[{"data":1,"prerenderedAt":2585},["ShallowReactive",2],{"reading-cudworth-galatians-6-6":3,"authors":36,"doc-cudworth-galatians-6-6":1668,"transcription-cols-cudworth-galatians-6-6":1698,"translation-cols-cudworth-galatians-6-6":2153},{"id":4,"title":5,"author":6,"body":7,"description":13,"document":18,"extension":19,"key":20,"meta":21,"navigation":24,"page_end":25,"page_start":26,"path":27,"pdf_page_end":28,"pdf_page_start":29,"section":30,"seo":31,"stem":32,"title_en":5,"translator":33,"year":34,"__hash__":35},"readingsMeta\u002Freadings\u002Fmeta\u002Fcudworth-galatians-6-6.md","Commentary on Galatians 6:6","ralph-cudworth",{"type":8,"value":9,"toc":14},"minimark",[10],[11,12,13],"p",{},"Ralph Cudworth's commentary on Galatians 6:6 — \"Let him that is taught in the word, make him that hath taught him partaker of all his goods\" — from his continuation of Perkins's exposition of the Epistle. The section treats the verse as an apostolic rule for the maintenance of the ministry, examining the meanings of \"taught in the word,\" \"him that teacheth,\" and \"communicate.\" It argues from scripture, natural law, and civil law that congregations are bound to provide a sufficient and liberal allowance for their ministers, condemning those who withhold support or strip the Church of her revenues.",{"title":15,"searchDepth":16,"depth":16,"links":17},"",2,[],"perkins-galatians","md","cudworth-galatians-6-6",{"start_text":22,"end_text":23},"In these words the Apostle laieth downe an other rule","and deuoure holy things?",true,"480","467","\u002Freadings\u002Fmeta\u002Fcudworth-galatians-6-6",502,489,"Galatians 6:6",{"title":5,"description":13},"readings\u002Fmeta\u002Fcudworth-galatians-6-6",null,1607,"iTEVRcjxKajj7njBxpIczgBTcPZNlQVCxJc_xqTVgG8",[37,76,118,155,182,200,220,258,288,324,351,394,439,490,512,536,566,593,627,661,687,718,745,774,801,841,872,898,919,940,974,1000,1021,1056,1076,1106,1127,1148,1169,1202,1231,1261,1291,1316,1346,1364,1400,1425,1450,1478,1507,1534,1564,1593,1613,1639],{"id":38,"title":39,"body":40,"born":64,"description":65,"died":66,"extension":19,"image":67,"key":68,"meta":69,"name":48,"name_en":70,"navigation":24,"path":71,"seo":72,"stem":73,"wikipedia":74,"__hash__":75},"authors\u002Fauthors\u002Falbert-the-great.md","Albert The Great",{"type":8,"value":41,"toc":62},[42],[11,43,44,45,49,50,53,54,57,58,61],{},"Albert the Great (",[46,47,48],"em",{},"Albertus Magnus",", c. 1200–1280) was a German Dominican friar, philosopher, bishop of Regensburg, and one of the most learned figures of the thirteenth century, known as the ",[46,51,52],{},"Doctor Universalis",". He was among the first medieval scholars to integrate the newly translated Aristotelian corpus into Christian thought, producing extensive paraphrases and commentaries on nearly all of Aristotle's works, as well as a massive ",[46,55,56],{},"Commentary on the Sentences"," of Peter Lombard, a ",[46,59,60],{},"Summa Theologiae",", and treatises on natural philosophy, botany, and mineralogy. He taught at Paris and Cologne — where Thomas Aquinas was his most famous student — and shaped the Dominican intellectual tradition for generations. He was canonized in 1931 and declared a Doctor of the Church.",{"title":15,"searchDepth":16,"depth":16,"links":63},[],1200,"Albert the Great (Albertus Magnus, c. 1200–1280) was a German Dominican friar, philosopher, bishop of Regensburg, and one of the most learned figures of the thirteenth century, known as the Doctor Universalis. He was among the first medieval scholars to integrate the newly translated Aristotelian corpus into Christian thought, producing extensive paraphrases and commentaries on nearly all of Aristotle's works, as well as a massive Commentary on the Sentences of Peter Lombard, a Summa Theologiae, and treatises on natural philosophy, botany, and mineralogy. He taught at Paris and Cologne — where Thomas Aquinas was his most famous student — and shaped the Dominican intellectual tradition for generations. He was canonized in 1931 and declared a Doctor of the Church.",1280,"\u002Fa\u002Falbert-the-great.jpg","albert-the-great",{},"Albert the Great","\u002Fauthors\u002Falbert-the-great",{"description":65},"authors\u002Falbert-the-great","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlbertus_Magnus","KeG3-K8ed5BbkReWwTlEdMp5xn7sJf20hUvLX6pvBrw",{"id":77,"title":78,"body":79,"born":106,"description":107,"died":108,"extension":19,"image":109,"key":110,"meta":111,"name":86,"name_en":112,"navigation":24,"path":113,"seo":114,"stem":115,"wikipedia":116,"__hash__":117},"authors\u002Fauthors\u002Falexander-of-hales.md","Alexander Of Hales",{"type":8,"value":80,"toc":104},[81],[11,82,83,84,87,88,91,92,95,96,99,100,103],{},"Alexander of Hales (",[46,85,86],{},"Alexander Halensis",", c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the ",[46,89,90],{},"Doctor Irrefragabilis"," (\"Irrefragable Doctor\"). After entering the Order of Friars Minor around 1236 as an established master, he transferred his chair in theology to the Franciscans, making him the first Franciscan regent master at Paris. He is credited with being the first scholastic to use Peter Lombard's ",[46,93,94],{},"Sentences"," as a textbook for systematic theology, and his lectures and disputations form the nucleus of the ",[46,97,98],{},"Summa Theologica"," (the ",[46,101,102],{},"Summa Halensis",") — a massive synthesis assembled, after his death, by his Franciscan students and collaborators. The work exerted profound influence on Bonaventure and the early Franciscan school.",{"title":15,"searchDepth":16,"depth":16,"links":105},[],1185,"Alexander of Hales (Alexander Halensis, c. 1185–1245) was an English Franciscan theologian and master of the University of Paris, known as the Doctor Irrefragabilis (\"Irrefragable Doctor\"). After entering the Order of Friars Minor around 1236 as an established master, he transferred his chair in theology to the Franciscans, making him the first Franciscan regent master at Paris. He is credited with being the first scholastic to use Peter Lombard's Sentences as a textbook for systematic theology, and his lectures and disputations form the nucleus of the Summa Theologica (the Summa Halensis) — a massive synthesis assembled, after his death, by his Franciscan students and collaborators. The work exerted profound influence on Bonaventure and the early Franciscan school.",1245,"\u002Fa\u002Falexander-of-hales.jpg","alexander-of-hales",{},"Alexander of Hales","\u002Fauthors\u002Falexander-of-hales",{"description":107},"authors\u002Falexander-of-hales","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAlexander_of_Hales","x-I-vMA6IXKaIjl_dQlCh-PClxCTJu2z1hip_74UfzA",{"id":119,"title":120,"body":121,"born":142,"description":143,"died":144,"extension":19,"image":145,"key":146,"meta":147,"name":148,"name_en":149,"navigation":24,"path":150,"seo":151,"stem":152,"wikipedia":153,"__hash__":154},"authors\u002Fauthors\u002Fambrose-of-milan.md","Ambrose Of Milan",{"type":8,"value":122,"toc":140},[123],[11,124,125,126,129,130,129,133,129,136,139],{},"Ambrose of Milan (c. 339–397) was bishop of Milan from 374 until his death and is counted among the four traditional Latin Doctors of the Church. Born at Trier into a Roman senatorial family, he was serving as governor of Aemilia-Liguria when the people of Milan acclaimed him bishop while he was still only a catechumen; he was baptized, ordained, and consecrated within a single week. As bishop he confronted Arian factions at court, defended ecclesiastical independence against the emperors Valentinian II and Theodosius — most famously imposing public penance on Theodosius after the massacre at Thessalonica — and instructed and baptized Augustine of Hippo. His exegetical works (commentaries on Luke, the Psalms, Genesis, and the patriarchs), dogmatic treatises (",[46,127,128],{},"De fide",", ",[46,131,132],{},"De Spiritu Sancto",[46,134,135],{},"De mysteriis",[46,137,138],{},"De officiis ministrorum","), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",{"title":15,"searchDepth":16,"depth":16,"links":141},[],339,"Ambrose of Milan (c. 339–397) was bishop of Milan from 374 until his death and is counted among the four traditional Latin Doctors of the Church. Born at Trier into a Roman senatorial family, he was serving as governor of Aemilia-Liguria when the people of Milan acclaimed him bishop while he was still only a catechumen; he was baptized, ordained, and consecrated within a single week. As bishop he confronted Arian factions at court, defended ecclesiastical independence against the emperors Valentinian II and Theodosius — most famously imposing public penance on Theodosius after the massacre at Thessalonica — and instructed and baptized Augustine of Hippo. His exegetical works (commentaries on Luke, the Psalms, Genesis, and the patriarchs), dogmatic treatises (De fide, De Spiritu Sancto, De mysteriis, De officiis ministrorum), Latin hymns, and pastoral letters shaped Latin theology, liturgy, and political thought throughout the Middle Ages.",397,"\u002Fa\u002Fambrose-of-milan.jpg","ambrose-of-milan",{},"Ambrosius Mediolanensis","Ambrose of Milan","\u002Fauthors\u002Fambrose-of-milan",{"description":143},"authors\u002Fambrose-of-milan","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAmbrose","1gIrF-hUENGnRPASStdOtIUKvnVnSMAFcm-L50Sep-Q",{"id":156,"title":157,"body":158,"born":169,"description":170,"died":171,"extension":19,"image":172,"key":173,"meta":174,"name":175,"name_en":176,"navigation":24,"path":177,"seo":178,"stem":179,"wikipedia":180,"__hash__":181},"authors\u002Fauthors\u002Fangelus-de-clavasio.md","Angelus De Clavasio",{"type":8,"value":159,"toc":167},[160],[11,161,162,163,166],{},"Angelus de Clavasio (Angelo Carletti di Chivasso, c. 1411–1495) was an Italian Observant Franciscan friar, moral theologian, and papal legate. Born at Chivasso in Piedmont, he studied at Bologna, earning doctorates in canon and civil law and in theology, before entering the Observant Franciscans, among whom he repeatedly served as vicar general. He was best known for his ",[46,164,165],{},"Summa angelica de casibus conscientiae",", an alphabetically arranged confessor's manual that became one of the most widely printed handbooks of moral and canonical casuistry of the late fifteenth century — so prominent that Luther consigned it to the flames alongside the canon law in 1520. He was beatified in 1753.",{"title":15,"searchDepth":16,"depth":16,"links":168},[],1411,"Angelus de Clavasio (Angelo Carletti di Chivasso, c. 1411–1495) was an Italian Observant Franciscan friar, moral theologian, and papal legate. Born at Chivasso in Piedmont, he studied at Bologna, earning doctorates in canon and civil law and in theology, before entering the Observant Franciscans, among whom he repeatedly served as vicar general. He was best known for his Summa angelica de casibus conscientiae, an alphabetically arranged confessor's manual that became one of the most widely printed handbooks of moral and canonical casuistry of the late fifteenth century — so prominent that Luther consigned it to the flames alongside the canon law in 1520. He was beatified in 1753.",1495,"\u002Fa\u002Fangelus-de-clavasio.jpg","angelus-de-clavasio",{},"Angelus de Clavasio","Angelo Carletti di Chivasso","\u002Fauthors\u002Fangelus-de-clavasio",{"description":170},"authors\u002Fangelus-de-clavasio","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAngelo_Carletti_di_Chivasso","EByOyDoS6BVw15dZTgofSW93myBxBv17eL4x_V_ggd8",{"id":183,"title":184,"body":185,"born":33,"description":189,"died":33,"extension":19,"image":192,"key":193,"meta":194,"name":195,"name_en":184,"navigation":24,"path":196,"seo":197,"stem":198,"wikipedia":33,"__hash__":199},"authors\u002Fauthors\u002Fanonymous.md","Anonymous",{"type":8,"value":186,"toc":190},[187],[11,188,189],{},"Author unknown.",{"title":15,"searchDepth":16,"depth":16,"links":191},[],"\u002Fa\u002Fanonymous.jpg","anonymous",{},"Anonymus","\u002Fauthors\u002Fanonymous",{"description":189},"authors\u002Fanonymous","Nox472aTg2LHPXTza2yaMPmf170xP_nUx-nN0Fzl3Eg",{"id":201,"title":202,"body":203,"born":210,"description":207,"died":211,"extension":19,"image":212,"key":213,"meta":214,"name":202,"name_en":202,"navigation":24,"path":215,"seo":216,"stem":217,"wikipedia":218,"__hash__":219},"authors\u002Fauthors\u002Fanthony-tuckney.md","Anthony Tuckney",{"type":8,"value":204,"toc":208},[205],[11,206,207],{},"Anthony Tuckney (1599–1670) was an English Puritan theologian and Cambridge divine. He served successively as Master of Emmanuel College (1645–1653) and Master of St John's College (1653–1660), and held the Regius Professorship of Divinity at Cambridge. A prominent member of the Westminster Assembly, he played a significant role in drafting the Westminster Confession and Catechisms. He is remembered particularly for his correspondence with Benjamin Whichcote, in which he defended Reformed orthodoxy against the latitude of the Cambridge Platonists. His forty sermons, preached over the course of his ministry and published posthumously by his son Jonathan in 1676, represent the breadth of his practical and doctrinal preaching.",{"title":15,"searchDepth":16,"depth":16,"links":209},[],1599,1670,"\u002Fa\u002Fanthony-tuckney.jpg","anthony-tuckney",{},"\u002Fauthors\u002Fanthony-tuckney",{"description":207},"authors\u002Fanthony-tuckney","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAnthony_Tuckney","y7g6LfIYXk643kHnxOw7p-1bu0zSkewj_TW_8gIKq4E",{"id":221,"title":222,"body":223,"born":246,"description":247,"died":248,"extension":19,"image":249,"key":250,"meta":251,"name":252,"name_en":222,"navigation":24,"path":253,"seo":254,"stem":255,"wikipedia":256,"__hash__":257},"authors\u002Fauthors\u002Faphrahat.md","Aphrahat",{"type":8,"value":224,"toc":244},[225],[11,226,227,228,231,232,235,236,239,240,243],{},"Aphrahat (c. 280–c. 345), called the Persian Sage (",[46,229,230],{},"Sapiens Persa","), was a fourth-century Syriac Christian writer who lived under the Sasanian Empire, almost certainly as a celibate ascetic and possibly as a bishop or head of the monastery of Mar Mattai near Mosul. He is the earliest substantial witness to Syriac Christian thought, writing entirely outside the Greco-Roman world and apparently in no significant contact with the Greek theological tradition. Between 337 and 345 he composed twenty-three ",[46,233,234],{},"Demonstrations"," (",[46,237,238],{},"tahwyātā","), the first twenty-two arranged as an alphabetical acrostic on the Syriac alphabet and treating the Christian life — faith, love, fasting, prayer, war, monasticism, penitents, the resurrection, humility, pastors, the dispute with the Jews, the messiah, the foods, virginity, almsgiving, persecution, and death — and the twenty-third, on the grape (",[46,241,242],{},"De Acino","), serving as a recapitulation of salvation history. His expositions are notable for their extensive scriptural argumentation, their preservation of pre-Nicene exegesis, and their detailed engagement with Jewish interlocutors during the persecution of Shapur II.",{"title":15,"searchDepth":16,"depth":16,"links":245},[],280,"Aphrahat (c. 280–c. 345), called the Persian Sage (Sapiens Persa), was a fourth-century Syriac Christian writer who lived under the Sasanian Empire, almost certainly as a celibate ascetic and possibly as a bishop or head of the monastery of Mar Mattai near Mosul. He is the earliest substantial witness to Syriac Christian thought, writing entirely outside the Greco-Roman world and apparently in no significant contact with the Greek theological tradition. Between 337 and 345 he composed twenty-three Demonstrations (tahwyātā), the first twenty-two arranged as an alphabetical acrostic on the Syriac alphabet and treating the Christian life — faith, love, fasting, prayer, war, monasticism, penitents, the resurrection, humility, pastors, the dispute with the Jews, the messiah, the foods, virginity, almsgiving, persecution, and death — and the twenty-third, on the grape (De Acino), serving as a recapitulation of salvation history. His expositions are notable for their extensive scriptural argumentation, their preservation of pre-Nicene exegesis, and their detailed engagement with Jewish interlocutors during the persecution of Shapur II.",345,"\u002Fa\u002Faphrahat.jpg","aphrahat",{},"Aphraates Sapiens Persa","\u002Fauthors\u002Faphrahat",{"description":247},"authors\u002Faphrahat","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAphrahat","KdGPaJEL1jlFYg88XCFtoUinuyVnVCQAirupPAaAkK0",{"id":259,"title":260,"body":261,"born":33,"description":276,"died":277,"extension":19,"image":278,"key":279,"meta":280,"name":281,"name_en":282,"navigation":24,"path":283,"seo":284,"stem":285,"wikipedia":286,"__hash__":287},"authors\u002Fauthors\u002Fastesanus-of-asti.md","Astesanus Of Asti",{"type":8,"value":262,"toc":274},[263],[11,264,265,266,269,270,273],{},"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the ",[46,267,268],{},"Summa de casibus conscientiae"," (c. 1317), became one of the most widely circulated confessors' manuals of the later Middle Ages, surviving in numerous manuscripts and early printed editions. Drawing on both civil and canon law, it was valued as a practical reference for cases of conscience, with its sections ",[46,271,272],{},"De significatione verborum"," singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",{"title":15,"searchDepth":16,"depth":16,"links":275},[],"Astesanus of Asti (died c. 1330) was a Franciscan friar from Asti in Piedmont and a canon lawyer. His major work, the Summa de casibus conscientiae (c. 1317), became one of the most widely circulated confessors' manuals of the later Middle Ages, surviving in numerous manuscripts and early printed editions. Drawing on both civil and canon law, it was valued as a practical reference for cases of conscience, with its sections De significatione verborum singled out for their treatment of legal terminology. He dedicated the work to Cardinal Giovanni Caetani Orsini.",1330,"\u002Fa\u002Fastesanus-of-asti.jpg","astesanus-of-asti",{},"Astesanus de Ast","Astesanus of Asti","\u002Fauthors\u002Fastesanus-of-asti",{"description":276},"authors\u002Fastesanus-of-asti","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAstesanus_of_Asti","pb0UlvnzVGelYoG26swO5fjP84E_LiMXYUvYAeiLDJc",{"id":289,"title":290,"body":291,"born":311,"description":312,"died":313,"extension":19,"image":314,"key":315,"meta":316,"name":317,"name_en":318,"navigation":24,"path":319,"seo":320,"stem":321,"wikipedia":322,"__hash__":323},"authors\u002Fauthors\u002Faugustine.md","Augustine",{"type":8,"value":292,"toc":309},[293],[11,294,295,296,299,300,129,302,129,305,308],{},"Augustine of Hippo (354–430) was a bishop, theologian, and philosopher from Roman North Africa, widely considered one of the most influential figures in the history of Christianity and Western philosophy. Born in Thagaste (modern Algeria) and educated in rhetoric at Carthage, he converted to Christianity in 386 after years of intellectual searching, an experience recounted in his ",[46,297,298],{},"Confessions",". As bishop of Hippo Regius from 396 until his death, he wrote prolifically on theology, scripture, ethics, and church discipline; his major works — including the ",[46,301,298],{},[46,303,304],{},"The City of God",[46,306,307],{},"On the Trinity",", and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",{"title":15,"searchDepth":16,"depth":16,"links":310},[],354,"Augustine of Hippo (354–430) was a bishop, theologian, and philosopher from Roman North Africa, widely considered one of the most influential figures in the history of Christianity and Western philosophy. Born in Thagaste (modern Algeria) and educated in rhetoric at Carthage, he converted to Christianity in 386 after years of intellectual searching, an experience recounted in his Confessions. As bishop of Hippo Regius from 396 until his death, he wrote prolifically on theology, scripture, ethics, and church discipline; his major works — including the Confessions, The City of God, On the Trinity, and numerous treatises and letters — shaped Latin theology throughout the medieval and Reformation periods.",430,"\u002Fa\u002Faugustine.jpg","augustine",{},"Aurelius Augustinus Hipponensis","Augustine of Hippo","\u002Fauthors\u002Faugustine",{"description":312},"authors\u002Faugustine","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FAugustine_of_Hippo","UwwfGL6TpYZHQEoysAC2TegpfrYOWkZUQQ_TwMcDkw8",{"id":325,"title":326,"body":327,"born":338,"description":339,"died":340,"extension":19,"image":341,"key":342,"meta":343,"name":344,"name_en":345,"navigation":24,"path":346,"seo":347,"stem":348,"wikipedia":349,"__hash__":350},"authors\u002Fauthors\u002Fbasil-of-caesarea.md","Basil Of Caesarea",{"type":8,"value":328,"toc":336},[329],[11,330,331,332,335],{},"Basil of Caesarea (c. 329–379), also known as Basil the Great, was bishop of Caesarea in Cappadocia from 370 until his death and is counted among the four Greek Doctors of the Church. Educated in Athens alongside Gregory of Nazianzus, he became one of the foremost theologians of the Nicene party in the Arian controversy, defending the full divinity of both the Son and the Holy Spirit. His voluminous correspondence — over three hundred letters survive — documents the political and theological struggles of the post-Nicene church and his efforts to unite Eastern bishops around Nicene orthodoxy. He is also the founder of the cenobitic monastic tradition in the Greek East, whose rules (",[46,333,334],{},"Asketikon",") shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",{"title":15,"searchDepth":16,"depth":16,"links":337},[],329,"Basil of Caesarea (c. 329–379), also known as Basil the Great, was bishop of Caesarea in Cappadocia from 370 until his death and is counted among the four Greek Doctors of the Church. Educated in Athens alongside Gregory of Nazianzus, he became one of the foremost theologians of the Nicene party in the Arian controversy, defending the full divinity of both the Son and the Holy Spirit. His voluminous correspondence — over three hundred letters survive — documents the political and theological struggles of the post-Nicene church and his efforts to unite Eastern bishops around Nicene orthodoxy. He is also the founder of the cenobitic monastic tradition in the Greek East, whose rules (Asketikon) shaped Byzantine monasticism, and a major liturgical figure whose name is attached to one of the principal Eastern eucharistic anaphoras.",379,"\u002Fa\u002Fbasil-of-caesarea.jpg","basil-of-caesarea",{},"Basilius Caesariensis","Basil of Caesarea","\u002Fauthors\u002Fbasil-of-caesarea",{"description":339},"authors\u002Fbasil-of-caesarea","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBasil_of_Caesarea","GK-H2kZEeXbotlZxLZFcxETjr7_0-_FsSXchk7Xf-Eg",{"id":352,"title":353,"body":354,"born":383,"description":384,"died":385,"extension":19,"image":386,"key":387,"meta":388,"name":361,"name_en":353,"navigation":24,"path":389,"seo":390,"stem":391,"wikipedia":392,"__hash__":393},"authors\u002Fauthors\u002Fbonaventure.md","Bonaventure",{"type":8,"value":355,"toc":381},[356],[11,357,358,359,362,363,366,367,369,370,129,373,376,377,380],{},"Bonaventure of Bagnoregio (",[46,360,361],{},"Bonaventura",", c. 1217–1274), known as the ",[46,364,365],{},"Doctor Seraphicus",", was an Italian Franciscan theologian, philosopher, and cardinal. A student of Alexander of Hales at the University of Paris, he became regent master in theology there alongside his contemporary Thomas Aquinas. Elected Minister General of the Order of Friars Minor in 1257, he guided the Franciscans through a period of internal crisis and is often called the order's \"second founder.\" His commentary on Peter Lombard's ",[46,368,94],{}," — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (",[46,371,372],{},"Itinerarium mentis in Deum",[46,374,375],{},"Breviloquium",", the ",[46,378,379],{},"Legenda Maior"," of Francis) shaped Franciscan spirituality. Created Cardinal Bishop of Albano in 1273, he died at the Second Council of Lyon (1274); he was canonized in 1482 and named a Doctor of the Church in 1588.",{"title":15,"searchDepth":16,"depth":16,"links":382},[],1217,"Bonaventure of Bagnoregio (Bonaventura, c. 1217–1274), known as the Doctor Seraphicus, was an Italian Franciscan theologian, philosopher, and cardinal. A student of Alexander of Hales at the University of Paris, he became regent master in theology there alongside his contemporary Thomas Aquinas. Elected Minister General of the Order of Friars Minor in 1257, he guided the Franciscans through a period of internal crisis and is often called the order's \"second founder.