FOOTNOTES:
[1]Advancement of Learning, Basil Montagu’s edition of Bacon’s works, Vol. ii. p. 102, Pickering. 1825.
[1]Advancement of Learning, Basil Montagu’s edition of Bacon’s works, Vol. ii. p. 102, Pickering. 1825.
[2]The Study of Church History Recommended, being the Terminal Divinity Lecture, delivered in Bishop Cosin’s Library, April 15, 1834, before the Rt. Rev. the Dean, the Chapter, and the University of Durham, by Hugh James Rose, B. D., Chaplain to his Grace, the Archbishop of Canterbury.
[2]The Study of Church History Recommended, being the Terminal Divinity Lecture, delivered in Bishop Cosin’s Library, April 15, 1834, before the Rt. Rev. the Dean, the Chapter, and the University of Durham, by Hugh James Rose, B. D., Chaplain to his Grace, the Archbishop of Canterbury.
[3]The Rev. Professor Keble, advertisement tothe Christian Year.
[3]The Rev. Professor Keble, advertisement tothe Christian Year.
[4]Of the Church and the Scriptures, Basil Montagu’s edition, i. 220.
[4]Of the Church and the Scriptures, Basil Montagu’s edition, i. 220.
[5]The New Testament arranged in Chronological and Historical order, ii. 134.
[5]The New Testament arranged in Chronological and Historical order, ii. 134.
[6]Concio ad Clerum, Pratt’s edition.
[6]Concio ad Clerum, Pratt’s edition.
[7]Mede’s Works, ii. 1061.
[7]Mede’s Works, ii. 1061.
[8]Epistola, 709.
[8]Epistola, 709.
[9]“On foot they went, and took Salisbury in their way, purposely to see the good Bishop, who made Mr. Hooker sit at his own table—which Mr. Hooker boasted of with much joy and gratitude, when he saw his mother and friends; and at the Bishop’s parting with him, the Bishop gave him good counsel, and his benediction, but forgot to give him money; which when the Bishop had considered, he sent a servant in all haste to call Richard back to him, and at Richard’s return, the Bishop said to him, Richard, I sent for you back to lend you a horse which hath carried me many a mile, and, I thank God, with much ease; and presently delivered into his hand a walking staff, with which he professed he had travelled through many parts of Germany; and he said, Richard, I do not give but lend you my horse; be sure you be honest, and bring my horse back to me at your return this way to Oxford. And I do now give you ten groats to bear your charges to Exeter; and here is ten groats more, which I charge you to deliver to your mother, and tell her I send her a bishop’s benediction with it and beg the continuance of her prayers for me. And if you bring my horse back to me I will give you ten groats more to carry you on foot to the college; and so, God bless you, good Richard.”—Izaak Walton’s Life of Richard Hooker.
[9]“On foot they went, and took Salisbury in their way, purposely to see the good Bishop, who made Mr. Hooker sit at his own table—which Mr. Hooker boasted of with much joy and gratitude, when he saw his mother and friends; and at the Bishop’s parting with him, the Bishop gave him good counsel, and his benediction, but forgot to give him money; which when the Bishop had considered, he sent a servant in all haste to call Richard back to him, and at Richard’s return, the Bishop said to him, Richard, I sent for you back to lend you a horse which hath carried me many a mile, and, I thank God, with much ease; and presently delivered into his hand a walking staff, with which he professed he had travelled through many parts of Germany; and he said, Richard, I do not give but lend you my horse; be sure you be honest, and bring my horse back to me at your return this way to Oxford. And I do now give you ten groats to bear your charges to Exeter; and here is ten groats more, which I charge you to deliver to your mother, and tell her I send her a bishop’s benediction with it and beg the continuance of her prayers for me. And if you bring my horse back to me I will give you ten groats more to carry you on foot to the college; and so, God bless you, good Richard.”—Izaak Walton’s Life of Richard Hooker.
[10]“New-born;” not asthe Church, but as the Catholic Churchreformed.
[10]“New-born;” not asthe Church, but as the Catholic Churchreformed.
[11]The Study of Church History recommended.
[11]The Study of Church History recommended.
[12]Acts, xi. 19.
[12]Acts, xi. 19.
[13]Acts, xi. 28.
[13]Acts, xi. 28.
[14]Acts, xviii. 2.
[14]Acts, xviii. 2.
