THis Communion of Saints is as auncient as Eternitie it selfe, Iehovah possessed Wisedome in the beginning of his way, Prouerbes 8. 22. and verse 30. Shee was from euerlasting by him, one brought vp with him, daily his delight reioycing alwayes before him.
THis Communion of Saints is as ancient as Eternity it self, Jehovah possessed Wisdom in the beginning of his Way, Proverbs 8. 22. and verse 30. She was from everlasting by him, one brought up with him, daily his delight rejoicing always before him.
for, before the heauens were, they dwelt in an inconceiueable inhabitation one of another, which the Greeke Church termed NONLATINALPHABET, and the Latines translated circum incessio, of which S. Iohn speakes in his foureteenth Chapter:
for, before the heavens were, they dwelled in an inconceiveable inhabitation one of Another, which the Greek Church termed, and the Latins translated circum incessio, of which S. John speaks in his foureteenth Chapter:
Singula in singulis Et omnia in singulis Et singula in ōnibus Et omnia in omnibus Et vnum omnia & Euery one in euery one. All in euery one. Euery one in all.
Singula in Singulis Et omnia in Singulis Et singula in ōnibus Et omnia in omnibus Et One omnia & Every one in every one. All in every one. Every one in all.
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But such was their goodnesse (common to them all) that they created Angells and Man, the Angells hee made Spirits, and a flaming fire; Spirits readily to serue him;
But such was their Goodness (Common to them all) that they created Angels and Man, the Angels he made Spirits, and a flaming fire; Spirits readily to serve him;
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after the Image of his eternall Sonne, yea, and made the Angells themselues to serue Man, (I take it therefore to bee a sinne against the glory of Mans creation to serue the Angells) thou hast crowned him with glory and worship (sayth Dauid vnto his Lord.
After the Image of his Eternal Son, yea, and made the Angels themselves to serve Man, (I take it Therefore to be a sin against the glory of men creation to serve the Angels) thou hast crowned him with glory and worship (say David unto his Lord.
) And to this end did God set such a Crowne of Glory and worship vpon mans head in the day of his creation, that hee might be fitted for fellowship with his Maker.
) And to this end did God Set such a Crown of Glory and worship upon men head in the day of his creation, that he might be fitted for fellowship with his Maker.
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but how? whether by some created deputie, testifying his presence in the forme of man (as is commonly conceiued) or whether by any more immediate communication, onely the soule of Adam can determine. But howsoeuer:
but how? whither by Some created deputy, testifying his presence in the Form of man (as is commonly conceived) or whither by any more immediate communication, only the soul of Adam can determine. But howsoever:
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because they opposed the Adoration of the Man-Christ; (if it were deliuered them from the instant of their Creation) Let all the Angells of God worship him:
Because they opposed the Adoration of the Man-Christ; (if it were Delivered them from the instant of their Creation) Let all the Angels of God worship him:
or, lastly, because they grudged, hearing that the nature of man which CHRIST should assume and associate with his Diuinitie should be aboue them in glory,
or, lastly, Because they grudged, hearing that the nature of man which CHRIST should assume and associate with his Divinity should be above them in glory,
especially, transcend them in glory, presently set vpon Man, and drew him into their sin and seperation from God, here was now the first schisme, (the Deuill the first Schismatique) and the first interruption of the Communion of Saints.
especially, transcend them in glory, presently Set upon Man, and drew him into their since and separation from God, Here was now the First Schism, (the devil the First Schismatic) and the First interruption of the Communion of Saints.