\" His commentary on Peter Lombard's Sentences — composed in the late 1250s — remains the most influential medieval Franciscan systematic theology, and his shorter works (Itinerarium mentis in Deum, Breviloquium, the Legenda Maior of Francis) shaped Franciscan spirituality. Created Cardinal Bishop of Albano in 1273, he died at the Second Council of Lyon (1274); he was canonized in 1482 and named a Doctor of the Church in 1588.",1274,"\u002Fa\u002Fbonaventure.jpg","bonaventure",{},"\u002Fauthors\u002Fbonaventure",{"description":384},"authors\u002Fbonaventure","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FBonaventure","-NAcDTzRz7gQ_tXcRuzXIPrWdwTVElumdfCjIMHQQY8",{"id":395,"title":396,"body":397,"born":427,"description":428,"died":429,"extension":19,"image":430,"key":431,"meta":432,"name":433,"name_en":433,"navigation":24,"path":434,"seo":435,"stem":436,"wikipedia":437,"__hash__":438},"authors\u002Fauthors\u002Fdante.md","Dante",{"type":8,"value":398,"toc":425},[399],[11,400,401,402,405,406,409,410,413,414,417,418,421,422,424],{},"Dante Alighieri (1265–1321) was a Florentine poet, political thinker, and moral philosopher, widely regarded as the greatest writer of the Italian Middle Ages and one of the foundational figures of European literature. Born into a minor noble family in Florence, he served in civic offices of the Florentine republic until his exile in 1302 after the victory of the Black Guelphs, after which he never returned to his city. His literary output includes the ",[46,403,404],{},"Vita Nuova",", the philosophical ",[46,407,408],{},"Convivio",", the Latin treatises ",[46,411,412],{},"De vulgari eloquentia"," and ",[46,415,416],{},"Monarchia",", and above all the ",[46,419,420],{},"Commedia",", completed shortly before his death in Ravenna. The ",[46,423,420],{}," established the Tuscan vernacular as a literary language and exerted a shaping influence on theology, political thought, and poetic form in the centuries that followed.",{"title":15,"searchDepth":16,"depth":16,"links":426},[],1265,"Dante Alighieri (1265–1321) was a Florentine poet, political thinker, and moral philosopher, widely regarded as the greatest writer of the Italian Middle Ages and one of the foundational figures of European literature. Born into a minor noble family in Florence, he served in civic offices of the Florentine republic until his exile in 1302 after the victory of the Black Guelphs, after which he never returned to his city. His literary output includes the Vita Nuova, the philosophical Convivio, the Latin treatises De vulgari eloquentia and Monarchia, and above all the Commedia, completed shortly before his death in Ravenna. The Commedia established the Tuscan vernacular as a literary language and exerted a shaping influence on theology, political thought, and poetic form in the centuries that followed.",1321,"\u002Fa\u002Fdante.jpg","dante",{},"Dante Alighieri","\u002Fauthors\u002Fdante",{"description":428},"authors\u002Fdante","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDante_Alighieri","sbmVqfGjvyhf1vKynlzR-GfT8XHadkPtC-RAIV4jiHU",{"id":440,"title":441,"body":442,"born":427,"description":479,"died":480,"extension":19,"image":481,"key":482,"meta":483,"name":449,"name_en":484,"navigation":24,"path":485,"seo":486,"stem":487,"wikipedia":488,"__hash__":489},"authors\u002Fauthors\u002Fduns-scotus.md","Duns Scotus",{"type":8,"value":443,"toc":477},[444],[11,445,446,447,450,451,454,455,457,458,461,462,465,466,469,470,472,473,476],{},"John Duns Scotus (",[46,448,449],{},"Joannes Duns Scotus",", c. 1265\u002F66–1308), known as the ",[46,452,453],{},"Doctor Subtilis",", was a Scottish Franciscan theologian and philosopher whose work shaped late-medieval scholasticism. After joining the Order of Friars Minor and studying at Oxford and Paris, he lectured on Peter Lombard's ",[46,456,94],{}," at both universities; his successive lecture courses survive as the ",[46,459,460],{},"Lectura"," (Oxford), the ",[46,463,464],{},"Ordinatio"," (the revised \"Oxford work\" he was preparing for publication at his death), and the ",[46,467,468],{},"Reportationes"," (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the ",[46,471,464],{}," unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by ",[46,474,475],{},"haecceitas",", the will's primacy, and the Immaculate Conception founded the Scotist school — which alongside Thomism became one of the two great currents of late-medieval Catholic theology. He was beatified in 1993.",{"title":15,"searchDepth":16,"depth":16,"links":478},[],"John Duns Scotus (Joannes Duns Scotus, c. 1265\u002F66–1308), known as the Doctor Subtilis, was a Scottish Franciscan theologian and philosopher whose work shaped late-medieval scholasticism. After joining the Order of Friars Minor and studying at Oxford and Paris, he lectured on Peter Lombard's Sentences at both universities; his successive lecture courses survive as the Lectura (Oxford), the Ordinatio (the revised \"Oxford work\" he was preparing for publication at his death), and the Reportationes (Paris). He died at Cologne in 1308 at around forty-three years old, leaving the Ordinatio unfinished. His sharply argued positions on the univocity of being, formal distinction, individuation by haecceitas, the will's primacy, and the Immaculate Conception founded the Scotist school — which alongside Thomism became one of the two great currents of late-medieval Catholic theology. He was beatified in 1993.",1308,"\u002Fa\u002Fduns-scotus.jpg","duns-scotus",{},"John Duns Scotus","\u002Fauthors\u002Fduns-scotus",{"description":479},"authors\u002Fduns-scotus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDuns_Scotus","F1GUXpC6XZn4GcnRDL1atx7vfvbaZ9P04pBzzbPvqMU",{"id":491,"title":492,"body":493,"born":500,"description":497,"died":501,"extension":19,"image":502,"key":503,"meta":504,"name":505,"name_en":506,"navigation":24,"path":507,"seo":508,"stem":509,"wikipedia":510,"__hash__":511},"authors\u002Fauthors\u002Fdurandus.md","Durandus",{"type":8,"value":494,"toc":498},[495],[11,496,497],{},"Durand of Saint-Pourçain (Durandus de Sancto Porciano) was a French Dominican theologian and philosopher, born around 1275 in the Auvergne region of France. He studied and taught in Paris and became one of the most original scholastic thinkers of the early fourteenth century, known for diverging from the Thomistic positions dominant in his order on questions of cognition, individuation, and the soul's powers. He served as Bishop of Limoux (1317), Le Puy-en-Velay (1318), and Meaux (1326) until his death in 1334. His commentary on the Sentences of Peter Lombard, which went through multiple redactions, remains his most influential work and was widely read and disputed throughout the later medieval period.",{"title":15,"searchDepth":16,"depth":16,"links":499},[],1275,1334,"\u002Fa\u002Fdurandus.jpg","durandus",{},"Durandus de Sancto Porciano","Durand of Saint-Pourçain","\u002Fauthors\u002Fdurandus",{"description":497},"authors\u002Fdurandus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FDurand_of_Saint-Pourçain","PlfMwhAZ5xeWk89Tpdw4kGaHana1SQfC-_Glh0P3QjA",{"id":513,"title":514,"body":515,"born":526,"description":527,"died":171,"extension":19,"image":528,"key":529,"meta":530,"name":514,"name_en":514,"navigation":24,"path":531,"seo":532,"stem":533,"wikipedia":534,"__hash__":535},"authors\u002Fauthors\u002Fgabriel-biel.md","Gabriel Biel",{"type":8,"value":516,"toc":524},[517],[11,518,519,520,523],{},"Gabriel Biel (c. 1425–1495) was a German Catholic theologian and one of the last major representatives of late scholasticism, often called \"the last of the scholastics.\" Born in Speyer, he studied at Heidelberg, Erfurt, and Cologne before becoming a cathedral preacher in Mainz and later joining the Brethren of the Common Life. In 1484 he was appointed to the newly founded University of Tübingen, where he taught theology until shortly before his death. His principal work, the ",[46,521,522],{},"Collectorium circa quattuor libros Sententiarum",", is a vast synthesis of nominalist theology drawing especially on William of Ockham, and exercised a profound influence on Martin Luther and other reformers.",{"title":15,"searchDepth":16,"depth":16,"links":525},[],1425,"Gabriel Biel (c. 1425–1495) was a German Catholic theologian and one of the last major representatives of late scholasticism, often called \"the last of the scholastics.\" Born in Speyer, he studied at Heidelberg, Erfurt, and Cologne before becoming a cathedral preacher in Mainz and later joining the Brethren of the Common Life. In 1484 he was appointed to the newly founded University of Tübingen, where he taught theology until shortly before his death. His principal work, the Collectorium circa quattuor libros Sententiarum, is a vast synthesis of nominalist theology drawing especially on William of Ockham, and exercised a profound influence on Martin Luther and other reformers.","\u002Fa\u002Fgabriel-biel.jpg","gabriel-biel",{},"\u002Fauthors\u002Fgabriel-biel",{"description":527},"authors\u002Fgabriel-biel","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGabriel_Biel","OrjDn-z-wcBjM-VgytH4dda_0i04ofXuVOLUzS026iA",{"id":537,"title":538,"body":539,"born":554,"description":555,"died":556,"extension":19,"image":557,"key":558,"meta":559,"name":560,"name_en":538,"navigation":24,"path":561,"seo":562,"stem":563,"wikipedia":564,"__hash__":565},"authors\u002Fauthors\u002Fgeert-groote.md","Geert Groote",{"type":8,"value":540,"toc":552},[541],[11,542,543,544,547,548,551],{},"Geert Groote (Gerardus Magnus, 1340–1384) was a Dutch preacher, deacon, and reformer of Deventer who, after a worldly youth and university studies at Paris, underwent a religious conversion around 1374 and devoted the rest of his life to the renewal of Christian piety in the IJssel region. Licensed to preach throughout the diocese of Utrecht, he attacked clerical abuses — including simony, concubinage, and the buying of admission to beguine houses — and gathered a community of women in his family home that became the seed of the Sisters of the Common Life; his followers among his student Florens Radewijns and others founded the Brethren of the Common Life shortly after his death. Groote is regarded as the father of the ",[46,545,546],{},"devotio moderna",", the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's ",[46,549,550],{},"Imitatio Christi"," and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",{"title":15,"searchDepth":16,"depth":16,"links":553},[],1340,"Geert Groote (Gerardus Magnus, 1340–1384) was a Dutch preacher, deacon, and reformer of Deventer who, after a worldly youth and university studies at Paris, underwent a religious conversion around 1374 and devoted the rest of his life to the renewal of Christian piety in the IJssel region. Licensed to preach throughout the diocese of Utrecht, he attacked clerical abuses — including simony, concubinage, and the buying of admission to beguine houses — and gathered a community of women in his family home that became the seed of the Sisters of the Common Life; his followers among his student Florens Radewijns and others founded the Brethren of the Common Life shortly after his death. Groote is regarded as the father of the devotio moderna, the late-medieval movement of inward piety and lay spirituality that shaped Thomas à Kempis's Imitatio Christi and the Windesheim Congregation of Augustinian Canons. He died of plague at Deventer while caring for the sick.",1384,"\u002Fa\u002Fgeert-groote.jpg","geert-groote",{},"Gerardus Magnus","\u002Fauthors\u002Fgeert-groote",{"description":555},"authors\u002Fgeert-groote","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGeert_Groote","b-IV2ZEjuQFpxUQPP4dTddW4vbK0F-XyzqOmF9QcnwE",{"id":567,"title":568,"body":569,"born":33,"description":583,"died":33,"extension":19,"image":584,"key":585,"meta":586,"name":587,"name_en":588,"navigation":24,"path":589,"seo":590,"stem":591,"wikipedia":33,"__hash__":592},"authors\u002Fauthors\u002Fgeoffrey-poitiers.md","Geoffrey Poitiers",{"type":8,"value":570,"toc":581},[571],[11,572,573,574,577,578,580],{},"Geoffrey of Poitiers (Gaufridus Pictaviensis, fl. early 13th century) was a master of theology at the University of Paris, active in the circle of Peter the Chanter and a student of Stephen Langton. His ",[46,575,576],{},"Summa"," (composed ca. 1213–1215) is one of the earliest systematic Parisian summas to draw extensively on Langton's lectures, treating God, creation, the fall, the incarnation, the sacraments, and Christian ethics in the order of Peter Lombard's ",[46,579,94],{},". Though widely cited by later scholastics and surviving in several manuscripts, the Summa was never printed and remains largely unedited; only excerpts have appeared in modern scholarship.",{"title":15,"searchDepth":16,"depth":16,"links":582},[],"Geoffrey of Poitiers (Gaufridus Pictaviensis, fl. early 13th century) was a master of theology at the University of Paris, active in the circle of Peter the Chanter and a student of Stephen Langton. His Summa (composed ca. 1213–1215) is one of the earliest systematic Parisian summas to draw extensively on Langton's lectures, treating God, creation, the fall, the incarnation, the sacraments, and Christian ethics in the order of Peter Lombard's Sentences. Though widely cited by later scholastics and surviving in several manuscripts, the Summa was never printed and remains largely unedited; only excerpts have appeared in modern scholarship.","\u002Fa\u002Fgeoffrey-poitiers.jpg","geoffrey-poitiers",{},"Gaufridus Pictaviensis","Geoffrey of Poitiers","\u002Fauthors\u002Fgeoffrey-poitiers",{"description":583},"authors\u002Fgeoffrey-poitiers","M1gipf-7_elXipk3xo8cXGv9CjEbz4sZGWDfKlji8oY",{"id":594,"title":595,"body":596,"born":614,"description":615,"died":616,"extension":19,"image":617,"key":618,"meta":619,"name":620,"name_en":621,"navigation":24,"path":622,"seo":623,"stem":624,"wikipedia":625,"__hash__":626},"authors\u002Fauthors\u002Fgerhoh.md","Gerhoh",{"type":8,"value":597,"toc":612},[598],[11,599,600,601,376,604,607,608,611],{},"Gerhoch of Reichersberg (1093–1169) was a German Augustinian canon, reformer, and prolific polemical theologian who served as provost of the monastery of Reichersberg in Bavaria from 1132 until his death. A committed adherent of the Gregorian Reform, he wrote extensively against simony, lay investiture, and the perceived corruption of the imperial church, while also engaging in doctrinal controversies with the schools of Paris over the nature of Christ and the sacraments. His major works include the ",[46,602,603],{},"Liber de edificio Dei",[46,605,606],{},"De investigatione Antichristi",", and extensive commentaries on the Psalms, which weave together ecclesiological polemic and spiritual exegesis. His writings occupy the bulk of the third volume of the MGH ",[46,609,610],{},"Libelli de Lite",", reflecting his central importance in twelfth-century debates over ecclesiastical reform.",{"title":15,"searchDepth":16,"depth":16,"links":613},[],1093,"Gerhoch of Reichersberg (1093–1169) was a German Augustinian canon, reformer, and prolific polemical theologian who served as provost of the monastery of Reichersberg in Bavaria from 1132 until his death. A committed adherent of the Gregorian Reform, he wrote extensively against simony, lay investiture, and the perceived corruption of the imperial church, while also engaging in doctrinal controversies with the schools of Paris over the nature of Christ and the sacraments. His major works include the Liber de edificio Dei, the De investigatione Antichristi, and extensive commentaries on the Psalms, which weave together ecclesiological polemic and spiritual exegesis. His writings occupy the bulk of the third volume of the MGH Libelli de Lite, reflecting his central importance in twelfth-century debates over ecclesiastical reform.",1169,"\u002Fa\u002Fgerhoh.jpg","gerhoh",{},"Gerhohus Reichersbergensis","Gerhoch of Reichersberg","\u002Fauthors\u002Fgerhoh",{"description":615},"authors\u002Fgerhoh","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGerhoch_of_Reichersberg","owlQGz1y97IRaUe9U9_BPGDUg6xyBJgJizZrIgbyukU",{"id":628,"title":629,"body":630,"born":649,"description":650,"died":651,"extension":19,"image":652,"key":653,"meta":654,"name":655,"name_en":629,"navigation":24,"path":656,"seo":657,"stem":658,"wikipedia":659,"__hash__":660},"authors\u002Fauthors\u002Fgratian.md","Gratian",{"type":8,"value":631,"toc":647},[632],[11,633,634,635,638,639,642,643,646],{},"Gratian was a twelfth-century monk and jurist, probably active at the Camaldolese monastery of Saints Felix and Nabor in Bologna, where he compiled the ",[46,636,637],{},"Concordia Discordantium Canonum"," (later called the ",[46,640,641],{},"Decretum",") around 1140. The work reconciled contradictory statements from patristic writings, papal decretals, and conciliar canons using the scholastic method, creating the first systematic synthesis of canon law. It became the foundational text of the ",[46,644,645],{},"Corpus Iuris Canonici"," and remained the basis of Catholic canonical studies until the promulgation of the 1917 Code of Canon Law. Gratian's biography is largely unknown; his dates, origin, and even his status as a historical individual have been subjects of scholarly debate.",{"title":15,"searchDepth":16,"depth":16,"links":648},[],1080,"Gratian was a twelfth-century monk and jurist, probably active at the Camaldolese monastery of Saints Felix and Nabor in Bologna, where he compiled the Concordia Discordantium Canonum (later called the Decretum) around 1140. The work reconciled contradictory statements from patristic writings, papal decretals, and conciliar canons using the scholastic method, creating the first systematic synthesis of canon law. It became the foundational text of the Corpus Iuris Canonici and remained the basis of Catholic canonical studies until the promulgation of the 1917 Code of Canon Law. Gratian's biography is largely unknown; his dates, origin, and even his status as a historical individual have been subjects of scholarly debate.",1160,"\u002Fa\u002Fgratian.jpg","gratian",{},"Gratianus","\u002Fauthors\u002Fgratian",{"description":650},"authors\u002Fgratian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGratian_(jurist)","SSCmUYlulbEAixUBTz5ESN6o8Vj5bvX5YVHwRZXruz4",{"id":662,"title":663,"body":664,"born":675,"description":676,"died":677,"extension":19,"image":678,"key":679,"meta":680,"name":681,"name_en":663,"navigation":24,"path":682,"seo":683,"stem":684,"wikipedia":685,"__hash__":686},"authors\u002Fauthors\u002Fgregory-i.md","Gregory I",{"type":8,"value":665,"toc":673},[666],[11,667,668,669,672],{},"Gregory I, known as Gregory the Great, served as bishop of Rome from 590 until his death in 604, becoming one of the most influential popes of late antiquity and the early medieval period. Born into a Roman senatorial family around 540, he converted his family estate into a monastery before being drawn into papal diplomacy and ultimately elected pope. His voluminous correspondence, preserved in the ",[46,670,671],{},"Registrum Epistolarum",", reveals the broad scope of his administrative, pastoral, and theological concerns, from the organization of church property and the conversion of the Anglo-Saxons to the suppression of simony and the care of the Roman poor. He is recognized as a Doctor of the Church and patron saint of musicians and teachers.",{"title":15,"searchDepth":16,"depth":16,"links":674},[],540,"Gregory I, known as Gregory the Great, served as bishop of Rome from 590 until his death in 604, becoming one of the most influential popes of late antiquity and the early medieval period. Born into a Roman senatorial family around 540, he converted his family estate into a monastery before being drawn into papal diplomacy and ultimately elected pope. His voluminous correspondence, preserved in the Registrum Epistolarum, reveals the broad scope of his administrative, pastoral, and theological concerns, from the organization of church property and the conversion of the Anglo-Saxons to the suppression of simony and the care of the Roman poor. He is recognized as a Doctor of the Church and patron saint of musicians and teachers.",604,"\u002Fa\u002Fgregory-i.jpg","gregory-i",{},"Gregorius I","\u002Fauthors\u002Fgregory-i",{"description":676},"authors\u002Fgregory-i","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_I","PNy6WpypnR3LN2CkbAkkJWVxspk2W5IQZYuwUw3BkHA",{"id":688,"title":689,"body":690,"born":705,"description":706,"died":707,"extension":19,"image":708,"key":709,"meta":710,"name":711,"name_en":712,"navigation":24,"path":713,"seo":714,"stem":715,"wikipedia":716,"__hash__":717},"authors\u002Fauthors\u002Fgregory-vii.md","Gregory Vii",{"type":8,"value":691,"toc":703},[692],[11,693,694,695,698,699,702],{},"Gregory VII (born Hildebrand of Sovana, c. 1015–1085) served as bishop of Rome from 1073 until his death in exile at Salerno, and gave his name to the Gregorian Reform — the eleventh-century movement to free the church from lay investiture, clerical marriage, and the buying and selling of ecclesiastical offices. Before his pontificate he had served successive reforming popes as archdeacon and chief advisor at the Roman court, helping to shape the papal-election decree of 1059 and the Patarine alliance at Milan. His Lent synods of 1074 and 1075 promulgated the foundational legislation against simony and Nicolaitism, and his confrontation with Henry IV over the appointment of bishops produced the Investiture Controversy and the famous penance at Canossa (1077). The ",[46,696,697],{},"Dictatus papae",", preserved in his ",[46,700,701],{},"Registrum"," at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",{"title":15,"searchDepth":16,"depth":16,"links":704},[],1015,"Gregory VII (born Hildebrand of Sovana, c. 1015–1085) served as bishop of Rome from 1073 until his death in exile at Salerno, and gave his name to the Gregorian Reform — the eleventh-century movement to free the church from lay investiture, clerical marriage, and the buying and selling of ecclesiastical offices. Before his pontificate he had served successive reforming popes as archdeacon and chief advisor at the Roman court, helping to shape the papal-election decree of 1059 and the Patarine alliance at Milan. His Lent synods of 1074 and 1075 promulgated the foundational legislation against simony and Nicolaitism, and his confrontation with Henry IV over the appointment of bishops produced the Investiture Controversy and the famous penance at Canossa (1077). The Dictatus papae, preserved in his Registrum at II, 55a, sets out twenty-seven terse propositions on papal supremacy, including the deposition of simoniac bishops.",1085,"\u002Fa\u002Fgregory-vii.jpg","gregory-vii",{},"Gregorius VII","Gregory VII","\u002Fauthors\u002Fgregory-vii",{"description":706},"authors\u002Fgregory-vii","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPope_Gregory_VII","OL3qGklLU3Hp0GdQQ3tcs__qxpq22fbOK5IMHnFTofU",{"id":719,"title":720,"body":721,"born":732,"description":733,"died":734,"extension":19,"image":735,"key":736,"meta":737,"name":738,"name_en":739,"navigation":24,"path":740,"seo":741,"stem":742,"wikipedia":743,"__hash__":744},"authors\u002Fauthors\u002Fguido-of-arezzo.md","Guido Of Arezzo",{"type":8,"value":722,"toc":730},[723],[11,724,725,726,729],{},"Guido of Arezzo (ca. 991–1033) was a Benedictine monk and music theorist, best known for developing the modern system of musical notation and solmization (the basis of solfège). Born in Arezzo, he entered the monastery of Pomposa near Ferrara, where he wrote his influential treatise ",[46,727,728],{},"Micrologus"," (ca. 1026). His letter to Archbishop Heribert of Milan against simony, written in the early eleventh century, is one of the earliest systematic reform-era arguments against the purchase of holy orders, drawing on Gregory the Great and Augustine to argue that simoniacal ordination communicates no valid grace and that complicity in simony amounts to heresy.",{"title":15,"searchDepth":16,"depth":16,"links":731},[],991,"Guido of Arezzo (ca. 991–1033) was a Benedictine monk and music theorist, best known for developing the modern system of musical notation and solmization (the basis of solfège). Born in Arezzo, he entered the monastery of Pomposa near Ferrara, where he wrote his influential treatise Micrologus (ca. 1026). His letter to Archbishop Heribert of Milan against simony, written in the early eleventh century, is one of the earliest systematic reform-era arguments against the purchase of holy orders, drawing on Gregory the Great and Augustine to argue that simoniacal ordination communicates no valid grace and that complicity in simony amounts to heresy.",1033,"\u002Fa\u002Fguido-of-arezzo.jpg","guido-of-arezzo",{},"Guido Aretinus","Guido of Arezzo","\u002Fauthors\u002Fguido-of-arezzo",{"description":733},"authors\u002Fguido-of-arezzo","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FGuido_of_Arezzo","ZtJ1KG_md2cqr8J7k2RxitM9-B4_TLpvAFP8NGjnV0M",{"id":746,"title":747,"body":748,"born":763,"description":764,"died":765,"extension":19,"image":766,"key":767,"meta":768,"name":747,"name_en":747,"navigation":24,"path":769,"seo":770,"stem":771,"wikipedia":772,"__hash__":773},"authors\u002Fauthors\u002Fhenry-burton.md","Henry Burton",{"type":8,"value":749,"toc":761},[750],[11,751,752,753,756,757,760],{},"Henry Burton (1578–1648) was an English Puritan clergyman and controversialist, best known as one of three men — alongside William Prynne and John Bastwick — pilloried and mutilated by the Star Chamber in 1637 for publishing anti-episcopal writings. He served as Clerk of the Closet to Princes Henry and Charles, and from 1625 was Rector of St. Matthew Friday Street, London. Released by Parliament in 1640, he continued to write and preach as an Independent. His works include ",[46,754,755],{},"A Censure of Simony"," (1624) and ",[46,758,759],{},"For God and the King"," (1636).",{"title":15,"searchDepth":16,"depth":16,"links":762},[],1578,"Henry Burton (1578–1648) was an English Puritan clergyman and controversialist, best known as one of three men — alongside William Prynne and John Bastwick — pilloried and mutilated by the Star Chamber in 1637 for publishing anti-episcopal writings. He served as Clerk of the Closet to Princes Henry and Charles, and from 1625 was Rector of St. Matthew Friday Street, London. Released by Parliament in 1640, he continued to write and preach as an Independent. His works include A Censure of Simony (1624) and For God and the King (1636).",1648,"\u002Fa\u002Fhenry-burton.jpg","henry-burton",{},"\u002Fauthors\u002Fhenry-burton",{"description":764},"authors\u002Fhenry-burton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_Burton_(minister)","J7YefkwcWTWT2o-OVmIMAZVHVkbYSMjjWi6TwVIvZrI",{"id":775,"title":776,"body":777,"born":788,"description":789,"died":790,"extension":19,"image":791,"key":792,"meta":793,"name":794,"name_en":795,"navigation":24,"path":796,"seo":797,"stem":798,"wikipedia":799,"__hash__":800},"authors\u002Fauthors\u002Fhermann-von-der-hardt.md","Hermann Von Der Hardt",{"type":8,"value":778,"toc":786},[779],[11,780,781,782,785],{},"Hermann von der Hardt (1660–1746) was a German Lutheran theologian, church historian, and orientalist who served as professor of Oriental languages at the University of Helmstedt from 1690 and as librarian to Duke Rudolf August of Brunswick-Lüneburg. A pupil of the Pietist August Hermann Francke, he combined wide philological learning with an appetite for documentary history. His best-known work is the six-volume ",[46,783,784],{},"Magnum Oecumenicum Constantiense Concilium"," (1697–1700), a vast collection of sources on the Council of Constance assembled from manuscripts across German and imperial libraries, which remained a standard reference for conciliar studies well into the modern era. His later allegorical readings of the Old Testament attracted controversy and cost him his theological chair, though he retained his oriental professorship until his death.",{"title":15,"searchDepth":16,"depth":16,"links":787},[],1660,"Hermann von der Hardt (1660–1746) was a German Lutheran theologian, church historian, and orientalist who served as professor of Oriental languages at the University of Helmstedt from 1690 and as librarian to Duke Rudolf August of Brunswick-Lüneburg. A pupil of the Pietist August Hermann Francke, he combined wide philological learning with an appetite for documentary history. His best-known work is the six-volume Magnum Oecumenicum Constantiense Concilium (1697–1700), a vast collection of sources on the Council of Constance assembled from manuscripts across