A07942:369
The temporiser (that is to sayThe temporysour (that is to saye
The temporiser (that is to say: the observer of time, or he that changeth with the time.) Compiled in Latin by the excellent clerk Wolfangus Musculus, and tra[n]slated into French by M. Vallerain Pullain. And out of French into English by R.P. 1555.The temporysour (that is to saye: the obseruer of tyme, or he that chaungeth with the tyme.) Compyled in Latyn by the excellent clarke Wolfangus Musculus, and tra[n]slated into Frenche by M. Vallerain Pullain. And out of Frenche into Inglishe by R.P. 1555.
printed by H. Singleton?, 1555
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
¶Temporiser. ⟨image 55⟩Verily I would answer even so.
¶Temporisour. ⟨image 55⟩Verely I would aunswere euen so.
☞Eusebius. But now consider on the other side, if there be any reason of excuse for a Christian: that after he hath long time communicated with the mysteries of Christ, & being perfectly instructed in the knowledge of the Kingdom of God, & of the grace of the Gospel, would require the same to be granted unto him, that the Prophet hath permitted unto this strange Syrian, and that thou likewise wouldest permit unto the Turkish Lord, after thou hadst weighed the circumstance of the cause and person? Thinkest thou that your sin is to be compared unto the infirmity and frailty of Naaman the Syrian? Doest thou not remember this sentence: to whom much is given, much of him shall be required? What man is so far deprived of understanding, that will require as much of a child, as of a man? or of a young plant, as of an old tree? Even so truly, hath piety and godliness their increasings & growings: for we do a great deal more easily support the infirmity of those that are beginners, then the remiss negligence of those that are, or ought to be further instructed. What sayest thou here unto, Temporiser?
☞Eusebius. But now consydre on the othersyd, yf ther be any reason of excuse for a Christian: that after he hath longe tyme cōmunicated wt the mysteries of Christ, & beyng perfectely instructed in the knowledge of the Kingdō of God, & of the grace of ye Gospel, would require the same to be graūted vnto him, that the Prophet hath permitted vnto this straūge Syrian, and that thou lykewyse wouldest permit vnto the Turkishe Lord, after thou hadst wayed the circumstaūce of the cause and person? Thinkest thou that your sinne is to be compared vnto the infirmitie and frayltie of Naaman the Syrian? Doest thou not remēbre this sentence: to whō much is geuen, much of him shalbe requyred? What man is so farre depriued of vnderstanding, that wyll requyre asmuch of a chylde, as of a mā? or of a young plant, as of an old tree? Euen so truely, hath piete and godlynes their increasinges & growinges: for we doe a greate deale more easelye supporte the infyrmitie of those that are beginners, then the remisse negligence of those that are, or ought to be further instructed. What sayest thou here vnto, Temporisour?