A sermon touching the peace and edification of the church preached at the second triennial visitation of the right reverend father in God, Francis Lord Bishop of Peterborough, at Daventry in Northamptonshire, July 12. 1637 / by Edvvard Reynolds ...
EVery gift of God, by how much the more excellent it is in it self, by so much the more (through the subtilty and malice of Satan) is it subject unto abuse;
EVery gift of God, by how much the more excellent it is in it self, by so much the more (through the subtlety and malice of Satan) is it Subject unto abuse;
This Liberty is twofold, either from Bondage Spiritual under Sin and Satan, or from Bondage Carnal under the Ceremonies of the Mosaical Law, which in opposition to the royal and perfect Law of Liberty is called an intolerable yoke,
This Liberty is twofold, either from Bondage Spiritual under since and Satan, or from Bondage Carnal under the Ceremonies of the Mosaical Law, which in opposition to the royal and perfect Law of Liberty is called an intolerable yoke,
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Two sorts of men there were, who professing the Religion of Christ, did yet (through the subtilty of Satan) stumble at this Liberty. Some were false Brethren, who dogmatically taught against it;
Two sorts of men there were, who professing the Religion of christ, did yet (through the subtlety of Satan) Stumble At this Liberty. some were false Brothers, who dogmatically taught against it;
Others were weak Brethren, who in their Consciences were not perswaded of this Liberty, and were offended at the use of it in those whose faith was better setled.
Others were weak Brothers, who in their Consciences were not persuaded of this Liberty, and were offended At the use of it in those whose faith was better settled.
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So Fundamentals, wherein the Kingdom of God doth stand, are to take place of such, In quibus non vertitur salus Ecclesiae, which therefore, however to bee strongly vindicated against malicious corrupters, are yet not to bee unseasonably obtruded upon tender Consciences, otherwise agreeing in the Substantiall grounds of righteousnesse and peace, vers. 16, 17, 18. 3. In order to the Church of God.
So Fundamentals, wherein the Kingdom of God does stand, Are to take place of such, In quibus non vertitur salus Ecclesiae, which Therefore, however to be strongly vindicated against malicious corrupters, Are yet not to be unseasonably obtruded upon tender Consciences, otherwise agreeing in the Substantial grounds of righteousness and peace, vers. 16, 17, 18. 3. In order to the Church of God.
And so the Peace and Edification of that is to bee preferred before the rigorous and stiffe asserting of our own private Liberty: for the Edification of the Church is Gods Work, and wee <2^PAGES^MISSING> Peace ;
And so the Peace and Edification of that is to be preferred before the rigorous and stiff asserting of our own private Liberty: for the Edification of the Church is God's Work, and we <2^PAGES^MISSING> Peace;
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and an Armory for shields and bucklers, Cant. 4.4. To know the difference, wee are to distinguish both concerning Persons, and concerning Things. For Persons :
and an Armoury for shields and bucklers, Cant 4.4. To know the difference, we Are to distinguish both Concerning Persons, and Concerning Things. For Persons:
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and he who out of tendernesse to some yeelded to circumcise Timothy, out of jealousie of others refused to circumcise Titus, pleasing all men in one case,
and he who out of tenderness to Some yielded to circumcise Timothy, out of jealousy of Others refused to circumcise Titus, pleasing all men in one case,
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though the Heathen man spake truly Nihil minimum in Religione, yet we know our Saviour distinguisheth between Mint or Cummin, and the great things of the Law.
though the Heathen man spoke truly Nihil minimum in Religion, yet we know our Saviour Distinguisheth between Mint or Cummin, and the great things of the Law.
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others which pertain onely ad scientiam Theologicam: Some are Quaestiones NONLATINALPHABET, and others NONLATINALPHABET, as Gregory Nazianzen distinguisheth.
Others which pertain only ad scientiam Theologicam: some Are Quaestiones, and Others, as Gregory Nazianzen Distinguisheth.
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Some are de fide, against those who deny Fundamentals: Others, circa fidem, against those who by perilous super-inducements bruise and wrench the foundation:
some Are de fide, against those who deny Fundamentals: Others, circa fidem, against those who by perilous super-inducements bruise and wrench the Foundation:
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as there was no small dissention and disputation between Paul and Barnabas, and the false Brethren, who taught the necessity of Judaicall Rites unto Salvation, Acts 15. v. 2. And Athanasius the Great would not have the Orthodox Brethren to receive NONLATINALPHABET, any forms or Letters pacificatory from George the Arrian Persecutor.
as there was no small dissension and disputation between Paul and Barnabas, and the false Brothers, who taught the necessity of Judaical Rites unto Salvation, Acts 15. v. 2. And Athanasius the Great would not have the Orthodox Brothers to receive, any forms or Letters pacificatory from George the Arrian Persecutor.
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If once wee shake the simplicity of the Faith, and retain not that as a Rule and measure of inferiour differences, Disputes and Contentions will prove endlesse.
If once we shake the simplicity of the Faith, and retain not that as a Rule and measure of inferior differences, Disputes and Contentions will prove endless.
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1. In case of Heresie, when Adversaries deny or deprave the faith of the Gospel; as Hymeneus and Philetus, who teaching against the Resurrection, overthrew mens Faith.
1. In case of Heresy, when Adversaries deny or deprave the faith of the Gospel; as Hymenaeus and Philetus, who teaching against the Resurrection, overthrew men's Faith.
In which case the Apostle had no patience, Gal. 2.4, 5. Neque enim quisquam nostrum Episcopum fe esse Episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas suos adegit:
In which case the Apostle had no patience, Gal. 2.4, 5. Neque enim quisquam nostrum Bishop fe esse Bishops Constituted, Or tyrannico terrore ad obsequendi necessitatem Colleagues suos adegit:
so, above all, Timothy, and such as he was, must be good Souldiers, 2 Tim. 2.3. with the Eye to watch, with the Tongue to warn, with the Sword of the Spirit to convince and to correct gain-sayers.
so, above all, Timothy, and such as he was, must be good Soldiers, 2 Tim. 2.3. with the Eye to watch, with the Tongue to warn, with the Sword of the Spirit to convince and to correct gainsayers.
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for as our Saviour saith, A Kingdom divided within it self cannot stand at any time, much lesse when it wageth War with a Forreign and Potent Adversary, such as Satan,
for as our Saviour Says, A Kingdom divided within it self cannot stand At any time, much less when it wageth War with a Foreign and Potent Adversary, such as Satan,
A notable example we have in Meletius, and Peter Bishop of Alexandria, both Confessours of the Christian Faith, both Martyres designati, and condemned Ad Metalla for their Profession, who upon a small difference, touching the receiving of the Lapsi into Communion, fell unto so great a Schisme, that they drew a partition between each other in the Prison,
A notable Exampl we have in Meletius, and Peter Bishop of Alexandria, both Confessors of the Christian Faith, both Martyrs designati, and condemned Ad Metals for their Profession, who upon a small difference, touching the receiving of the Lapsi into Communion, fell unto so great a Schism, that they drew a partition between each other in the Prison,
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for preserving the unity of the Spirit in the bond of Peace, and for pursuing and promoting the Peace of Ierusalem, that in nothing we give offence to the Church of God;
for preserving the unity of the Spirit in the bound of Peace, and for pursuing and promoting the Peace of Ierusalem, that in nothing we give offence to the Church of God;
rather be willing to silence and smother our private judgements, to relinquish our particular liberties and interests, to question and mistrust domestica judicia, (as Tertullian calls them) our singular conceits and fancies, than to be in any such thing stiffe and peremptory against the quiet of Gods Church.
rather be willing to silence and smother our private Judgments, to relinquish our particular Liberties and interests, to question and mistrust Domestica Judicia, (as Tertullian calls them) our singular conceits and fancies, than to be in any such thing stiff and peremptory against the quiet of God's Church.