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But yet so great a louer was our gracious Creator of this Communion begunne with Man, that he spared not the Angells which sinned, but because Man fell away by suggestion,
But yet so great a lover was our gracious Creator of this Communion begun with Man, that he spared not the Angels which sinned, but Because Man fell away by suggestion,
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and not of himselfe like the Angell who sinned desperately, (if not the sinne against the holy Ghost) And because God saw millions of millions which might be Saints in one man, whereas Angells propagate not;
and not of himself like the Angel who sinned desperately, (if not the sin against the holy Ghost) And Because God saw millions of millions which might be Saints in one man, whereas Angels propagate not;
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But indeed because God was God, (for he could haue raysed Saints of stones ) he look'd vpon man with the eye of pittie, and in the multitude of his sauing mercies, sayd of him (as it is in Ieremie) Shall he fall, and shall he not rise? shall hee turne away,
But indeed Because God was God, (for he could have raised Saints of stones) he looked upon man with the eye of pity, and in the multitude of his Saving Mercies, said of him (as it is in Ieremie) Shall he fallen, and shall he not rise? shall he turn away,
Then did God passe the promise of his eternall decree, that medius should be medians, that the second Saint in Trinitie should assume our flesh by personall vnion into the fellowship of his Diuinitie,
Then did God pass the promise of his Eternal Decree, that medius should be medians, that the second Saint in Trinity should assume our Flesh by personal Union into the fellowship of his Divinity,
And thus farre haue I prefac'd vnto youth Antiquitie, and dignitie of the Saints Communion, both for that the blessed Trinity began it in th• … eternall vnitie:
And thus Far have I prefaced unto youth Antiquity, and dignity of the Saints Communion, both for that the blessed Trinity began it in th• … Eternal unity:
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and by all those reuelations, and oblations, and prayers, and prayses, and holy passages, but aboue all by that tabernacle in which God dwelt among them;
and by all those revelations, and Oblations, and Prayers, and praises, and holy passages, but above all by that tabernacle in which God dwelled among them;
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and our hands haue handled of the Word of life, that eternall life declare wee vnto you, and why? to what end do we declare it vnto you? that you may haue fellowship with vs:
and our hands have handled of the Word of life, that Eternal life declare we unto you, and why? to what end do we declare it unto you? that you may have fellowship with us:
that is, we shew you Christ Iesus his vnion with our nature, whom we haue seene in the flesh and had Communion with, that you may know and beleeue, that God hath bound himselfe vnto man by an Assumpsit of Man into God;
that is, we show you christ Iesus his Union with our nature, whom we have seen in the Flesh and had Communion with, that you may know and believe, that God hath bound himself unto man by an Assumpsit of Man into God;
and the reason why hee hath so oblig'd himselfe, and was so vnited is this; that you might haue Communion with the Apostles, and be of the Apostolicall Church:
and the reason why he hath so obliged himself, and was so united is this; that you might have Communion with the Apostles, and be of the Apostolical Church:
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and Iesus Christ who is the Sauiour of Soules, hath not onely giuen authoritie and spirituall power ouer his mysticall body which is the Communion of soules, (for what thinke you of those voyces from his owne lips, feed my sheepe: preach: baptize: whose sinnes yee remit:
and Iesus christ who is the Saviour of Souls, hath not only given Authority and spiritual power over his mystical body which is the Communion of Souls, (for what think you of those voices from his own lips, feed my sheep: preach: baptise: whose Sins ye remit:
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they are the Makers of Christ his body, they doe a worke which none but the holy Ghost besides them euer did, they make vp the mysticall body of Christ by the holy Ghost which made his bodie of Virgin-substance, which Iesus gaue them by Insufflation:
they Are the Makers of christ his body, they do a work which none but the holy Ghost beside them ever did, they make up the mystical body of christ by the holy Ghost which made his body of Virgin-substance, which Iesus gave them by Insufflation:
Insufflauit ijs & dixit accipite Spiritum Sanctum, &c. Which holy Ghost is now by imposition of hands successiuely receiued from Apostolicall men, that still the body of Christ may be made vnto the end of the World;
Insufflauit ijs & dixit accipite Spiritum Sanctum, etc. Which holy Ghost is now by imposition of hands successively received from Apostolical men, that still the body of christ may be made unto the end of the World;
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for, this power was not giuen the Apostles ad tempus, but ad consumationem, as the Apostles themselues were giuen, in their heires, ecce ego vobiscum: for though they be with him,
for, this power was not given the Apostles ad Tempus, but ad consumationem, as the Apostles themselves were given, in their Heirs, ecce ego vobiscum: for though they be with him,
in Bishops and Presbyters on earth vntill the second, and last consummatum: and do still by the holy Ghost make the mysticall bodie (I am sure) let who list dispute of his naturall. Wherefore Beloued;
in Bishops and Presbyters on earth until the second, and last consummatum: and do still by the holy Ghost make the mystical body (I am sure) let who list dispute of his natural. Wherefore beloved;
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I am sensible of contempt and persecution, and Greatnes complaines shee is disgraced, if perchance once a yeare she be seene in company of a poore Priest,
I am sensible of contempt and persecution, and Greatness complains she is disgraced, if perchance once a year she be seen in company of a poor Priest,
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yea, now the world takes it selfe little beholding vnto the Father of Lights for his Starres; they doubt not but to see the light of life well enough without them,
yea, now the world Takes it self little beholding unto the Father of Lights for his Stars; they doubt not but to see the Light of life well enough without them,
but if this be possible (I say if ordinarily possible, and I know vpon what groundes I speake) let vs neuer haue that Faciall Vision (if it be not offensiue to vse the word of Pope Iohn 22) of the God of Glory.
but if this be possible (I say if ordinarily possible, and I know upon what grounds I speak) let us never have that Faciall Vision (if it be not offensive to use the word of Pope John 22) of the God of Glory.
