithfull loue ioy peace Galat. 5.22 long suffering gentlenes goodnes fayth meekenes temperancy against which there is no law So these giftes whereof the Apostle speaketh we haue named them a litle before in the beginning Prophesie Teaching Rom. 12.6 Exhortation and the like are giftes of a seuerall and peculiar function 1. Cor. 12.8.28 But as with this community of giftes vnto all the faythfull there is a discretion and order in the Churche for ornament So giftes are alwaies ioyned with these offices for edifica-of the Church and both for increase of faith and knoweledge by vnitie in Christ The spirite of grace which alwaies from the beginning discerneth the elect from the numerositie of the rest refused and disanulled euermore furnisheth such as be called to this order of office in the Church with dignitie and sufficiencie of giftes When Christe called foorth his Apostles to preach hee sent them with giftes saying the kingdome of GOD is at hande heale the Sicke cleanse the Leapers rayse vp the deade you haue freelie receaued Math. 10.6.8.20 giue freely it is not you that speake but the spirit of your father which speaketh in you Act. 2.4 and in the daye of Pentecost they were all filled with the holy ghost began to speake with other tongues as the spirite gaue them vtteraunce And the seuen men whom the Apostles did chuse to the office of the Deaconship were full of the holie ghost Act. 6.3.5.8 and of wisedome and faythe and so knowne before they layde their handes on them and Steuen full of faythe and power aboue the rest and of manye miracles among the people so that a number of them of the Synagogues disputing with him were not able to resist the wisedome and the spirite where with he spake TertulliaÌ„ saith Tertul exbo ad castit aleadging the reason of the Apostles words 1. Cor. 7.40 I thinke also I haue the spirite of God idcircò hoc dixit vt sibi Apostoli fastigium redderet Therefore hee sayde so to shewe the authoritie of an Apostle Spiritum quidem Dei etiam fideles habent sed non omnes fideles sunt Apostoli propriè enim Apostoli spiritum sanctum habent qui plenè habent in operibus Prophetiae efficatiam virtutis atque documentorum linguam non quasi ex parte quod ceteri Truelie the faythfull haue also the spirite of God but all that bee faythfull bee not Apostles for the Apostles haue the holy ghost properlie insomuch as they haue in their Prophesie an effectuall working of power and vtteraunce of doctrine and that aboundantlye not as it were in part like other Not then the vocation to the seuerall office but measure of gifts necessarie to their offices not the worthynesse of such as be called The first part Loue the rule of all giftes Nowe the Corinthians replenished very gratiouslie with all these giftes yet conuerting them not as they ought to the glorie of God and edifying one of an other but to osteÌ„tation and contention among themselues St. Paule aloweth their aemulation of giftes but withall settes downe a moderation by looue for loue disposeth euerie woorke vnto a perfection The principall ende of all actions is the glorye of God for whatsoeuer wee doe 1. Cor. 10.31 wee must do all to the glorie of God but the way to bring vs to this ende is loue all thinges diuine and ayme at loue for the ende of the commaundement is looue oute of a pure hart and a good conscience and of fayth vnfayned 1. Tim. 1.5 This the Apostle prooues verye largely naming it a more excellent way of the best gifts that although a man do speak with the tongues of men and Angells and haue not loue 1. Cor. 12.31 1. Cor. 13.12 hee is like a sounding brasse and a tinckling Cymball And although hee had the gift of Prophesie and knewe all secrets and all knowledge yea if hee had all fayth so that hee coulde remooue mountaines and had no loue hee were nothing And though hee fedde the poore withall his goodes and though hee gaue his bodie to be burned haue no loue it profiteth nothing So againe to the same purpose hee willes the Ephesians to followe the truth in loue Ephes 4.13.16 and in all thinges to growe vp vnto him which is the head which is Christ by whom all the bodye being coupled knit togither by euery ioynt for the furniture thereof according to the effectuall power which is