[15]Bede’s Hist. Eccles. 169.
[15]Bede’s Hist. Eccles. 169.
[16]Bede, 233.
[16]Bede, 233.
[17]Bede, 255. 459. 480.
[17]Bede, 255. 459. 480.
[18]Bede, 437.
[18]Bede, 437.
[19]Bede, 34. 158. 169.
[19]Bede, 34. 158. 169.
[20]Girald, Cambr. apud Hen. Wharton, v. ii. p. 533. Anglia Sacra.
[20]Girald, Cambr. apud Hen. Wharton, v. ii. p. 533. Anglia Sacra.
[21]Bede 82.et seq.
[21]Bede 82.et seq.
[22]Bede, 116.
[22]Bede, 116.
[23]Bede died A. D. 735.
[23]Bede died A. D. 735.
[24]Bede, 166.
[24]Bede, 166.
[25]Angl. Sacra, v. ii. p. 491.
[25]Angl. Sacra, v. ii. p. 491.
[26]Bede, 339.
[26]Bede, 339.
[27]Bede, 250.
[27]Bede, 250.
[28]Bede, 254.
[28]Bede, 254.
[29]Bede, 322.
[29]Bede, 322.
[30]Bede, 247.
[30]Bede, 247.
[31]Bede, 258.
[31]Bede, 258.
[32]Bede, 271.
[32]Bede, 271.
[33]Bede, 453.
[33]Bede, 453.
[34]Bede, 271.
[34]Bede, 271.
[35]Bede, 322.
[35]Bede, 322.
[36]Bede, 395, 438.
[36]Bede, 395, 438.
[37]The very name, purgatory, is heathen. The annual feast of purification in February was called “Sacrum Purgatorium.” Vide Augustin. de Civ. Dei, l. vii. c. 7.; also Jewel’s Def. of the Apology, part ii. c. 16. § 1.
[37]The very name, purgatory, is heathen. The annual feast of purification in February was called “Sacrum Purgatorium.” Vide Augustin. de Civ. Dei, l. vii. c. 7.; also Jewel’s Def. of the Apology, part ii. c. 16. § 1.
[38]Bede, 122.
[38]Bede, 122.
[39]Bede, 431.
[39]Bede, 431.
[40]Bede, 330.
[40]Bede, 330.
[41]Bede, 94.
[41]Bede, 94.
[42]Bede, 334. ed. Wheloc.
[42]Bede, 334. ed. Wheloc.
[43]Præfat. in Leges Aluredi Regis, p. 16. ed. Wheloc.
[43]Præfat. in Leges Aluredi Regis, p. 16. ed. Wheloc.
[44]Bede, 411.
[44]Bede, 411.
[45]Bede, ed. Wheloc, p. 422. et seq.
[45]Bede, ed. Wheloc, p. 422. et seq.
[46]Turner’s Ang. Sax. iii. 362.
[46]Turner’s Ang. Sax. iii. 362.
[47]Measure for Measure, act iii. sc. 1.
[47]Measure for Measure, act iii. sc. 1.
[48]Bede, 430.
[48]Bede, 430.
[49]Bede, 336, 344, 349, 417.
[49]Bede, 336, 344, 349, 417.
[50]Bede, 164, 315, 431.
[50]Bede, 164, 315, 431.
[51]This argument is actually urged in favour of the dignity of the priesthood in the Catechismus ad Parochos, p. 270.
[51]This argument is actually urged in favour of the dignity of the priesthood in the Catechismus ad Parochos, p. 270.
[52]Bede, 78.
[52]Bede, 78.
[53]Bede, 124. This phrase, however, might only indicate the side Eadbald would have supported in the Nestorian controversy.
[53]Bede, 124. This phrase, however, might only indicate the side Eadbald would have supported in the Nestorian controversy.
[54]Bede, 446.
[54]Bede, 446.
[55]Bede, 281.
[55]Bede, 281.
[56]Bede, 185, 186.
[56]Bede, 185, 186.
[57]Bede, 351.
[57]Bede, 351.
[58]Bede, 389.
[58]Bede, 389.
[59]Bede, 366.
[59]Bede, 366.
[60]Bede, 374.
[60]Bede, 374.
[61]Bede, 213.
[61]Bede, 213.
[62]Bede, p. 441. et seq. Comp. Dante Purgator. ii.
[62]Bede, p. 441. et seq. Comp. Dante Purgator. ii.