German and imperial libraries, which remained a standard reference for conciliar studies well into the modern era. His later allegorical readings of the Old Testament attracted controversy and cost him his theological chair, though he retained his oriental professorship until his death.",1746,"\u002Fa\u002Fhermann-von-der-hardt.jpg","hermann-von-der-hardt",{},"Hermannus von der Hardt","Hermann von der Hardt","\u002Fauthors\u002Fhermann-von-der-hardt",{"description":789},"authors\u002Fhermann-von-der-hardt","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHermann_von_der_Hardt","25nQXDXfKO2Cvdn860zLsK9onhUzVQZeh37-WkOtcbY",{"id":802,"title":803,"body":804,"born":64,"description":829,"died":830,"extension":19,"image":831,"key":832,"meta":833,"name":834,"name_en":835,"navigation":24,"path":836,"seo":837,"stem":838,"wikipedia":839,"__hash__":840},"authors\u002Fauthors\u002Fhostiensis.md","Hostiensis",{"type":8,"value":805,"toc":827},[806],[11,807,808,809,811,812,815,816,818,819,822,823,826],{},"Henricus de Segusio (Henry of Susa, c. 1200–1271), known as Hostiensis from his late cardinal-bishopric of Ostia, was the leading canonist of the thirteenth century. After studying and teaching Roman and canon law at Bologna and Paris, he served as archdeacon of Paris, bishop of Sisteron, archbishop of Embrun, and finally Cardinal Bishop of Ostia (1262). His two great commentaries — the ",[46,810,576],{}," on the titles of the Decretals of Gregory IX (later called the ",[46,813,814],{},"Summa aurea",") and the ",[46,817,460],{}," (or ",[46,820,821],{},"Commentaria",") on the same Decretals — synthesised the ",[46,824,825],{},"ius commune"," of Roman and canon law and remained authoritative throughout the later Middle Ages. Hostiensis articulated influential doctrines on papal plenitude of power, the relationship between secular and ecclesiastical jurisdiction, and the rights of non-Christians.",{"title":15,"searchDepth":16,"depth":16,"links":828},[],"Henricus de Segusio (Henry of Susa, c. 1200–1271), known as Hostiensis from his late cardinal-bishopric of Ostia, was the leading canonist of the thirteenth century. After studying and teaching Roman and canon law at Bologna and Paris, he served as archdeacon of Paris, bishop of Sisteron, archbishop of Embrun, and finally Cardinal Bishop of Ostia (1262). His two great commentaries — the Summa on the titles of the Decretals of Gregory IX (later called the Summa aurea) and the Lectura (or Commentaria) on the same Decretals — synthesised the ius commune of Roman and canon law and remained authoritative throughout the later Middle Ages. Hostiensis articulated influential doctrines on papal plenitude of power, the relationship between secular and ecclesiastical jurisdiction, and the rights of non-Christians.",1271,"\u002Fa\u002Fhostiensis.jpg","hostiensis",{},"Henricus de Segusio","Henry of Susa","\u002Fauthors\u002Fhostiensis",{"description":829},"authors\u002Fhostiensis","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHenry_of_Segusio","AZRemXkrY1X3x1OPTRCbdVVAh5VYEAIJmSyIz9W8Mdo",{"id":842,"title":843,"body":844,"born":33,"description":862,"died":33,"extension":19,"image":863,"key":864,"meta":865,"name":866,"name_en":867,"navigation":24,"path":868,"seo":869,"stem":870,"wikipedia":33,"__hash__":871},"authors\u002Fauthors\u002Fhuguccio-pisa.md","Huguccio Pisa",{"type":8,"value":845,"toc":860},[846],[11,847,848,849,852,853,855,856,859],{},"Huguccio of Pisa (Hugutio Pisanus, ca. 1140–1210) was an Italian canonist and grammarian who taught canon law at Bologna before being elected bishop of Ferrara in 1190. His ",[46,850,851],{},"Summa Decretorum",", composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's ",[46,854,641],{},", synthesizing the work of earlier decretists and shaping every subsequent generation of canonical scholarship; his pupil Lothar of Segni later became Pope Innocent III. Huguccio also produced the ",[46,857,858],{},"Derivationes",", a vast etymological lexicon that circulated widely through the later Middle Ages.",{"title":15,"searchDepth":16,"depth":16,"links":861},[],"Huguccio of Pisa (Hugutio Pisanus, ca. 1140–1210) was an Italian canonist and grammarian who taught canon law at Bologna before being elected bishop of Ferrara in 1190. His Summa Decretorum, composed ca. 1188–1190, is the longest and most influential of the twelfth-century commentaries on Gratian's Decretum, synthesizing the work of earlier decretists and shaping every subsequent generation of canonical scholarship; his pupil Lothar of Segni later became Pope Innocent III. Huguccio also produced the Derivationes, a vast etymological lexicon that circulated widely through the later Middle Ages.","\u002Fa\u002Fhuguccio-pisa.jpg","huguccio-pisa",{},"Hugutio Pisanus","Huguccio of Pisa","\u002Fauthors\u002Fhuguccio-pisa",{"description":862},"authors\u002Fhuguccio-pisa","-l6F-0Wwkzvyd7fn3tFsnNOLNR5XfRbRJvUY0QVbfHc",{"id":873,"title":874,"body":875,"born":705,"description":886,"died":887,"extension":19,"image":888,"key":889,"meta":890,"name":891,"name_en":892,"navigation":24,"path":893,"seo":894,"stem":895,"wikipedia":896,"__hash__":897},"authors\u002Fauthors\u002Fhumbert-of-silva-candida.md","Humbert Of Silva Candida",{"type":8,"value":876,"toc":884},[877],[11,878,879,880,883],{},"Humbert of Silva Candida (ca. 1015–1061) was a Benedictine monk from Lorraine who became one of the foremost intellectual architects of the eleventh-century Gregorian Reform. Appointed cardinal-bishop of Silva Candida by Pope Leo IX around 1050, he served as the papacy's most forceful polemicist against simony and lay investiture, arguing in his ",[46,881,882],{},"Libri tres adversus simoniacos"," (ca. 1058) that the simoniacal ordination of clergy was heretical and void — a position more radical than most of his contemporaries. He also played a central role in the 1054 schism between Rome and Constantinople, personally delivering the bull of excommunication against Patriarch Michael Cerularius. His writings exercised a lasting influence on the theory of papal authority and the separation of clerical and lay power.",{"title":15,"searchDepth":16,"depth":16,"links":885},[],"Humbert of Silva Candida (ca. 1015–1061) was a Benedictine monk from Lorraine who became one of the foremost intellectual architects of the eleventh-century Gregorian Reform. Appointed cardinal-bishop of Silva Candida by Pope Leo IX around 1050, he served as the papacy's most forceful polemicist against simony and lay investiture, arguing in his Libri tres adversus simoniacos (ca. 1058) that the simoniacal ordination of clergy was heretical and void — a position more radical than most of his contemporaries. He also played a central role in the 1054 schism between Rome and Constantinople, personally delivering the bull of excommunication against Patriarch Michael Cerularius. His writings exercised a lasting influence on the theory of papal authority and the separation of clerical and lay power.",1061,"\u002Fa\u002Fhumbert-of-silva-candida.jpg","humbert-of-silva-candida",{},"Humbertus Silvae Candidae Episcopus","Humbert of Silva Candida","\u002Fauthors\u002Fhumbert-of-silva-candida",{"description":886},"authors\u002Fhumbert-of-silva-candida","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FHumbert_of_Silva_Candida","q49szzzYNpsPT0zYY4OOn53Xr_XQ0p426LoARFGzaBo",{"id":899,"title":900,"body":901,"born":908,"description":905,"died":909,"extension":19,"image":910,"key":911,"meta":912,"name":913,"name_en":900,"navigation":24,"path":914,"seo":915,"stem":916,"wikipedia":917,"__hash__":918},"authors\u002Fauthors\u002Fjan-hus.md","Jan Hus",{"type":8,"value":902,"toc":906},[903],[11,904,905],{},"Jan Hus (Latin: Iohannes Hus) was a Czech theologian, philosopher, and reformer who served as rector of Charles University in Prague. Influenced by the writings of John Wycliffe, Hus became a leading critic of ecclesiastical corruption, simony, and the sale of indulgences. His preaching in Czech at the Bethlehem Chapel drew a wide popular following. Hus was excommunicated in 1411 and summoned to the Council of Constance under a promise of safe conduct, where he was tried for heresy and burned at the stake on 6 July 1415. His execution provoked the Hussite Wars and made him a central figure in Czech national and religious identity.",{"title":15,"searchDepth":16,"depth":16,"links":907},[],1372,1415,"\u002Fa\u002Fjan-hus.jpg","jan-hus",{},"Iohannes Hus","\u002Fauthors\u002Fjan-hus",{"description":905},"authors\u002Fjan-hus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJan_Hus","yk5mixE_fGnwy2M5-Sa1ytE-eKxnVFStiI_8oYM_2F8",{"id":920,"title":921,"body":922,"born":929,"description":926,"died":930,"extension":19,"image":931,"key":932,"meta":933,"name":934,"name_en":921,"navigation":24,"path":935,"seo":936,"stem":937,"wikipedia":938,"__hash__":939},"authors\u002Fauthors\u002Fjean-gerson.md","Jean Gerson",{"type":8,"value":923,"toc":927},[924],[11,925,926],{},"Jean Gerson (Latin: Iohannes Gersonius) was a French theologian, mystic, and ecclesiastical reformer who served as Chancellor of the University of Paris from 1395 until his death. A leading conciliarist, he played a decisive role at the Council of Constance (1414–1418) in ending the Western Schism and in the trials of Jan Hus and Jerome of Prague. Gerson wrote prolifically on pastoral theology, mystical contemplation, ecclesiastical governance, and the reform of the Church, and he was widely read throughout the late medieval and early modern periods. His works on simony, clerical discipline, and the limits of papal authority made him one of the most influential churchmen of the fifteenth century.",{"title":15,"searchDepth":16,"depth":16,"links":928},[],1363,1429,"\u002Fa\u002Fjean-gerson.jpg","jean-gerson",{},"Iohannes Gersonius","\u002Fauthors\u002Fjean-gerson",{"description":926},"authors\u002Fjean-gerson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJean_Gerson","1qLpaWi5xuESDj7yHa77u7YQ6sIdXYA64b2MO0t0UOE",{"id":941,"title":942,"body":943,"born":964,"description":965,"died":108,"extension":19,"image":192,"key":966,"meta":967,"name":968,"name_en":942,"navigation":24,"path":969,"seo":970,"stem":971,"wikipedia":972,"__hash__":973},"authors\u002Fauthors\u002Fjohannes-teutonicus.md","Johannes Teutonicus",{"type":8,"value":944,"toc":962},[945],[11,946,947,948,951,952,954,955,958,959,961],{},"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the ",[46,949,950],{},"Apparatus"," on Gratian's ",[46,953,641],{}," around 1216 — the great running gloss that drew together the work of the earlier decretists and became the ",[46,956,957],{},"glossa ordinaria"," of the Decretum. He served as provost of the Halberstadt cathedral chapter and later as bishop-elect, and was active at the Fourth Lateran Council (1215), on whose canons he also wrote an apparatus. His gloss on the Decretum, revised by Bartholomaeus Brixiensis around 1245, dominated the teaching of canon law for the rest of the Middle Ages and was incorporated into every standard printed edition of the ",[46,960,645],{}," through the early modern period.",{"title":15,"searchDepth":16,"depth":16,"links":963},[],1170,"Johannes Teutonicus (Johann Zemeke), a German canonist trained at Bologna, compiled the Apparatus on Gratian's Decretum around 1216 — the great running gloss that drew together the work of the earlier decretists and became the glossa ordinaria of the Decretum. He served as provost of the Halberstadt cathedral chapter and later as bishop-elect, and was active at the Fourth Lateran Council (1215), on whose canons he also wrote an apparatus. His gloss on the Decretum, revised by Bartholomaeus Brixiensis around 1245, dominated the teaching of canon law for the rest of the Middle Ages and was incorporated into every standard printed edition of the Corpus Iuris Canonici through the early modern period.","johannes-teutonicus",{},"Iohannes Teutonicus","\u002Fauthors\u002Fjohannes-teutonicus",{"description":965},"authors\u002Fjohannes-teutonicus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohannes_Teutonicus_Zemeke","n9f7LhQvYfyjCjh0CE815mQowiZgk0xjVitXcpKp2Fc",{"id":975,"title":976,"body":977,"born":988,"description":989,"died":990,"extension":19,"image":991,"key":992,"meta":993,"name":994,"name_en":976,"navigation":24,"path":995,"seo":996,"stem":997,"wikipedia":998,"__hash__":999},"authors\u002Fauthors\u002Fjohn-calvin.md","John Calvin",{"type":8,"value":978,"toc":986},[979],[11,980,981,982,985],{},"John Calvin (1509–1564) was a French theologian and reformer who became the leading figure of Reformed Protestantism from his base in Geneva. Trained as a humanist lawyer, he converted to Reformed Christianity around 1533 and produced the ",[46,983,984],{},"Institutio Christianae Religionis"," in successive Latin editions from 1536 to 1559, which became the most systematic theological synthesis of the Reformation. As pastor and teacher in Geneva from 1541, he shaped Reformed church polity, doctrines of predestination and the sacraments, and biblical preaching across Europe and the wider Protestant world.",{"title":15,"searchDepth":16,"depth":16,"links":987},[],1509,"John Calvin (1509–1564) was a French theologian and reformer who became the leading figure of Reformed Protestantism from his base in Geneva. Trained as a humanist lawyer, he converted to Reformed Christianity around 1533 and produced the Institutio Christianae Religionis in successive Latin editions from 1536 to 1559, which became the most systematic theological synthesis of the Reformation. As pastor and teacher in Geneva from 1541, he shaped Reformed church polity, doctrines of predestination and the sacraments, and biblical preaching across Europe and the wider Protestant world.",1564,"\u002Fa\u002Fjohn-calvin.jpg","john-calvin",{},"Ioannes Calvinus","\u002Fauthors\u002Fjohn-calvin",{"description":989},"authors\u002Fjohn-calvin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Calvin","UmIep-VOsOdzaECdzik1bDNLxANy8OLW_LKP8_-XVPw",{"id":1001,"title":1002,"body":1003,"born":1010,"description":1007,"died":1011,"extension":19,"image":1012,"key":1013,"meta":1014,"name":1015,"name_en":1002,"navigation":24,"path":1016,"seo":1017,"stem":1018,"wikipedia":1019,"__hash__":1020},"authors\u002Fauthors\u002Fjohn-major.md","John Major",{"type":8,"value":1004,"toc":1008},[1005],[11,1006,1007],{},"John Major (Latin: Johannes Maioris) was a Scottish philosopher, theologian, and historian who taught at the universities of Paris, Glasgow, and St Andrews. He was one of the last major figures of late scholasticism and a significant influence on the development of early modern philosophy and political thought. His students included John Knox and George Buchanan. Major's commentaries on Peter Lombard's Sentences were widely read and represent an important contribution to nominalist theology.",{"title":15,"searchDepth":16,"depth":16,"links":1009},[],1467,1550,"\u002Fa\u002Fjohn-major.jpg","john-major",{},"Johannes Maioris","\u002Fauthors\u002Fjohn-major",{"description":1007},"authors\u002Fjohn-major","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Major_(philosopher)","ka_udS7JURKljTp6SO5RNBSKTRQCl7SzBu8WolFXHZs",{"id":1022,"title":1023,"body":1024,"born":1043,"description":1044,"died":1045,"extension":19,"image":1046,"key":1047,"meta":1048,"name":1049,"name_en":1050,"navigation":24,"path":1051,"seo":1052,"stem":1053,"wikipedia":1054,"__hash__":1055},"authors\u002Fauthors\u002Fjohn-of-freiburg.md","John Of Freiburg",{"type":8,"value":1025,"toc":1041},[1026],[11,1027,1028,1029,1032,1033,1036,1037,1040],{},"John of Freiburg (Johannes de Friburgo, c. 1250–1314) was a German Dominican friar and canonist who served as lector at the Dominican convent in Freiburg im Breisgau. He is best known for his ",[46,1030,1031],{},"Summa confessorum"," (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's ",[46,1034,1035],{},"Summa de casibus"," with material from Hostiensis, Goffredus of Trani, William of Rennes, and the moral theology of Thomas Aquinas. The work became the standard confessor's handbook of the later Middle Ages, surviving in hundreds of manuscripts and shaping pastoral practice for over two centuries. John also compiled the ",[46,1038,1039],{},"Libellus quaestionum casualium"," and other pastoral aids.",{"title":15,"searchDepth":16,"depth":16,"links":1042},[],1250,"John of Freiburg (Johannes de Friburgo, c. 1250–1314) was a German Dominican friar and canonist who served as lector at the Dominican convent in Freiburg im Breisgau. He is best known for his Summa confessorum (completed c. 1297–98), a comprehensive manual for confessors that reorganized and updated Raymond of Penyafort's Summa de casibus with material from Hostiensis, Goffredus of Trani, William of Rennes, and the moral theology of Thomas Aquinas. The work became the standard confessor's handbook of the later Middle Ages, surviving in hundreds of manuscripts and shaping pastoral practice for over two centuries. John also compiled the Libellus quaestionum casualium and other pastoral aids.",1314,"\u002Fa\u002Fjohn-of-freiburg.jpg","john-of-freiburg",{},"Johannes de Friburgo","John of Freiburg","\u002Fauthors\u002Fjohn-of-freiburg",{"description":1044},"authors\u002Fjohn-of-freiburg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_of_Freiburg","U0XlHdpaYmK-eI-L3oOp2ybOfJ94UBhgxSZNN0Uv8is",{"id":1057,"title":1058,"body":1059,"born":1066,"description":1063,"died":556,"extension":19,"image":1067,"key":1068,"meta":1069,"name":1070,"name_en":1058,"navigation":24,"path":1071,"seo":1072,"stem":1073,"wikipedia":1074,"__hash__":1075},"authors\u002Fauthors\u002Fjohn-wycliffe.md","John Wycliffe",{"type":8,"value":1060,"toc":1064},[1061],[11,1062,1063],{},"John Wycliffe (Latin: Johannes Wycliffe) was an English scholastic philosopher, theologian, and reformer at the University of Oxford. He is widely regarded as a forerunner of the Protestant Reformation for his criticisms of papal authority, clerical wealth, and the doctrine of transubstantiation. His followers, known as Lollards, carried his ideas into popular religious movements. Wycliffe's prolific Latin writings include treatises on dominion, the Church, simony, and the Eucharist, and he sponsored the first complete English translation of the Bible. His works were condemned at the Council of Constance in 1415, and his remains were exhumed and burned in 1428.",{"title":15,"searchDepth":16,"depth":16,"links":1065},[],1328,"\u002Fa\u002Fjohn-wycliffe.jpg","john-wycliffe",{},"Johannes Wycliffe","\u002Fauthors\u002Fjohn-wycliffe",{"description":1063},"authors\u002Fjohn-wycliffe","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FJohn_Wycliffe","rbfl-SbgUCCNsInBBLJZ4ZglelExOKRnJShzVQef2CA",{"id":1077,"title":1078,"body":1079,"born":1094,"description":1095,"died":1096,"extension":19,"image":1097,"key":1098,"meta":1099,"name":1100,"name_en":1078,"navigation":24,"path":1101,"seo":1102,"stem":1103,"wikipedia":1104,"__hash__":1105},"authors\u002Fauthors\u002Fmartin-luther.md","Martin Luther",{"type":8,"value":1080,"toc":1092},[1081],[11,1082,1083,1084,1087,1088,1091],{},"Martin Luther (1483–1546) was a German theologian, Augustinian friar, and professor of biblical theology at the University of Wittenberg, whose challenge to Catholic Church doctrine and practice ignited the Protestant Reformation. His ",[46,1085,1086],{},"Ninety-Five Theses"," (1517) sparked a controversy over indulgences that expanded into a comprehensive critique of papal authority, sacramental theology, and clerical corruption. Luther's translation of the Bible into German and his voluminous writings — collected in the 73-volume Weimar Edition (",[46,1089,1090],{},"Kritische Gesamtausgabe",") — shaped both Protestant theology and the German literary language. Among his most extensive works are the Lectures on Genesis, delivered between 1535 to 1545, which occupy ten volumes of the Weimar Edition.",{"title":15,"searchDepth":16,"depth":16,"links":1093},[],1483,"Martin Luther (1483–1546) was a German theologian, Augustinian friar, and professor of biblical theology at the University of Wittenberg, whose challenge to Catholic Church doctrine and practice ignited the Protestant Reformation. His Ninety-Five Theses (1517) sparked a controversy over indulgences that expanded into a comprehensive critique of papal authority, sacramental theology, and clerical corruption. Luther's translation of the Bible into German and his voluminous writings — collected in the 73-volume Weimar Edition (Kritische Gesamtausgabe) — shaped both Protestant theology and the German literary language. Among his most extensive works are the Lectures on Genesis, delivered between 1535 to 1545, which occupy ten volumes of the Weimar Edition.",1546,"\u002Fa\u002Fmartin-luther.jpg","martin-luther",{},"Martinus Luther","\u002Fauthors\u002Fmartin-luther",{"description":1095},"authors\u002Fmartin-luther","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMartin_Luther","JdcaFt-EYQ46_9ZTNHzYE1eQcht12XoDrYJTWeCAH9I",{"id":1107,"title":1108,"body":1109,"born":1116,"description":1113,"died":1117,"extension":19,"image":192,"key":1118,"meta":1119,"name":1120,"name_en":1121,"navigation":24,"path":1122,"seo":1123,"stem":1124,"wikipedia":1125,"__hash__":1126},"authors\u002Fauthors\u002Fmaurice-of-prague.md","Maurice Of Prague",{"type":8,"value":1110,"toc":1114},[1111],[11,1112,1113],{},"Maurice of Prague (Mauritius Rvačka, c. 1360–1434) was a Bohemian theologian, master and chancellor of the University of Prague, and a leading opponent of Jan Hus within the Bohemian church. Trained at Prague and Paris, he represented the Czech nation at the Council of Pisa (1409) and played a prominent role at the Council of Constance (1414–1418), where he served as an assessor and delivered a solemn oration calling for the reform of the ecclesiastical estate along the lines of the primitive Church. A staunch defender of Catholic orthodoxy against Wycliffite and Hussite doctrine, he later participated in disputations at the Council of Basel.",{"title":15,"searchDepth":16,"depth":16,"links":1115},[],1360,1434,"maurice-of-prague",{},"Mauritius de Praga","Maurice of Prague","\u002Fauthors\u002Fmaurice-of-prague",{"description":1113},"authors\u002Fmaurice-of-prague","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FMaur%C3%ADcius_Rva%C4%8Dka","oB-qo-O2IfdcBeJyF4JU1rl65UFT5saeWFeE1q7PFy4",{"id":1128,"title":1129,"body":1130,"born":500,"description":1134,"died":1137,"extension":19,"image":1138,"key":1139,"meta":1140,"name":1141,"name_en":1142,"navigation":24,"path":1143,"seo":1144,"stem":1145,"wikipedia":1146,"__hash__":1147},"authors\u002Fauthors\u002Fpaludanus.md","Paludanus",{"type":8,"value":1131,"toc":1135},[1132],[11,1133,1134],{},"Peter of Palude (c. 1275–1342) was a French Dominican theologian and scholastic philosopher. He studied and taught at Paris, where he became a prominent defender of Thomism, engaging closely with the thought of Aquinas against competing scholastic schools. In 1329 Pope John XXII appointed him Latin Patriarch of Jerusalem, a largely honorific title he held while remaining active in European theological affairs. His commentaries on all four books of Peter Lombard's Sentences are his principal surviving works, notable for their thoroughgoing Thomism and detailed treatment of sacramental and moral theology.",{"title":15,"searchDepth":16,"depth":16,"links":1136},[],1342,"\u002Fa\u002Fpaludanus.jpg","paludanus",{},"Petrus de Palude","Peter of Palude","\u002Fauthors\u002Fpaludanus",{"description":1134},"authors\u002Fpaludanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_of_Palude","6mi9OP5Zi1hpb-yLj7fPnStsYMLLWlhAAYlHFkZ390M",{"id":1149,"title":1150,"body":1151,"born":1158,"description":1155,"died":1159,"extension":19,"image":1160,"key":1161,"meta":1162,"name":1163,"name_en":1150,"navigation":24,"path":1164,"seo":1165,"stem":1166,"wikipedia":1167,"__hash__":1168},"authors\u002Fauthors\u002Fpanormitanus.md","Panormitanus",{"type":8,"value":1152,"toc":1156},[1153],[11,1154,1155],{},"Nicolaus de Tudeschis (known as Panormitanus or Abbas Panormitanus) was a Sicilian Benedictine canonist, born in Catania. He studied under Francesco Zabarella at Padua and Bologna, and became the foremost canon lawyer of his age, earning the scholastic epithet \"lucerna juris\" (lamp of the law). In 1425 he was made abbot of the monastery of San Maria di Maniace near Messina, and in 1434 King Alfonso V of Aragon nominated him Archbishop of Palermo, from which office he took the name Panormitanus. His massive commentaries on the Decretals of Gregory IX became the standard reference work in canon law for over a century and were among the most frequently printed legal texts of the incunabula period.",{"title":15,"searchDepth":16,"depth":16,"links":1157},[],1386,1445,"\u002Fa\u002Fpanormitanus.jpg","panormitanus",{},"Nicolaus de Tudeschis","\u002Fauthors\u002Fpanormitanus",{"description":1155},"authors\u002Fpanormitanus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPanormitanus","jdOpAO5hmWoelQ5u-1YwFIANFIUGw4W4JWAh09e26VQ",{"id":1170,"title":1171,"body":1172,"born":64,"description":1191,"died":830,"extension":19,"image":1192,"key":1193,"meta":1194,"name":1195,"name_en":1196,"navigation":24,"path":1197,"seo":1198,"stem":1199,"wikipedia":1200,"__hash__":1201},"authors\u002Fauthors\u002Fperaldus.md","Peraldus",{"type":8,"value":1173,"toc":1189},[1174],[11,1175,1176,1177,1180,1181,1184,1185,1188],{},"William Peraldus (Latin: Guillelmus Peraldus, French: Guillaume Peyraut) was a French Dominican friar and theologian. He served as prior of the Dominican convent in Lyon and was one of the most widely read moral theologians of the later Middle Ages. His two great works, the ",[46,1178,1179],{},"Summa de Virtutibus"," and the ",[46,1182,1183],{},"Summa de Vitiis",", were composed in the 1230s–1250s and circulated together as the ",[46,1186,1187],{},"Summa de Virtutibus et Vitiis",". These practical handbooks for preachers and confessors offered systematic treatments of the virtues and vices, drawing on Scripture, the Church Fathers, and Aristotle. They were among the most copied and printed texts of the medieval period, surviving in hundreds of manuscripts and numerous incunabula editions.",{"title":15,"searchDepth":16,"depth":16,"links":1190},[],"William Peraldus (Latin: Guillelmus Peraldus, French: Guillaume Peyraut) was a French Dominican friar and theologian. He served as prior of the Dominican convent in Lyon and was one of the most widely read moral theologians of the later Middle Ages. His two great works, the Summa de Virtutibus and the Summa de Vitiis, were composed in the 1230s–1250s and circulated together as the Summa de Virtutibus et Vitiis. These practical