in the measure of euerye parte receaueth the increase of the bodie vnto the edefieng of it selfe in looue A man may bee endued with manie other giftes â— Cor. 8.3 and yet bee vngodlie but if anye man looue God â— Cor. 12.7 the same is knowne of God The ende of all giftes is vnitye for the manifestation of the spirite Ephes 4.3 is giuen to euerie one to profit withall Nowe loue endeuoureth to keepe the vnitie of the spirite in the bond of peace and giues no offence neither to the Iewes nor to the Grecians â— Cor. 10.31 nor to the Church of god but followeth those thinges whiche concerne peace and wherewith one may edefie one an other Whatsoeuer either precept or counsell is specially set down in scripture hath relation to loue as wee loue God for himselfe and one an other for Gods sake Christianitie is where the spirite is and where the spirite is there is loue 1. Ioh. 4.16 For God is loue and he that dwelleth in loue dwelleth in god god in him The loue wherewith god loueth vs shed abroad in our harts by the holy ghost which is giuen vnto vs Rom. 5.5 is onlye theirs which fulfill the royall law Iam. 2.8 thou shalt loue thy neighbour as thy selfe loue discerneth the merite of the worke in pietie from the semblaunce in vnitie Aug. Ioh. â—pist tract 7 as Gods tradition of his sonne from Iudas prodition The one was of loue the other of couetousnes Luk. 7.38 4 Maries entertaynment from Symons hospitallitye many sinnes were forgiuen hir for shee loued much Phil. 1 1â— some mens preaching of conscience somes vnder a pretence the one of goodwill the other thoroughe enuie and strife Agust ciuit dei lib. 9. ca 21. Agust Ioh. â—pist tract 7. godly knowledg from the Deuils as greate as their knowledge is they haue no loue Almes deedes in compassion from liberalitye in vaine glory Loue doth doth seeke the praise of God in almes but vaine glorye the praise of man 1. Ioh. 4.18 Agust Iho. 3. tract 13. Godly feare from slauish feare for feare hath paynefulnes but perfect loue casteth out feare loue indeed is the invisible vnctioÌ„ of the spiririt All sacraments whatsoeuer are but the forme loue is the roote faith is like vnto the sence Aug. hom 1â— but loue vnto the health of the bodie Austen saith that a man maye haue Baptisme and yet bee wicked Prophecie eueÌ„ that notable gift that Paule here prefers and yet be wicked take the sacrament of the bodie and blood of the Lord and yet be wicked be named a Christian and yet bee wicked habere sacramenta ista omnia et malus esse potest Habere autem charitatem et malus esse non potest hoc est ergo proprium donum Hee maye haue all these sacraments and yet be wicked but hee cannot bee wicked if hee haue loue this is therefore a proper gift If this were well learned of a number in these dayes who take theÌ„selues to be notable fellowes eueÌ„ incoÌ„parable censors of all other it would contayne and keepe in manie mischiefes which daylie breake out to the daungerous hurt of the Church as Pride Enuie Indiscretion InnouatioÌ„ Pride through knowledge Enuie throughe aemulation IndiscretioÌ„ through zeale Innouation through schisme Pride thoâ—ugh knoweâ—dge For commonlie Pride is where knowledge is this same Sermo scientiae word of knowledge 1. Cor. 12.8 Rom. 12. â— very hardlie admits sapere ad sobrietateÌ„ vnderstanding with sobrietie for knowledge puffeth vp 1. Cor. 8.1 and maketh a man verie singularlie proud as if hee were the onely man and none like him in the world A perillous matter I tell you is inflamation through knowledge Iren. lib. cap. 1.31 that marde Tacianus after his maister Iustinus martirdome made him aÌ„ heriticke Bern. cant serm 65. Bern. notes it to be the onely prancke of all such Captare gloriaÌ„ de singularitate scientiae to gette glorie by singularitie of learning Bern. resur domin ser 3. And I praie you as Ber. saith againe quaemaior superbia quam vt vnus homo totae congregationi iudicium sum prae ferat tanquaÌ„ ipse solus habeat spiritum dei Can there bee anye greater Pride then for one man to sette his owne iudgment before the whole Congregation as though hee and none else hath the spirit of God Now where loue is there can be no presumption and maystership of doctrine Loue doth aedefie and doth not boast it selfe neyther is puffed vp Austen sayth Aug. secunduÌ„â—oh serm 53. Amate scientiam sed anteponite charitateÌ„ scientia si sola sit inflat charitas vero edificat et non per mittit scientiam inflari Loue knowledge but preferre loue knoweledge if it bee alone puffeth vp but loue edefieth and doth not suffer knoweledge to be puffed vp Enuye thoâ—ough emulalation Aug. secunduÌ„ Ioh. serm 53. With pride commonlye enuie is ioyned for pride is nothing else then a loue of excellencie which breedes a peruerse imitation againste the Apostles rule 1. Cor. 12.31 Desire you the best gifts and yet I will shewe you a more excellent waie meaning loue and againe forasmuch as ye couet spirituall giftes 1. Cor. 14.12 seeke that ye may excell to the edefieng of the Church And so brings forth that carnall emulation spoken of by the Apostle amongst the workes of the flesh Galat. 