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the Pastours to instruct the ignorant, to reclaim the wandering, to restore the lapsed, to convince the froward with the spirit of meeknesse and compassion:
the Pastors to instruct the ignorant, to reclaim the wandering, to restore the lapsed, to convince the froward with the Spirit of meekness and compassion:
The People to obey, honour and encourage their Ministers by their docible and flexible disposition, to suspect their owne Judgements, to allow their Teachers to know more than they;
The People to obey, honour and encourage their Ministers by their docible and flexible disposition, to suspect their own Judgments, to allow their Teachers to know more than they;
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That they may be one, and one in us, and made perfect in one? How doth the Apostle poure out his very bowels in this respect unto the Church? If any consolation in Christ,
That they may be one, and one in us, and made perfect in one? How does the Apostle pour out his very bowels in this respect unto the Church? If any consolation in christ,
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The godly Princes, how carefull have they ever been to suppresse and remove Dissentions from Gods Church? Constantine the Great writeth Letters, publisheth Edicts, makes large Orations to the Bishops of the Nicene Councel at their Sitting and Dissolution, to no other purpose than only for preservation of Peace.
The godly Princes, how careful have they ever been to suppress and remove Dissensions from God's Church? Constantine the Great Writeth Letters, Publisheth Edicts, makes large Orations to the Bishops of the Nicene Council At their Sitting and Dissolution, to no other purpose than only for preservation of Peace.
Anastasius in the great Dissentions of the Easterne and Westerne Churches about the Councel of Chalcedon, touching the two Natures of Christ, how severe was he to require his Bishops to promote and conserve Peace in the Church? as Euagrius and Nicephorus note.
Anastasius in the great Dissensions of the Eastern and Western Churches about the Council of Chalcedon, touching the two Nature's of christ, how severe was he to require his Bishops to promote and conserve Peace in the Church? as Eugrius and Nicephorus note.
and by Injunctions, by Pen, and Power, by Argument, and by Authority, have shewed their care to supresse those unhappy Differences, wherwith by the cunning of Satan, the Churches of God have of late yeers been too much disquieted.
and by Injunctions, by Pen, and Power, by Argument, and by authority, have showed their care to supresse those unhappy Differences, wherewith by the cunning of Satan, the Churches of God have of late Years been too much disquieted.
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Consider we (beloved) that we are Brethren, that we have one Body, one Spirit, one Faith, one Hope, one Baptisme, one Calling, brought out of the same womb of common ignorance, heirs of the same common Salvation, partakers of alike precious Faith, sealed with the same Sacraments, fed with the same Manna, ransomed with the same Prize, comforted with the same Promises ;
Consider we (Beloved) that we Are Brothers, that we have one Body, one Spirit, one Faith, one Hope, one Baptism, one Calling, brought out of the same womb of Common ignorance, Heirs of the same Common Salvation, partakers of alike precious Faith, sealed with the same Sacraments, fed with the same Manna, ransomed with the same Prize, comforted with the same Promises;
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and Donatists by the name of Brethren. Whosoever therefore by Pride, or Faction, or Schisme, or Ambition, or novel Fancies, or Arrogance, or Ignorance, or Sedition, or Popularity, or vain-Glory,
and Donatists by the name of Brothers. Whosoever Therefore by Pride, or Faction, or Schism, or Ambition, or novel Fancies, or Arrogance, or Ignorance, or Sedition, or Popularity, or vain-Glory,
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We need not in any Controversie flie to stones, so long as our Reason and Learning holdeth out, Not to strike the People of God, either with the Rod of Circe, to stupifie and benum them in sensual security, crying, Peace, Peace, where there is no Peace ;
We need not in any Controversy fly to stones, so long as our Reason and Learning holds out, Not to strike the People of God, either with the Rod of circe, to stupify and Benum them in sensual security, crying, Peace, Peace, where there is no Peace;
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or with unseasonable and misapplied terrours, NONLATINALPHABET, as the Apostle speaks, To wound the Conscience, and to make sad the hearts of those whom the Lord hath not made sad:
or with unseasonable and misapplied terrors,, as the Apostle speaks, To wound the Conscience, and to make sad the hearts of those whom the Lord hath not made sad:
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And as the love of Brethren should hold us, so our jealousie of Enemies should drive us to keepe up the Tower of David, the Peace of the Church, that by intestine differences we cause not the Adversary to rejoyce, and to speak reproachfully.
And as the love of Brothers should hold us, so our jealousy of Enemies should drive us to keep up the Tower of David, the Peace of the Church, that by intestine differences we cause not the Adversary to rejoice, and to speak reproachfully.
when Governors, Teachers, People, joyn hand in hand, the one to rule with authority and meeknesse, the other to teach with wisdom and compassion, the third, to honour both by humble submission to the judgment, and willing obedience to the guidance of their Governours and Pastours;
when Governors, Teachers, People, join hand in hand, the one to Rule with Authority and meekness, the other to teach with Wisdom and compassion, the third, to honour both by humble submission to the judgement, and willing Obedience to the guidance of their Governors and Pastors;
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then do they cut off occasion from those who seek occasion, and disappoint the expectation of those who (as a learned Civilian speaks) do Captare tempora impacata & inquieta, whose best fishing is in troubled waters:
then do they Cut off occasion from those who seek occasion, and disappoint the expectation of those who (as a learned Civilian speaks) do Capture tempora impacata & inquieta, whose best fishing is in troubled waters:
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so is he most quickned and put into hopes of successe in his attempts against the Church, by those mutuall ruptures and jealousies which the members thereof foment and cherish among themselves:
so is he most quickened and put into hope's of success in his attempts against the Church, by those mutual ruptures and jealousies which the members thereof foment and cherish among themselves:
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It hath been we know one grand Objection of the Papists against the Reformed Churches, That the Dissentions amongst themselves are evident signs of an Heretical spirit,
It hath been we know one grand Objection of the Papists against the Reformed Churches, That the Dissensions among themselves Are evident Signs of an Heretical Spirit,
and Fitz-Simon, an Irish Jesuit hath written a just Volume of this one Argument, which he calleth Britannomachia, the Warres of the Divines of our Country amongst themselves.
and Fitz-Simon, an Irish Jesuit hath written a just Volume of this one Argument, which he calls Britannomachia, the Wars of the Divines of our Country among themselves.