And thus much I haue declared vnto you, concerning the dependance of the Text, and the beginners and continuers of this Communion, that you may haue communion with vs, And truly our communion is with the Father,
And thus much I have declared unto you, Concerning the dependence of the Text, and the beginners and continuers of this Communion, that you may have communion with us, And truly our communion is with the Father,
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1. One is NONLATINALPHABET, our Communion specified and poynted out with a double Article, that communion, that ours: take notice of it. 2. The other is NONLATINALPHABET, &c.
1. One is, our Communion specified and pointed out with a double Article, that communion, that ours: take notice of it. 2. The other is, etc.
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The head and the bodie are one Christ, and our Communion amongst our selues is our commuon with the Father, &c. Yet for the better vnderstanding of this admirable and diuine communion, (the pith and sweet,
The head and the body Are one christ, and our Communion among our selves is our commuon with the Father, etc. Yet for the better understanding of this admirable and divine communion, (the pith and sweet,
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and creame of all Diuinitie, then which your soules neuer tasted any thing more wholesome and delicious) I say for the better vnderstanding of the whole communion,
and cream of all Divinity, then which your Souls never tasted any thing more wholesome and delicious) I say for the better understanding of the Whole communion,
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1. Some are Saints Per Substantialem sanctitatem, and also per gubernationem and these are the three persons of the blessed Trinitie, who are Rex sanctorum, Apocal. 15.3. God is the beginner and gouernour of their communion.
1. some Are Saints Per Substantialem sanctitatem, and also per gubernationem and these Are the three Persons of the blessed Trinity, who Are Rex sanctorum, Apocalypse 15.3. God is the beginner and governor of their communion.
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Of all these shall I speake vnto you (God assisting me, though not now) beginning with Saints by Vocation, with that communion which is amongst our selues here on earth,
Of all these shall I speak unto you (God assisting me, though not now) beginning with Saints by Vocation, with that communion which is among our selves Here on earth,
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And here we shall see how farre we may, and must communicate with the vniuersall Church? How farre with the Church of Rome? How farre with particular Churches? And how farre with particular men?
And Here we shall see how Far we may, and must communicate with the universal Church? How Far with the Church of Rome? How Far with particular Churches? And how Far with particular men?
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now totus Christus est caput & corpus, (as S. Augustine many times remembers vs) the head is the onely begotten Sonne of God, the bodie is the holy Church, a true Saint must haue communion with both, or not with whole Christ.
now totus Christus est caput & corpus, (as S. Augustine many times remembers us) the head is the only begotten Son of God, the body is the holy Church, a true Saint must have communion with both, or not with Whole christ.