5.20 Nowe loue is in this a remedie 1. Cor. 13.4 for loue enuieth not If there bee any comfort in loue if any fellowship of the spirite nothing is done through contention Philip. 2.2 or vaine glory but in meekenes of minde euerie one esteemes an other better then himselfe Aug. hom 15. Austen sayth Congaude illi cui deus aliquam gratiam dedit et potes in illo quod in te non potes Bee glade in his behalfe to whom God hath giuen any grace and thou mayst doe that in him which thou canst not doe in thy selfe Peraduenture sayth Austen hee hath virginity loue him it is thine Againe thou hast more patience then he let him loue thee and t is his Hee can watch a night at his studie if thou dost not enuie him his studie is thine Perchaunce thou canst fast a great deale more if he loue thee thy fasting is his hoc ideo quia in illo tu es per proprietatem non es tu per charitatem tu es This is the reason because thou art in him by propertie thou art not by charitie thou art Bern. altitud cord serm 1. Bernard reporteth that on a time one tolde him that hee sawe a laye Moncke in whom he did recken 30. vertues whereof sayth he I finde not one in my selfe and perhaps sayth Bernard he had not so great a vertue amongst the rest as this was religiosae emulationis humilitas Humble emulation in matters of religion And in deede there is no
inuicem sacerdotum glutino copulata You ought to know that the Bishop is in the church and the church in the Bishop they are not in the church whosoeuer they bee that are not in the Bishop and they doe vainelie flatter themselues which hauing no peace with Gods Priestes commit themselues in close manner to bee pertakers with some certaine persons whereas Gods Church being Catholique is not rent nor deuided but knit and coupled togither by fast consent of Ministers of the Church agreeing one with another Aug. Ioh. 7 â—ract 33. I will saye vnto them as somtime Augustine sayd Habemus spiritum sanctum si amamus Ecclesiam amamus autem si in eius compage et charitate constitimus Wee haue the holie spirit if wee loue the Church and wee loue it if wee persist in vnitie and loue of it But now all this while if there be anie that in singlenesse of hart godlines of zeale desires somthinges amended I speake not against them for as I am not with them that vtterly blaspheme and affirme wee haue nothing aright As anone you shall heare toward the end so I am not against them that discretly blame and accuse some thinges amisse in the church Therefore this is my meaning Good things loose the grace of their goodnesse if they be not wel handled Concertation for reformation more eager and bitter a great deale theÌ„ is behoofefull or needfull is like vnto madnes a very seditiouse vexation of the common wealth doth often follow the turbulent affection of the Church Sozom. lib. 8 cap. 25. The Emperour Constantine doth his parte whose care is both to lead the people along in vniformitie of religion Euseb vita Constan lib. 2. cap. 63. and heale the grieuous sicknes of the bodie of the whole common wealth and I hope the like be endeuoured by the Cleargie of the land that was signified by the Bishops of the East to them of the west Church in their letters from their Synods Theod. lib. 5. cap. 9. concerning the necessarie great cace to recouer the Church Nowe I would haue the people do as they of Antioch did who for 30. Theod. lib. 2. cap. 31. yeares space endured the Arrians schisme with patience still hoping for a better day vntill indeed their blasphemie against the Apostles doctrine and conspiracie against christians was intollerable Then howe much more ought wee with longer patience among our selues tarrie for reformation of some things amis vpon a better time Hope pray for reformation sith wee haue more then 30. yeares now enioyed the free doctrine of Christ and his Apostles and still haue as much as euer wee can do to preuaile against the seditious bloody enemies of the gospell The second â—art Propheâ—ie We come nowe to prophecie the second thing to be handled the most excellent gift of all the Apostle meaneth not that peculiar prophecie foretelling the comming of christ forethreating the punishment of sinne beginning at Samuell Act. 3.24 Math. 11.3 the number wherof were frequent before Christs comming but now very rare but in the seÌ„ce as he speaketh else where Let vs prophecie according to the proportion of faith Rom. 12.6 And againe he that prophecieth 1. Cor. 14.3 speaketh vnto men vnto aedifieng and to exhortatioÌ„ and to comfort preferring it before