How happy they are in that pretended Unity, which they make a note of their true Church, I refer to any mans judgement who shall reade the crosse Writings of the English Seminaries and Iesuits, the Iesuits and Dominicans, Smith and Kellison, Loemly and Hallier, Daniel Iesu and Aurelius, the different judgements concerning the Judge of Controversies between the Gallican Church,
How happy they Are in that pretended Unity, which they make a note of their true Church, I refer to any men judgement who shall read the cross Writings of the English Seminaries and Iesuits, the Iesuits and Dominicans, Smith and Kellison, Loemly and Hallier, daniel Iesu and Aurelius, the different Judgments Concerning the Judge of Controversies between the Gallican Church,
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and those more captivated to the Popes Chair in Italy and Spain: to say nothing of the two hundred and thirty seven Differences observed by Pappus, and three hundred and odde by a Reverend Bishop of ours amongst the Romane Doctours:
and those more captivated to the Popes Chair in Italy and Spain: to say nothing of the two hundred and thirty seven Differences observed by Pappus, and three hundred and odd by a Reverend Bishop of ours among the Roman Doctors:
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and Writings, Ut nihil de nobis male loqui sine mendacio possint, that they may never have advantage with the same breath to speak both truly and reproachfully against us.
and Writings, Ut nihil de nobis male loqui sine Mendacio possint, that they may never have advantage with the same breath to speak both truly and reproachfully against us.
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And hereby, as we shall stop the mouth of the Adversary, so shall we preserve the honour of our Religion, the successe of our Ministery, the Reverence of our Persons and Functions in the minds of the People, who may haply be apt enough to catch hold,
And hereby, as we shall stop the Mouth of the Adversary, so shall we preserve the honour of our Religion, the success of our Ministry, the reverence of our Persons and Functions in the minds of the People, who may haply be apt enough to catch hold,
as of others, so most of all of those occasions which our selves by our mutual Differences shall at any time administer, to neglect both our Preaching and our Persons;
as of Others, so most of all of those occasions which our selves by our mutual Differences shall At any time administer, to neglect both our Preaching and our Persons;
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and when they shall observe hot disagreements amongst Learned men in some things, how easily, think we, may such as are more led by the force of examples,
and when they shall observe hight disagreements among Learned men in Some things, how Easily, think we, may such as Are more led by the force of Examples,
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than by the evidence of light, be induced to stagger and to question all? Domesticae calumniae gravissimum fidei excidium, no greater hindrance to the growth of Faith than Domestical disagreements.
than by the evidence of Light, be induced to stagger and to question all? Domesticae calumniae gravissimum fidei excidium, no greater hindrance to the growth of Faith than Domestical disagreements.
Desired it may be, but hoped it cannot, That in the Church of God there should be no noise of Axes and Hammers, no difference in Judgements and Conceits.
Desired it may be, but hoped it cannot, That in the Church of God there should be no noise of Axes and Hammers, no difference in Judgments and Conceits.
While there is corruption in our Nature, narrownesse in our Faculties, sleepinesse in our Eyes, difficulty in our Profession, cunning in our enemies, NONLATINALPHABET, hard things in the Scriptures, and an envious man to superseminate, there will still be NONLATINALPHABET, men that will bee differently minded:
While there is corruption in our Nature, narrowness in our Faculties, sleepiness in our Eyes, difficulty in our Profession, cunning in our enemies,, hard things in the Scriptures, and an envious man to superseminate, there will still be, men that will be differently minded:
See wee not in the ancient Churches those great lights in their severall ages at variance amongst themselves? Iraeneus with Victor, Cyprian with Stephen, Ierome with Austin, Basil with Damasus, Chrysostome with Epiphanius, Cyril with Theodoret? In this hard necessity therefore,
See we not in the ancient Churches those great lights in their several ages At variance among themselves? Irenaeus with Victor, Cyprian with Stephen, Jerome with Austin, Basil with Damasus, Chrysostom with Epiphanius, Cyril with Theodoret? In this hard necessity Therefore,
that dissention of Judgements break not forth into disunion of hearts, but that amidst the variety of our severall conceits we preserve still the unity of faith and love, by which only we are known to be Christs Disciples.
that dissension of Judgments break not forth into disunion of hearts, but that amid the variety of our several conceits we preserve still the unity of faith and love, by which only we Are known to be Christ Disciples.
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Give me leave therefore out of an earnest desire of Peace and Love amongst learned men, in the further handling of this Argument briefly to inquire into these two Questions, 1. How Peace may be preserved amongst men,
Give me leave Therefore out of an earnest desire of Peace and Love among learned men, in the further handling of this Argument briefly to inquire into these two Questions, 1. How Peace may be preserved among men,
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For the former, let us first remember, That Knowledge is apt to beget Pride, and Pride is ever the mother of Contention, and in Saint Austins phrase, the mother of Heresies too;
For the former, let us First Remember, That Knowledge is apt to beget Pride, and Pride is ever the mother of Contention, and in Saint Austins phrase, the mother of Heresies too;
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wherein certainly Satan would fail of his end, if men would make no other use of their parts and learning than the same Father directeth them unto, Vt scientia sit tanquam machina quaedam per quam structura pietatis assurgat ;
wherein Certainly Satan would fail of his end, if men would make no other use of their parts and learning than the same Father directeth them unto, Vt scientia sit tanquam machina quaedam per quam structura pietatis assurgat;
And indeed why shouldest thou who art haply a man of more raised intellectualls, of more subtle and sublime conceits, despise the judgement of thy meaner Brethren? Who is it that hath made thee to differ? And why hath he made thee to differ? As hee hath given thee more variety of learning, it may be he hath given thy Brother more Experience of divine things:
And indeed why Shouldst thou who art haply a man of more raised intellectuals, of more subtle and sublime conceits, despise the judgement of thy meaner Brothers? Who is it that hath made thee to differ? And why hath he made thee to differ? As he hath given thee more variety of learning, it may be he hath given thy Brother more Experience of divine things:
so the same learning qualified with charity, piety and meekness, may bee admirably usefull to edifie the Church, which with pride, contempt, and corrupt judgement may be used unto harmfull purposes;
so the same learning qualified with charity, piety and meekness, may be admirably useful to edify the Church, which with pride, contempt, and corrupt judgement may be used unto harmful Purposes;
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To correct and keep down the rising of our Knowledge with Humility in our selves, and Charity to our Brethren. Not to censure every one for dull and brutish who in judgement varieth from our own conceits.
To correct and keep down the rising of our Knowledge with Humility in our selves, and Charity to our Brothers. Not to censure every one for dull and brutish who in judgement varieth from our own conceits.
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Ever therefore in our censures let us look to what is wanting in our selves, and to what is usefull in our Brethren. The one will make us humble, the other charitable, and both peaceable. Pride made the Donatists forsake the Catholique Unity, which St. Cyprian in the same judgement,
Ever Therefore in our censures let us look to what is wanting in our selves, and to what is useful in our Brothers. The one will make us humble, the other charitable, and both peaceable. Pride made the Donatists forsake the Catholic Unity, which Saint Cyprian in the same judgement,
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when conversant about Objects divine and matters of Conscience, is wonderfull apt, without a due corrective of wisdome and knowledge, to break forth into intemperate carriage and to disturbe Peace.
when conversant about Objects divine and matters of Conscience, is wonderful apt, without a due corrective of Wisdom and knowledge, to break forth into intemperate carriage and to disturb Peace.