handbooks for preachers and confessors offered systematic treatments of the virtues and vices, drawing on Scripture, the Church Fathers, and Aristotle. They were among the most copied and printed texts of the medieval period, surviving in hundreds of manuscripts and numerous incunabula editions.","\u002Fa\u002Fperaldus.jpg","peraldus",{},"Guillelmus Peraldus","William Peraldus","\u002Fauthors\u002Fperaldus",{"description":1191},"authors\u002Fperaldus","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Peraldus","ww4n6-j-wXZEhAFsoGTJVIdhOIcTvX2QQMHoukDo4KE",{"id":1203,"title":1204,"body":1205,"born":66,"description":1220,"died":1221,"extension":19,"image":1222,"key":1223,"meta":1224,"name":1225,"name_en":1204,"navigation":24,"path":1226,"seo":1227,"stem":1228,"wikipedia":1229,"__hash__":1230},"authors\u002Fauthors\u002Fpeter-auriol.md","Peter Auriol",{"type":8,"value":1206,"toc":1218},[1207],[11,1208,1209,1210,1213,1214,1217],{},"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose ",[46,1211,1212],{},"Scriptum super Sententias",", lectured at Paris c. 1316–1318, stands as one of the most sophisticated early fourteenth-century commentaries on Peter Lombard. A keen critic of Duns Scotus, Auriol developed a distinctive theory of cognition centered on ",[46,1215,1216],{},"esse apparens"," (the apparent being of the object in the mind) and contributed original positions on universals, predestination, and future contingents. He served as Archbishop of Aix-en-Provence from 1321 and was created cardinal shortly before his death. His influence on later scholastics including Gregory of Rimini and the fourteenth-century debates on divine foreknowledge was considerable.",{"title":15,"searchDepth":16,"depth":16,"links":1219},[],"Peter Auriol (ca. 1280–1322) was a French Franciscan theologian whose Scriptum super Sententias, lectured at Paris c. 1316–1318, stands as one of the most sophisticated early fourteenth-century commentaries on Peter Lombard. A keen critic of Duns Scotus, Auriol developed a distinctive theory of cognition centered on esse apparens (the apparent being of the object in the mind) and contributed original positions on universals, predestination, and future contingents. He served as Archbishop of Aix-en-Provence from 1321 and was created cardinal shortly before his death. His influence on later scholastics including Gregory of Rimini and the fourteenth-century debates on divine foreknowledge was considerable.",1322,"\u002Fa\u002Fpeter-auriol.jpg","peter-auriol",{},"Petrus Aureolus","\u002Fauthors\u002Fpeter-auriol",{"description":1220},"authors\u002Fpeter-auriol","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Auriol","0lyQteoA7OKgHby-rtD-TSo4Darok4wV9ER984pcl6o",{"id":1232,"title":1233,"body":1234,"born":1249,"description":1250,"died":1251,"extension":19,"image":1252,"key":1253,"meta":1254,"name":1255,"name_en":1233,"navigation":24,"path":1256,"seo":1257,"stem":1258,"wikipedia":1259,"__hash__":1260},"authors\u002Fauthors\u002Fpeter-cantor.md","Peter Cantor",{"type":8,"value":1235,"toc":1247},[1236],[11,1237,1238,1239,1242,1243,1246],{},"Peter Cantor (Petrus Cantor, ca. 1130–1197) was a Parisian theologian and precentor of Notre-Dame Cathedral, one of the most prominent moral theologians of the late twelfth century. His major work, the ",[46,1240,1241],{},"Verbum Abbreviatum",", is an expansive compendium on Christian morality, pastoral practice, and ecclesiastical abuses, drawing on Scripture, the Fathers, and canon law. He also produced the ",[46,1244,1245],{},"Summa de Sacramentis et Animae Consiliis",", a systematic treatment of the sacraments and moral cases. A fierce critic of simony, clerical avarice, and corruption, Peter was a formative influence on the Paris schools and on the generation of theologians who shaped the Fourth Lateran Council (1215).",{"title":15,"searchDepth":16,"depth":16,"links":1248},[],1130,"Peter Cantor (Petrus Cantor, ca. 1130–1197) was a Parisian theologian and precentor of Notre-Dame Cathedral, one of the most prominent moral theologians of the late twelfth century. His major work, the Verbum Abbreviatum, is an expansive compendium on Christian morality, pastoral practice, and ecclesiastical abuses, drawing on Scripture, the Fathers, and canon law. He also produced the Summa de Sacramentis et Animae Consiliis, a systematic treatment of the sacraments and moral cases. A fierce critic of simony, clerical avarice, and corruption, Peter was a formative influence on the Paris schools and on the generation of theologians who shaped the Fourth Lateran Council (1215).",1197,"\u002Fa\u002Fpeter-cantor.jpg","peter-cantor",{},"Petrus Cantor","\u002Fauthors\u002Fpeter-cantor",{"description":1250},"authors\u002Fpeter-cantor","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_the_Chanter","EWbKpkS1Y-ZheeVr01rFMy9rPzzc9k_Mfw7uQzN2XjQ",{"id":1262,"title":1263,"body":1264,"born":1279,"description":1280,"died":1281,"extension":19,"image":1282,"key":1283,"meta":1284,"name":1285,"name_en":1263,"navigation":24,"path":1286,"seo":1287,"stem":1288,"wikipedia":1289,"__hash__":1290},"authors\u002Fauthors\u002Fpeter-damian.md","Peter Damian",{"type":8,"value":1265,"toc":1277},[1266],[11,1267,1268,1269,1272,1273,1276],{},"Peter Damian (1007–1072) was an Italian Benedictine monk, reforming abbot of Fonte Avellana, and cardinal-bishop of Ostia. One of the most influential figures of the eleventh-century Gregorian Reform, he combined rigorous asceticism with prolific polemical and pastoral writing, directing his efforts against clerical concubinage, simony, and the corruption of the institutional church. His ",[46,1270,1271],{},"Liber Gomorrhianus"," attacked sexual immorality among the clergy, while his ",[46,1274,1275],{},"Liber Gratissimus"," (1052) addressed the thorny canonical question of whether ordinations performed by simoniacal bishops were valid — arguing, against Humbert of Silva Candida, that they were, so that the ordained recipients could retain their orders without reordination. He was declared a Doctor of the Church in 1828.",{"title":15,"searchDepth":16,"depth":16,"links":1278},[],1007,"Peter Damian (1007–1072) was an Italian Benedictine monk, reforming abbot of Fonte Avellana, and cardinal-bishop of Ostia. One of the most influential figures of the eleventh-century Gregorian Reform, he combined rigorous asceticism with prolific polemical and pastoral writing, directing his efforts against clerical concubinage, simony, and the corruption of the institutional church. His Liber Gomorrhianus attacked sexual immorality among the clergy, while his Liber Gratissimus (1052) addressed the thorny canonical question of whether ordinations performed by simoniacal bishops were valid — arguing, against Humbert of Silva Candida, that they were, so that the ordained recipients could retain their orders without reordination. He was declared a Doctor of the Church in 1828.",1072,"\u002Fa\u002Fpeter-damian.jpg","peter-damian",{},"Petrus Damiani","\u002Fauthors\u002Fpeter-damian",{"description":1280},"authors\u002Fpeter-damian","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Damian","6OX9GmA8YfnANF4cX6dghoYJM-koeRZg3PL60eB2Ow8",{"id":1292,"title":1293,"body":1294,"born":1305,"description":1306,"died":651,"extension":19,"image":1307,"key":1308,"meta":1309,"name":1310,"name_en":1293,"navigation":24,"path":1311,"seo":1312,"stem":1313,"wikipedia":1314,"__hash__":1315},"authors\u002Fauthors\u002Fpeter-lombard.md","Peter Lombard",{"type":8,"value":1295,"toc":1303},[1296],[11,1297,1298,1299,1302],{},"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the ",[46,1300,1301],{},"Sententiarum libri quatuor"," (Four Books of the Sentences), a systematic compilation of patristic and early medieval theological opinion organized around the doctrines of the Trinity, Creation, the Incarnation, and the Sacraments. Composed around 1150, the Sentences became the standard theological textbook of the medieval university, and every major scholastic theologian — including Aquinas, Bonaventure, Scotus, and Ockham — was required to lecture on it. Lombard studied in Bologna and Paris, taught at the cathedral school of Notre-Dame, and was appointed Bishop of Paris in 1159, a position he held until his death the following year.",{"title":15,"searchDepth":16,"depth":16,"links":1304},[],1096,"Peter Lombard (ca. 1096–1160) was a scholastic theologian and Bishop of Paris, best known as the author of the Sententiarum libri quatuor (Four Books of the Sentences), a systematic compilation of patristic and early medieval theological opinion organized around the doctrines of the Trinity, Creation, the Incarnation, and the Sacraments. Composed around 1150, the Sentences became the standard theological textbook of the medieval university, and every major scholastic theologian — including Aquinas, Bonaventure, Scotus, and Ockham — was required to lecture on it. Lombard studied in Bologna and Paris, taught at the cathedral school of Notre-Dame, and was appointed Bishop of Paris in 1159, a position he held until his death the following year.","\u002Fa\u002Fpeter-lombard.jpg","peter-lombard",{},"Petrus Lombardus","\u002Fauthors\u002Fpeter-lombard",{"description":1306},"authors\u002Fpeter-lombard","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FPeter_Lombard","DVO46IgN_P9CQOWszGQ46FPORWtjg1hBNgFnuyPY-Rg",{"id":1317,"title":1318,"body":1319,"born":1334,"description":1335,"died":1336,"extension":19,"image":1337,"key":1338,"meta":1339,"name":1340,"name_en":1340,"navigation":24,"path":1341,"seo":1342,"stem":1343,"wikipedia":1344,"__hash__":1345},"authors\u002Fauthors\u002Fprierias.md","Prierias",{"type":8,"value":1320,"toc":1332},[1321],[11,1322,1323,1324,1327,1328,1331],{},"Silvestro Mazzolini (Silvester Prierias, 1456–1527) was an Italian Dominican theologian and inquisitor from Prierio in Piedmont. He taught Thomist philosophy and theology at Bologna and Padua, was named Master of the Sacred Palace by Leo X in 1515, and served as the papal censor of theological writings in Rome. He is remembered both as the first Catholic theologian to write publicly against Martin Luther — his ",[46,1325,1326],{},"Dialogus de potestate papae"," (1518) opened the controversy — and as the author of the ",[46,1329,1330],{},"Summa summarum quae Silvestrina nuncupatur",", an alphabetical confessor's manual that became one of the most widely consulted moral-theological works of the sixteenth century.",{"title":15,"searchDepth":16,"depth":16,"links":1333},[],1456,"Silvestro Mazzolini (Silvester Prierias, 1456–1527) was an Italian Dominican theologian and inquisitor from Prierio in Piedmont. He taught Thomist philosophy and theology at Bologna and Padua, was named Master of the Sacred Palace by Leo X in 1515, and served as the papal censor of theological writings in Rome. He is remembered both as the first Catholic theologian to write publicly against Martin Luther — his Dialogus de potestate papae (1518) opened the controversy — and as the author of the Summa summarum quae Silvestrina nuncupatur, an alphabetical confessor's manual that became one of the most widely consulted moral-theological works of the sixteenth century.",1527,"\u002Fa\u002Fprierias.jpg","prierias",{},"Silvester Prierias","\u002Fauthors\u002Fprierias",{"description":1335},"authors\u002Fprierias","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FSilvestro_Mazzolini_da_Prierio","cbO2BxFogbGlPhJyjQ4NKoCvNtQ61fLE-ggiMZ4yJsc",{"id":1347,"title":1348,"body":1349,"born":1356,"description":1353,"died":1357,"extension":19,"image":1358,"key":6,"meta":1359,"name":1348,"name_en":1348,"navigation":24,"path":1360,"seo":1361,"stem":1362,"wikipedia":33,"__hash__":1363},"authors\u002Fauthors\u002Fralph-cudworth.md","Ralph Cudworth",{"type":8,"value":1350,"toc":1354},[1351],[11,1352,1353],{},"Ralph Cudworth (c. 1563–1624) was a Puritan divine and fellow of Emmanuel College, Cambridge. At the request of William Perkins's executors, he supplied the supplement on the sixth chapter of Galatians to complete Perkins's unfinished commentary, published in 1607. He is the father of the Cambridge Platonist philosopher Ralph Cudworth (1617–1688).",{"title":15,"searchDepth":16,"depth":16,"links":1355},[],1563,1624,"\u002Fa\u002Fralph-cudworth.jpg",{},"\u002Fauthors\u002Fralph-cudworth",{"description":1353},"authors\u002Fralph-cudworth","-lo5-DFEgxrdUltBEo82CBGfLUIS29kvHn252mvT08k",{"id":1365,"title":1366,"body":1367,"born":1388,"description":1389,"died":500,"extension":19,"image":1390,"key":1391,"meta":1392,"name":1393,"name_en":1394,"navigation":24,"path":1395,"seo":1396,"stem":1397,"wikipedia":1398,"__hash__":1399},"authors\u002Fauthors\u002Fraymond-of-penyafort.md","Raymond Of Penyafort",{"type":8,"value":1368,"toc":1386},[1369],[11,1370,1371,1372,235,1375,1378,1379,1381,1382,1385],{},"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the ",[46,1373,1374],{},"Decretales Gregorii IX",[46,1376,1377],{},"Liber Extra",") at the commission of Pope Gregory IX, completing it in 1234. The compilation systematized five books of papal decretals into the authoritative canon law collection that governed the medieval Western church alongside Gratian's ",[46,1380,641],{},". Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the ",[46,1383,1384],{},"Summa contra Gentiles",". He was canonized in 1601 and is the patron saint of canon lawyers.",{"title":15,"searchDepth":16,"depth":16,"links":1387},[],1175,"Raymond of Penyafort (c. 1175–1275) was a Catalan Dominican friar, canon lawyer, and papal penitentiary who compiled the Decretales Gregorii IX (Liber Extra) at the commission of Pope Gregory IX, completing it in 1234. The compilation systematized five books of papal decretals into the authoritative canon law collection that governed the medieval Western church alongside Gratian's Decretum. Raymond also served as Master General of the Dominican Order (1238–1240) and is credited with encouraging Thomas Aquinas to write the Summa contra Gentiles. He was canonized in 1601 and is the patron saint of canon lawyers.","\u002Fa\u002Fraymond-of-penyafort.jpg","raymond-of-penyafort",{},"Raimundus de Penyafort","Raymond of Penyafort","\u002Fauthors\u002Fraymond-of-penyafort",{"description":1389},"authors\u002Fraymond-of-penyafort","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRaymond_of_Penyafort","R-rIwFuvzQwLxUV3eCA6KpvIZyMTykel2A6upxW9z2k",{"id":1401,"title":1402,"body":1403,"born":1413,"description":1414,"died":480,"extension":19,"image":1415,"key":1416,"meta":1417,"name":1418,"name_en":1419,"navigation":24,"path":1420,"seo":1421,"stem":1422,"wikipedia":1423,"__hash__":1424},"authors\u002Fauthors\u002Frichard-of-middleton.md","Richard Of Middleton",{"type":8,"value":1404,"toc":1411},[1405],[11,1406,1407,1408,1410],{},"Richard of Middleton (Ricardus de Mediavilla, c. 1249–c. 1308) was a Franciscan theologian and scholastic philosopher, probably of Norman French origin. He studied and taught at Paris, where he served as regent master at the Franciscan studium (1284–1287) and later as minister provincial of France. His commentary on Peter Lombard's ",[46,1409,94],{},", edited 1285–1295, is his principal surviving work, notable for its careful synthesis of Aristotelian philosophy and Franciscan theology. He also produced three sets of quodlibetal disputations and numerous disputed questions.",{"title":15,"searchDepth":16,"depth":16,"links":1412},[],1249,"Richard of Middleton (Ricardus de Mediavilla, c. 1249–c. 1308) was a Franciscan theologian and scholastic philosopher, probably of Norman French origin. He studied and taught at Paris, where he served as regent master at the Franciscan studium (1284–1287) and later as minister provincial of France. His commentary on Peter Lombard's Sentences, edited 1285–1295, is his principal surviving work, notable for its careful synthesis of Aristotelian philosophy and Franciscan theology. He also produced three sets of quodlibetal disputations and numerous disputed questions.","\u002Fa\u002Frichard-of-middleton.jpg","richard-of-middleton",{},"Ricardus de Mediavilla","Richard of Middleton","\u002Fauthors\u002Frichard-of-middleton",{"description":1414},"authors\u002Frichard-of-middleton","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRichard_of_Middleton","h_Crd4s6QXBE2yw8RAd_pzr-CiKNB7Marf5V2a-gKj4",{"id":1426,"title":1427,"body":1428,"born":651,"description":1438,"died":1439,"extension":19,"image":1440,"key":1441,"meta":1442,"name":1443,"name_en":1444,"navigation":24,"path":1445,"seo":1446,"stem":1447,"wikipedia":1448,"__hash__":1449},"authors\u002Fauthors\u002Frobert-de-courson.md","Robert De Courson",{"type":8,"value":1429,"toc":1436},[1430],[11,1431,1432,1433,1435],{},"Robert of Courson (Robertus de Corcun, ca. 1160\u002F70–1218) was an English-born theologian who studied under Peter the Chanter at the University of Paris, where he later became a master of theology. His ",[46,1434,576],{}," (c. 1208–1214) is a massive compendium of moral theology treating simony, usury, oaths, vows, and ecclesiastical discipline, drawing on canon law, Scripture, and the Parisian schools. Appointed cardinal legate by Pope Innocent III in 1212, he conducted sweeping reform councils across France and played a formative role in preparing the Fourth Lateran Council (1215). He died at the Crusaders' camp at Damietta in 1218.",{"title":15,"searchDepth":16,"depth":16,"links":1437},[],"Robert of Courson (Robertus de Corcun, ca. 1160\u002F70–1218) was an English-born theologian who studied under Peter the Chanter at the University of Paris, where he later became a master of theology. His Summa (c. 1208–1214) is a massive compendium of moral theology treating simony, usury, oaths, vows, and ecclesiastical discipline, drawing on canon law, Scripture, and the Parisian schools. Appointed cardinal legate by Pope Innocent III in 1212, he conducted sweeping reform councils across France and played a formative role in preparing the Fourth Lateran Council (1215). He died at the Crusaders' camp at Damietta in 1218.",1218,"\u002Fa\u002Frobert-de-courson.jpg","robert-de-courson",{},"Robertus de Corcun","Robert of Courson","\u002Fauthors\u002Frobert-de-courson",{"description":1438},"authors\u002Frobert-de-courson","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FRobert_of_Courson","6j5cntUAhDpVUIQqun317Eipdd12tbbpP3GzQx74kIc",{"id":1451,"title":1452,"body":1453,"born":1467,"description":1468,"died":385,"extension":19,"image":1469,"key":1470,"meta":1471,"name":1472,"name_en":1452,"navigation":24,"path":1473,"seo":1474,"stem":1475,"wikipedia":1476,"__hash__":1477},"authors\u002Fauthors\u002Fthomas-aquinas.md","Thomas Aquinas",{"type":8,"value":1454,"toc":1465},[1455],[11,1456,1457,1458,1461,1462,1464],{},"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the ",[46,1459,1460],{},"Doctor Angelicus",". His ",[46,1463,60],{}," is the foremost systematic work of medieval scholastic theology, integrating Aristotelian philosophy with Catholic doctrine across questions of God, creation, ethics, and law. He was declared a Doctor of the Church in 1568 and remains the preeminent authority in Thomistic philosophy.",{"title":15,"searchDepth":16,"depth":16,"links":1466},[],1225,"Thomas Aquinas (c. 1225–1274) was an Italian Dominican friar, philosopher, and theologian, known as the Doctor Angelicus. His Summa Theologiae is the foremost systematic work of medieval scholastic theology, integrating Aristotelian philosophy with Catholic doctrine across questions of God, creation, ethics, and law. He was declared a Doctor of the Church in 1568 and remains the preeminent authority in Thomistic philosophy.","\u002Fa\u002Fthomas-aquinas.jpg","thomas-aquinas",{},"Thomas de Aquino","\u002Fauthors\u002Fthomas-aquinas",{"description":1468},"authors\u002Fthomas-aquinas","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_Aquinas","Ta_-VRJSVFWJGAcbyknBoWAysB1vm3CNw_sGSmr0EPk",{"id":1479,"title":1480,"body":1481,"born":500,"description":1495,"died":1496,"extension":19,"image":1497,"key":1498,"meta":1499,"name":1500,"name_en":1501,"navigation":24,"path":1502,"seo":1503,"stem":1504,"wikipedia":1505,"__hash__":1506},"authors\u002Fauthors\u002Fthomas-of-strasbourg.md","Thomas Of Strasbourg",{"type":8,"value":1482,"toc":1493},[1483],[11,1484,1485,1486,1489,1490,1492],{},"Thomas of Strasbourg (Thomas de Argentina, c. 1275–1357) was an Augustinian Hermit theologian and philosopher who served as Prior General of his order from 1345 until his death. He studied and taught at Paris, Oxford, and other major schools, becoming one of the most prominent Augustinian scholastics of the fourteenth century. His principal work, the ",[46,1487,1488],{},"Commentaria in quatuor libros Sententiarum"," (composed c. 1335–1337), is a substantial commentary on Peter Lombard's ",[46,1491,94],{}," that engages extensively with Thomas Aquinas, John Duns Scotus, and William of Ockham. He is sometimes considered a representative of an Augustinian school standing between the via antiqua and via moderna.",{"title":15,"searchDepth":16,"depth":16,"links":1494},[],"Thomas of Strasbourg (Thomas de Argentina, c. 1275–1357) was an Augustinian Hermit theologian and philosopher who served as Prior General of his order from 1345 until his death. He studied and taught at Paris, Oxford, and other major schools, becoming one of the most prominent Augustinian scholastics of the fourteenth century. His principal work, the Commentaria in quatuor libros Sententiarum (composed c. 1335–1337), is a substantial commentary on Peter Lombard's Sentences that engages extensively with Thomas Aquinas, John Duns Scotus, and William of Ockham. He is sometimes considered a representative of an Augustinian school standing between the via antiqua and via moderna.",1357,"\u002Fa\u002Fthomas-of-strasbourg.jpg","thomas-of-strasbourg",{},"Thomas de Argentina","Thomas of Strasbourg","\u002Fauthors\u002Fthomas-of-strasbourg",{"description":1495},"authors\u002Fthomas-of-strasbourg","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FThomas_of_Strasbourg","U-1OqtnBtHW16RxkaGBW2r92BpjZpGkB3dF8bXg9RKI",{"id":1508,"title":1509,"body":1510,"born":1521,"description":1522,"died":1523,"extension":19,"image":1524,"key":1525,"meta":1526,"name":1527,"name_en":1528,"navigation":24,"path":1529,"seo":1530,"stem":1531,"wikipedia":1532,"__hash__":1533},"authors\u002Fauthors\u002Fturretin.md","Turretin",{"type":8,"value":1511,"toc":1519},[1512],[11,1513,1514,1515,1518],{},"Francis Turretin (1623–1687) was a Genevan Reformed theologian of Italian Protestant descent, pastor at the Italian congregation in Geneva and professor of theology at the Genevan Academy. His principal work, the ",[46,1516,1517],{},"Institutio Theologiae Elencticae"," (3 vols., 1679–1685), became the standard dogmatics text of high Reformed orthodoxy, shaping confessional Calvinist theology well into the nineteenth century, particularly in Scotland and America through Princeton Seminary. He was a fierce defender of Reformed doctrine against Arminianism, Socinianism, and Roman Catholicism, and a key figure in the formation of the Helvetic Consensus Formula (1675).",{"title":15,"searchDepth":16,"depth":16,"links":1520},[],1623,"Francis Turretin (1623–1687) was a Genevan Reformed theologian of Italian Protestant descent, pastor at the Italian congregation in Geneva and professor of theology at the Genevan Academy. His principal work, the Institutio Theologiae Elencticae (3 vols., 1679–1685), became the standard dogmatics text of high Reformed orthodoxy, shaping confessional Calvinist theology well into the nineteenth century, particularly in Scotland and America through Princeton Seminary. He was a fierce defender of Reformed doctrine against Arminianism, Socinianism, and Roman Catholicism, and a key figure in the formation of the Helvetic Consensus Formula (1675).",1687,"\u002Fa\u002Fturretin.jpg","turretin",{},"Franciscus Turrettinus","Francis Turretin","\u002Fauthors\u002Fturretin",{"description":1522},"authors\u002Fturretin","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FFrancis_Turretin","bcG5TKgAyUhUq-seebVeLrFRkn2ctTtvTofxTx8X9F0",{"id":1535,"title":1536,"body":1537,"born":1552,"description":1553,"died":1554,"extension":19,"image":1555,"key":1556,"meta":1557,"name":1558,"name_en":1536,"navigation":24,"path":1559,"seo":1560,"stem":1561,"wikipedia":1562,"__hash__":1563},"authors\u002Fauthors\u002Fwilliam-ames.md","William Ames",{"type":8,"value":1538,"toc":1550},[1539],[11,1540,1541,1542,1545,1546,1549],{},"William Ames (1576–1633) was an English Puritan theologian and philosopher who became one of the most influential Reformed thinkers of the seventeenth century. Educated at Christ's College, Cambridge under William Perkins, he was driven from England for his nonconformity and eventually appointed professor of theology at the University of Franeker in Friesland (1622–1633). His two major works, the ",[46,1543,1544],{},"Medulla Theologica"," (1627) and ",[46,1547,1548],{},"De Conscientia"," (1630), provided compact systematic treatments of Reformed doctrine and casuistry that were widely used as textbooks in both European and New England universities. His emphasis on practical, experiential piety shaped the Puritan tradition on both sides of the Atlantic.",{"title":15,"searchDepth":16,"depth":16,"links":1551},[],1576,"William Ames (1576–1633) was an English Puritan theologian and philosopher who became one of the most influential Reformed thinkers of the seventeenth century. Educated at Christ's College, Cambridge under William Perkins, he was driven from England for his nonconformity and eventually appointed professor of theology at the University of Franeker in Friesland (1622–1633). His two major works, the Medulla Theologica (1627) and De Conscientia (1630), provided compact systematic treatments of Reformed doctrine and casuistry that were widely used as textbooks in both European and New England universities. His emphasis on practical, experiential piety shaped the Puritan tradition on both sides of the Atlantic.",1633,"\u002Fa\u002Fwilliam-ames.jpg","william-ames",{},"Gulielmus Amesius","\u002Fauthors\u002Fwilliam-ames",{"description":1553},"authors\u002Fwilliam-ames","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Ames_(theologian)","kZ4qYmoTjsYe3NBsqq48kVOKLf6AAuZDM699kwiU3GM",{"id":1565,"title":1566,"body":1567,"born":1580,"description":1581,"died":1582,"extension":19,"image":1583,"key":1584,"meta":1585,"name":1586,"name_en":1587,"navigation":24,"path":1588,"seo":1589,"stem":1590,"wikipedia":1591,"__hash__":1592},"authors\u002Fauthors\u002Fwilliam-of-auxerre.md","William Of Auxerre",{"type":8,"value":1568,"toc":1578},[1569],[11,1570,1571,1572,1574,1575,1577],{},"William of Auxerre (Guillelmus