all other giftes For the ample vse principall benefit for as all other giftes do respect the profite and aedification of the Church Ephes 4.11 1. Cor. 12.7 so prophecie especially For saluation cammeth by fayth Rom. 10.14 fayth by hearing and hearing by the worde of God It is the verye same wee call preaching set downe in the scripture by the Apostle in variable phrase of speach as these apt to teach 1. Tim. 3.2 2. Tim. 2.15 2. Tim. 4.2 deuiding the worde of truth aright preach the word be instant in season and out of season improue rebuke exhort with all long suffering and doctrines holding fast that faythfull word according able to exhort by wholesome doctrine Tit. 1.9 Tit. 2.1 and conuince them that say contrarie Speake the thinge whiche becommeth wholesome doctrine Therefore the whole scripture is called a most sure worde of prophecie 2. Pet. 1.19 20 being of no priuate interpretation because prophecie came not in old time by the will of man but holye men of God spake as they were moued by the holy ghost As the vse of all scriptures is very manifolde for the whole scripture is giuen by inspiration of God and is profitable to teach 2. Tim. 3.10 to conuince to correct and to instruct in righteousnes that the man of God may be absolut being made perfect vnto all good workes and whatsoeuer thinges are written aforetime are written for our learning Rom. 15.4 that wee throughe patience and consolation of the Scriptures might haue hope Right so hee that is furnished according to the qualities afore mentioned and can aplie the scriptures to the same end as shal be requisite may be called in this sence of the Apostle a prophet of the gospell Augustine saith speaking of Christ Agust tho 6. tract 24. Erat autem dominus prophetarum impletor prophetarum sanctificator prophetarum sed et propheta propheta dominus et verbuÌ„ dei dominus et nullus propheta sine verbo dei prophetat Cum prophetis verbum dei et prophetae verbum dei Meruerunt priora tempora prophetas afflatos et impletos verbo dei mernimus nos prophetam ipsum verbum dei But it was he that set forth the prophets fulfilled all thinges the prophets told should happen sanctified the prophets the Lord was that prophet the Lord was that worde of God and no prophet doth prophecie without gods word In old time they had the benefit of prophets inspired and filled with the word of God but we haue this pleasure the verie word of God to be our prophet This is the gift which the Apostle acountes most excellente aboue the rest and therefore not common but rare not easie but difficulte as be all thinges which are excellent for hee sayth he that speaketh straunge languages edifieth himselfe but he that prophecieth 1. Co. 14.4.12 13. edifieth the Church Againe forasmuch as you couet spirituall giftes seeke that you may excell to the edifying of the Church 18.19 let him that speaketh in a straunge language pray that he may interpret Againe he thanketh God he spake languages more theÌ„ all the rest yet he had rather in the Church speake fiue wordes with his vnderstanding that he might instruct others then ten thousand wordes in a straunge tongue This oughte to strike into the hartes of all christians a deeper consideratioÌ„ of a more godlye dutie and first of the ministerie then of the multitude Touching our selues to shuÌ„ne some faults verie common among vs Insufficienciâ— of ministers As first Insufficiencie For it is not for euerie one
commitest thou idolatrie I meane sacriledge August saith of Iudas that he was fur sacrilegus noÌ„ qualiscunque fur fur loculorum sed dominicoruÌ„ loculoruÌ„ sed sacroruÌ„ fur sacreligus qui ausus fuerit vndecunque tollere hoc est de ecclesia tollere Qui aliquid de ecclesia furatur Iudae perdito comparatur A sacrilegious theife not a common theife that stole out of the lords coffers A sacrilegious theife that durst steale whersoeuer it was to be had euen out of the church Who so stealeth ought froÌ„ the church is like Iudas that child of perdition Greg. NaziaÌ„ â—ul arat 2. Gregorie Nazianzen nameth sacriledge to be impietatem auaritia cumulataÌ„ Euseb vita Constant lib. cap. 36. A hughe heape of vngodlie couetousnes In the daies of Constantine wheÌ„ any martyrs or confessors died or banished persoÌ„s hauing no kinred suruiuing to posses their inheritauÌ„ce it came to the church of that place if any of theÌ„ before named had giueÌ„ any of their possessioÌ„s to the church it was to remaine sure for euer to the church There be many that can find fault with our couetousnes but not with that couetousnes in theÌ„selues a huge heape of all impietie They can spie out Magus for