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It was zeal in the Women which persecuted Saint Paul, Acts 13.50. and it was zeal in him too which persecuted Christ before he knew him, Phillip. 3.6. Acts 26.9.
It was zeal in the Women which persecuted Saint Paul, Acts 13.50. and it was zeal in him too which persecuted christ before he knew him, Philip. 3.6. Acts 26.9.
as Nazianzen saith they were in his time, the Causes of much unquiet. It was a grave censure which Tacitus gave of some over-violent Assertours of their Liberty,
as Nazianzen Says they were in his time, the Causes of much unquiet. It was a grave censure which Tacitus gave of Some over-violent Assertors of their Liberty,
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1. That by this meanes Truth it self may be stretched too farre, and by a vehement dislike of Errour on the one side, we may run into an Errour on the other;
1. That by this means Truth it self may be stretched too Far, and by a vehement dislike of Error on the one side, we may run into an Error on the other;
as Dionysius Alexandrinus being too fervent against Sabellius did lay the grounds of Arianisme, and Chrysostome in zeal against the Manichees did too much extol the power of nature,
as Dionysius Alexandrian being too fervent against Sabellius did lay the grounds of Arianism, and Chrysostom in zeal against the manichees did too much extol the power of nature,
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2. Hereby men doe marvelously alienate the mindes of one another from Peace, by loading contrary Doctrines with envious consequences, such as the Consciences of those whom we dispute withall do extremely abhor, which course usually tendeth to mutuall exacerbation, whereby Truth never gaineth half so much,
2. Hereby men do marvelously alienate the minds of one Another from Peace, by loading contrary Doctrines with envious consequences, such as the Consciences of those whom we dispute withal do extremely abhor, which course usually tendeth to mutual exacerbation, whereby Truth never gains half so much,
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Thirdly, requisite it is to the preservation of Publique Peace, that we all keep our selves in our own station, and labour to doe God service in the places and callings wherein hee hath set us,
Thirdly, requisite it is to the preservation of Public Peace, that we all keep our selves in our own station, and labour to do God service in the places and callings wherein he hath Set us,
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If the spirit of the Ruler rise up against thee, leave not thy place, Eccles. 10.4. Esede itio may with a little heat turn into Seditio. Consider all are not eies and hands in the Body of Christ to take upon them the burthen of great affaires;
If the Spirit of the Ruler rise up against thee, leave not thy place, Eccles. 10.4. Esede itio may with a little heat turn into Seditio. Consider all Are not eyes and hands in the Body of christ to take upon them the burden of great affairs;
and Truth can seldome be worse served, then when a man who indeed loves it, but hath not parts nor learning enough to be a Champion for it, shall put himself unseasonably upon disputes,
and Truth can seldom be Worse served, then when a man who indeed loves it, but hath not parts nor learning enough to be a Champion for it, shall put himself unseasonably upon disputes,
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Are all Apostles? saith Saint Paul, Are all Prophets? are all Teachers? Hath not God dealt to every man a several measure? Hath hee not placed every man in a severall order? Have we not all work enough to doe in Our own places, except we rush into the labours,
are all Apostles? Says Saint Paul, are all prophets? Are all Teachers? Hath not God dealt to every man a several measure? Hath he not placed every man in a several order? Have we not all work enough to do in Our own places, except we rush into the labours,
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whereunto agreeth that answer of Basil the Great to the Clerk of the Emperors Kitchin, when he jeered him for his soundness against the Arrian Faction, NONLATINALPHABET.
whereunto agreeth that answer of Basil the Great to the Clerk of the Emperor's Kitchen, when he jeered him for his soundness against the Arrian Faction,.
Fourthly, hereunto much conduceth, A Brotherly mildness towards those who are contrary minded, a mutuall NONLATINALPHABET, and condescension to the weaknesses of one another, as the Apostle adviseth, Rom. 15.1. Acrimonie indeed and sharpness of rebuke is sometimes necessary towards men of obstinate and pernicious minds, Tit. 1.13. Gal. 2.5.
Fourthly, hereunto much conduceth, A Brotherly mildness towards those who Are contrary minded, a mutual, and condescension to the Weaknesses of one Another, as the Apostle adviseth, Rom. 15.1. Acrimony indeed and sharpness of rebuke is sometime necessary towards men of obstinate and pernicious minds, Tit. 1.13. Gal. 2.5.
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But amongst Brethren, yea Adversaries, that are not incorrigible, all things ought to be carried with lenity and meekness, Gal. 6.1.5.13. 2 Tim. 2.25. Epiphanius telleth us of some Creatures, that the more they sting, the lesse they hurt;
But among Brothers, yea Adversaries, that Are not incorrigible, all things ought to be carried with lenity and meekness, Gal. 6.1.5.13. 2 Tim. 2.25. Epiphanius Telleth us of Some Creatures, that the more they sting, the less they hurt;
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and surely in any dispute it is a strong presumption, that that man doth least hurt with his Argument, who betakes himself to biting, and to intemperate language.
and surely in any dispute it is a strong presumption, that that man does least hurt with his Argument, who betakes himself to biting, and to intemperate language.
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In these things therefore wee should carry our selves non NONLATINALPHABET, sed NONLATINALPHABET, as Brethren, and not as Enemies, not to uncover the nakedness,
In these things Therefore we should carry our selves non, said, as Brothers, and not as Enemies, not to uncover the nakedness,
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and while wee perplex the mindes of men with Abstruse and Thornie Questions, wee take off their thoughts from more necessary and spirituall employments.
and while we perplex the minds of men with Abstruse and Thorny Questions, we take off their thoughts from more necessary and spiritual employments.