Altissiodorensis, c. 1150–1231) was a French scholastic theologian and master at the University of Paris in the first decades of the thirteenth century, and archdeacon of Beauvais. His ",[46,1573,814],{},", composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's ",[46,1576,94],{}," and the great Dominican and Franciscan summae of the mid-thirteenth century; it was widely read and influenced Alexander of Hales, Albert the Great, and Thomas Aquinas. He was among the first scholastics to make extensive theological use of the newly available Aristotelian corpus. In 1231 he was appointed by Gregory IX to the commission charged with examining and expurgating Aristotle's natural philosophy, but died in Rome that same year before the work could begin.",{"title":15,"searchDepth":16,"depth":16,"links":1579},[],1150,"William of Auxerre (Guillelmus Altissiodorensis, c. 1150–1231) was a French scholastic theologian and master at the University of Paris in the first decades of the thirteenth century, and archdeacon of Beauvais. His Summa aurea, composed in the 1220s, is one of the earliest systematic theological summae and an important transitional work between Peter Lombard's Sentences and the great Dominican and Franciscan summae of the mid-thirteenth century; it was widely read and influenced Alexander of Hales, Albert the Great, and Thomas Aquinas. He was among the first scholastics to make extensive theological use of the newly available Aristotelian corpus. In 1231 he was appointed by Gregory IX to the commission charged with examining and expurgating Aristotle's natural philosophy, but died in Rome that same year before the work could begin.",1231,"\u002Fa\u002Fwilliam-of-auxerre.jpg","william-of-auxerre",{},"Guillelmus Altissiodorensis","William of Auxerre","\u002Fauthors\u002Fwilliam-of-auxerre",{"description":1581},"authors\u002Fwilliam-of-auxerre","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Auxerre","wmXZY_IhRgDuN7QR12erpxv12PbsSvbs40Q8MLYfgrE",{"id":1594,"title":1595,"body":1596,"born":1603,"description":1600,"died":1604,"extension":19,"image":1605,"key":1606,"meta":1607,"name":1595,"name_en":1595,"navigation":24,"path":1608,"seo":1609,"stem":1610,"wikipedia":1611,"__hash__":1612},"authors\u002Fauthors\u002Fwilliam-perkins.md","William Perkins",{"type":8,"value":1597,"toc":1601},[1598],[11,1599,1600],{},"William Perkins (1558–1602) was an influential English Puritan theologian and fellow of Christ's College, Cambridge. One of the leading Reformed theologians of his generation, he was renowned for his plain preaching style and prolific writings on predestination, casuistry, and practical divinity. His commentary on the Epistle to the Galatians, covering the first five chapters, was published posthumously in 1607 alongside a supplement on the sixth chapter supplied by Ralph Cudworth. His works were widely read across Protestant Europe and exerted a formative influence on early Puritanism in England and New England.",{"title":15,"searchDepth":16,"depth":16,"links":1602},[],1558,1602,"\u002Fa\u002Fwilliam-perkins.jpg","william-perkins",{},"\u002Fauthors\u002Fwilliam-perkins",{"description":1600},"authors\u002Fwilliam-perkins","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Perkins_(theologian)","I1rI4ArD5Jj47NnguTtIRvsfIJKUHb7VY5RYsAJpmZA",{"id":1614,"title":1615,"body":1616,"born":64,"description":1627,"died":1628,"extension":19,"image":1629,"key":1630,"meta":1631,"name":1632,"name_en":1633,"navigation":24,"path":1634,"seo":1635,"stem":1636,"wikipedia":1637,"__hash__":1638},"authors\u002Fauthors\u002Fwilliam-saint-amour.md","William Saint Amour",{"type":8,"value":1617,"toc":1625},[1618],[11,1619,1620,1621,1624],{},"William of Saint-Amour (c. 1200–1272) was a French theologian and doctor of the Faculty of Theology of Paris, where he was a prominent secular master and member of the Sorbonne. He became the leading voice of the secular clergy in their conflict with the Franciscan and Dominican friars over the right to preach, hear confessions, and hold university chairs. His treatise ",[46,1622,1623],{},"De Periculis Novissimorum Temporum"," (On the Dangers of the Last Times, 1256), which identified the mendicant orders with the false prophets foretold in Scripture, was condemned by Pope Alexander IV, who expelled William from France. He was permitted to return after Alexander's death and died in his native Saint-Amour in Franche-Comté. His collected works were published posthumously in 1632 at Constance by editors sympathetic to the Gallican and secular clerical tradition.",{"title":15,"searchDepth":16,"depth":16,"links":1626},[],"William of Saint-Amour (c. 1200–1272) was a French theologian and doctor of the Faculty of Theology of Paris, where he was a prominent secular master and member of the Sorbonne. He became the leading voice of the secular clergy in their conflict with the Franciscan and Dominican friars over the right to preach, hear confessions, and hold university chairs. His treatise De Periculis Novissimorum Temporum (On the Dangers of the Last Times, 1256), which identified the mendicant orders with the false prophets foretold in Scripture, was condemned by Pope Alexander IV, who expelled William from France. He was permitted to return after Alexander's death and died in his native Saint-Amour in Franche-Comté. His collected works were published posthumously in 1632 at Constance by editors sympathetic to the Gallican and secular clerical tradition.",1272,"\u002Fa\u002Fwilliam-saint-amour.jpg","william-saint-amour",{},"Guillelmus de Sancto Amore","William of Saint-Amour","\u002Fauthors\u002Fwilliam-saint-amour",{"description":1627},"authors\u002Fwilliam-saint-amour","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_of_Saint-Amour","TWtM0SUJV8ZLxn0UpKC3RFMBgoPMsG8-kYHCvWeMnxE",{"id":1640,"title":1641,"body":1642,"born":1657,"description":1658,"died":1659,"extension":19,"image":1660,"key":1661,"meta":1662,"name":1641,"name_en":1641,"navigation":24,"path":1663,"seo":1664,"stem":1665,"wikipedia":1666,"__hash__":1667},"authors\u002Fauthors\u002Fwilliam-tyndale.md","William Tyndale",{"type":8,"value":1643,"toc":1655},[1644],[11,1645,1646,1647,1650,1651,1654],{},"William Tyndale (c. 1494–1536) was an English scholar and reformer who became the principal translator of the Bible into English in the Reformation era. Working in exile on the Continent, he produced the first printed English New Testament (1526) directly from the Greek, along with portions of the Old Testament from the Hebrew, shaping the language of all later English Bibles. He also wrote influential polemical and doctrinal works, including ",[46,1648,1649],{},"The Obedience of a Christian Man"," (1528) and ",[46,1652,1653],{},"The Parable of the Wicked Mammon"," (1528). Betrayed and arrested near Brussels, he was tried for heresy and executed by strangling and burning at Vilvoorde in 1536; his dying prayer, \"Lord, open the King of England's eyes,\" was answered within a few years by the licensing of the English Bible.",{"title":15,"searchDepth":16,"depth":16,"links":1656},[],1494,"William Tyndale (c. 1494–1536) was an English scholar and reformer who became the principal translator of the Bible into English in the Reformation era. Working in exile on the Continent, he produced the first printed English New Testament (1526) directly from the Greek, along with portions of the Old Testament from the Hebrew, shaping the language of all later English Bibles. He also wrote influential polemical and doctrinal works, including The Obedience of a Christian Man (1528) and The Parable of the Wicked Mammon (1528). Betrayed and arrested near Brussels, he was tried for heresy and executed by strangling and burning at Vilvoorde in 1536; his dying prayer, \"Lord, open the King of England's eyes,\" was answered within a few years by the licensing of the English Bible.",1536,"\u002Fa\u002Fwilliam-tyndale.jpg","william-tyndale",{},"\u002Fauthors\u002Fwilliam-tyndale",{"description":1658},"authors\u002Fwilliam-tyndale","https:\u002F\u002Fen.wikipedia.org\u002Fwiki\u002FWilliam_Tyndale","wx_IpWauRMmkBNcER1vlDyRcvLoCF412nkGP8j0VB88",{"id":1669,"title":1670,"authors":1671,"body":1672,"cover":1679,"description":1676,"document":1680,"editors":33,"extension":19,"filesize":1681,"key":18,"language":1682,"meta":1683,"navigation":24,"ocr_model":15,"pages":1684,"pagination_starts":1685,"path":1691,"seo":1692,"stem":1693,"title_en":1694,"typeface":1695,"url":1696,"year":34,"__hash__":1697},"documentsMeta\u002Fdocuments\u002Fperkins-galatians.md","A Commentarie, or, Exposition Vpon the Fiue First Chapters of the Epistle to the Galatians",[1606,6],{"type":8,"value":1673,"toc":1677},[1674],[11,1675,1676],{},"A posthumous edition of William Perkins's commentary on the first five chapters of Paul's Epistle to the Galatians, printed at London by John Legatt, Printer to the University of Cambridge, in 1607. The work was composed by Perkins (1558–1602), the influential Puritan theologian and fellow of Christ's College, Cambridge, and is continued with a supplement on the sixth chapter by Ralph Cudworth. The commentary proceeds verse by verse, offering Reformed doctrinal exposition and practical application.",{"title":15,"searchDepth":16,"depth":16,"links":1678},[],"\u002Fd\u002Fperkins-galatians\u002Fcover.jpg","\u002Fd\u002Fperkins-galatians.pdf","269.2MB","early-english",{},627,[1686],{"pdf_page":1687,"printed_page":1688,"numeral_type":1689,"pagination":1690},23,1,"arabic","page","\u002Fdocuments\u002Fperkins-galatians",{"title":1670,"description":1676},"documents\u002Fperkins-galatians","A Commentary, or, Exposition Upon the Five First Chapters of the Epistle to the Galatians","roman","https:\u002F\u002Farchive.org\u002Fdetails\u002Fbim_early-english-books-1475-1640_a-commentarie-on-the-fiv_perkins-william_1607\u002F","7JoI8jYsyfVYFqVCcuZqddOmZiepOWgWa51Irpdfzvk",[1699,1770,1813,1844,1875,1905,1933,1957,1981,2005,2027,2075,2105,2127],{"id":1700,"title":1701,"body":1702,"description":1710,"extension":19,"meta":1765,"navigation":24,"page":26,"path":1766,"pdf_page":29,"reading":20,"seo":1767,"sortable_pagination_id":29,"stem":1768,"__hash__":1769},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F467.md","6 Let him that is taught in the word, make him that hath taught him, partaker of all his goods.",{"type":8,"value":1703,"toc":1762},[1704,1708,1711,1714,1719,1729],[1705,1706,1701],"h1",{"id":1707},"_6-let-him-that-is-taught-in-the-word-make-him-that-hath-taught-him-partaker-of-all-his-goods",[11,1709,1710],{},"In these words the Apostle laieth downe an other rule, touching the maintenance of the ministerie, and competencie of allowance for the Ministers of the word: for it seemeth that the Ministerie among the Galatians, was at that time much neglected, at least, not so respected as it ought.",[11,1712,1713],{},"In handling of the rule, I will first shew the meaning of the words; secondly, the reasons of the rule: thirdly, the obiections against it: lastly, the doctrine, and vses, that are to bee gathered from it.",[1715,1716,1718],"h2",{"id":1717},"the-meaning","The meaning.",[11,1720,1721,1724,1725,1728],{},[46,1722,1723],{},"Let him that is taught)"," The word translated ",[46,1726,1727],{},"taught,"," signifieth him that is catechized, or taught familiarly by word of mouth, or liuely voyce, as when children are taught the first principles of religion. But heere it hath a larger signification (as Oecumenius hath well obserued) for him that is any way taught and instructed, whether it bee in the first principles, and rudiments, or in points of greater difficultie; whether plainely and familiarly, (as Catechizers vse to doe:) or more profoundly, for the instruction of the learned.",[11,1730,1731,1734,1735,1738,1739,1742,1743,1746,1747,1750,1751,1754,1755,1758,1759],{},[46,1732,1733],{},"Taught in the word)"," What needes this addition (may some say) is there any catechizing without the word? ",[46,1736,1737],{},"Answ."," The Apostle addeth ",[46,1740,1741],{},"in the word,"," to shew that hee meaneth not so much the doctrine of Christian religion, contained in the Scriptures, as the doctrine of the Gospel, which by an ",[46,1744,1745],{},"exoche,"," or peculiar excellency, is called ",[46,1748,1749],{},"the word, Act."," 16.6, ",[46,1752,1753],{},"They were forbidden of the holy Ghost to preach the word in Asia:"," which is expounded, v. 10. to be the preaching of the Gospel. Thus it is vsed, ",[46,1756,1757],{},"Act."," 14.25, ",[46,1760,1761],{},"when they had preached the word",{"title":15,"searchDepth":16,"depth":16,"links":1763},[1764],{"id":1717,"depth":16,"text":1718},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F467",{"title":1701,"description":1710},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F467","yRX6lfpKhNpq1w2qmBLR3PkYJbO_XUkWC_QGUwaR7ks",{"id":1771,"title":1772,"body":1773,"description":1777,"extension":19,"meta":1807,"navigation":24,"page":1772,"path":1808,"pdf_page":1809,"reading":20,"seo":1810,"sortable_pagination_id":1809,"stem":1811,"__hash__":1812},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F468.md","468",{"type":8,"value":1774,"toc":1805},[1775,1778,1784,1790,1796,1802],[11,1776,1777],{},"word in Perga. Marke 4. 14, The sower soweth the word. And in sundry other places. And it is further called the word of the kingdome, Mattew 13.19, because it teacheth what is the kingdome of grace, and glory : and because it being beleeved or (as the Apostle speakes) being mingled with faith in our hearts, doth make vs free denizens of the kingdome of grace in this life, and doth aduance vs to the kingdome of glory in the life to come. Secondly, it is called the word of God, because he is the authour of it, and no creature, man, or Angel, 2.Theff.3.13. Thirdly, the word of saluation, Actes 13.26, because it shewes the way and meanes of attaining saluation. Lastly, the word of life, Actes 5.20, because it doeth not onely shew the narrow way, that leadeth to eternall life, but is in it selfe a liuely word, and mightie in operation, Hebr.4.12. For as the powerfull word of God in the beginning, did giue being to things that were not; so the Gospell (being the power of God to saluation to euery one that beleeueth,) doeth make new creatures, by the immortall seed of the word.",[11,1779,1780,1783],{},[46,1781,1782],{},"Make him that taught him.","] q.d. catechised him. Yet as before, it must be taken generally for any kinde of teaching, or instruction; for so the word is vsed elsewhere in Scripture, as Luke 1.4. Act. 18.25. Romanes 2.18. 1.Corinth.14.19. So that this giueth vs no iust occasion to speake of the originall, maner, vse, and profit of catechizing.",[11,1785,1786,1789],{},[46,1787,1788],{},"Partaker of his goods.","] By goods he vnderstandeth food, raiment, lodging, bookes, and other necessaries, without the which a Minister of the word cannot follow his calling; for Paul calleth these goods, according to the common opinion, which so iudgeth of them. Luke 12.19. Soule, thou hast much goods laid vp for many yeeres. Luke 19.25. Sonne, remember that thou in thy life time receiuedst thy good things.",[11,1791,1792,1795],{},[46,1793,1794],{},"Make them partaker.","] That is, communicate, affoord, giue vnto them these temporall things, seeing they giue you spirituall.",[11,1797,1798,1801],{},[46,1799,1800],{},"Of all his goods.","] Not in giuing all away, but imparting to their teachers what they stand in need of, accounting nothing too deare for them. The Papists vpon this ground, take tithes of all, as the Priestes did in the Leuiticall law : whereas Paul speakes nothing of tithes.",[11,1803,1804],{},"There are foure principall duties, which the people are to performe to their Pastour, three of them are recorded elsewhere in Scripture. The first is, to heare them as Embassadours sent of God, with reuerence. The second is, to obey them, & submit themselues",{"title":15,"searchDepth":16,"depth":16,"links":1806},[],{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F468",490,{"description":1777},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F468","FsI7TsqMJ7VIcvMtKAnKBXLDnxLBEZOEg8RK7hRFqiw",{"id":1814,"title":1815,"body":1816,"description":1820,"extension":19,"meta":1838,"navigation":24,"page":1815,"path":1839,"pdf_page":1840,"reading":20,"seo":1841,"sortable_pagination_id":1840,"stem":1842,"__hash__":1843},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F469.md","469",{"type":8,"value":1817,"toc":1836},[1818,1821,1824,1827,1830,1833],[11,1819,1820],{},"vnto them in the Lord. The third, to loue and honor them for the workes sake. The fourth, the Apostle speakes of in this place, to giue them not onely countenance, but also maintenance.",[11,1822,1823],{},"The reasons of this rule are many and weightie.",[11,1825,1826],{},"I. Wee are bound (euen by the bond of nature) to maintaine our parents if they be in want; because they maintained vs, and gaue vnto vs our being: Paul saith, It is an honest thing and acceptable before God, for children to recompence their parents and progenitors, 1. Tim. 5.4. Now if this bee so, men are bound by the same right to maintaine their spirituall fathers in Christ, that haue begotten them anew by the preaching of the word: as Paul saith, Hee trauelled in paine of the Galatians, till Christ was formed in them, Gal. 4. and that hee begate Onesimus in his bonds, Philem. v. 10. And, 1. Cor. 4. 15. In Christ Iesus I haue begotten you through the Gospell. Hence Paul commendeth the Galatians, Gal. 4. 15. for that if it had been possible, they would haue plucked out their eyes, and haue giuen them him. And surely, wee owe vnto our spirituall parents, and fathers in Christ, not onely this temporall trash, but euen our selues, as Paul saith to Philem. verie 19. Albeit I doe not say vnto thee that thou owest vnto mee, euen thine owne selfe.",[11,1828,1829],{},"II. It is a law of nations, and a conclusion grounded vpon common equitie, that those that watch, labour, and spend themselues as a candle, to giue light to others, and that for the common good of all, should bee maintained of the common stocke by all. And the Lord chargeth all the twelue Tribes, euen all Israel, Deut. 12. 1. Beware that thou forsakest not the Leuite, so long as thou liuest on the earth.",[11,1831,1832],{},"III. Euery trade, calling, and condition of life, is able to maintaine them that liue therein (as experience shewes:) therefore wee may not thinke that the ministery, being the highest calling, should bee so base or barren, as that it cannot competently maintaine them that attend thereupon.",[11,1834,1835],{},"IV. The Ministers are the Lords souldiers, his captaines, and standard-bearers, and therefore are not to goe a warfare at their owne coste: the Lords labourers in his vineyard, and therefore are worthy of their wages, and ought to eate of the fruite of the vineyard: the Lords shepheardes, set ouer the flocke of Christ to feed his sheepe, and therefore ought to eate of the milke of the flocke. And seeing it was forbidden, that no man should muzzle the mouth of the oxe, that treadeth out the corne: shall we thinke that God would haue those that thresh in his floore, and separate the wheate from the chaffe, the precious from the vile, to be muzzeled,",{"title":15,"searchDepth":16,"depth":16,"links":1837},[],{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F469",491,{"description":1820},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F469","loiezFHE1NNLJIilNoZQz3NW2bvXd6B5NTodS8yqZFU",{"id":1845,"title":1846,"body":1847,"description":1851,"extension":19,"meta":1869,"navigation":24,"page":1846,"path":1870,"pdf_page":1871,"reading":20,"seo":1872,"sortable_pagination_id":1871,"stem":1873,"__hash__":1874},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F470.md","470",{"type":8,"value":1848,"toc":1867},[1849,1852,1855,1858,1861,1864],[11,1850,1851],{},"or not to liue vpon their labours : For they are worthy double honour, that is all honour, reuerence, helpe, and furtherance, which labour in the word and doctrine, 1. Tim. 5.17.",[11,1853,1854],{},"V. The Ministers are to giue themselues wholly to reading, exhortation, doctrine, and to continue therein, 1. Tim. 4.13,15,16 they are wholly to deuote themselues to the building of the Church; and to the fighting of the Lords battels : and therefore not to be entangled with the cares of this life, 2. Tim. 2.4. Therefore they are to haue their pay, and their allowance, that so they may attend vpon their callings, without distraction.",[11,1856,1857],{},"VI. It is the ordinance of God (as Paul saith, 1. Corinth. 9.14.) that they which preach the Gospell, should liue of the Gospell; therefore those that doe not their endeauour, and inlarge not their liberality to vphold and maintaine the Ministry in good estate, they withstand (as much as in them lieth) the ordinance of God: besides, they waste and make hauocke of the Church of God: and are guiltie of the blood of all that perish for want of instruction.",[11,1859,1860],{},"I adde further, it is the will of God, that the Ministers which labour in the word and doctrine, should be plentifully and liberally provided for: (yet with moderation, that they draw not all mens wealth into their purses, as the Pope and Church of Rome haue done into their coffers, of whom it is truly verified; Religio peperit diuitias, sed filia deuorauit matrem.) which I prooue from the Leuitical law: for the whole land of promise, being no bigger in compasse then Wales, or the fourth part of England: yet yeelded vnto the Leuites, at the appointment of God, besides the share which they had out of the sacrifices, besides tenths, first fruits, &c. fortie eight cities with their suburbs.",[11,1862,1863],{},"It may here be demanded, whether the Ministers of the word are now to be maintained by common contribution, and liberality of the people, or not?",[11,1865,1866],{},"Answer, We must consider, that if the Ministers be sufficiently provided for, by set stipends, as by some foundation, or by the reuenewes of the Church, men are not bound to contribute vnto them, and make them partakers of all their goods; although in regard of thankfulnesse, they owe vnto them, euen themselues, as Paul telleth Philemon; but onely such as haue not else wherewith to maintaine themselues. And we must consider the reason why Paul commandeth all that are instructed in the word, to make them that instructed them, partakers of their goods, to wit, because in Pauls time, and long after, the Church was not endowed with lands or goods,",{"title":15,"searchDepth":16,"depth":16,"links":1868},[],{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F470",492,{"description":1851},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F470","-FOGvW9dW1K27LWGHtT8tgj-AEJNHLQ_Ly0Fqq2ivCc",{"id":1876,"title":1877,"body":1878,"description":1882,"extension":19,"meta":1899,"navigation":24,"page":1877,"path":1900,"pdf_page":1901,"reading":20,"seo":1902,"sortable_pagination_id":1901,"stem":1903,"__hash__":1904},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F471.md","471",{"type":8,"value":1879,"toc":1896},[1880,1883,1886,1889,1893],[11,1881,1882],{},"goods, whereby the Ministerie might be vpholden ; neither had it publike Christian Magistrates ; but was vnder cruell tyrants in persecution: and therefore those that were taught in the word, were to maintaine their teachers by liberal contribution, otherwise they might starve: but now the Church beeing greatly inriched, they may without contribution be sufficiently maintained of the Church goods.",[11,1884,1885],{},"And it is much more convenient for the Ministers to bee maintained by set stipends , arising from goods proper to the Church , then by voluntarie contribution ; it may appeare by this, in that it cuts off sundry inconueniences, which in voluntarie contributions, either cannot be, or are hardly auoyded. First, flatterie, and suspition of flatterie, in beeing thought to haue some persons in admiration , because of advantage. Secondly, the poorer sort are no way disgraced by this meanes, as they should bee in contributions , except they did giue ratably as the rest. Thirdly, dissembling and deceite, in making as though they receiued little, whenas they haue much, is cut off in a set stipend. Fourthly, the euill disposed would not so easily cast off their Minister, and seeke a new that would teach for lesse, or would giue nothing at all, if they were touched to the quicke, and galled for their sinnes. Fiftly, ostentation in some, in giuing much, and disdaining those that giue lesse. Sixtly, suspition of couetousnesse and filthy lucre in the Ministers, in seeming to take of those to whom they ought to giue. Seuenthly, disgrace of the Ministery, in gathering themselues, or sending others to gather the peoples liberalitie from doore to doore. Lastly, a set stipend comes nearer the order appointed by God, in maintaining the Priesthood vnder the Leuiticall law.",[11,1887,1888],{},"In the next place, I will answer the common obiections that are made to the contrarie, by such as thinke it as easie a matter, to say Service in the Church , as to doe seruice in the house: to stand at the Altar of God, as to followe their masters plough; to preach in the Pulpit, as to talke in the tauerne.",[1715,1890,1892],{"id":1891},"i-obiect-2-thess-3-10-they-which-will-not-worke-must-not-eate","I. Obiect. 2. Thess. 3. 