[63]See pp. 206. 329.
[63]See pp. 206. 329.
[64]Canonicus Lichfeld. de Success. Archiep. Cant. ap. Wharton, Anglia Sacra, i. 95.
[64]Canonicus Lichfeld. de Success. Archiep. Cant. ap. Wharton, Anglia Sacra, i. 95.
[65]Osbern. ap. Wharton, Angl. Sacr. ii. 89.
[65]Osbern. ap. Wharton, Angl. Sacr. ii. 89.
[66]Burnet’s Hist. Reform. v. i. 130. v. iii. introd. xvi. fol.
[66]Burnet’s Hist. Reform. v. i. 130. v. iii. introd. xvi. fol.
[67]In “The Supplication of Beggars,” they are stated at 52,000. (See Fox’s Acts and Mon, ii. 280. edit. 1631–2, with the note.) The number may be exaggerated; but it will seem less extraordinary when it is remembered that one of the qualifications of a thegn or thane, a lower class of nobles, having some analogy to the barons of Norman times, was, that he should have five hides of his own land and achurch. (See Turner’s Angl. Sax. ii. 265.)
[67]In “The Supplication of Beggars,” they are stated at 52,000. (See Fox’s Acts and Mon, ii. 280. edit. 1631–2, with the note.) The number may be exaggerated; but it will seem less extraordinary when it is remembered that one of the qualifications of a thegn or thane, a lower class of nobles, having some analogy to the barons of Norman times, was, that he should have five hides of his own land and achurch. (See Turner’s Angl. Sax. ii. 265.)
[68]Angl. Sacr. ii. 91.
[68]Angl. Sacr. ii. 91.
[69]Hen. Wharton, Angl. Sacr. i. 126.
[69]Hen. Wharton, Angl. Sacr. i. 126.
[70]Willelm. Malmesb. ap. Wharton, Angl. Sacr. ii. 260.
[70]Willelm. Malmesb. ap. Wharton, Angl. Sacr. ii. 260.
[71]See Warton’s Hist. of English Poetry, i. 266. 4to.
[71]See Warton’s Hist. of English Poetry, i. 266. 4to.
[72]Angl. Sacr. i. 435.
[72]Angl. Sacr. i. 435.
[73]Angl. Sacr. i. 255.
[73]Angl. Sacr. i. 255.
[74]Angl. Sacr. i. 248.
[74]Angl. Sacr. i. 248.
[75]Angl. Sacr. ii. præf. p. 4.
[75]Angl. Sacr. ii. præf. p. 4.
[76]Angl. Sacr. ii. 480.
[76]Angl. Sacr. ii. 480.
[77]Angl. Sacr. ii. 611.
[77]Angl. Sacr. ii. 611.
[78]Warton’s Hist. of Poetry, i. 290. 4to.
[78]Warton’s Hist. of Poetry, i. 290. 4to.
[79]Erasmi Colloq. Franciscani.
[79]Erasmi Colloq. Franciscani.
[80]See an Essay on the Government of the Church of England, by George Reynolds, Archdeacon of Lincoln, p. 101.et seq.
[80]See an Essay on the Government of the Church of England, by George Reynolds, Archdeacon of Lincoln, p. 101.et seq.
[81]Warton’s Hist. of English Poetry, i. 292. 4to.
[81]Warton’s Hist. of English Poetry, i. 292. 4to.
[82]Ibid. i. 290.
[82]Ibid. i. 290.
[83]Warton’s Hist. of English Poetry, i. 296.
[83]Warton’s Hist. of English Poetry, i. 296.
[84]Erasm. Colloq. Franciscani. Chaucer.
[84]Erasm. Colloq. Franciscani. Chaucer.
[85]Milton, i. 80. Prose Works, Burnett’s ed. Bishop Jewel argues the question more practically than Milton; and, allowing that there are many who would teach Christ for Christ’s sake, looks onward to posterity, and asks of fathers, whether their own zeal will cause them to “keep their children at school until four and twenty years old, at their own charges, that in the end they may live in glorious poverty? that they may live poorly and naked, like the prophets and the apostles?” and he foretells that the event would be a lapse into ignorance—Serm. on Ps. lxix. 9.