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It was a wise and seasonable rebuke which the Marriners in a dangerous tempest gave to the Philosopher who troubled them with an impertinent discourse, NONLATINALPHABET, We perish whilest thou triflest;
It was a wise and seasonable rebuke which the Mariners in a dangerous tempest gave to the Philosopher who troubled them with an impertinent discourse,, We perish whilst thou triflest;
like the man of Macedonia in Saint Pauls vision, Come and helpe us, for want of that plaine and compendiary way of Faith, repentance, good workes, spirituall worship,
like the man of Macedonia in Saint Paul's vision, Come and help us, for want of that plain and compendiary Way of Faith, Repentance, good works, spiritual worship,
God leadeth not his People unto eternal life by knotty and inextricable Questions, In absoluto ac facili est aeternitas, as St. Hilary excellently speaketh;
God leads not his People unto Eternal life by knotty and inextricable Questions, In absoluto ac Facili est aeternitas, as Saint Hilary excellently speaks;
our worke is to make men Christians in their holy Religion, and not Criticks, to bring them unto Faith, and not unto doubtfull Disputations, to feede their Soules,
our work is to make men Christians in their holy Religion, and not Critics, to bring them unto Faith, and not unto doubtful Disputations, to feed their Souls,
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and to guide their Consciences, not to dazle their eies, nor to puzzle their judgements, nor to perplex their conceites, nor to please their humours, nor to tickle their fancies,
and to guide their Consciences, not to dazzle their eyes, nor to puzzle their Judgments, nor to perplex their conceits, nor to please their humours, nor to tickle their fancies,
If we will beleeve him, who for his judgement and learning had the surname of Theologus given him, this is the right way of being a Sound Divine. It is Gregory Nazianzen in this 29. Oration, at the latter end of that Oration, whose judgement shall put an end unto the handling of the first Question;
If we will believe him, who for his judgement and learning had the surname of Theologus given him, this is the right Way of being a Found Divine. It is Gregory Nazianzen in this 29. Oration, At the latter end of that Oration, whose judgement shall put an end unto the handling of the First Question;
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If any man wil do the wil of God, he shall know the Doctrine, Ioh. 7.17. And hereby we know that we know him, if we keep his Commandments, 1. Ioh. 2. 3, 4. And in all knowledge which is intended for practice, that of the Philosopher is most true, Those things which wee learne to doe, wee learne by doing :
If any man will do the will of God, he shall know the Doctrine, John 7.17. And hereby we know that we know him, if we keep his commandments, 1. John 2. 3, 4. And in all knowledge which is intended for practice, that of the Philosopher is most true, Those things which we Learn to do, we Learn by doing:
It is the expression of Saint Basil, Quod in cibis gustus, in sacris intellectus, and the Apostle calleth it Knowledge according unto Godlinesse, 1 Tim. 6.3. They therefore who can resolve to keepe a good Conscience, and not to vitiate the palate of their minde with any morbid humours, are most likely by the other helpes of learning and industry to finde out the Truths wherein they disagree;
It is the expression of Saint Basil, Quod in Cibis Gustus, in sacris Intellectus, and the Apostle calls it Knowledge according unto Godliness, 1 Tim. 6.3. They Therefore who can resolve to keep a good Conscience, and not to vitiate the palate of their mind with any morbid humours, Are most likely by the other helps of learning and industry to find out the Truths wherein they disagree;
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and refusing the names of Petriani, or Pauliani, or Melitiani, or pars Donati. And indeed, partiall and personall respects will be ever apt to lead unto contention. I cannot affirm any thing;
and refusing the names of Petriani, or Pauliani, or Melitians, or pars Donati. And indeed, partial and personal respects will be ever apt to led unto contention. I cannot affirm any thing;
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When we are to deale in things divine to set bounds unto our selves, that wee breake not through to gaze, Exod. 19.12, 21. Not to draw every thing in Religion to the Rule of our Right,
When we Are to deal in things divine to Set bounds unto our selves, that we break not through to gaze, Exod 19.12, 21. Not to draw every thing in Religion to the Rule of our Right,
or rather crooked and presumptuous Reason, to take heede of Quomodo in things of Faith; the Fathers call it a Judaicall word, and unbeseeming Christians.
or rather crooked and presumptuous Reason, to take heed of Quomodo in things of Faith; the Father's call it a Judaical word, and unbeseeming Christians.
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Saint Paul chargeth us to Take heed of Philosophy and vaine deceits, Col. 2.8. Not but that there is admirable use of sound Philosophy, and of Reason raised and rectified, so long as it is subordinate to Faith ;
Saint Paul charges us to Take heed of Philosophy and vain Deceits, Col. 2.8. Not but that there is admirable use of found Philosophy, and of Reason raised and rectified, so long as it is subordinate to Faith;
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but when it shall bee so proud as to judg of Faith it selfe, and to admit or reject it as it shall be consonant or disagreeing with her prejudices, this is a tyranny which would quickly overthrow all.
but when it shall be so proud as to judge of Faith it self, and to admit or reject it as it shall be consonant or disagreeing with her prejudices, this is a tyranny which would quickly overthrow all.
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when men doe not NONLATINALPHABET, but NONLATINALPHABET, nor disparage the Majesty of so Honourable and solemn a Foundation, with the levity of slight, chaffie, and triviall superstructions.
when men do not, but, nor disparage the Majesty of so Honourable and solemn a Foundation, with the levity of slight, chaffy, and trivial superstructions.
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It was a grave and serious speech that of Seneca, and worthy the consideration of the greatest Divines, Nunquam nos verecundiores esse debemus, quam cum de Deo agitur.
It was a grave and serious speech that of Senecca, and worthy the consideration of the greatest Divines, Never nos verecundiores esse debemus, quam cum de God agitur.
6. NONLATINALPHABET, To keepe our selves to the forme of sound words, Rom. 12.6. 2 Tim. 1.13. to hold those Doctrines which accord best with the grounds of faith & love in Christ, those which ascribe most glory to God and his Grace, which most conduce to the humbling and debasing of the pride of man, which most tend to the practice of godlines, to the purifying of Conscience, to the edifying of the Body of Christ.
6., To keep our selves to the Form of found words, Rom. 12.6. 2 Tim. 1.13. to hold those Doctrines which accord best with the grounds of faith & love in christ, those which ascribe most glory to God and his Grace, which most conduce to the humbling and debasing of the pride of man, which most tend to the practice of godliness, to the purifying of Conscience, to the edifying of the Body of christ.
Our Doctrine must be according unto godlinesse, 1 Tim. 6.3. and our knowledge the acknowledging of the Truth which is after Godlinesse, Tit. 1.1. 7. NONLATINALPHABET. The Custom of the Churches of God To retaine that, (when there is no expresse and evident variation from Divine Authority) which is most consonant to the received usage of the ancient and pure ages of the Church.
Our Doctrine must be according unto godliness, 1 Tim. 6.3. and our knowledge the acknowledging of the Truth which is After Godliness, Tit. 1.1. 7.. The Custom of the Churches of God To retain that, (when there is no express and evident variation from Divine authority) which is most consonant to the received usage of the ancient and pure ages of the Church.
neither the Churches of God, 1 Corin. 11.16. Inquire of the former age, saith Bildad, and prepare thy selfe to the search of their fathers, Iob 8.8. Look to the old way, saith the Prophet, Ier. 6.16. It was not so from the beginning, saith our Saviour, Mat. 19.8.
neither the Churches of God, 1 Corin. 11.16. Inquire of the former age, Says Bildad, and prepare thy self to the search of their Father's, Job 8.8. Look to the old Way, Says the Prophet, Jeremiah 6.16. It was not so from the beginning, Says our Saviour, Mathew 19.8.
or Doctrines of Religion, to prescribe or diliver any thing, as in it selfe and immediately obligatory to the Conscience, which is either contradicted or omitted in the written Word, which we beleeve to be fully sufficient to make the man of God perfect,
or Doctrines of Religion, to prescribe or diliver any thing, as in it self and immediately obligatory to the Conscience, which is either contradicted or omitted in the written Word, which we believe to be Fully sufficient to make the man of God perfect,
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and for manifesting the succession, flourishing, and harmony of doctrines through all ages of the Church, the godly learned have justly ascribed much to the authority and usage of the ancient Churches.
and for manifesting the succession, flourishing, and harmony of doctrines through all ages of the Church, the godly learned have justly ascribed much to the Authority and usage of the ancient Churches.