10, They which will not worke, must not eate.",[11,1894,1895],{},"But Ministers neuer plow, nor sawe, nor hedge, nor ditch, nor vse any painfull labour: for of all men they haue the easiest liues: their greatest paines is to reade ouer a few bookes, or to speake a few words, once or twise a week. Therfore they are not to be maintained. Answer. There is a twofold labour; one of the bodie, another of the minde: now albeite the Ministers doe not weary themselues",{"title":15,"searchDepth":16,"depth":16,"links":1897},[1898],{"id":1891,"depth":16,"text":1892},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F471",493,{"description":1882},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F471","ulszykHUw85mPBcXO7MHZ7J3QjHVO5rFNWP96jdwDNM",{"id":1906,"title":1907,"body":1908,"description":1912,"extension":19,"meta":1927,"navigation":24,"page":1907,"path":1928,"pdf_page":1929,"reading":20,"seo":1930,"sortable_pagination_id":1929,"stem":1931,"__hash__":1932},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F472.md","472",{"type":8,"value":1909,"toc":1924},[1910,1913,1917],[11,1911,1912],{},"selues in bodily labour, yet they are not therefore idle: for the labours of the minde doe farre exceed the labours of the body; they are more painefull, they spend the spirits more, they consume naturall moisture, and bring old age sooner. The holy Ghost calleth the ministery the workes of the ministerie, Eph.4.12. nay a worthy worke, 1.Tim.3.1. therefore Paul saith, that those Elders are worthy double honour that labour in the word and doctrine, 1.Tim.5.17. and he exhorts the Thessalonians that they would know them that labour among them; and that they haue them in singular loue for their workes sake, 1.Thes.5.12,13. Hence it is that the Scripture doth vsually to compare the worke of the ministery to the most toylesome labour that may be, as to the worke of the husbandman, to setting, to plowing, to sowing, to reaping, to the labour in the vineyard: and the minister to a builder, to a sheepheard that watcheth his flocke, to a souldier that fighteth in the warres, &c. Againe, ye may not iudge of the painefulness of the calling by the outward appearance: for so a man would thinke a King had the easiest life of all, when as the truth is, the toyle which he takes, and the cares wherewith he is possessed doe exceede all other cares: if a man knew the trauaile that is required to the weilding of a scepter, and the paine to that is taken in wearing of a heauy crowne, he would hardly stoope downe, to take the one into his hands, or to set the other vpon his head. The Master builder doth not hew the stones, nor worke the morter, nor carry the rubbish, nor any such drudgerie; but onely standeth by, and directeth the workemen; and yet his labour is double to any of theirs. The Master of a ship (a man would thinke) were idle, and did nothing: he stands not to the tackling, he stirreth not the pumpe, he driueth not the oares, he soundeth not the deepe, he rideth not the ropes; but onely sitteth still at the sterne, and looketh to the pole starre, and guideth the compasse; yet his labour passeth all the rest: were it not for him, the shippe would runne her selfe vnder the water, or strike vpon the rockes, or be split vpon the sands, or fall foule vpon another (as marriners speake.) Euen so for all the world fareth it with the Ministers of the word: they seeme to sit still, to be at ease, to doe nothing; and yet their labour is double and treble to other mens bodily labour, except they bee vnfaithfull, and doe the worke of the Lord negligently.",[1715,1914,1916],{"id":1915},"ii-obiect","II. Obiect.",[11,1918,1919,1920,1923],{},"Paul laboured with his hands in making of Tents, Act.18.3. that hee might not be chargeable to any, Act.20.34. 2.Thes.3.8. Therefore Preachers are to maintaine themselues by their handy labour, and not be chargeable to the Church. ",[46,1921,1922],{},"Ans."," Pauls example proueth",{"title":15,"searchDepth":16,"depth":16,"links":1925},[1926],{"id":1915,"depth":16,"text":1916},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F472",494,{"description":1912},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F472","5XIZc5QQnLbe08tPE0Bga9dSgm-g0f2URx5Y4pHyh1w",{"id":1934,"title":1935,"body":1936,"description":1940,"extension":19,"meta":1951,"navigation":24,"page":1935,"path":1952,"pdf_page":1953,"reading":20,"seo":1954,"sortable_pagination_id":1953,"stem":1955,"__hash__":1956},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F473.md","473",{"type":8,"value":1937,"toc":1948},[1938,1941,1945],[11,1939,1940],{},"neth not, that the minister ought to liue by the labour of his hands: for first, himselfe received a contribution of the Philippians, when he was absent from them, Philip. 4.16. When I was in Thessalonica, ye sent once, and afterward againe for my necessitie. Therefore if Paul received exhibition from other Churches, where he did not labour, it is lawfull for the Ministers to receive of those whom they doe instruct. Secondly, consider the reasons why Paul would not take wages of the Church of Corinth, and some others. 1. lest he should be a burden vnto them. 2. Thes. 3.8. We wrought with labour and travell day and night, because we would not be chargeable to any of you. 2. Cor. 11.9. In all things I kept and will keepe my selfe, that I should not be grievous unto you. II. That hee might give a president or example to others to tread in his steppes. 2. Thes. 3.9. Not but that we had authoritie, but that wee might make our selues an example to them to follow vs. III. That he might manifest what his end was in teaching the Gospel, not to seeke himselfe, but the saluation of his hearers. 2. Cor. 12.14. I seeke not yours, but you. And verse 19. Wee doe all things for your edification. Philip. 4.17. Not that I desire a gift, but the fruit which may further your reckoning. IV. That he might confound the false Apostles which taught not freely, but received wages for their labour, whereas he received none; or lest they should slander him and his ministery, if he should receive wages; that he did it for filthy lucre. 2. Cor. 11.12. But what I doe, that will I doe, that I may cut away occasion from them which desire occasion, that they might be found like vnto vs in that wherein they reioyce. Therefore Pauls example is altogether impertinent, and prooues nothing. For first, he himselfe tooke wages: Secondly, when as he refused it, it was vpon speciall consideration: thirdly, he did not onely permit, but also command that the Ministers should be maintained.",[1715,1942,1944],{"id":1943},"iii-obiect","III. Obiect.",[11,1946,1947],{},"Mathew 10.8. Freely ye have received, freely give: therefore as it was unlawfull for the Apostles to take any reward for their labour, so is it for preachers at this day. Answ. First, this text is specially to bee understood of the extraordinary gift of working miracles, which Christ having freely bestowed vpon them, hee would have them to use freely, not seeking thereby to enrich themselves by exacting or taking any thing, or to winne reputation and glory among men. Secondly, if wee understand it of the whole ministry, as well of preaching, as of working miracles, it is to be taken as a precept forbidding onely filthy lucre, that they should not make merchandize of the word of God, setting it to sale, in preaching the word with purpose to benefit themselves, to feede their bellies, or to get a name and reputation in the world, which is forbidden",{"title":15,"searchDepth":16,"depth":16,"links":1949},[1950],{"id":1943,"depth":16,"text":1944},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F473",495,{"description":1940},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F473","hXOI_wFLHqquWCCUgc5EXEGXTWXJupSw94VPFTDNzU4",{"id":1958,"title":1959,"body":1960,"description":1964,"extension":19,"meta":1975,"navigation":24,"page":1959,"path":1976,"pdf_page":1977,"reading":20,"seo":1978,"sortable_pagination_id":1977,"stem":1979,"__hash__":1980},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F474.md","474",{"type":8,"value":1961,"toc":1972},[1962,1965,1969],[11,1963,1964],{},"bidden in other places, as 1. Tim. 3.3. Tit. 1.7. but for the glory of God, the discharge of their duties, and the saluation of their hearers. Great reason there is of this precept. First, because the graces of God exhibited vnto vs in the preaching of the word, are so precious, that they cannot be valued at any price, all earthly things a man can desire, are not to be compared to them, as the wise man saith; therefore Peter said to Simon Magus, Thy money perish with thee, because thou thinkest that the gift of God may be obtained by money, Act. 8. 20. 2. Because it is not in mans power to sell them, seeing he is not Lord ouer them, but steward and dispenser of them, 1. Cor. 4. 1. 3. Because that which God hath giuen freely, ought not to be sold basely; seeing by that meanes, that is made saleable, which God would haue free, which kind of merchandize is vsed in the Church of Rome at this day, in their Indulgences, wherein they sell pardons for remission of sinnes, and set euen heauen it selfe to sale, for a small sinne of money. Thirdly, this text must so be expounded as that it crosse not other precepts in this commission, and that Christ be not contrary to himselfe, which he should be, if it were vnlawfull for preachers to take any thing for their paines: for in the 10. verse he saith, The workeman is worthy of his meate; therefore hee may receiue it: and verse 11. he enioyes them to enquire in euery towne where they came, who is worthy, and there abide. Therefore they were not vtterly barred from taking all necessaries, for they might take their lodging, their food, their raiment, with this they were to bee content, and more then this they might not take, though it were offered them, or forced vpon them. Thus Eliezed refused the gift offered him by Naaman, for curing his leprosie, lest Gods gifts should be made a gaine, or lest that which was giuen to set forth Gods glory immediately, should be an occasion of satisfying mens greedy desires.",[1715,1966,1968],{"id":1967},"iv-obiect","IV. Obiect.",[11,1970,1971],{},"Math. 10. 9. The Apostles are forbidden by Christ, to possesse gold, or siluer, &c. Answ. We may not precisely take the letter of the text, for so we shall make the Apostles practise contrary to Christs precept: and so he should condemne himselfe, for he had his bagge, which Iudas bare. He had besides his vpper garment, Iohn 13. 4. and coate without seame, Iohn 19. 23. Luke 22. 36. Peter had sandalls, Act. 12. Paul had a cloake, 2. Tim 4. Yea Christ afterwards saith vnto them, But now hee that hath a bagge let him take it, and likewise a scrip. &c. Secondly, it was a temporary precept, giuen them in commission onely for that present, and their going without gold, siluer, a scrip, two coates, shooes, a staffe, signifies that they should goe in haste, committing themselues wholly to the proui-",{"title":15,"searchDepth":16,"depth":16,"links":1973},[1974],{"id":1967,"depth":16,"text":1968},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F474",496,{"description":1964},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F474","1nt7n7DOKHlUk-I2ldQKkJ6EV-1zpfF3MpBuDaqvtRo",{"id":1982,"title":1983,"body":1984,"description":1988,"extension":19,"meta":1999,"navigation":24,"page":1983,"path":2000,"pdf_page":2001,"reading":20,"seo":2002,"sortable_pagination_id":2001,"stem":2003,"__hash__":2004},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F475.md","475",{"type":8,"value":1985,"toc":1996},[1986,1989,1993],[11,1987,1988],{},"decree of God, not caring for provision or victuals, which is signified by a crop, by silver and gold, nor of change of raiment, signified by two coates: nor of defending themselves against violence, by the staffe.",[1715,1990,1992],{"id":1991},"_9-vse","§9. Vse.",[11,1994,1995],{},"Here we see that there are two sorts of men in the Church, some teachers, others to be taught, called in scripture teachers and hearers. The ground of this distinction, is taken from the good pleasure of God, who hath ordained that man should be taught by man, partly because of mans weakenesse, who could not endure the glory and maiesty of God, speaking vnto him: partly, that nothing might be ascribed to the excellency of the instrument, in the conversion of men; but that God might have all the glory of it, as the Apostle saith, 2. Corinthians. 4.7. We haue this treasure in earthen vessels; that the excellency of that power might be of God, and not of man. There is set downe, Deut. 5. verse 23. &c. a notable ground for the institution of the holy ministry of man, in stead of Gods liuely voice from heaven. And it was one of the ends which God had in giving his law in so great maiesty, to teach vs, that it is for our good, that he doth not instruct vs with his owne liuely voice from heaven, and speake vnto vs in his owne person: and that therefore we should be content, nay desirous rather to be taught by man. For when the people desired that they might not heare the voice of the Lord any more, but that Moses might speake vnto them, The Lord answered, They haue done well to say so, I will raise them vp a Prophet from among their brethren like vnto thee, and I will put my words in his mouth, and he shall speake vnto them all that I command him. Deut. 18. verses 17.18. This crosseth the curiosity of those, who not contenting themselves with the word of God delivered by the ministry of man, desire that God would speake vnto them with his owne mouth from heaven. For the Israelites found it by experience, that it was a fearfull thing, full of horror and astonishment to heare the voice of God; therefore they desire they may heare it no more, lest they die. Deut. 5. verse 25. But the Anabaptists obiect that vnder the N.T., Ier. 31.34. Ioh. 6. verse 45. and Heb. 8.13. they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord. Therefore the publike ministry is now needlesse. Ans. The words must not be vnderstood simply, but comparatively, and intend not that vnder the new Testament, then was vnder the old. The Apostle saith not, that there shall be no teaching at al (for Christ hath giuen some to be Prophets, others Pastors & teachers, for the",{"title":15,"searchDepth":16,"depth":16,"links":1997},[1998],{"id":1991,"depth":16,"text":1992},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F475",497,{"description":1988},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F475","gjxfu4T7mtSH62tbOuarCSgH5GPYBzkt2hQsA-MeHAA",{"id":2006,"title":2007,"body":2008,"description":2012,"extension":19,"meta":2021,"navigation":24,"page":2007,"path":2022,"pdf_page":2023,"reading":20,"seo":2024,"sortable_pagination_id":2023,"stem":2025,"__hash__":2026},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F476.md","476",{"type":8,"value":2009,"toc":2019},[2010,2013,2016],[11,2011,2012],{},"the ministery, and the edification of the body of Christ. Ephes. 4.11.12. But that there shall be no neede of this kind of teaching; to catechize them in the first rudiments, as to teach them what God is. Synecdochically, not of perfect and absolute knowledge, for we all know but in part, 1. Cor. 13.12. But of initiate, or inchoate knowledge, which shall be consummate in the life to come.",[11,2014,2015],{},"Further, upon this distinction followeth, that hearers are not to intermeddle with the publike duties of the ministery; for every man is to abide in the calling wherein God hath placed him, and therein to live contented, 1. Cor. 7. For no man may take unto himselfe this honour, but he that is called, as was Aaron. Heb. 5.4. For albeit it be true which Ambrose writeth, that in the beginning of the preaching of the Gospel, and founding of the Church of the New Testament, all Christians did teach and baptize indifferently; yet afterward, when the Churches were founded, it is not lawfull, neither is it now. And though there be neither male nor female in Christ, but we are all one in him, Gal. 3.28. Namely, in receiving of the Gospell: yet in dispensing of it; there is great difference; it being unlawfull for a woman to preach, or publikely to teach. I permit not a woman to teach, 1. Tim. 2.12. Let women keepe silence in the Churches; for it is not permitted unto them to speake, 1. Cor. 14.34. Apocalyps 2.20. This condemneth the fantasticall opinion of the Anabaptists, that all men may speake publikely without any difference, according to the instinct of the Spirit, and measure of his gifts.",[11,2017,2018],{},"Againe, when Paul saith, He that is taught in the word, &c. him that taught him in the word, &c. he shewes what the duty of the Minister is, that lookes to live by his ministery, namely, not to feede his auditory with Philosophy, or fables, or lying Legendes; nor to preach Schoole Scions, Thomisme, Scotisme, tedious questions, niceties, Popish decrees, or humane constitutions, or to tickle the itching eares of his auditory with the fine ringing sentences of the heathen: for what is the chaffe to the wheat? but he must preach the word of God; for there is no word nor writing in the world besides, that hath a promise to be the power of God to salvation, Rom. 1. able to make men wise to salvation, 2. Tim. 3.15. to give an inheritance amongst them that are sanctified, Acts. 20. To be lively and mighty in operation, sharper then any two edged sword, entring through, even to the dividing asunder of the soule and the Spirit; the joynts and the marrow, and to be a discerner of the thoughts and intents of the hearts, Hebrewes 4.12. and that can make the man of God absolute to every good work, 2. Timoth. 3.17. but onely this word",{"title":15,"searchDepth":16,"depth":16,"links":2020},[],{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F476",498,{"description":2012},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F476","46kgEdxIZwX0gSEXQZisJnIxr9ENeoViLykyzISTBYQ",{"id":2028,"title":2029,"body":2030,"description":2034,"extension":19,"meta":2069,"navigation":24,"page":2029,"path":2070,"pdf_page":2071,"reading":20,"seo":2072,"sortable_pagination_id":2071,"stem":2073,"__hash__":2074},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F477.md","477",{"type":8,"value":2031,"toc":2063},[2032,2035,2039,2042,2046,2049,2053,2056,2060],[11,2033,2034],{},"word given by divine inspiration. It beeing not onely the seede by which we are begotten and borne anew, but the foode by which we are nourished: both milke for the babe, that is, a novice in religion, and strong meate for him that is of yeares: and therefore being perfect nourishment, the bread of life for him that is hungry, and the water of life for him that is thirsty, what needes there any more! Besides no word nor writing hath the property of fire save onely the word of God, to dispell the darkenesse of ignorance by enlightening the minde with the saving knowledge of the truth, and to inflame the affection with a zeale of Gods glory, by burning vp the corruption of nature. Againe Divinitiy is the Mistris; all liberall arts, tongues, histories, &c. are but handmaids to attend vpon her: now when the mistris is speaking, it is good manners for the maide to hold her peace. To this word alone the Prophets were tyed by their commission: What I shall command thee, that thou shalt say. And the Apostles, You shall teach what I have commanded you. Christ himselfe taught nothing but that which hee had heard and receiued of his Father. Ioh. 8. 28. Paul deliuers nothing but that which he receiued of Christ, 1. Corinth. 11. 23. and nothing but that which Moses and the Prophets had written, Act. 26. 22. Paul commands Timothie to charge the Pastours of Ephesus, that they teach no diuers doctrine; either for matter or manner, for substance or circumstance. Yet here we must take heede of extremities: for in some cases it is lawfull in preaching to vse the testimony of prophane writers, and quotations of the Fathers.",[1715,2036,2038],{"id":2037},"i","I.",[11,2040,2041],{},"When we have to deale with heathen men (who will not bee so much mooued with the authority of the Scriptures) wee may convict them by the testimonie of their owne writers, as Paul did the Athenians, Epicures, and Stoikes, by the testimonie of Aratus, Acts 17. 28. and the Grecians by the testimonie of Epimenides, Tit. 1. 12.",[1715,2043,2045],{"id":2044},"ii","II.",[11,2047,2048],{},"In preaching to a mixt congregation, where some are infected with Poperie, or some other heresie, and will not receive the doctrine delivered, nor yeeld to the truth, except it beare the consent of the Fathers of the Church.",[1715,2050,2052],{"id":2051},"iii","III.",[11,2054,2055],{},"In handling of some controversall point of divinitie, shewing, that the doctrine we teach is no new doctrine, but that which was taught in the Primitive Church, especially in speaking to the weake, who have not as yet left their old superstition wherein they were nuzzeled.",[1715,2057,2059],{"id":2058},"iv","IV.",[11,2061,2062],{},"To cut off the calumniations of the malicious adversaries, who",{"title":15,"searchDepth":16,"depth":16,"links":2064},[2065,2066,2067,2068],{"id":2037,"depth":16,"text":2038},{"id":2044,"depth":16,"text":2045},{"id":2051,"depth":16,"text":2052},{"id":2058,"depth":16,"text":2059},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F477",499,{"description":2034},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F477","nF2zXI4iaAZpjNF6yzbJuI-FvWGEj_XcaZN4tMr3hNo",{"id":2076,"title":2077,"body":2078,"description":2082,"extension":19,"meta":2099,"navigation":24,"page":2077,"path":2100,"pdf_page":2101,"reading":20,"seo":2102,"sortable_pagination_id":2101,"stem":2103,"__hash__":2104},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F478.md","478",{"type":8,"value":2079,"toc":2096},[2080,2083,2087,2090,2093],[11,2081,2082],{},"who must needs haue their mouthes stopped by some other meanes then by the Scriptures.",[1715,2084,2086],{"id":2085},"v","V.",[11,2088,2089],{},"In the necessarie vnfolding of the meaning of certaine places of Scripture, which without Philosophy cannot be conceiued. In such a case we may vie humanity in descending to the reach and capacitie of the auditory, and to teach heauenly things, by earthly things, as our Sauiour Christ taught regeneration by the similitude of the wind, Ioh.3. Yet all these must be vsed, first Sparingly, secondly, when there is iust cause, thirdly, without ostentation, fourthly, deliuering nothing to the people, the ground whereof it is not in the word.",[11,2091,2092],{},"This shewes, that the maine scope of the ministery, is to preach the word purely, and to apply it powerfully to the consciences of men: and it condemnes all deceitfull handling of the word, and all buckster-like dealing in mingling wine and water together, wheat and chaffe, gold and drosse, in peruerting it with aguish and sottish conceits, in wresting it with allegories, tropologies and anagogies, & in wringing the text til they make it bleede, and so (as an ancient writer saith) presse the two dogges of the Scriptures, the old and new Testament, that in stead of milke they drinke nothing but blood. This teacheth the hearers likewise to rest contented with the bare words, without hungering after new doctrines, as the Athenians after newes, or being drawne away from the simplicitie that is in Christ, by the subtilty of seducers, or by deuices and quiddities of mans braine. Let those therefore which loth Manna, and long for Quailes, remember that if God giue them their desire, hee will also giue them their desert. Let them take heede lest he punish them with a famine, not of bread, nor a thirst of water, but of hearing the word. Amos.8.11. And let those that haue itching eares, in heaping vp to themselues a multitude of teachers, take heede also that they haue not tingling eares, when they shall heare of the iudgements of God for the contempt of his word.",[11,2094,2095],{},"Further, whereas Paul saith; He that teacheth is to be maintained: it is a good Item for all idle drones that will not labour, and all dumme dogges that cannot barke, they may not expect the maintenance which is due vnto the Ministers: for it is generally true of all men, and much more true of the Minister, that he which will not labour must not eate. And great reason it is that he which looketh for his hire, should doe his worke: he that would liue of the sacrifice, should minister at the altar: he that lookes to be fed with corporall bread, should breake vnto his hearers the bread of life: hee that would reape carnall things, should sow spirituall things, he that would",{"title":15,"searchDepth":16,"depth":16,"links":2097},[2098],{"id":2085,"depth":16,"text":2086},{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F478",500,{"description":2082},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F478","_j4x37Cr5IdtSfA9kEp4WoO50injhv_pNzangJsKndw",{"id":2106,"title":2107,"body":2108,"description":2112,"extension":19,"meta":2121,"navigation":24,"page":2107,"path":2122,"pdf_page":2123,"reading":20,"seo":2124,"sortable_pagination_id":2123,"stem":2125,"__hash__":2126},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F479.md","479",{"type":8,"value":2109,"toc":2119},[2110,2113,2116],[11,2111,2112],{},"would not have his mouth muzled, should thresh out the corne: he that would drinke of the wine, should plant the grape: he that lookes for milke, should feede the flocke: that is, hee that will live of the Gospel, should teach the Gospel. It is a maxime not only of the Canon law, but grounded unto the law of nature, that beneficium postulat officium, a benefite requireth a duty; or more plainely, a benefite requireth an office, and diligence in the office. They therefore that care not so much for the feeding of the sheepe, as for the feeding of themselves, and feare not so much the losse of the flocke, as the losse of the fleece, doe not onely violate the law of God, but even the law of nations, and the law of nature.",[11,2114,2115],{},"Againe hence I gather, that those that labour in the word and doctrine, may lawfully take wages, albeit they have sufficient of their owne to maintaine themselves: it is the very equitie of this text. For if they that are instructed in the word, are to make those that instructed them, partakers of their goods: then it is lawfull for them which instruct and teach, to receive something in recompence of their labour, seeing that the labourer is worthy of his wages. Yet this one caveat must be remembred, that if receiving of wages be a hinderance to the Gospell (as it would have beene in Paul) it is not lawfull: for we may not so use our libertie, as that we thereby hinder the free course of the Gospell.",[11,2117,2118],{},"We may here further perceive the greate want of devotion which is in most men of these daies. For as the cry of the poore in the streetes, and at our doores, is an argument that there is no mercie, no bowels of pittie and compassion: So, in that there are so many needy poore wandring Levites, which would gladly serve for a morsell of bread, or a sute of raiment, it is a pregnant proofe there is very small devotion in men for the maintenance of religion, especially in those which are so straight laced, and short sleeved in bestowing any thing for the good of the Ministery, and yet in keeping of hounds and hawkes, and worse matters, in maintaining players, jesters, fooles, and such like, are very lavish and profuse, to their great cost. This hath beene the practise of the world, and the contemptible estate of the Ministerie in former times. Foure hundred false Prophets were richly provided for at Iezabels table, 1. King. 18. 