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For to what end is it to be in the true Church, and to haue a false faith concerning Iesus Christ? and what will it profit to beleeue aright concerning Christ,
For to what end is it to be in the true Church, and to have a false faith Concerning Iesus christ? and what will it profit to believe aright Concerning christ,
and not to be in the true Church? That glorious Martyr S. Cyprian, & the Fathers euer 〈 … 〉 themselues to this refuge, against • … onatus, and • … ga•us, and Donatus, and that whole rabble of heretiques and schismatiques which hath alwayes pester'd the Church:
and not to be in the true Church? That glorious Martyr S. Cyprian, & the Father's ever 〈 … 〉 themselves to this refuge, against • … onatus, and • … ga•us, and Donatus, and that Whole rabble of Heretics and Schismatics which hath always pestered the Church:
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& they haue receiued the holy Ghost who speake all Languages (as did the Apostles at the day of Penticost ) they then who speake all Languages, are Saints of our Communion,
& they have received the holy Ghost who speak all Languages (as did the Apostles At the day of Pentecost) they then who speak all Languages, Are Saints of our Communion,
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but what? Is he then no Saint, who speakes not all tongues? No, (sayth he) for how can he bee seeing he hath not that Spirit by which they spake all tongues, who were in one place? the Church spake all • … ngd ag• … s then,
but what? Is he then no Saint, who speaks not all tongues? No, (say he) for how can he be seeing he hath not that Spirit by which they spoke all tongues, who were in one place? the Church spoke all • … ngd ag• … s then,
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and it speakes all now, and how bespeak• … 〈 … 〉 all hath not the holy Ghosts I ow• … d can 〈 ◊ 〉 be a Saint? he is pr• … sus & diuisu ab vnitate membrorum quae vnitas linguis omnium liquitur, If therefore any bee of the Church, let him shew me this signe, what signe? Let him speake all tongues:
and it speaks all now, and how bespeak• … 〈 … 〉 all hath not the holy Ghosts I ow• … worser can 〈 ◊ 〉 be a Saint? he is pr• … sus & diuisu ab vnitate Members Quae vnitas linguis omnium liquitur, If Therefore any bee of the Church, let him show me this Signen, what Signen? Let him speak all tongues:
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well, but can Augustine himselfe shew this signe? Loquor planè. I doe euidently speake them all, Quia omnis lingua mea est, that is, Ti• corporis cuius membrum sum:
well, but can Augustine himself show this Signen? Loquor planè. I do evidently speak them all, Quia omnis lingua mea est, that is, Ti• corporis cuius Limb sum:
Vnitas membrorum charitate concorda• …, et ipsa vnitat loquitur, accipimas ergo Spiritum sanctum, si amamus ecclesiam, si vnitate compaginamur, si Catholico nomine & fide gaicdemas, credam ac fratres quantum quis { que } amat ecclesiam Christi, tantum habet Spiritum Sanctum.
Vnitas Members charitate concorda• …, et ipsa vnitat loquitur, accipimas ergo Spiritum sanctum, si amamus Church, si vnitate compaginamur, si Catholico nomine & fide gaicdemas, Creed ac Brothers quantum quis { que } amat Church Christ, Tantum habet Spiritum Sanctum.
or nation, but is Catholique, & euery where, where any • … yes, 〈 ◊ 〉 Language is heard, and if we loue that Church we are Saints, and within the Communion:
or Nation, but is Catholic, & every where, where any • … yes, 〈 ◊ 〉 Language is herd, and if we love that Church we Are Saints, and within the Communion:
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For the eye watcheth for the head, the head's a counseler, the mouth's an orator, the hand's a Phisitian; the heart's a Diuine; the leggs are footemen;
For the eye watches for the head, the head's a Counsellor, the mouth's an orator, the hand's a physician; the heart's a Divine; the legs Are footmen;
if it speake for preseruation, euery member in its owne dialect sayes the same, if it complaine of affliction or tribulation, euery member sings the lamentations of the whole;
if it speak for preservation, every member in its own dialect Says the same, if it complain of affliction or tribulation, every member sings the lamentations of the Whole;
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So is it in the body mysticall of Iesus Christ (as S. Paul teacheth) as the body is one, and hath many members, and all the members of that one body being many are one body, so also is Christ: and in the 25. v. he sayes they all say the same, being animated per eundem spiritum, God would haue no schisme in the bodie, but that the members should haue the same care, one for another,
So is it in the body mystical of Iesus christ (as S. Paul Teaches) as the body is one, and hath many members, and all the members of that one body being many Are one body, so also is christ: and in the 25. v. he Says they all say the same, being animated per eundem spiritum, God would have no Schism in the body, but that the members should have the same care, one for Another,
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or you haue not the Spirit, neither are you Saints of this communion with vs. But if you doe speake all her languages, whensoeuer you speake to God for her (though you speak but one) God heares all languages speake vnto him,
or you have not the Spirit, neither Are you Saints of this communion with us But if you do speak all her languages, whensoever you speak to God for her (though you speak but one) God hears all languages speak unto him,
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But pittie we that Nouice in knowledge, that Nouator by inuention, at best (and thats bad enough) that Nouatian by profession, who speakes onely his owne tongue, in deuiding himselfe from that bodie which the Spirit of Iesus informes, in seperating himselfe from the communion of a principall part;
But pity we that Novice in knowledge, that Nouator by invention, At best (and thats bad enough) that Novatian by profession, who speaks only his own tongue, in dividing himself from that body which the Spirit of Iesus informs, in separating himself from the communion of a principal part;
for how can they say, Our Father, who are not his children? How little haue such beene acquainted with the language of the holy Ghost? Christ Iesus our head vnderstood a mysterious congruity in it when he had his Apostles enter into their closetts and shut their doores, and pray, Mat. 6.6. and two verses after, after this manner pray yee: Our Father, &c.
for how can they say, Our Father, who Are not his children? How little have such been acquainted with the language of the holy Ghost? christ Iesus our head understood a mysterious congruity in it when he had his Apostles enter into their closets and shut their doors, and pray, Mathew 6.6. and two Verses After, After this manner pray ye: Our Father, etc.