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I wil conclude this particular with the words of S. Austin, In those things, saith he, wherein the holy Scripture hath defined nothing, mos Populi Dei & instituta majorum pro lege tenenda sunt, The custome of Gods people,
I will conclude this particular with the words of S. Austin, In those things, Says he, wherein the holy Scripture hath defined nothing, mos People Dei & Instituta majorum Pro lege Tenenda sunt, The custom of God's people,
and appointments of our fore-fathers must be held for laws. Lastly, NONLATINALPHABET, Submission to the spirits of the Prophets, and the judgments of the godly learned:
and appointments of our Forefathers must be held for laws. Lastly,, Submission to the spirits of the prophets, and the Judgments of the godly learned:
soon might they be brought, if not wherein they erre, to change their judgments, yet at least so to allay them with humility and love, (as Saint Cyprian did his) that they should never breake forth into bitternesse towards their Brethren,
soon might they be brought, if not wherein they err, to change their Judgments, yet At least so to allay them with humility and love, (as Saint Cyprian did his) that they should never break forth into bitterness towards their Brothers,
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Thus have I, with as much light as my weaknesse could discover, and with as much brevity as the weight of the Argument would allow opened the meanes of procuring and preserving Peace amongst Brethren.
Thus have I, with as much Light as my weakness could discover, and with as much brevity as the weight of the Argument would allow opened the means of procuring and preserving Peace among Brothers.
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onely because those things which God hath joyned together no man ought to put asunder, I shall therefore as Architects use to doe, give you in but a few lines a Modell of the building here by the Apostle commended unto us,
only Because those things which God hath joined together no man ought to put asunder, I shall Therefore as Architects use to do, give you in but a few lines a Model of the building Here by the Apostle commended unto us,
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2. He purposely severeth Peace and Liberty, that hee may joyne Peace and Charity. In our services to the Church of God, wee must ever more looke to what is helpefull to others,
2. He purposely severeth Peace and Liberty, that he may join Peace and Charity. In our services to the Church of God, we must ever more look to what is helpful to Others,
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but we must put to all our skill and wisedome, and cast about for the most proper and seasonable meanes conducing to so good an End. For a man may have an indifferent good will to Peace it selfe,
but we must put to all our skill and Wisdom, and cast about for the most proper and seasonable means conducing to so good an End. For a man may have an indifferent good will to Peace it self,
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nor onely Immanent Edification, a building up of our selves, Iude v. 20. but a mutall and transient Edification, as iron whetteth iron, a considering of one another to provoke unto love,
nor only Immanent Edification, a building up of our selves, Iude v. 20. but a mutall and Transient Edification, as iron whets iron, a considering of one Another to provoke unto love,
If any man refuse Edification, and thrust away the Grace and Mercy which is preached unto him, it must be NONLATINALPHABET here too, not give him over,
If any man refuse Edification, and thrust away the Grace and Mercy which is preached unto him, it must be Here too, not give him over,
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1. A stable and solid Foundation, which is either personall, and that is Christ onely, 1 Cor. 3.11. or practicall, the knowledge whereof is requisite as a ground-worke unto some further end; and this againe is twofold.
1. A stable and solid Foundation, which is either personal, and that is christ only, 1 Cor. 3.11. or practical, the knowledge whereof is requisite as a groundwork unto Some further end; and this again is twofold.
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and salvificall state of a Christian, Quae posita ponunt, & sublata auferunt salutem, which have by the Ordination of God a necessary and intrinsecal connexion unto eternal life.
and salvifical state of a Christian, Quae Posita Ponunt, & sublata auferunt salutem, which have by the Ordination of God a necessary and intrinsical connexion unto Eternal life.
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1. Faith, as the primò primum, without which no other motions, though materially in morall construction good, are yet in foro Coeli vitall and salvificall. This Faith is contracted into the Creeds of the Church, requiring an intellectuall assent of the minde to the Truth, and a fiduciall reliance of the heart on the Goodnesse of God in Christ in all those Evangelicall Doctrines for our owne righteousnesse and salvation:
1. Faith, as the primò primum, without which no other motions, though materially in moral construction good, Are yet in foro Coeli vital and salvifical. This Faith is contracted into the Creeds of the Church, requiring an intellectual assent of the mind to the Truth, and a fiducial reliance of the heart on the goodness of God in christ in all those Evangelical Doctrines for our own righteousness and salvation:
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2. Hope as the Ground and Foundation of all Invocation, and spiritual Worship, and therefore the Apostle saith of such as destroyed the incommunicable Worship of God, that they did not Hold the head, Col. 2.18, 19. and thus the Lords Prayer containing the adequate object of all our Hopes, is called by Turtullian, A fundamentall Prayer.
2. Hope as the Ground and Foundation of all Invocation, and spiritual Worship, and Therefore the Apostle Says of such as destroyed the incommunicable Worship of God, that they did not Hold the head, Col. 2.18, 19. and thus the lords Prayer containing the adequate Object of all our Hope's, is called by Tertullian, A fundamental Prayer.
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and endeavour of Conversation for the time to come, a desire to feare Gods name, a delight in his Law, a Love of our Brethren, a Conscience void of offence towards God and men.
and endeavour of Conversation for the time to come, a desire to Fear God's name, a delight in his Law, a Love of our Brothers, a Conscience void of offence towards God and men.
Now the laying of this Foundation aright, and causing ignorant men in some measure to understand the mysteries of Religion and Salvation, is indeed the master-piece of the wisest Builder,
Now the laying of this Foundation aright, and causing ignorant men in Some measure to understand the Mysteres of Religion and Salvation, is indeed the masterpiece of the Wisest Builder,
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and that, without the which all our other Sermons to the People will bee little better than lost labour, till these Principles be soundly fastened in their Consciences.
and that, without the which all our other Sermons to the People will be little better than lost labour, till these Principles be soundly fastened in their Consciences.
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2. To this Foundation of Faith in Doctrine, hope in worship, and love in obedience, must be joyned a progresse in the Superstruction, because something will be ever wanting to the Grace and Knowledge of God in us:
2. To this Foundation of Faith in Doctrine, hope in worship, and love in Obedience, must be joined a progress in the Superstruction, Because something will be ever wanting to the Grace and Knowledge of God in us:
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for though all the Truths of God are to bee taught, yet each in its due place and time, according as the strength and growth of our hearers is able to bear.
for though all the Truths of God Are to be taught, yet each in its due place and time, according as the strength and growth of our hearers is able to bear.
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It was (I think) wise counsell, that of a learned Cardinal, That with vulgar people, it were best beginning at the later end of S. Pauls Epistles, where he speaks of Duties,
It was (I think) wise counsel, that of a learned Cardinal, That with Vulgar people, it were best beginning At the later end of S. Paul's Epistles, where he speaks of Duties,
Nor Faith without Works, which some Hereticks doing, (for that the learned observe to have been the cause of the Epistles of Saint Iames and Saint Iohn) did thereby cause great scandal and licentious living.
Nor Faith without Works, which Some Heretics doing, (for that the learned observe to have been the cause of the Epistles of Saint James and Saint John) did thereby cause great scandal and licentious living.