19. whereas the true Prophets of God in the meane time were faine to hide their heads, having scarce bread and water, and that not without danger. Well, her practise shall condemne a number of professors; nay, our forefathers zeale and forwardnes, (notwithstanding they lived in blindnesse) shall condemne our coldnesse, in this behalfe: what speake I of our forefathers? even the",{"title":15,"searchDepth":16,"depth":16,"links":2120},[],{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F479",501,{"description":2112},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F479","rA-DENrDTJAg0AnHxkE9wsbshIhyi-QM3OZK6SYX5LQ",{"id":2128,"title":25,"body":2129,"description":2147,"extension":19,"meta":2148,"navigation":24,"page":25,"path":2149,"pdf_page":28,"reading":20,"seo":2150,"sortable_pagination_id":28,"stem":2151,"__hash__":2152},"readingsTranscription\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F480.md",{"type":8,"value":2130,"toc":2145},[2131,2142],[11,2132,2133,2134,2137,2138,2141],{},"the stones in the ruinated Abbeys, and other religious houses, shall rise vp in iudgement against vs: for those places could maintaine thirtie or fourtie idle bellies, which did nothing but nuzle men in superstitious idolatrie: whereas now the same place will not competently maintaine one or two to instruct them in the way to eternall life. And no maruel: for we take from the Church, as fast as they gaue it. In old time they were wont to say ",[46,2135,2136],{},"What shall we giue the man of God? 1 Sam. 9."," but now with the sacrilegious church-robbers, they say, ",[46,2139,2140],{},"Come and let vs take the house of God in possession, Psal. 83. 12."," The Iewes were exceeding forward and liberall in their contribution to the Tabernacle, some brought gold, others siluer, silke, pretious stones; the meaner sort, rams skins, goats haire, &c. so that more then enough was offered by them, in such sort that Moses was forced to cause a proclamation to be made to slay the people from offering, Exod. 36. 5. 6. This their example in being so forward to contribute to the materiall temple, shall condemne our backwardnesse in conferring so little to the Ministers, who are the liuing emples of God; and to the ministerie which is in the place of the altar: for looke by how much God hath diminished the cost of the altar, and the charges of the ceremoniall worship vnder the old Testament, by so much more doth he require the Ministery to be maintained, and spirituall worship furthered in the New.",[11,2143,2144],{},"Lastly, if they that doe not put too their helping hand to vphold the Ministerie, are to be condemned, what condemnation trow we then belongs to sacrilegious persons that rob the Church of her reuenewes, and deuoure holy things?",{"title":15,"searchDepth":16,"depth":16,"links":2146},[],"the stones in the ruinated Abbeys, and other religious houses, shall rise vp in iudgement against vs: for those places could maintaine thirtie or fourtie idle bellies, which did nothing but nuzle men in superstitious idolatrie: whereas now the same place will not competently maintaine one or two to instruct them in the way to eternall life. And no maruel: for we take from the Church, as fast as they gaue it. In old time they were wont to say What shall we giue the man of God? 1 Sam. 9. but now with the sacrilegious church-robbers, they say, Come and let vs take the house of God in possession, Psal. 83. 12. The Iewes were exceeding forward and liberall in their contribution to the Tabernacle, some brought gold, others siluer, silke, pretious stones; the meaner sort, rams skins, goats haire, &c. so that more then enough was offered by them, in such sort that Moses was forced to cause a proclamation to be made to slay the people from offering, Exod. 36. 5. 6. This their example in being so forward to contribute to the materiall temple, shall condemne our backwardnesse in conferring so little to the Ministers, who are the liuing emples of God; and to the ministerie which is in the place of the altar: for looke by how much God hath diminished the cost of the altar, and the charges of the ceremoniall worship vnder the old Testament, by so much more doth he require the Ministery to be maintained, and spirituall worship furthered in the New.",{},"\u002Freadings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F480",{"description":2147},"readings\u002Ftranscription\u002Fcudworth-galatians-6-6\u002F480","rVUI1ZoBA-J3a7eaz2LD9oi8rLNmbux45yBr8DfXmEQ",[2154,2210,2263,2292,2325,2353,2378,2403,2428,2450,2470,2508,2534,2559],{"id":2155,"title":2156,"body":2157,"description":2163,"extension":19,"meta":2205,"navigation":24,"page":26,"path":2206,"pdf_page":29,"reading":20,"seo":2207,"sortable_pagination_id":29,"stem":2208,"__hash__":2209},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F467.md","6 Let him that is taught in the word make him that hath taught him partaker of all his goods.",{"type":8,"value":2158,"toc":2202},[2159,2161,2164,2167,2169,2177],[1705,2160,2156],{"id":1707},[11,2162,2163],{},"In these words the Apostle sets down another rule concerning the maintenance of the ministry and a competent allowance for the ministers of the word; for it appears that the ministry among the Galatians was at that time much neglected — or at least not so respected as it ought to have been.",[11,2165,2166],{},"In handling this rule, I will first show the meaning of the words; secondly, the reasons for the rule; thirdly, the objections against it; and lastly, the doctrine and practical applications to be gathered from it.",[1715,2168,1718],{"id":1717},[11,2170,2171,1724,2173,2176],{},[46,2172,1723],{},[46,2174,2175],{},"taught"," signifies one who is catechized, or taught familiarly by word of mouth or living voice, as when children are instructed in the first principles of religion. But here it has a broader signification (as Oecumenius has rightly observed): it refers to anyone who is in any way taught and instructed, whether in the first principles and rudiments or in points of greater difficulty, whether plainly and familiarly (as catechists are accustomed to do) or more profoundly for the instruction of the learned.",[11,2178,2179,2181,2182,2185,2186,2189,2190,1746,2192,2195,2196,2199,2200],{},[46,2180,1733],{}," Why is this addition necessary, some may ask — is there any catechizing without the word? ",[46,2183,2184],{},"Answer."," The Apostle adds ",[46,2187,2188],{},"in the word"," to show that he means not so much the doctrine of Christian religion contained in the Scriptures as the doctrine of the Gospel, which by an ",[46,2191,1745],{},[46,2193,2194],{},"the word",". Acts 16:6: ",[46,2197,2198],{},"They were forbidden of the Holy Ghost to preach the word in Asia"," — which is explained in verse 10 to mean the preaching of the Gospel. Thus it is used, Acts 14:25: ",[46,2201,1761],{},{"title":15,"searchDepth":16,"depth":16,"links":2203},[2204],{"id":1717,"depth":16,"text":1718},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F467",{"title":2156,"description":2163},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F467","qK9HPvH6nk1W1FLPAeUWxu7wowhc7kM6R2kFx-dbPgY",{"id":2211,"title":1772,"body":2212,"description":2257,"extension":19,"meta":2258,"navigation":24,"page":1772,"path":2259,"pdf_page":1809,"reading":20,"seo":2260,"sortable_pagination_id":1809,"stem":2261,"__hash__":2262},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F468.md",{"type":8,"value":2213,"toc":2255},[2214,2221,2226,2242,2247,2252],[11,2215,2216,2217,2220],{},"in Perga. Mark 4:14: ",[46,2218,2219],{},"The sower soweth the word."," And in many other places. It is further called the word of the kingdom (Matthew 13:19) because it teaches what the kingdom of grace and glory is, and because, when believed — or as the Apostle says, when mingled with faith in our hearts — it makes us free citizens of the kingdom of grace in this life and advances us to the kingdom of glory in the life to come. Secondly, it is called the word of God because he is its author, and no creature, man, or angel (2 Thess. 3:13). Thirdly, the word of salvation (Acts 13:26) because it shows the way and means of attaining salvation. And lastly, the word of life (Acts 5:20) because it not only shows the narrow way that leads to eternal life but is itself a living word and mighty in operation (Hebrews 4:12). For just as the powerful word of God in the beginning gave being to things that did not exist, so the Gospel — being the power of God unto salvation to everyone who believes — makes new creatures by the immortal seed of the word.",[11,2222,2223,2225],{},[46,2224,1782],{},"] That is, catechized him. Yet as before, this must be understood generally of any kind of teaching or instruction, for the word is so used elsewhere in Scripture: Luke 1:4; Acts 18:25; Romans 2:18; 1 Corinthians 14:19. This therefore gives us no just occasion to speak of the origin, manner, use, and profit of catechizing.",[11,2227,2228,2230,2231,2234,2235,2238,2239],{},[46,2229,1788],{},"] By goods he understands food, clothing, lodging, books, and other necessaries without which a minister of the word cannot pursue his calling; for Paul uses the word ",[46,2232,2233],{},"goods"," in accordance with the common opinion that so judges of these things. Luke 12:19: ",[46,2236,2237],{},"Soul, thou hast much goods laid up for many years."," Luke 19:25: ",[46,2240,2241],{},"Son, remember that thou in thy lifetime receivedst thy good things.",[11,2243,2244,2246],{},[46,2245,1794],{},"] That is, communicate, afford, and give to them these temporal things, seeing that they give you spiritual ones.",[11,2248,2249,2251],{},[46,2250,1800],{},"] Not by giving everything away, but by imparting to their teachers what they stand in need of, counting nothing too dear for them. The Papists, on this basis, take tithes of all as the priests did under the Levitical law — whereas Paul says nothing of tithes.",[11,2253,2254],{},"There are four principal duties which the people are to perform toward their pastor, three of which are recorded elsewhere in Scripture. The first is to hear them as ambassadors sent of God, with reverence. The second is to obey them and submit themselves",{"title":15,"searchDepth":16,"depth":16,"links":2256},[],"in Perga. Mark 4:14: The sower soweth the word. And in many other places. It is further called the word of the kingdom (Matthew 13:19) because it teaches what the kingdom of grace and glory is, and because, when believed — or as the Apostle says, when mingled with faith in our hearts — it makes us free citizens of the kingdom of grace in this life and advances us to the kingdom of glory in the life to come. Secondly, it is called the word of God because he is its author, and no creature, man, or angel (2 Thess. 3:13). Thirdly, the word of salvation (Acts 13:26) because it shows the way and means of attaining salvation. And lastly, the word of life (Acts 5:20) because it not only shows the narrow way that leads to eternal life but is itself a living word and mighty in operation (Hebrews 4:12). For just as the powerful word of God in the beginning gave being to things that did not exist, so the Gospel — being the power of God unto salvation to everyone who believes — makes new creatures by the immortal seed of the word.",{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F468",{"description":2257},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F468","K9hmEtPvlDiAvFlewP0RKk8JaTwKT3gY0wH0pgBcXcg",{"id":2264,"title":1815,"body":2265,"description":2269,"extension":19,"meta":2287,"navigation":24,"page":1815,"path":2288,"pdf_page":1840,"reading":20,"seo":2289,"sortable_pagination_id":1840,"stem":2290,"__hash__":2291},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F469.md",{"type":8,"value":2266,"toc":2285},[2267,2270,2273,2276,2279,2282],[11,2268,2269],{},"unto them in the Lord. The third, to love and honor them for the sake of their work. The fourth, the Apostle speaks of in this place: to give them not only respect and esteem, but also material support.",[11,2271,2272],{},"The reasons for this rule are many and weighty.",[11,2274,2275],{},"I. We are bound (even by the bond of nature) to support our parents if they are in need, because they supported us and gave us our being. Paul says it is an honest and acceptable thing before God for children to recompense their parents and forebears (1 Tim. 5:4). Now if this is so, men are bound by the same right to support their spiritual fathers in Christ, who have begotten them anew through the preaching of the word — as Paul says that he travailed in pain for the Galatians until Christ was formed in them (Gal. 4), and that he begat Onesimus in his bonds (Philem. 10), and in 1 Cor. 4:15: “In Christ Jesus I have begotten you through the Gospel.” Hence Paul commends the Galatians (Gal. 4:15) in that, if it had been possible, they would have plucked out their own eyes and given them to him. And surely we owe to our spiritual parents and fathers in Christ not only these temporal trifles, but even ourselves, as Paul says to Philemon in verse 19: “Albeit I do not say unto thee that thou owest unto me even thine own self.”",[11,2277,2278],{},"II. It is a law of nations, and a conclusion grounded on common equity, that those who watch, labor, and spend themselves like a candle to give light to others — and do so for the common good of all — should be maintained out of the common stock by all. And the Lord charges all twelve tribes, even all Israel (Deut. 12:1[9]): “Beware that thou forsakest not the Levite, so long as thou livest on the earth.”",[11,2280,2281],{},"III. Every trade, calling, and condition of life is able to sustain those who live within it, as experience shows; therefore we must not suppose that the ministry, being the highest calling, should be so base or barren that it cannot competently maintain those who give themselves to it.",[11,2283,2284],{},"IV. Ministers are the Lord’s soldiers, his captains and standard-bearers, and therefore are not to go to war at their own expense; they are the Lord’s laborers in his vineyard, and therefore are worthy of their wages and ought to eat of the fruit of the vineyard; they are the Lord’s shepherds, set over the flock of Christ to feed his sheep, and therefore ought to eat of the milk of the flock. And since it was forbidden that no man should muzzle the mouth of the ox that treads out the grain, shall we suppose that God would have those who thresh in his floor and separate the wheat from the chaff, the precious from the vile, to be muzzled",{"title":15,"searchDepth":16,"depth":16,"links":2286},[],{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F469",{"description":2269},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F469","kzL7qMHtx0fCg12fwemTfbv_blg6D-lVdXeK3na5dgc",{"id":2293,"title":1846,"body":2294,"description":2298,"extension":19,"meta":2320,"navigation":24,"page":1846,"path":2321,"pdf_page":1871,"reading":20,"seo":2322,"sortable_pagination_id":1871,"stem":2323,"__hash__":2324},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F470.md",{"type":8,"value":2295,"toc":2318},[2296,2299,2302,2305,2312,2315],[11,2297,2298],{},"or not to live by their labors? For they are worthy of double honor — that is, of all honor, reverence, assistance, and advancement — who labor in the word and doctrine (1 Tim. 5:17).",[11,2300,2301],{},"V. Ministers are to devote themselves wholly to reading, exhortation, and doctrine, and to continue therein (1 Tim. 4:13, 15, 16); they are to give themselves entirely to the building up of the Church and to the fighting of the Lord’s battles, and therefore are not to be entangled with the cares of this life (2 Tim. 2:4). Therefore they are to have their pay and their allowance, so that they may attend to their callings without distraction.",[11,2303,2304],{},"VI. It is the ordinance of God (as Paul says, 1 Cor. 9:14) that they who preach the Gospel should live by the Gospel; therefore those who do not do their utmost, and do not enlarge their generosity to uphold and maintain the ministry in good estate, resist (insofar as it lies within them) the ordinance of God; moreover, they waste and make havoc of the Church of God, and are guilty of the blood of all who perish for want of instruction.",[11,2306,2307,2308,2311],{},"I add further that it is the will of God that ministers who labor in the word and doctrine should be plentifully and liberally provided for — yet with moderation, that they do not draw all men’s wealth into their purses, as the Pope and Church of Rome have done into their coffers, of whom it is truly said: ",[46,2309,2310],{},"Religio peperit diuitias, sed filia deuorauit matrem"," [“Religion gave birth to riches, but the daughter devoured the mother”]. This I prove from the Levitical law: for the whole land of promise, being no larger in compass than Wales, or the fourth part of England, yet yielded unto the Levites, at the appointment of God — besides the share they had from the sacrifices, besides tithes, firstfruits, etc. — forty-eight cities with their suburbs.",[11,2313,2314],{},"It may here be asked whether ministers of the word are now to be maintained by common contribution and the generosity of the people, or not.",[11,2316,2317],{},"Answer: We must consider that if ministers are sufficiently provided for by set stipends — as by some foundation, or by the revenues of the Church — men are not bound to contribute to them and make them partakers of all their goods; although in regard to gratitude they owe to them even themselves, as Paul tells Philemon — but only to such as have no other wherewith to maintain themselves. And we must consider the reason why Paul commands all who are instructed in the word to make their teachers partakers of their goods — namely, because in Paul’s time, and long after, the Church was not endowed with lands or goods",{"title":15,"searchDepth":16,"depth":16,"links":2319},[],{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F470",{"description":2298},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F470","xDKRSIYL5dtqIblfh8YB9y3JUN-yKXKWMwglxy3oD1o",{"id":2326,"title":1877,"body":2327,"description":2331,"extension":19,"meta":2348,"navigation":24,"page":1877,"path":2349,"pdf_page":1901,"reading":20,"seo":2350,"sortable_pagination_id":1901,"stem":2351,"__hash__":2352},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F471.md",{"type":8,"value":2328,"toc":2345},[2329,2332,2335,2338,2342],[11,2330,2331],{},"goods by which the ministry might be sustained; nor did it have Christian magistrates in public authority, but was subject to cruel tyrants in persecution. Therefore those who were taught in the word were required to maintain their teachers through generous contribution, lest they should starve. But now that the Church has been greatly enriched, the ministers may be sufficiently maintained from Church goods without such contributions.",[11,2333,2334],{},"Moreover, it is far more fitting for ministers to be maintained by fixed stipends arising from goods proper to the Church than by voluntary contribution, as the following considerations make plain, showing that fixed stipends cut off several inconveniences that in voluntary contributions either cannot be or are hardly avoided. First, flattery and the suspicion of flattery — the appearance of holding certain persons in high esteem for the sake of personal advantage. Second, the poorer sort are in no way put to shame by this means, as they would be in contributions unless they gave proportionally to the rest. Third, deceit and dissembling — making as though one received little, when in truth one has much — is eliminated by a fixed stipend. Fourth, the ill-disposed would not so easily dismiss their minister and seek a new one who would preach for less, or give nothing at all, if they were sharply reproved and stung for their sins. Fifth, ostentation in some, in giving much and despising those who give less. Sixth, suspicion of covetousness and filthy lucre in ministers, who seem to receive from those to whom they ought rather to be giving. Seventh, the disgrace of the ministry, in collecting themselves, or sending others to collect, the people’s generosity from door to door. Lastly, a fixed stipend comes nearer to the order appointed by God for the maintenance of the priesthood under the Levitical law.",[11,2336,2337],{},"In the next place, I will answer the common objections raised to the contrary by those who think it as easy a matter to say the Service in the Church as to do service in the house; to stand at the altar of God as to follow their master’s plough; to preach in the pulpit as to talk in the tavern.",[1715,2339,2341],{"id":2340},"objection-i-2-thessalonians-310-they-who-will-not-work-must-not-eat","Objection I. 2 Thessalonians 3:10: They who will not work must not eat.",[11,2343,2344],{},"But ministers never plough, nor saw, nor hedge, nor ditch, nor employ any painful labor; for of all men they have the easiest lives — their greatest pains being to read over a few books or to speak a few words once or twice a week. Therefore they are not to be maintained. Answer: There is a twofold labor: one of the body, another of the mind. Now although ministers do not weary themselves",{"title":15,"searchDepth":16,"depth":16,"links":2346},[2347],{"id":2340,"depth":16,"text":2341},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F471",{"description":2331},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F471","h-o6BMUFMXMkgprXs0OymiwZ7PyqeSdB2TA53xdRFW0",{"id":2354,"title":1907,"body":2355,"description":2359,"extension":19,"meta":2373,"navigation":24,"page":1907,"path":2374,"pdf_page":1929,"reading":20,"seo":2375,"sortable_pagination_id":1929,"stem":2376,"__hash__":2377},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F472.md",{"type":8,"value":2356,"toc":2370},[2357,2360,2364],[11,2358,2359],{},"in bodily labor, yet they are not therefore idle; for the labors of the mind far exceed the labors of the body — they are more arduous, they wear out the spirits more, they consume the natural moisture [vital humors], and bring on old age sooner. The Holy Ghost calls the ministry “the work of the ministry” (Eph. 4:12) — nay, a worthy work (1 Tim. 3:1). Therefore Paul says that those elders are worthy of double honor who labor in the word and doctrine (1 Tim. 5:17), and he exhorts the Thessalonians to know those who labor among them, and to hold them in singular love for their work’s sake (1 Thess. 5:12–13). Hence it is that Scripture habitually compares the work of the ministry to the most toilsome labor imaginable: to the work of the husbandman, to setting, plowing, sowing, reaping, laboring in the vineyard; and the minister to a builder, to a shepherd watching his flock, to a soldier fighting in the wars, and so forth. Moreover, one must not judge the painfulness of a calling by its outward appearance; for by that standard a king would seem to have the easiest life of all, when in truth the toil he bears and the cares that possess him exceed all others. If a man knew the travail required to wield a scepter and the pain taken in wearing a heavy crown, he would scarcely stoop down to take the one into his hands or set the other upon his head. The master builder does not hew the stones, nor work the mortar, nor carry the rubble, nor engage in any such drudgery; he only stands by and directs the workmen — and yet his labor is double that of any of theirs. The master of a ship (a man would think) is idle and does nothing: he does not attend to the rigging, he does not stir the pump, he does not drive the oars, he does not sound the deep, he does not ride the ropes — but only sits still at the stern, looks to the pole star, and guides the compass; yet his labor surpasses all the rest. Were it not for him, the ship would run herself under water, or strike upon the rocks, or be split upon the sands, or fall foul upon another (as mariners say). Even so it is, in every respect, with the ministers of the word: they seem to sit still, to be at ease, to do nothing — and yet their labor is double and treble that of other men’s bodily labor, unless they be unfaithful and do the work of the Lord negligently.",[1715,2361,2363],{"id":2362},"objection-ii","Objection II.",[11,2365,2366,2367,2369],{},"Paul labored with his hands making tents (Acts 18:3), so as not to be chargeable to anyone (Acts 20:34; 2 Thess. 3:8). Therefore preachers are to maintain themselves by their own manual labor and not be a burden to the Church. ",[46,2368,2184],{}," Paul’s example does not prove",{"title":15,"searchDepth":16,"depth":16,"links":2371},[2372],{"id":2362,"depth":16,"text":2363},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F472",{"description":2359},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F472","7unn5hdCOakcjdiUEddJDQG9lCKPnRF_f01gDOKpQJs",{"id":2379,"title":1935,"body":2380,"description":2384,"extension":19,"meta":2398,"navigation":24,"page":1935,"path":2399,"pdf_page":1953,"reading":20,"seo":2400,"sortable_pagination_id":1953,"stem":2401,"__hash__":2402},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F473.md",{"type":8,"value":2381,"toc":2395},[2382,2385,2389],[11,2383,2384],{},"This does not prove that the minister ought to live by the labor of his hands. First, Paul himself received a contribution from the Philippians when he was absent from them (Phil. 4:16): “When I was in Thessalonica, you sent once and afterward again for my necessity.” Therefore, if Paul received support from other churches where he did not labor, it is lawful for ministers to receive from those whom they instruct. Second, consider the reasons why Paul would not take wages from the church of Corinth and certain others: (I) lest he should be a burden to them — “We worked with labor and travail day and night, because we would not be chargeable to any of you” (2 Thess. 3:8); “In all things I kept, and will keep myself, that I should not be grievous to you” (2 Cor. 11:9). (II) That he might set a precedent and example for others to follow in his steps — “Not because we have no authority, but that we might make ourselves an example to them to follow us” (2 Thess. 