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Petrus Damianus, an auncient Bishop, in demonstrating the Communion of them, who are Saints in this practize of prayer, assures vs Quod ne { que } hic pluralibus verbis vrius personae solitudo preiudicat,
Peter Damianus, an ancient Bishop, in Demonstrating the Communion of them, who Are Saints in this practice of prayer, assures us Quod ne { que } hic pluralibus verbis vrius personae solitudo preiudicat,
euery particular is vniuersall, and the vniuersall is particular (the communion of Saints is an heauenly and diuine Logi• …) and that holy mans reason is, because of that Spirit which is in euery man,
every particular is universal, and the universal is particular (the communion of Saints is an heavenly and divine Logi• …) and that holy men reason is, Because of that Spirit which is in every man,
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Then when we say, pater-noster, each of vs by our selues, there is (saith he) solitudo pluralis: when more pray together, there is multitudo singularis one for all,
Then when we say, paternoster, each of us by our selves, there is (Says he) solitudo pluralis: when more pray together, there is multitudo singularis one for all,
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Thus you haue seene in the generall who are the Saints of our Communion, and who are not; (!) they who speake all languages per spiritum vnitatis & charitatis.
Thus you have seen in the general who Are the Saints of our Communion, and who Are not; (!) they who speak all languages per spiritum vnitatis & charitatis.
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but because these thinges all, are with great eagernesse disputed, and because it behooueth vs to know how farre our communion is extended? how limited? how inlarged? and because God hath reuealed himselfe with what kinde of men we must communicate,
but Because these things all, Are with great eagerness disputed, and Because it behooveth us to know how Far our communion is extended? how limited? how enlarged? and Because God hath revealed himself with what kind of men we must communicate,
for from the dayes of our Sauiour, vntill this houre, no one man hath beene so charitable vnto the Saints as to bestow one whole Sermon vpon their communion (for any thing that I can find) nor any iust Treatise, onely some little expositions,
for from the days of our Saviour, until this hour, no one man hath been so charitable unto the Saints as to bestow one Whole Sermon upon their communion (for any thing that I can find) nor any just Treatise, only Some little expositions,
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except onely one Schismatique, who appropriates this cōmunion most vniustly vnto his own seperatiō. Now then for the first three it is plaine, these are not of our communion,
except only one Schismatic, who appropriates this communion most unjustly unto his own separation. Now then for the First three it is plain, these Are not of our communion,
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1. First, not Apostata's, flinchers, voluntary renouncers of Christ Iesus, & the societies of good men, bidding all Religion farewell, fighting for gentilisme in life, and heresie in iudgment.
1. First, not Apostates, flinchers, voluntary renouncers of christ Iesus, & the societies of good men, bidding all Religion farewell, fighting for gentilism in life, and heresy in judgement.
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So neither are Heretiques nor Schismatiques of the Saints, nor of the true Church, because a fundamentall heretique diuids himself from the head Christ Iesus; a schismatique from the body his Church:
So neither Are Heretics nor Schismatics of the Saints, nor of the true Church, Because a fundamental heretic diuids himself from the head christ Iesus; a schismatic from the body his Church:
So sayd 〈 ◊ 〉 Augustine, Hereticus non pertinet ad ecclesiam Catholicam quoniam diligit Deum; nec schismaticus quoniam diligit proximum, He is against fayth, the other against charitie:
So said 〈 ◊ 〉 Augustine, Hereticus non pertinet ad Church Catholicam quoniam diligit God; nec Schismatic quoniam diligit Proximum, He is against faith, the other against charity:
then without the Church, without the promise and couenant; without these, without Paradise & saluation: they therefore who seperate from their Bishops and Presbyters, & equall them both:
then without the Church, without the promise and Covenant; without these, without Paradise & salvation: they Therefore who separate from their Bishops and Presbyters, & equal them both:
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they who seperate from the church because the Bishops please them not, by reason of their iurisdiction (!) because the Apostles please them not (for there is not one drop of Apostolicall blood amongst vs,
they who separate from the Church Because the Bishops please them not, by reason of their jurisdiction (!) Because the Apostles please them not (for there is not one drop of Apostolical blood among us,
with the glue of of Priests (as S. Cyprian speakes) all these come not within the spheare of the Holy Ghosts actiuity, what cup discipline soeuer the Brownists study;
with the glue of of Priests (as S. Cyprian speaks) all these come not within the sphere of the Holy Ghosts activity, what cup discipline soever the Brownists study;
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or what woodden discipline soeuer some Zuinglians haue practized, or what course soeuer, & singular way, any sort of men take different or contrary to the vniuersall Church which violates charity.