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<2^PAGES^MISSING> And here let me speak one word to to you who are Church-wardens, and are entrusted with the care of Presenting Disorders to the Governours of the Church;
<2^PAGES^MISSING> And Here let me speak one word to to you who Are Churchwardens, and Are Entrusted with the care of Presenting Disorders to the Governors of the Church;
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many scarce throughout the whole yeare making their Confession of sinnes to God in the Assembly of his People, many seldom or never hearing any one Psalme of David, or Chapter of the holy Scriptures read unto them;
many scarce throughout the Whole year making their Confessi of Sins to God in the Assembly of his People, many seldom or never hearing any one Psalm of David, or Chapter of the holy Scriptures read unto them;
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and though the Preacher have taken sad paines for what in the Name of God he speaks unto them, having not yet the patience to stay till that peice of the hour be ended.
and though the Preacher have taken sad pains for what in the Name of God he speaks unto them, having not yet the patience to stay till that piece of the hour be ended.
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and by the peaceable fruits of righteousnesse to cover the Church wherein they live from the reproaches of all those who caluminate our Doctrine and Worship,
and by the peaceable fruits of righteousness to cover the Church wherein they live from the Reproaches of all those who caluminate our Doctrine and Worship,
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And therefore wee must all (and wee in our Calling especially) bee frequent and urgent in our Praiers to him to preserve the Peace, to repaire the Breaches,
And Therefore we must all (and we in our Calling especially) be frequent and urgent in our Prayers to him to preserve the Peace, to repair the Breaches,
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that so beginning at the unity of the Faith, and knowledge of the Son of God, we may grow up together unto a perfect man, to the measure of the stature of the fulnesse of Christ;
that so beginning At the unity of the Faith, and knowledge of the Son of God, we may grow up together unto a perfect man, to the measure of the stature of the fullness of christ;
Uti de praeceptis distinguit Greg. Nazianz. Orat. 3. De creatura, si quid aliter quā sese habet senserimus, dummodò non id pro cognito praeceptóque teneamus, Nullum periculum est — De Creatore, si aliud quàm oportet ac sese res habet nobis persuadetur, perniciosissimo Errore decipimur. Aug. de Lib. Arb. lib. 3. cap. 21. & de Gen. ad lit. lib. 10. cap. 23.
Uti de praeceptis distinguit Greg. Nazianz Orat 3. De creatura, si quid aliter quā seize habet senserimus, dummodò non id Pro cognito praeceptóque teneamus, Nullum periculum est — De Creatore, si Aliud quàm oportet ac seize Rest habet nobis persuadetur, perniciosissimo Error decipimur. Aug. de Lib. Arb. lib. 3. cap. 21. & de Gen. ad lit. lib. 10. cap. 23.
Gen. 13.8 Acts 7.26 Psal. 133.1 Ephes. 4.36 Ex codem utcro, Ignor. Tert. Jude v. 3 2 Pet. 1.1 Acts 4.32 Phil. 1.27 Unum signum habemus: quare non in uno ovili sumus? Aug. To. 7. serm. ad pleb. in Caesoriensem.
Gen. 13.8 Acts 7.26 Psalm 133.1 Ephesians 4.36 Ex codem utcro, Ignore Tert U^de v. 3 2 Pet. 1.1 Acts 4.32 Philip 1.27 Unum signum habemus: quare non in Uno ovili sumus? Aug. To. 7. sermon. ad pleb. in Caesoriensem.
Ideircò & in columbá ven it Spiritus fanctus; Simplex animal & laetum, non felle amarum, non morsibus saevum, non unguium lacerationi violentum. Cypr. de unitat. Ecclesiae.
Ideircò & in columbá ven it Spiritus fanctus; Simplex animal & laetum, non fell amarum, non morsibus saevum, non unguium lacerationi violentum. Cyprus de unitat. Ecclesiae.
NONLATINALPHABET. Basil. Epist. 296. ad Satalens. Vit. etiam de Spiritu sancto, cap. 30. Nazianz. Orat. 1. pag. 34. Petr. Aerod. decret. lib. 1. Tit. 2. sect. 8. Dolebat hoc Diabolus, qui semper de fratrum pace torquetur. Optat. lib. 2. Non esset pravis Haeresium dogmatibus locus, NONLATINALPHABET. Greg. Nyssen. de vit. Mosis. p. 190.
. Basil. Epistle 296. and Satalens. Vit. etiam de Spiritu sancto, cap. 30. Nazianz Orat 1. page. 34. Peter Aerod. Decree. lib. 1. Tit. 2. sect. 8. Dolebat hoc Diabolus, qui semper de fratrum pace torquetur. Optat lib. 2. Non esset pravis Heresium dogmatibus locus,. Greg. Nyssen. de vit. Moses. p. 190.
NONLATINALPHABET. Naz. Orat. 3. p. 97. Studiorum rudes, literarum prophani, expertes artium. Minut. Felix. Hoc est fastidium vestrum, sapicutia haec arrogans, quâ nos ut rudes despuitis. Arnob. cont. Gentes lib. 3. Aug. de Bapt. l. 2. cap. 4, 5. Cypr. ad Quir.
. Nazareth Orat 3. p. 97. Studiorum rudes, Literarum prophani, expertes Arts. Minutes Felix. Hoc est fastidium Vestrum, sapicutia haec arrogans, quâ nos ut rudes despuitis. Arnob contentedly. Gentes lib. 3. Aug. de Bapt l. 2. cap. 4, 5. Cyprus and Quir.
vid. Basil. Ep. 41. integro autem libello Dionysium hunc ab Arianismi suspicione vindicat M. Athanasius. Tom. 1. l. Quòd unà cum Nicaena Synodo conspirarit Dionys.
vid. Basil. Epistle 41. integro autem Little book Dionysium hunc ab Arianismi suspicion Vindicates M. Athanasius. Tom. 1. l. Quòd unà cum Nicaena Synod conspirarit Dionys
Dum alter alteri anathema esse coepit, propè jam nemo Christi est. Hil. contr. Const. Haeretici argumentis victi calumnias meditantur. Athan. ad Adelph. contr. Arian. istae sunt Haereticorum machinae, ut convicti de perfidia, ad maledicta se conferant. Hier. Apol. contr. Ruff. vid. Aug. Ep. 14.
Dum alter Alteri anathema esse Coepit, propè jam nemo Christ est. Hil. Contr. Constantinople Haeretici Arguments Victi Calumnies meditantur. Athan and Adelph. Contr. Arian. Istae sunt Haereticorum machinae, ut convicti de perfidia, ad maledicta se conferant. Hier. Apollinarian Contr. Ruff. vid. Aug. Epistle 14.
Ex mandato mandata cernemus: Hilar. in Psal. 118. G. Si in lumine Christi ambulare volumus, à praeceptis ejus et monitis non recedamus: Cypr. l. 2. Epist. 3. ad Cecil.
Ex Commandment Commandments cernemus: Hilar. in Psalm 118. G. Si in lumine Christ Ambulare volumus, à praeceptis His et Monitis non recedamus: Cyprus l. 2. Epistle 3. and Cecil.
NONLATINALPHABET, Arist. Ethic. l. 2. c. 1. Video multos parvo ingenio, literis nullis, ut bene agerent agendo consecutos, Plin. l. 6. Epist. 29. Vid. Afra. & Pacuvium apud A. Gell. l. 13. cap. 8.
, Arist. Ethic. l. 2. c. 1. Video multos parvo ingenio, literis nullis, ut bene agerent Agendo consecutos, Pliny l. 6. Epistle 29. Vid. Afra. & Pacuvium apud A. Gell. l. 13. cap. 8.