3:9). (III) That he might make plain what his purpose was in preaching the gospel — not to seek his own advantage, but the salvation of his hearers: “I seek not yours, but you” (2 Cor. 12:14); “We do all things for your edification” (v. 19); “Not that I desire a gift, but the fruit which may further your reckoning” (Phil. 4:17). (IV) That he might confound the false apostles, who did not teach freely but took wages for their labor, whereas he took none — or lest they should slander him and his ministry if he received wages, charging that he did it for filthy gain: “But what I do, that I will do, that I may cut away occasion from those who desire occasion, that they might be found like us in that wherein they glory” (2 Cor. 11:12). Therefore Paul’s example is altogether beside the point and proves nothing. For, first, he himself did accept wages; second, when he refused it, it was upon special consideration; and third, he not only permitted but also commanded that ministers should be maintained.",[1715,2386,2388],{"id":2387},"objection-iii","Objection III.",[11,2390,2391,2392,2394],{},"Matthew 10:8: “Freely you have received, freely give.” Therefore, just as it was unlawful for the apostles to take any reward for their labor, so it is for preachers today. ",[46,2393,2184],{}," First, this text is specially to be understood of the extraordinary gift of working miracles, which Christ, having freely bestowed upon them, would have them use freely — not seeking thereby to enrich themselves by exacting or receiving anything, nor to win reputation and glory among men. Second, if we understand it of the whole ministry, as well of preaching as of working miracles, it is to be taken as a precept forbidding only filthy gain — that they should not make merchandise of the word of God, setting it to sale by preaching the word with the purpose of benefiting themselves, feeding their bellies, or gaining a name and reputation in the world. This is forbidden",{"title":15,"searchDepth":16,"depth":16,"links":2396},[2397],{"id":2387,"depth":16,"text":2388},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F473",{"description":2384},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F473","hSKMg04QLijEhtf2rF3ce2C4mBkLl7XXrcWVgbDkJoQ",{"id":2404,"title":1959,"body":2405,"description":2409,"extension":19,"meta":2423,"navigation":24,"page":1959,"path":2424,"pdf_page":1977,"reading":20,"seo":2425,"sortable_pagination_id":1977,"stem":2426,"__hash__":2427},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F474.md",{"type":8,"value":2406,"toc":2420},[2407,2410,2414],[11,2408,2409],{},"in other places as well, as 1 Tim. 3:3 and Tit. 1:7. Rather, they are to preach for the glory of God, the discharge of their duties, and the salvation of their hearers. There is good reason for this precept. 1. Because the graces of God exhibited to us in the preaching of the word are so precious that they cannot be valued at any price; all the earthly things a man can desire are not to be compared to them, as the wise man says. Therefore Peter said to Simon Magus: “Your money perish with you, because you think that the gift of God may be obtained with money” (Acts 8:20). 2. Because it is not in man’s power to sell them, seeing he is not lord over them but steward and dispenser of them (1 Cor. 4:1). 3. Because that which God has given freely ought not to be sold basely; for by that means what God would have free is made saleable — which kind of trafficking is practiced in the Church of Rome at this day in their indulgences, wherein they sell pardons for the remission of sins and set even heaven itself to sale for a small sum of money. Third, this text must be expounded in such a way that it does not contradict other precepts in this commission, lest Christ be contrary to himself — which he would be, if it were unlawful for preachers to take anything for their pains. For in the tenth verse he says: “The workman is worthy of his meat”; therefore he may receive it. And in verse 11 he enjoins them to inquire in every town where they came who is worthy, and there to abide. Therefore they were not utterly barred from taking all necessaries, for they might take their lodging, food, and raiment — with these they were to be content, and more than these they might not take, even if it were offered or pressed upon them. Thus Elisha refused the gift offered him by Naaman [the Syrian] for curing his leprosy, lest God’s gifts should be made a gain, or lest that which was given to set forth God’s glory directly should become an occasion for satisfying men’s greedy desires.",[1715,2411,2413],{"id":2412},"objection-iv","Objection IV.",[11,2415,2416,2417,2419],{},"Matt. 10:9: The apostles are forbidden by Christ to possess gold, silver, etc. ",[46,2418,2184],{}," We may not take the letter of the text precisely, for if we do, we make the apostles’ practice contrary to Christ’s precept — and Christ would thereby condemn himself, for he had a bag, which Judas carried. He had besides his upper garment (John 13:4) and a coat without seam (John 19:23). Peter had sandals (Acts 12). Paul had a cloak (2 Tim. 4). Indeed, Christ himself afterwards said to them: “But now he that has a bag, let him take it, and likewise a scrip,” etc. (Luke 22:36). Second, it was a temporary precept, given them in commission only for that present occasion, and their going without gold, silver, a scrip, two coats, shoes, or a staff signifies that they should go in haste, committing themselves wholly to the provi-",{"title":15,"searchDepth":16,"depth":16,"links":2421},[2422],{"id":2412,"depth":16,"text":2413},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F474",{"description":2409},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F474","57OY0sXNrrw4s5HQ0IOGUaAbYDxvSeaUWmdPhqFP1QM",{"id":2429,"title":1983,"body":2430,"description":2434,"extension":19,"meta":2445,"navigation":24,"page":1983,"path":2446,"pdf_page":2001,"reading":20,"seo":2447,"sortable_pagination_id":2001,"stem":2448,"__hash__":2449},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F475.md",{"type":8,"value":2431,"toc":2442},[2432,2435,2439],[11,2433,2434],{},"decree of God, not troubling themselves about provisions or supplies — signified by the bag [scrip], by silver and gold — nor about a change of clothing, signified by two coats, nor about defending themselves against violence by the staff.",[1715,2436,2438],{"id":2437},"_9-application","§9. Application.",[11,2440,2441],{},"Here we see that there are two classes of people in the Church: some are teachers, others are to be taught — called in Scripture teachers and hearers. The basis of this distinction rests on the good pleasure of God, who has ordained that human beings should be taught by other human beings, partly because of human weakness, which could not endure the glory and majesty of God speaking directly, and partly so that nothing might be attributed to the excellence of the instrument in the conversion of people, but that God might have all the glory of it — as the Apostle says, 2 Corinthians 4:7: “We have this treasure in earthen vessels, that the excellency of that power might be of God, and not of man.” There is set down in Deuteronomy 5:23 and following a notable foundation for the institution of the holy ministry of human beings in place of God’s living voice from heaven. And it was one of the ends God had in giving his law with such great majesty — to teach us that it is for our good that he does not instruct us with his own living voice from heaven and speak to us in his own person, and that therefore we should be content, indeed desirous rather, to be taught by human beings. For when the people requested that they might hear the voice of the Lord no more, but that Moses might speak to them, the Lord answered, “They have done well to say so; I will raise them up a Prophet from among their brethren like unto thee, and I will put my words in his mouth, and he shall speak unto them all that I command him” (Deuteronomy 18:17–18). This rebukes the curiosity of those who, not contenting themselves with the word of God delivered through the ministry of human beings, desire that God would speak to them with his own mouth from heaven. For the Israelites found by experience that it was a fearful thing, full of horror and astonishment, to hear the voice of God; therefore they requested to hear it no more, lest they die (Deuteronomy 5:25). But the Anabaptists object that under the New Testament, Jeremiah 31:34, John 6:45, and Hebrews 8:13 say they shall not teach every man his neighbour and every man his brother, saying, “Know the Lord.” Therefore, they argue, the public ministry is now unnecessary. The answer is that these words must not be understood absolutely, but comparatively, and indicate not [the same degree of external teaching as] was under the Old [Testament]. The Apostle does not say that there shall be no teaching at all — for Christ has given some to be prophets, others pastors and teachers, for the",{"title":15,"searchDepth":16,"depth":16,"links":2443},[2444],{"id":2437,"depth":16,"text":2438},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F475",{"description":2434},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F475","UUt8lm51V6HEspw9koJKEoFZxIwYRSy-S-aAKQWpQaU",{"id":2451,"title":2007,"body":2452,"description":2456,"extension":19,"meta":2465,"navigation":24,"page":2007,"path":2466,"pdf_page":2023,"reading":20,"seo":2467,"sortable_pagination_id":2023,"stem":2468,"__hash__":2469},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F476.md",{"type":8,"value":2453,"toc":2463},[2454,2457,2460],[11,2455,2456],{},"ministry and the edification of the body of Christ (Ephesians 4:11–12). Rather, the point is that there will be no need for this kind of teaching — catechizing people in first rudiments, as in teaching them what God is. This is understood synecdochically [as a part standing for the whole]: not of perfect and absolute knowledge, for “we all know in part” (1 Corinthians 13:12), but of initial and inchoate knowledge, which will be made complete in the life to come.",[11,2458,2459],{},"Furthermore, from this distinction it follows that hearers must not meddle with the public duties of the ministry, for every person is to abide in the calling in which God has placed them and to live contentedly therein (1 Corinthians 7). For no one may take this honour to himself, but he who is called, as was Aaron (Hebrews 5:4). For although it is true, as Ambrose writes, that in the beginning of the preaching of the Gospel and the founding of the Church of the New Testament all Christians did teach and baptize indiscriminately, yet afterward, when the churches were established, this is no longer lawful, nor is it now. And though there is neither male nor female in Christ, but we are all one in him (Galatians 3:28) — namely, in receiving the Gospel — yet in dispensing it there is great difference, since it is unlawful for a woman to preach or to teach publicly: “I permit not a woman to teach” (1 Timothy 2:12); “Let women keep silence in the churches, for it is not permitted to them to speak” (1 Corinthians 14:34; Revelation 2:20). This condemns the fantastic opinion of the Anabaptists, that all people may speak publicly without distinction, according to the impulse of the Spirit and the measure of his gifts.",[11,2461,2462],{},"Again, when Paul says “he that is taught in the word” should communicate to “him that taught him in the word,” he shows what the duty of the minister is who looks to live by his ministry — namely, not to feed his congregation with philosophy, or fables, or lying legends; not to preach scholastic disputes, Thomism, Scotism, tedious questions, trivialities, Popish decrees, or human constitutions; nor to tickle the itching ears of his congregation with the fine ringing sentences of the pagans — “for what is the chaff to the wheat?” — but he must preach the word of God. For there is no other word or writing in the world that carries a promise of being “the power of God unto salvation” (Romans 1), able to “make men wise unto salvation” (2 Timothy 3:15), “to give an inheritance among them that are sanctified” (Acts 20), to be “lively and mighty in operation, sharper than any two-edged sword, entering through even to the dividing asunder of the soul and the spirit, the joints and the marrow, and a discerner of the thoughts and intents of the heart” (Hebrews 4:12), and that can “make the man of God absolute to every good work” (2 Timothy 3:17) — none but this word",{"title":15,"searchDepth":16,"depth":16,"links":2464},[],{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F476",{"description":2456},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F476","9g0yn6uYqsDM608hMqtSV60yUDklH07vnBCDUmfTtQI",{"id":2471,"title":2029,"body":2472,"description":2476,"extension":19,"meta":2503,"navigation":24,"page":2029,"path":2504,"pdf_page":2071,"reading":20,"seo":2505,"sortable_pagination_id":2071,"stem":2506,"__hash__":2507},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F477.md",{"type":8,"value":2473,"toc":2497},[2474,2477,2479,2482,2484,2487,2489,2492,2494],[11,2475,2476],{},"word given by divine inspiration. For it is not only the seed by which we are begotten and born anew, but the food by which we are nourished: both milk for the babe — that is, the novice in religion — and solid food for the one who is mature. Being therefore perfect nourishment, the bread of life for the hungry and the water of life for the thirsty, what more could be needed? Beyond this, no word or writing possesses the property of fire save only the word of God: to dispel the darkness of ignorance by enlightening the mind with the saving knowledge of truth, and to inflame the affections with a zeal for God’s glory by burning away the corruption of nature. Again, Divinity is the mistress; all the liberal arts, languages, histories, and the like are but handmaids to attend upon her. Now, when the mistress is speaking, it is good manners for the maid to hold her peace. To this word alone the Prophets were bound by their commission: “Whatever I shall command you, that you shall say.” And the Apostles likewise: “You shall teach what I have commanded you.” Christ himself taught nothing but what he had heard and received from his Father (John 8:28). Paul delivers nothing but what he received from Christ (1 Cor. 11:23), and nothing beyond what Moses and the Prophets had written (Acts 26:22). Paul commands Timothy to charge the pastors of Ephesus that they teach no divergent doctrine — whether in matter or manner, in substance or circumstance. Yet here we must beware of extremes, for in certain cases it is lawful in preaching to make use of the testimony of profane writers and citations from the Fathers.",[1715,2478,2038],{"id":2037},[11,2480,2481],{},"When we have to deal with heathen men, who will not be so much moved by the authority of the Scriptures, we may convict them by the testimony of their own writers — as Paul did with the Athenians, Epicureans, and Stoics, by the testimony of Aratus (Acts 17:28), and with the Greeks by the testimony of Epimenides (Tit. 1:12).",[1715,2483,2045],{"id":2044},[11,2485,2486],{},"In preaching to a mixed congregation, where some are infected with Popery or some other heresy and will not receive the doctrine delivered, nor yield to the truth, unless it bears the consent of the Fathers of the Church.",[1715,2488,2052],{"id":2051},[11,2490,2491],{},"In treating some controversial point of divinity, to show that the doctrine we teach is no new doctrine, but that which was taught in the Primitive Church — especially in speaking to the weak, who have not yet departed from the old superstition in which they were reared.",[1715,2493,2059],{"id":2058},[11,2495,2496],{},"To cut off the calumnies of malicious adversaries, who",{"title":15,"searchDepth":16,"depth":16,"links":2498},[2499,2500,2501,2502],{"id":2037,"depth":16,"text":2038},{"id":2044,"depth":16,"text":2045},{"id":2051,"depth":16,"text":2052},{"id":2058,"depth":16,"text":2059},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F477",{"description":2476},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F477","bqJWBN5nPmTJcAWZm9RnzdWNMzd7bIMkKDw3x-CpZ5I",{"id":2509,"title":2077,"body":2510,"description":2514,"extension":19,"meta":2529,"navigation":24,"page":2077,"path":2530,"pdf_page":2101,"reading":20,"seo":2531,"sortable_pagination_id":2101,"stem":2532,"__hash__":2533},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F478.md",{"type":8,"value":2511,"toc":2526},[2512,2515,2517,2520,2523],[11,2513,2514],{},"must have their mouths stopped by some means other than the Scriptures.",[1715,2516,2086],{"id":2085},[11,2518,2519],{},"In the necessary unfolding of the meaning of certain passages of Scripture which cannot be grasped without philosophy. In such a case we may employ human learning in descending to the reach and capacity of the audience, and teaching heavenly things by earthly things — as our Savior Christ taught regeneration by the similitude of the wind (John 3). Yet all such things must be used: first, sparingly; second, when there is just cause; third, without ostentation; and fourth, delivering nothing to the people the ground of which is not in the word.",[11,2521,2522],{},"This shows that the chief scope of the ministry is to preach the word purely and to apply it powerfully to the consciences of men. It condemns all deceitful handling of the word and all huckster-like dealing — mingling wine and water, wheat and chaff, gold and dross; perverting it with feverish and foolish conceits; wresting it with allegories, tropologies, and anagogies; and wringing the text until they make it bleed, and so (as an ancient writer says) pressing the two dogs of the Scriptures — the Old and New Testaments — so that instead of milk they drink nothing but blood. This also teaches hearers to rest content with the plain words, without hungering after new doctrines as the Athenians hungered after news, or being drawn away from the simplicity that is in Christ by the subtlety of seducers or by the devices and quiddities of human invention. Let those, therefore, who loathe the manna and long for quails remember that if God grants their desire, he will likewise give them their desert. Let them take heed lest he punish them with a famine — not of bread, nor a thirst of water, but of hearing the word (Amos 8:11). And let those who have itching ears, heaping up for themselves a multitude of teachers, take heed also that they have not tingling ears when they hear of God’s judgments for the contempt of his word.",[11,2524,2525],{},"Furthermore, whereas Paul says that he who teaches is to be maintained: this is a good caution to all idle drones who will not labor and all dumb dogs who cannot bark — they may not expect the maintenance that is due to ministers. For it is generally true of all men, and much more true of the minister, that he who will not labor must not eat. And it is entirely reasonable that he who looks for his hire should do his work; that he who would live of the sacrifice should minister at the altar; that he who looks to be fed with bodily bread should break unto his hearers the bread of life; that he who would reap carnal things should sow spiritual things; that he who would",{"title":15,"searchDepth":16,"depth":16,"links":2527},[2528],{"id":2085,"depth":16,"text":2086},{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F478",{"description":2514},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F478","ZY3jy86r-jEpO1hUA0Tdq-KknmvR7M0DBVjPB0TuWlc",{"id":2535,"title":2107,"body":2536,"description":2553,"extension":19,"meta":2554,"navigation":24,"page":2107,"path":2555,"pdf_page":2123,"reading":20,"seo":2556,"sortable_pagination_id":2123,"stem":2557,"__hash__":2558},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F479.md",{"type":8,"value":2537,"toc":2551},[2538,2545,2548],[11,2539,2540,2541,2544],{},"who would not have his mouth muzzled should thresh out the grain; he who would drink of the wine should plant the vine; he who looks for milk should feed the flock — that is, he who would live of the Gospel should teach the Gospel. It is a maxim not only of canon law, but one grounded in the law of nature, that ",[46,2542,2543],{},"beneficium postulat officium"," [a benefit demands its corresponding duty] — or more plainly, a benefit requires an office, and diligence in the performance of that office. Those therefore who care not so much for the feeding of the sheep as for the feeding of themselves, and who fear not so much the loss of the flock as the loss of the fleece, do not only violate the law of God, but even the law of nations and the law of nature.",[11,2546,2547],{},"Again, from this I gather that those who labor in the word and doctrine may lawfully receive wages, even if they have sufficient means of their own to maintain themselves — for such is the very equity of this text. For if those who are instructed in the word are to make those who instructed them partakers of their goods, then it is lawful for those who instruct and teach to receive something in recompense of their labor, seeing that the laborer is worthy of his wages. Yet this one caveat must be remembered: that if the receiving of wages is a hindrance to the Gospel (as it would have been in Paul’s case), it is not lawful — for we may not so use our liberty as thereby to hinder the free course of the Gospel.",[11,2549,2550],{},"We may here further perceive the great want of devotion that is in most men of these days. For as the cry of the poor in the streets and at our doors is evidence that there is no mercy, no bowels of pity and compassion: so, in that there are so many needy, poor, wandering Levites who would gladly serve for a morsel of bread or a suit of clothing, there is abundant proof that there is very little devotion in men for the maintenance of religion — especially in those who are so strait-laced and short-sleeved in bestowing anything for the good of the ministry, and yet in the keeping of hounds and hawks, and worse pursuits, in maintaining players, jesters, fools, and the like, are very lavish and profuse at great cost. This has been the practice of the world and the contemptible estate of the ministry in former times. Four hundred false prophets were richly provided for at Jezebel’s table (1 Kgs. 18:19), whereas the true prophets of God in the meantime were forced to hide their heads, having scarcely bread and water, and that not without danger. Well, her practice shall condemn a number of professors; nay, our forefathers’ zeal and forwardness — notwithstanding that they lived in blindness — shall condemn our coldness in this regard. What, do I speak of our forefathers? Even the",{"title":15,"searchDepth":16,"depth":16,"links":2552},[],"who would not have his mouth muzzled should thresh out the grain; he who would drink of the wine should plant the vine; he who looks for milk should feed the flock — that is, he who would live of the Gospel should teach the Gospel. It is a maxim not only of canon law, but one grounded in the law of nature, that beneficium postulat officium [a benefit demands its corresponding duty] — or more plainly, a benefit requires an office, and diligence in the performance of that office. Those therefore who care not so much for the feeding of the sheep as for the feeding of themselves, and who fear not so much the loss of the flock as the loss of the fleece, do not only violate the law of God, but even the law of nations and the law of nature.",{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F479",{"description":2553},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F479","dO4uVWW3Aouxjj4RVhSoCH-RE2ktbi1NbAmHJbAnAXo",{"id":2560,"title":25,"body":2561,"description":2579,"extension":19,"meta":2580,"navigation":24,"page":25,"path":2581,"pdf_page":28,"reading":20,"seo":2582,"sortable_pagination_id":28,"stem":2583,"__hash__":2584},"readingsTranslation\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F480.md",{"type":8,"value":2562,"toc":2577},[2563,2574],[11,2564,2565,2566,2569,2570,2573],{},"the very stones of the ruined abbeys and other religious houses shall rise up in judgment against us: for those places could maintain thirty or forty idle bellies who did nothing but nurse men in superstitious idolatry, whereas now the same places will not competently maintain one or two to instruct people in the way to eternal life. And no wonder — for we take from the Church as fast as they gave to it. In old time men were wont to say, ",[46,2567,2568],{},"What shall we give the man of God?"," (1 Sam. 9), but now with the sacrilegious church-robbers they say, ",[46,2571,2572],{},"Come and let us take the house of God in possession"," (Ps. 83:12). The Jews were exceedingly forward and liberal in their contribution to the Tabernacle: some brought gold, others silver, silk, precious stones; the meaner sort brought rams’ skins, goats’ hair, and the like — so much more than enough was offered by them that Moses was compelled to cause a proclamation to be made, restraining the people from offering (Exod. 36:5–6). Their example in being so forward to contribute to the material temple shall condemn our backwardness in contributing so little to the ministers, who are the living temples of God, and to the ministry, which stands in the place of the altar. For by how much God has diminished the cost of the altar and the charges of the ceremonial worship under the Old Testament, by so much more does he require the ministry to be maintained and spiritual worship to be furthered under the New.",[11,2575,2576],{},"Lastly, if those who do not put their helping hand to upholding the ministry are to be condemned, what condemnation, I ask, then belongs to sacrilegious persons who rob the Church of her revenues and devour holy things?",{"title":15,"searchDepth":16,"depth":16,"links":2578},[],"the very stones of the ruined abbeys and other religious houses shall rise up in judgment against us: for those places could maintain thirty or forty idle bellies who did nothing but nurse men in superstitious idolatry, whereas now the same places will not competently maintain one or two to instruct people in the way to eternal life. And no wonder — for we take from the Church as fast as they gave to it. In old time men were wont to say, What shall we give the man of God? (1 Sam. 9), but now with the sacrilegious church-robbers they say, Come and let us take the house of God in possession (Ps. 83:12). The Jews were exceedingly forward and liberal in their contribution to the Tabernacle: some brought gold, others silver, silk, precious stones; the meaner sort brought rams’ skins, goats’ hair, and the like — so much more than enough was offered by them that Moses was compelled to cause a proclamation to be made, restraining the people from offering (Exod. 36:5–6). Their example in being so forward to contribute to the material temple shall condemn our backwardness in contributing so little to the ministers, who are the living temples of God, and to the ministry, which stands in the place of the altar. For by how much God has diminished the cost of the altar and the charges of the ceremonial worship under the Old Testament, by so much more does he require the ministry to be maintained and spiritual worship to be furthered under the New.",{},"\u002Freadings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F480",{"description":2579},"readings\u002Ftranslation\u002Fcudworth-galatians-6-6\u002F480","1eSK7kzAvCh8kA2AzP6rWT7BH-8fq83VvHPb-7gWHOQ",1789161143195]