simonie among vs but not Iudas for sacriledge amongst themselues they thinke the Church goodes which they posses to be their rightfull patrimonie and inheritaunce Psal 83.12 Bern. Epistol 42. which I see not how it maye be vnles they will say let vs take the sanctuarie of god for our possessions for in verie deed the church goods are poore mens possessioÌ„s not an inheritaunce for noble men and gentelmen But I feare me it will at lenth be the decaie of both our florishing Vniuersities where verie manye of rare giftes either betake themselues to an other calling abroad or abide close at their studie in the vniuersitie their giftes being hid froÌ„ the world because they see the reward of their labour taken away so that they cannot procure a liuing without corruptioÌ„ of conscieÌ„ce so vnsatiable in a number of you is your couetous sacriledge You will say vnto me we do not see but your selues of the cleargie are as faultie as we of the laity for we could not sell if ye did not buie naie manie will offer and that verie roundlie larglie out of their liuing to haue the dignitie title I cannot tell whether anie do so And I tiowe you speake not againste lawfull titles but ambition of them For otherwise I see not but they are lawfull in reuerend bishops so it bee as Barnard saith cant serm 33. Pro huiusmodi volunt esse sunt ecclesiaruÌ„ Praepositi DecaÌ„i Archidiaconi Episcopi Archiepiscopi For these like things speaking before of the voluptuouse pride in the Cleargie both they are and couet to bee ecclesiasticall Prelates Deanes Archdeacons Bishops Archbishops Nazianzen saith against the indignitie Greg. NaziaÌ„ â—n Maxius and ambition of such as Maximus who of a Cinicke philosopher so quicklie became a christian and sought by simony to translate the chaire to himselfe Vtinam nulla esset throni praerogatiua nec praelatio et violenta authoritas ac praeemineÌ„tia vt ex sola virtute cognosceremur I would god there were noe prerogatiue of throne nor praefermeÌ„t violent authoritie praeheminence that wee might bee knowne by vertue alone Howbeit the same auncient father approueth a superioritie and preferment of bishops so it come by degrees deserts as he speakes of Basill Greg. NaziaÌ„ in laudem Basilij who was first a reader of deuinitie then an elder afterwards placed in the bishops chaire deseruedlie And againe saith that Basill Ibidem had a principall care and indeuor antistitem obseruare meaning Eusebius and did possesse the gouernment of the Church though hee were seconde in honor of the Chayre to Eusebius I told you before I take no perticuler knowledg of ani such but if there bee anie such I am suer Ambrose durst not for his life deliuer the goods of the church For sayth hee they were giuen me to kepe them but not to passe them away The same father sayth of Auxentius the ArriaÌ„ Ambro. lib. 5. Epist orat in Auxent who tooke vpon him an other name to bee called Mercurius Vnum portentum est duo nomina mutauit vocabulum sed perfideam non mutauit exuit Lupum et induit Lupum One monster but two names he chaunged his title but not his treacherie he put a woolfe off and one verie cunninglie And so I say of euery such a one Call him Mercurius but hee is still Auxentius the AtriaÌ„ One monster though he haue diuers names he hath chaunged his title but not left his naughtines he can put a wolfes skine of on verie well Whither in the ende the feircenes of sacriledge in you simonie in vs will run god alone knoweth we may feare The inrode is made already into the church the incursioÌ„ will follow next vppon CoÌ„mnons afterwards the inuasion wil be to the scepter and seate of the Highest And then will these ouerrune the land confusion for estate of order in the common wealth barbarousnes for ciuilitie of conuersation amongst the people rebellion for obedience of lawes in subiects ignoraunce for artes of learning in the vniuersities Atheisme for religioÌ„ of God among christians But o Lorde in mercie turne away so feareful punishments from the land My conclusion is As god bestoweth diuers gifts of the spirit to the edefieng of his Church so wee beseech him by grace of the same spirite to make vs more painefull your selues more thankfull and all of vs more fruitfull that following the truth in loue euery meÌ„ber doing his part to builde vp the bodie wee may grow vp togither in him the heade of the same bodie Iesus Christ our Sauiour To whom with the father and the holy spirit be all prayse honor and glorie euermore Amen Manie things are amisse in the print for ortographie poynting quoting of places sence and true Laten Good Reader peruse it with â—ight iudgement