[85]Milton, i. 80. Prose Works, Burnett’s ed. Bishop Jewel argues the question more practically than Milton; and, allowing that there are many who would teach Christ for Christ’s sake, looks onward to posterity, and asks of fathers, whether their own zeal will cause them to “keep their children at school until four and twenty years old, at their own charges, that in the end they may live in glorious poverty? that they may live poorly and naked, like the prophets and the apostles?” and he foretells that the event would be a lapse into ignorance—Serm. on Ps. lxix. 9.
[86]Erasm. Colloq. Franciscani.
[86]Erasm. Colloq. Franciscani.
[87]Leges Inæ, 1. Aluredi, 23, 24. Edmundi, 57. Edgari, 62. Bede’s Eccl. Hist. 178. 291. See also Sharon Turner’s Anglo-Saxons, iii. 248.et seq.
[87]Leges Inæ, 1. Aluredi, 23, 24. Edmundi, 57. Edgari, 62. Bede’s Eccl. Hist. 178. 291. See also Sharon Turner’s Anglo-Saxons, iii. 248.et seq.
[88]Essay upon the Government of the Church of England, by George Reynolds, 27.
[88]Essay upon the Government of the Church of England, by George Reynolds, 27.
[89]Reynolds, 30.
[89]Reynolds, 30.
[90]Bede’s Eccl. Hist. 447.
[90]Bede’s Eccl. Hist. 447.
[91]Reynolds, 31.
[91]Reynolds, 31.
[92]Bede, 447.
[92]Bede, 447.
[93]Angl. Sacr. i. 461.
[93]Angl. Sacr. i. 461.
[94]Angl. Sacr. i. 6.et seq.
[94]Angl. Sacr. i. 6.et seq.
[95]Angl. Sacr. i. 6.
[95]Angl. Sacr. i. 6.
[96]Angl. Sacr. i. 272.
[96]Angl. Sacr. i. 272.
[97]Angl. Sacr. i. 284.
[97]Angl. Sacr. i. 284.
[98]Angl. Sacr. i. 274.
[98]Angl. Sacr. i. 274.
[99]Bede’s Eccl. Hist. 352. 400.
[99]Bede’s Eccl. Hist. 352. 400.
[100]Angl. Sacr. i. 6. 71.
[100]Angl. Sacr. i. 6. 71.
[101]Angl. Sacr. i. 44. 48.
[101]Angl. Sacr. i. 44. 48.
[102]Angl. Sacr. i. 42.
[102]Angl. Sacr. i. 42.
[103]Angl. Sacr. i. 43.
[103]Angl. Sacr. i. 43.
[104]Reynolds, 41. 48, 49.
[104]Reynolds, 41. 48, 49.
[105]Reynolds, 36.
[105]Reynolds, 36.
[106]Reynolds, 38.
[106]Reynolds, 38.
[107]Reynolds, 68.
[107]Reynolds, 68.
[108]27 Hen. 8. c. 28. Stat. of the Realm, iii. 576.
[108]27 Hen. 8. c. 28. Stat. of the Realm, iii. 576.
[109]Kennet on Impropriations, 25.
[109]Kennet on Impropriations, 25.
[110]Ibid. 405.
[110]Ibid. 405.
[111]Kennet on Impropriations, 97.
[111]Kennet on Impropriations, 97.
[112]Ryves’s Poore Vicar’s Plea, 15.
[112]Ryves’s Poore Vicar’s Plea, 15.
[113]Ibid. 21.
[113]Ibid. 21.
[114]Ibid. 7.
[114]Ibid. 7.
[115]Kennet, 35.
[115]Kennet, 35.
[116]Ryves’s Poore Vicar’s Plea, 145.
[116]Ryves’s Poore Vicar’s Plea, 145.
[117]Monast. Anglic. i. 658.
[117]Monast. Anglic. i. 658.
[118]Kennet, 59.
[118]Kennet, 59.
[119]Strype’s Annals, 177. Latimer’s Sermons, ii. 243.
[119]Strype’s Annals, 177. Latimer’s Sermons, ii. 243.
[120]Strype’s Annals, 181.
[120]Strype’s Annals, 181.
[121]Wordsworth’s Eccles. Biog. i. 265, note.
[121]Wordsworth’s Eccles. Biog. i. 265, note.
[122]Jewel’s Sermon on Haggai. i. 2.
[122]Jewel’s Sermon on Haggai. i. 2.