Iust. Martyr. de vera Confess. Epiphan. Haeres. 70. & in Ancorat. Cyril. Alex. in Ioan. lib. 4. cap. 13, 14. Athanas. ad Serapion. man. Christi Generatione.
Just Martyr. de vera Confess. Epiphanius. Haeres. 70. & in Ancorat. Cyril. Alexander in Ioan. lib. 4. cap. 13, 14. Athanasius and Serapion. man. Christ Generation.
Contra Ecclesiae fundatissimū morē nemo sentiat. Au. ep. 28. Ad antiquissimas recurrere Ecclesias: Iren. l. 3. ca. 4. Tert. de Coro. milit. c. 3, 4. de veland. virgin. c. 1, 2 Nemo nobis molestias exhibeat, sic enim sentit ac docet sancta Dei Ecclesia ab origine. Epiphan. in Ancor. Quod nec NONLATINALPHABET. Basil cont. Euno. li. 2. Aug. Epist. 118. c. 1. & 119. ca. 19. contra Jul. li. 1. c. 4, 7. l. 2. c. 10.
Contra Ecclesiae fundatissimū morē nemo sentiat. Au. Epistle. 28. Ad antiquissimas recurrere Ecclesiastes: Iren l. 3. circa 4. Tert de Coro. Milit. c. 3, 4. de Veland. Virgae. c. 1, 2 Nemo nobis molestias exhibeat, sic enim Sentit ac docet sancta Dei Ecclesia ab origine. Epiphanius. in Anchor. Quod nec. Basil contentedly. Euno. li. 2. Aug. Epistle 118. c. 1. & 119. circa 19. contra Jul. li. 1. c. 4, 7. l. 2. c. 10.
Adoro Scripturae plenitudinem — scriptum esse docoat Hermogenis officina. Si non est scriptum, timeat vae illud adjicientibus aut detrahentibus destinatum, Tert. cont. Herm. c. 22. Vide etiam de praescicont. Haer. ca. 10, 11. Quod cunque adversus veritatem sapit, hoc erit Haeresis, etiam vetus consuetudo. Tert. c. 1. de veland. virg. Consuctudo sine veritate vetustas erroris est: Cypr. ad Pomp. contr. Steph. Si solus Christus audiendus est, non debemus attendere quid ante nos aliquis faciendum putaverit, sed quid qui ante omnes est Christus prior fecerit; neque enim hominis consuetudinem sequi oportet, sed Dei veritatem: Cyp. l. 2. Ep. 3. ad Caecilium. Vid. C. Alex. Stro. l. 7. pa. 544. a. 6. Basil. de Spiritu sancto c. 7. & Ep. 80. Moral. Reg. 12. cap. 2. Aug. Epist. 112. in prooem. de moribus Ecclesiae Cathol. l. 1. cap. 7. contra Epist. Parmen. lib. 3. cap. 2. de unitat. Eccles. c. 2, 3, 6, 17, 18, 19. contra Cresc. l. 2. cap. 32.
adore Scriptures plenitudinem — Scriptum esse docoat Hermogenes officina. Si non est Scriptum, Timeat vae illud adjicientibus Or detrahentibus destinatum, Tert contentedly. Herm. c. 22. Vide etiam de praescicont. Haer circa 10, 11. Quod cunque Adversus veritatem sapit, hoc erit Heresy, etiam Vetus consuetudo. Tert c. 1. de Veland. Virg. Consuctudo sine veritate Vetustas Error est: Cyprus and Pomp. Contr. Stephen Si solus Christus audiendus est, non debemus attendere quid ante nos aliquis faciendum putaverit, sed quid qui ante omnes est Christus prior fecerit; neque enim hominis consuetudinem sequi oportet, sed Dei veritatem: Cyprus l. 2. Epistle 3. ad Caecilium. Vid. C. Alexander Stro. l. 7. Paul. 544. a. 6. Basil. de Spiritu sancto c. 7. & Epistle 80. Moral. Reg. 12. cap. 2. Aug. Epistle 112. in proem. de moribus Ecclesiae Cathol. l. 1. cap. 7. contra Epistle Parmen. lib. 3. cap. 2. de unitat. Eccles. c. 2, 3, 6, 17, 18, 19. contra Wait. l. 2. cap. 32.
Ego quidem fateor me ex eorum numero esse conari qui proficiendo scribunt, & scribendo proficiunt, unde fi aliquid vel in cautius, vel indoctius à me positum est, — nec mirandum est, nec dolendum, sed potius ignoscendum atque gratulandum, non quia erratum est, sed quia improbatum, &c. Vid. August. Epist. 7.
Ego quidem Fateor me ex Their numero esse conari qui proficiendo scribunt, & scribendo proficiunt, unde Fi Aliquid vel in cautius, vel indoctius à me positum est, — nec Mirandum est, nec dolendum, sed potius ignoscendum atque gratulandum, non quia erratum est, sed quia improbatum, etc. Vid. August. Epistle 7.
Laudo super edificationem boni operis, sed agnosco Fidei fundamentum, Fidci radicem. August. in Psa. 31. de praed. sto. c. 7. Rhem. in Explan. c. 6. ad Heb. Ambr. Offic. l. 1. c. 29. de Sacramentis, l. 1. c. 1. Eus. Emissen. Hom. 2. de Symb. Fulg. prolog. l. de Fide ad Pet. Dial. Aug. Serm. 115. de temp. de fid. & oper. c. 16. Enchirid. c. 2. Prosp. de vit. contemp. l. 2. c. 21.
Laudo super edificationem boni operis, sed agnosco Fidei fundamentum, Fidci Radicem. August. in Psa. 31. de Praed. Sto. c. 7. Rhem in Explain. c. 6. and Hebrew Ambrose Office l. 1. c. 29. de Sacramentis, l. 1. c. 1. Eus Emissen. Hom. 2. de Symbol Fulg prolog. l. de Fide ad Pet. Dial. Aug. Sermon 115. de temp. the fid. & Operate. c. 16. Enchiridion c. 2. Prosper de vit. contempt. l. 2. c. 21.
Vid. Fab. praef. in lib. 7. Instit. Orat. Non debemus onerare infirmitatem discentium, sed temperare •ires nostras, et ad intellectum audientium descendere, Idem l. 1. cap. 2. lib. 2. cap. 3, 6.
Vid. Fab. Preface. in lib. 7. Institutio Orat Non debemus onerare infirmitatem discentium, sed temperare •ires nostras, et ad Intellectum audientium descendere, Idem l. 1. cap. 2. lib. 2. cap. 3, 6.
Quicquid narras, ita narra ut ille cui loqueris audiendo credat, credendo speret, sperando diligat. Aug. de Catech. Rudib. c. 4. Tert. de praescr. c. 9. Aug. de fid. & oper. cap. 14. de Grat. et li. Arbitr. cap. 7.
Quicquid narras, ita narra ut Isle cui loqueris audiendo Credat, credendo speret, Sperando diligat. Aug. de Catechism Rudib. c. 4. Tert the Praescr. c. 9. Aug. the fid. & Operate. cap. 14. de Grat. et li. Arbitr. cap. 7.
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