or what wooden discipline soever Some Zwinglians have practised, or what course soever, & singular Way, any sort of men take different or contrary to the universal Church which violates charity.
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Let me then for conclusion beseech you all that heare me, euen by that blood which was shed for the sins of the world, and by his death, who died for all men, and by those merites which millions of sinfull worlds cannot impouerish;
Let me then for conclusion beseech you all that hear me, even by that blood which was shed for the Sins of the world, and by his death, who died for all men, and by those merits which millions of sinful world's cannot impoverish;
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nor let any of you incline vnto the Heritique in beliefe, nor with the Schismatique (reprobating himselfe, in reprobating all besides his owne brood) restraine Gods loue to our selues, limit the common saluation to a few, extend our owne charity to none.
nor let any of you incline unto the Heretic in belief, nor with the Schismatic (reprobating himself, in reprobating all beside his own brood) restrain God's love to our selves, limit the Common salvation to a few, extend our own charity to none.
I cannot now declare, what Communion wee must haue either with particular Churches, or particular men of what stampe soeuer (which by the aydes of Gods Spirit I shall heereafter) yet haue you as little to doe with the two first sorts of men,
I cannot now declare, what Communion we must have either with particular Churches, or particular men of what stamp soever (which by the aids of God's Spirit I shall hereafter) yet have you as little to do with the two First sorts of men,
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as some of the strictest in the Church of Rome haue with vs in things spirituall, who say not grace, no not at their owne tables, if a Protestant bee present.
as Some of the Strictest in the Church of Room have with us in things spiritual, who say not grace, no not At their own tables, if a Protestant be present.
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that he would first learne before hee presume to teach, especially his teachers, and reforme the Bishops (as some who in Irenaeus his time, call'd themselues Emendatores Apostolorum, forsooth, the menders of the Apostles.) That they would get them oyle in their Lamp's, as well as fire in their weeks:
that he would First Learn before he presume to teach, especially his Teachers, and reform the Bishops (as Some who in Irnaeus his time, called themselves Emendatores Apostolorum, forsooth, the menders of the Apostles.) That they would get them oil in their Lamp's, as well as fire in their weeks:
Perswade them by all Christian peaceablenes, and by the meekenesse of Iesus himselfe, that they vse no longer Marcion the Heretiques Sponge: nor Arrius his red-chalke: nor Iouinians interpointings, with which they defaced the truth of God,
Persuade them by all Christian peaceableness, and by the meekness of Iesus himself, that they use no longer Marcion the Heretics Sponge: nor Arius his red-chalke: nor Iovinians interpointings, with which they defaced the truth of God,
for they haue Marcions Sponge, or that which is worse, they wipe the image of God out of the booke of life by vncharitable censure, by vnwise and hastie iudgement.
for they have Martions Sponge, or that which is Worse, they wipe the image of God out of the book of life by uncharitable censure, by unwise and hasty judgement.
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And they haue Iouinians interpuncts too, or worse, for they will make their pause and and their periods where they should not, they will begin to commend vpon other mens commendations,
And they have Iovinians interpuncts too, or Worse, for they will make their pause and and their periods where they should not, they will begin to commend upon other men's commendations,
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and whereas Iouinianus corrupted with his points, but the dead letter, these misinterprete the voyces, the sermons, the liues of most innocent and Orthodox men:
and whereas Iovinianus corrupted with his points, but the dead Letter, these misinterprete the voices, the Sermons, the lives of most innocent and Orthodox men:
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Admonish them (I say,) that their practises please not God, and that they must not kill the Lords disciples, and then thinke they haue done God good seruice.
Admonish them (I say,) that their practises please not God, and that they must not kill the lords Disciples, and then think they have done God good service.