[123]See Dean Colet’s Serm. in Burnet’s Reform. iii. 28. fol. The original Latin sermon is given in the appendix to Knight’s Life of Colet. The passage alluded to is in p. 281.
[123]See Dean Colet’s Serm. in Burnet’s Reform. iii. 28. fol. The original Latin sermon is given in the appendix to Knight’s Life of Colet. The passage alluded to is in p. 281.
[124]Strype’s Cranmer, 456.
[124]Strype’s Cranmer, 456.
[125]Ibid. 217, 218.
[125]Ibid. 217, 218.
[126]Colet’s Sermon, printed in 1511, speaks of law,—quæ prohibent ne clericus sit publicus lusor; and of laws, quæ prohibent clericis frequentare tabernas, 281.
[126]Colet’s Sermon, printed in 1511, speaks of law,—quæ prohibent ne clericus sit publicus lusor; and of laws, quæ prohibent clericis frequentare tabernas, 281.
[127]Latimer’s Sermons, i. 182.
[127]Latimer’s Sermons, i. 182.
[128]Ibid. 87.
[128]Ibid. 87.
[129]Burnet’s Hist. of Reformation, i. 316. 1st ed. fol.
[129]Burnet’s Hist. of Reformation, i. 316. 1st ed. fol.
[130]Strype’s Annals, 87.
[130]Strype’s Annals, 87.
[131]Strype’s Cranmer, 169. Fox’s Acts and Mon. i. 538. Ed. 1631–32. Wordsworth’s Eccl. Biog. i. 287.
[131]Strype’s Cranmer, 169. Fox’s Acts and Mon. i. 538. Ed. 1631–32. Wordsworth’s Eccl. Biog. i. 287.
[132]Wordsworth’s Eccl. Biog. i. 306. Knight’s Life of Dean Colet, 47. 53. 56. Erasmus supported by his authority the new system of theology, and defended his friend Colet at Cambridge.
[132]Wordsworth’s Eccl. Biog. i. 306. Knight’s Life of Dean Colet, 47. 53. 56. Erasmus supported by his authority the new system of theology, and defended his friend Colet at Cambridge.
[133]Eccl. Biog. i. 286, note.
[133]Eccl. Biog. i. 286, note.
[134]Latimer’s Sermons, i. 177.
[134]Latimer’s Sermons, i. 177.
[135]Shakspeare, Second Part of Henry IV. act. i. scene 2.“Fal.Where’s Bardolph?”Page.He’s gone into Smithfield to buy your worship ahorse.“Fal.I bought him inPaul’s, and he’ll buy me a horse in Smithfield.”See also Strype’s Annals, 227.
[135]Shakspeare, Second Part of Henry IV. act. i. scene 2.
“Fal.Where’s Bardolph?”
Page.He’s gone into Smithfield to buy your worship ahorse.
“Fal.I bought him inPaul’s, and he’ll buy me a horse in Smithfield.”
See also Strype’s Annals, 227.
[136]Ibid. 227, and Queen Elizabeth’s “Proclamation made for the reverend usage of all churches and churchyards,” given in Strype’s Life of Grindal, 56.
[136]Ibid. 227, and Queen Elizabeth’s “Proclamation made for the reverend usage of all churches and churchyards,” given in Strype’s Life of Grindal, 56.
[137]See Canon’s, xviii. xix.
[137]See Canon’s, xviii. xix.
[138]Strype’s Cranmer, 56, and Latimer.
[138]Strype’s Cranmer, 56, and Latimer.
[139]Utopia, ed. 24mo. 73.
[139]Utopia, ed. 24mo. 73.
[140]Latimer’s Serm. i. 176.
[140]Latimer’s Serm. i. 176.
[141]Wordsworth’s Eccl. Biog. i. 271.
[141]Wordsworth’s Eccl. Biog. i. 271.
[142]Latimer, ii. 65.
[142]Latimer, ii. 65.
[143]Latimer, ii. 189.
[143]Latimer, ii. 189.
[144]Eccl. Biog. i. 166.
[144]Eccl. Biog. i. 166.
[145]Eccl. Biog. i. 166.
[145]Eccl. Biog. i. 166.
[146]Latimer’s Serm. ii. 24. 199.
[146]Latimer’s Serm. ii. 24. 199.
[147]Erasmus, Peregrinatio Religionis Ergo.
[147]Erasmus, Peregrinatio Religionis Ergo.