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Lastly, if the way of peace they haue at all knowne, if any of vs, haue any communion with any of them, let it be to this end, that they separate not themselues from their owne Pastors, that are able to administer any counsell or comfort;
Lastly, if the Way of peace they have At all known, if any of us, have any communion with any of them, let it be to this end, that they separate not themselves from their own Pastors, that Are able to administer any counsel or Comfort;
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and if in contempt they separate from him, they haue made their first step and act to that finall separation (as vpon great reasons I am resolued:) But let not this be taken, that the helpes of other Pastors may not be required,
and if in contempt they separate from him, they have made their First step and act to that final separation (as upon great Reasons I am resolved:) But let not this be taken, that the helps of other Pastors may not be required,
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and that he would hasten, to take out of his kingdome (according to his promise) all that doth offend; That the body of the Lord Iesus may no longer fight against it selfe: Oh preserue his body:
and that he would hasten, to take out of his Kingdom (according to his promise) all that does offend; That the body of the Lord Iesus may no longer fight against it self: O preserve his body:
and wheresoeuer you shal be seuer'd, speake our language, and we shall speake yours, haue communion with vs, as we haue with the Father, and his Sonne Iesus Christ:
and wheresoever you shall be severed, speak our language, and we shall speak yours, have communion with us, as we have with the Father, and his Son Iesus christ:
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If there be any consolation in Christ, if any comfort of loue, if any communion of the Spirit, (they are his words) if any bowels & mercyes fulfill my ioy, that ye be of one meaning, hauing the same loue, of one minde, agreeing in one, doing nothing by contentiō, or vain glory:
If there be any consolation in christ, if any Comfort of love, if any communion of the Spirit, (they Are his words) if any bowels & Mercies fulfil my joy, that you be of one meaning, having the same love, of one mind, agreeing in one, doing nothing by contention, or vain glory:
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Aug. l. 6. de Trin: c. vlt. And from this inhabitation it comes that our prayers are accepted to what person soeuer of the Trinitie they are directed: and that prayer to one is prayer to euery one, Zeno. Veronens: ser. de Psal. 129.
Aug. l. 6. de Trin: c. Ult. And from this inhabitation it comes that our Prayers Are accepted to what person soever of the Trinity they Are directed: and that prayer to one is prayer to every one, Zeno. Veronens: ser. de Psalm 129.
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Phil. 2 7. Oportuerat mediatorem Dei et hominum per suam ad vtros { que } domesticitatem, in amicitiam & concordiam vtros { que } reducere, & facere vt Deus assumeret hominem et homo se dederit Deo Quâ enim ratione filiorū adoptionis eius participes esse possemus nisi per filium eam quae eum ad ipsū recipissemus abeo communionem, nisi verbū eius communicasset nobis, caro factum. Irenaeus l. 3. c. 20. aduers. haeres. Psal. 78.60.
Philip 2 7. Oportuerat mediatorem Dei et hominum per suam ad vtros { que } domesticitatem, in amicitiam & concordiam vtros { que } reducere, & facere vt Deus assumeret hominem et homo se dederit God Quâ enim ratione filiorū adoptionis eius participes esse possemus nisi per Son eam Quae Eum ad ipsū recipissemus abeo communionem, nisi verbū eius communicasset nobis, Caro factum. Irnaeus l. 3. c. 20. aduers. haeres. Psalm 78.60.
Ordo & plebs in Tertullia his time were as Termini incompossibiles, l. de exhort. ad Castitat. And in his li. deprescript, he complained, that Laicis Sacerdotalia munera, &c. in Castris haereticorum. Leo mag. epi. 62. ad maxinū Antioch: epis: Praeter eos qui sunt Domini Sacerdotes, nullus sibi ius docendi, & praedicandi audeat vindicare siue fit ille Monachus, siue Laicus qui alicuius scientiae, nomine gloriatur; quia etsi optandum est, ve omnes ecclesiafilij, quae recta et sanasunt sapiant; non tamen permittendum est, vt quisquam extra sacerdotalem or din• … m Constitutur gradum sibi predicatoris assumat cum in Ecclesiâ Dei omnia ordinata esse conueniat, vt in vno christi corpore et excellentiorae membra suum officium impleant et inferiora superioribus non resultent.