[148]Latimer, Serm. ii. 45.
[148]Latimer, Serm. ii. 45.
[149]See the very learned charge of Dr. Waterland upon “The Wisdom of the Ancients borrowed from Divine Revelation,” viii. 1.et seq.Oxf.
[149]See the very learned charge of Dr. Waterland upon “The Wisdom of the Ancients borrowed from Divine Revelation,” viii. 1.et seq.Oxf.
[150]See Alix’s Churches of Piedmont, c. 24.
[150]See Alix’s Churches of Piedmont, c. 24.
[151]See Gilly’s Researches among the Vaudois, 76., and his Second Visit, 219. It appears that the several liturgies of Geneva, Neufchatel and Lausanne are used at present; but that of Geneva by the majority of the pastors. On comparing the brief sketch of this service (given by Mr. Gilly as the one of La Torre) with the Geneva “Forme of Common Praires, made by Master John Calvyne,” we may conjecture that the latter is in a great measure retained.
[151]See Gilly’s Researches among the Vaudois, 76., and his Second Visit, 219. It appears that the several liturgies of Geneva, Neufchatel and Lausanne are used at present; but that of Geneva by the majority of the pastors. On comparing the brief sketch of this service (given by Mr. Gilly as the one of La Torre) with the Geneva “Forme of Common Praires, made by Master John Calvyne,” we may conjecture that the latter is in a great measure retained.
[152]See Dante’s Purgatorio, c. xvi. xxxii. Petrarc. Son. 196.
[152]See Dante’s Purgatorio, c. xvi. xxxii. Petrarc. Son. 196.
[153]De Christianarum Ecclesiar. Successione et Statu. c. vi. § 19. 33.
[153]De Christianarum Ecclesiar. Successione et Statu. c. vi. § 19. 33.
[154]Eccl. Biog. i. 99.
[154]Eccl. Biog. i. 99.
[155]See Mr. Gilly’s Narrative, 78.
[155]See Mr. Gilly’s Narrative, 78.
[156]Ellis’s Letters, i. 110. 2d Series.
[156]Ellis’s Letters, i. 110. 2d Series.
[157]Ecc. Biog. i. 234.
[157]Ecc. Biog. i. 234.
[158]Latin was the common language of schools also before and at the Reformation. In the “Monita Pædagogica ad suos Discipulos” of Lily, the grammarian, and first master of Paul’s, is the following admonition:—“Et quoties loqueris, memor esto loquareLatine,Et veluti scopulos barbara verba fuge.”
[158]Latin was the common language of schools also before and at the Reformation. In the “Monita Pædagogica ad suos Discipulos” of Lily, the grammarian, and first master of Paul’s, is the following admonition:—
“Et quoties loqueris, memor esto loquareLatine,Et veluti scopulos barbara verba fuge.”
“Et quoties loqueris, memor esto loquareLatine,Et veluti scopulos barbara verba fuge.”
“Et quoties loqueris, memor esto loquareLatine,Et veluti scopulos barbara verba fuge.”
“Et quoties loqueris, memor esto loquareLatine,
Et veluti scopulos barbara verba fuge.”
[159]Ecc. Biog. i. 30. note.
[159]Ecc. Biog. i. 30. note.
[160]Inferno, c. ix.
[160]Inferno, c. ix.
[161]Ecc. Biog. i. 97, 98.
[161]Ecc. Biog. i. 97, 98.
[162]Mark, xi. 32.
[162]Mark, xi. 32.
[163]See Milner’s History of the Church, iv. 109.
[163]See Milner’s History of the Church, iv. 109.
[164]See Milner’s History of the Church, iv. 130–136.
[164]See Milner’s History of the Church, iv. 130–136.
[165]See Wickliffe’s Life as given in Fox, extracted in Wordsworth’s Ecc. Biog. i. 52. 121.
[165]See Wickliffe’s Life as given in Fox, extracted in Wordsworth’s Ecc. Biog. i. 52. 121.
[166]1 Sam. ii. 17. 24.
[166]1 Sam. ii. 17. 24.
[167]Matt. xxiii. 2, 3.
[167]Matt. xxiii. 2, 3.
[168]Ecc. Biog. i. 53.
[168]Ecc. Biog. i. 53.
[169]Ecc. Biog. i. 22.
[169]Ecc. Biog. i. 22.
[170]Ecc. Biog. i. 125. 138.
[170]Ecc. Biog. i. 125. 138.
[171]Ecc. Biog. i. 120, 121. 125.
[171]Ecc. Biog. i. 120, 121. 125.
[172]Ecc. Biog. i. 162.
[172]Ecc. Biog. i. 162.
[173]Ecc. Biog. i. 182.
[173]Ecc. Biog. i. 182.
[174]See the opinions of this reformer, collected from his works, in the Rev. H. Baber’s life of him, p. 32.
[174]See the opinions of this reformer, collected from his works, in the Rev. H. Baber’s life of him, p. 32.
[175]Ecc. Biog. i. 170.
[175]Ecc. Biog. i. 170.
[176]Ecc. Biog. i. 176.
[176]Ecc. Biog. i. 176.
[177]In one particular, this peculiarity of the Lollard must have administered a very wholesome rebuke to a sin of the times. He would not swear by any of the members of Christ’s body, which was the heedless fashion of the day, but would content himself with such an affirmation, as “I am syker it issoth.” (See the Rev. H. Baber’s Memoirs of Wickliffe, prefixed to his Translation of the New Testament, p. 35.) May not the phrase a “yea-forsoothknave,” used by Falstaff (2 Hen. IV, ii. sc. 2,) have been a popular term of obloquy, originally applied to the Lollards by the dissolute and profane? See also Chaucer, “The Shipmanne’s Prologue.”
[177]In one particular, this peculiarity of the Lollard must have administered a very wholesome rebuke to a sin of the times. He would not swear by any of the members of Christ’s body, which was the heedless fashion of the day, but would content himself with such an affirmation, as “I am syker it issoth.” (See the Rev. H. Baber’s Memoirs of Wickliffe, prefixed to his Translation of the New Testament, p. 35.) May not the phrase a “yea-forsoothknave,” used by Falstaff (2 Hen. IV, ii. sc. 2,) have been a popular term of obloquy, originally applied to the Lollards by the dissolute and profane? See also Chaucer, “The Shipmanne’s Prologue.”
[178]Neal’s Hist. of Puritans, i. 6.
[178]Neal’s Hist. of Puritans, i. 6.
[179]Fox, i. 740.
[179]Fox, i. 740.
[180]Isaiah, lv. 10, 11.
[180]Isaiah, lv. 10, 11.
[181]Ecc. Biog. i. 290; where Fox and others attest these things.
[181]Ecc. Biog. i. 290; where Fox and others attest these things.
[182]Nevertheless Luther is careful to maintain good works as the fruits of faith, though not as themeritoriouscause of salvation. “Having so taught of faith in Christ,” says he, “we now teach touching good works also. Seeing that by faith thou hast apprehended Christ, by whom thou art justified, go now, love God and thy neighbours; pray to God, give him thanks; preach him, praise him, confess him; be good to thy neighbour, help him, do thy duty by him. These are truly good works, flowing as they do from that faith and joy conceived in the heart by reason of our forgiveness of sins through Christ.”—Comment. on the Galatians, ii. 16. And again, “After that Christ has been apprehended by faith, and that I am become dead to the law, justified from sin, freed from death, the devil, and hell, through Christ, I do good works, I love God, I give him thanks, I exercise charity towards my neighbour. But this charity, and the works consequent upon it, neither inform my faith, nor adorn it; but my faith informs and adorns my charity. This is my theology; these my paradoxes.”—ii. 18.
[182]Nevertheless Luther is careful to maintain good works as the fruits of faith, though not as themeritoriouscause of salvation. “Having so taught of faith in Christ,” says he, “we now teach touching good works also. Seeing that by faith thou hast apprehended Christ, by whom thou art justified, go now, love God and thy neighbours; pray to God, give him thanks; preach him, praise him, confess him; be good to thy neighbour, help him, do thy duty by him. These are truly good works, flowing as they do from that faith and joy conceived in the heart by reason of our forgiveness of sins through Christ.”—Comment. on the Galatians, ii. 16. And again, “After that Christ has been apprehended by faith, and that I am become dead to the law, justified from sin, freed from death, the devil, and hell, through Christ, I do good works, I love God, I give him thanks, I exercise charity towards my neighbour. But this charity, and the works consequent upon it, neither inform my faith, nor adorn it; but my faith informs and adorns my charity. This is my theology; these my paradoxes.”—ii. 18.