Ordo & plebs in Tertullian his time were as Termini incompossibiles, l. de exhort. ad Castitat. And in his li. deprescript, he complained, that Laicis Sacerdotalia Munera, etc. in Castris haereticorum. Leo mag. epi. 62. ad maxinū Antioch: Ethics: Praeter eos qui sunt Domini Sacerdotes, nullus sibi Just docendi, & praedicandi audeat vindicare siue fit Isle Monachus, siue Laicus qui alicuius scientiae, nomine gloriatur; quia Though optandum est, ve omnes ecclesiafilij, Quae Recta et sanasunt sapiant; non tamen permittendum est, vt quisquam extra Sacerdotal or din• … m Constitutur Gradum sibi predicatoris assumat cum in Ecclesiâ Dei omnia Ordinary esse It is fitting, vt in vno Christ corpore et excellentiorae membra suum officium impleant et Inferiora superioribus non resultent.
Super quem videris spiritum ille est qui baptiz at in spiritu sancto. Iohn 1.33. And it hath bin euer held stiffely, that Bonus laicus non potest facere quod malus sacerdos. I speake not of Gods extraordinary operation. Obedite prapositis vestris qui vigilant pro ammabus. Heb. 13.17. NONLATINALPHABET.
Super Whom videris spiritum Isle est qui baptise At in spiritu sancto. John 1.33. And it hath been ever held stiffly, that Bonus Laicus non potest facere quod malus sacerdos. I speak not of God's extraordinary operation. Obey prapositis vestris qui vigilant Pro ammabus. Hebrew 13.17..
Tolle inuidiam & tuum est qd habeo, tollam inuidiam et meum est quod habes, oculus solus videt in corpore sed nunquid soli sibi oculus videt? Et manui videt, et pedi videt, et caeteris membris videt. Aug. vbi suprae.
Take inuidiam & tuum est quoth habeo, tollam inuidiam et meum est quod habes, oculus solus videt in corpore sed Whether soli sibi oculus videt? Et manui videt, et Pedi videt, et caeteris membris videt. Aug. vbi suprae.
Hereticus spiritalis adulter: Caralitanus de non conueniendo cum haereticis in Opusculo. Haeresis idôlum Noui Test: Hieronym: in Ose. cap. 11. Aug. l. de fid. et Symbol. c. 10. Ireneus l. 3. cap. 3. &c. De balneo non lotus exiliuit dicens, quod timeat ne balne• … Concidat cum intus esset Cerinthus inimicus veritatis; et ipse Policarpus Marcioni occurenti si bi & dicenti cognosce nos respondit cognosco te primogenitum satanae: Tanti Apostoli & borum discipuli habuerunt timorem vt neque verbo tenus communicarent alicui corum qui adulter a• … erant veritatem.
Hereticus Spiritualis adulter: Caralitanus de non conueniendo cum Heretics in Opusculo. Heresy idôlum Noui Test: Jerome: in Ose. cap. 11. Aug. l. the fid. et Symbol. c. 10. Irenaeus l. 3. cap. 3. etc. De balneo non lotus exiliuit dicens, quod Timeat ne balne• … Concidat cum intus esset Cerinthus Inimicus veritatis; et ipse Polycarp Marcioni occurenti si by & dicenti cognosce nos respondit cognosco te Primogeniture Satan: Tanti Apostles & borum Disciples habuerunt timorem vt neque verbo tenus communicarent alicui corum qui adulter a• … Erant veritatem.
It is the heresie of Arrius, to put no difference between Episcopus, and Presbyter, Epiphani haeres 75. Aug. haeres. 53. It is the schisme of the Audians to obiect the riches of the Church. Epiph. haeres. 70 Constantine that glorious Emperour, Osculatus est Episcoporum vulnera: & Sacerdotum facinora, imò stupra, suo paludamento, obtecturum se profitebatur, Theod. hist l. c. 11. At detestabilis nequitia Arianorum communes patres aspernatur & suos ipsorum pernegat. Theod. c. 12 Cpy. l. 4. Epist. 9 Procalice pocula lignea vino implentur, Ludo. Lauather. hist. Sacrament.
It is the heresy of Arius, to put no difference between Episcopus, and Presbyter, Epiphanius haeres 75. Aug. haeres. 53. It is the Schism of the Audience to Object the riches of the Church. Epiphany haeres. 70 Constantine that glorious Emperor, Osculatus est Bishops vulnera: & Sacerdotum facinora, imò stupra, Sue paludamento, obtecturum se profitebatur, Theod. hist l. c. 11. At detestabilis Nequitia Arianorum communes patres aspernatur & suos Ipsorum pernegat. Theod. c. 12 Cpy. l. 4. Epistle 9 Procalice pocula lignea vino implentur, Ludo. Lauather. hist. Sacrament.
