Iude. verse. 3. ¶ Beloued, when I gaue all diligence, to write vnto you of the common saluation, it was necessarie for me to write vnto you, to exhort you, that you should earnestly contend for the maintenance of the Faith, vvhich was once deliuered vnto the Saints.
Iude. verse. 3. ¶ beloved, when I gave all diligence, to write unto you of the Common salvation, it was necessary for me to write unto you, to exhort you, that you should earnestly contend for the maintenance of the Faith, which was once Delivered unto the Saints.
THE blessed Apostle Saint Iude, finding that many in his time began well, and ended ill, who beeing seduced by wicked miscreants made shipwracke of the fayth, forsooke their first loue, departed away from the liuing GOD, and embraced this present world:
THE blessed Apostle Saint Iude, finding that many in his time began well, and ended ill, who being seduced by wicked miscreants made shipwreck of the faith, forsook their First love, departed away from the living GOD, and embraced this present world:
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but also by writing beeing absent, to procure their euerlasting good, and to direct them to the attayning of eternall saluation, in that he professeth, he gaue all diligence to write vnto them of the common saluation:
but also by writing being absent, to procure their everlasting good, and to Direct them to the attaining of Eternal salvation, in that he Professes, he gave all diligence to write unto them of the Common salvation:
Thirdlie he sheweth, what it was, that in those his carefull deliberations (how he might most happily worke their eternall good) he found most necessary to write vnto them of.
Thirdly he shows, what it was, that in those his careful deliberations (how he might most happily work their Eternal good) he found most necessary to write unto them of.
For as he communicateth vnto them part of his owne honour, giueth them his owne tytles, setteth them vpon his owne seate, committeth the care of his people vnto them,
For as he Communicateth unto them part of his own honour, gives them his own titles, sets them upon his own seat, Committeth the care of his people unto them,
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But aboue all he requireth of them a tender and louing affection towards his people, of whom they take the charge, that they seeke not their owne priuate pleasure, profit,
But above all he requires of them a tender and loving affection towards his people, of whom they take the charge, that they seek not their own private pleasure, profit,
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And as this is required generally of all Rulers, so most principally of them, to vvhom the Word of reconciliation, the dispensation of the Diuine mysteries,
And as this is required generally of all Rulers, so most principally of them, to whom the Word of reconciliation, the Dispensation of the Divine Mysteres,
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and being ready to returne back to him, that sent him, he resolued to send out his Apostles with most ample Commission for the gathering of the Saints, the worke of the Ministerie,
and being ready to return back to him, that sent him, he resolved to send out his Apostles with most ample Commission for the gathering of the Saints, the work of the Ministry,
For though he had made choyce of such men for that imployment, as had beene conuersant with him in the dayes of his flesh, seene his miracles and workes of wonder,
For though he had made choice of such men for that employment, as had been conversant with him in the days of his Flesh, seen his Miracles and works of wonder,
yet before he performed this promise, and said vnto him, Feed my lambes, feede my sheepe, he demaunded thrice of him concerning his loue. Neither doth he aske him of his loue towards them, he was to take charge of,
yet before he performed this promise, and said unto him, Feed my Lambs, feed my sheep, he demanded thrice of him Concerning his love. Neither does he ask him of his love towards them, he was to take charge of,
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if thou owest any thing vnto me for the benefits of the heauenly calling, the knowledge of that truth, which flesh and blood could not reueale vnto thee,
if thou owest any thing unto me for the benefits of the heavenly calling, the knowledge of that truth, which Flesh and blood could not reveal unto thee,
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and put vppon me the habite of a seruaunt, they are my Temple, in which I am worshipped, my Church, in the middest wherof my Name is called vppon, my spouse, whom my soule loueth,
and put upon me the habit of a servant, they Are my Temple, in which I am worshipped, my Church, in the midst whereof my Name is called upon, my spouse, whom my soul loves,
An imitation of these examples in the highest degree, that euer was founde amongst mortall men, we haue in Moses, that desired to haue his name blotted out of the booke of life, rather then GOD should be dishonoured, or his people destroyed:
an imitation of these Examples in the highest degree, that ever was found among Mortal men, we have in Moses, that desired to have his name blotted out of the book of life, rather then GOD should be dishonoured, or his people destroyed:
and procuring the euerlasting good, and eternall saluation of Gods people appeareth in three thinges; the multiplicitie of the thinges, they do for the working of this intended good: the sedulitie in doing them:
and procuring the everlasting good, and Eternal salvation of God's people appears in three things; the Multiplicity of the things, they do for the working of this intended good: the sedulity in doing them:
who can expresse the varietie of the things, they do for the good of them, whom GOD hath committed to theyr charge? They teach the ignorant, convince them that erre, seeke them that are lost, bring backe them that are ou• of the way, heale the sicke, binde vp the broken harted, comfort the heauy,
who can express the variety of the things, they do for the good of them, whom GOD hath committed to their charge? They teach the ignorant, convince them that err, seek them that Are lost, bring back them that Are ou• of the Way, heal the sick, bind up the broken hearted, Comfort the heavy,
yet laboured he more, then all they, who sometimes disputeth, sometimes exhorteth, sometimes commaundeth, sometimes entreateth, sometimes counselleth, sometimes threatneth, sometimes promiseth, sometimes terrifyeth, & sometimes comforteth;
yet laboured he more, then all they, who sometime disputeth, sometime exhorteth, sometime commandeth, sometime entreateth, sometime counselleth, sometime threatens, sometime promises, sometime terrifyeth, & sometime comforts;
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Now as theyr diligence appeareth in this varietie, and multiplicitie of things they do, so likewise in theyr sedulitie in doing them, in that they doe them in season, and out of season;
Now as their diligence appears in this variety, and Multiplicity of things they do, so likewise in their sedulity in doing them, in that they do them in season, and out of season;
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The Apostle Saint Iude, desiring to benefite the vvhole Christian Church, (vvith all the parts whereof it was not possible for him to be present) sheweth his diligence in vvryting:
The Apostle Saint Iude, desiring to benefit the Whole Christian Church, (with all the parts whereof it was not possible for him to be present) shows his diligence in writing:
By it we may commune withall the Patriarches, Prophets, Apostles, Martyrs, Confessors, Fathers of the Church (the lights and wonders of the world) that euer were;
By it we may commune withal the Patriarchs, prophets, Apostles, Martyrs, Confessors, Father's of the Church (the lights and wonders of the world) that ever were;
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The benefit of writing will appeare to be the greater, if we compare them, who (being renow•ed for wisdome and learning) neuer wrote any thing, (as Pythagoras Socrates and others, of whom very few things remaine) with Plato, Aristotle, and the like, that committed the treasures of their learning,
The benefit of writing will appear to be the greater, if we compare them, who (being renow•ed for Wisdom and learning) never wrote any thing, (as Pythagoras Socrates and Others, of whom very few things remain) with Plato, Aristotle, and the like, that committed the treasures of their learning,
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and leaue nothing sincere, and vncorrupt, as their manifold forgeries in former times, their Index expurgatorius and other like practises of these times make it too plaine
and leave nothing sincere, and uncorrupt, as their manifold forgeries in former times, their Index expurgatorius and other like practises of these times make it too plain
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In the Apostles times men admired their writings, but despised their words, and personall presence, as not being accompanied with that greatnes, they looked for.
In the Apostles times men admired their writings, but despised their words, and personal presence, as not being accompanied with that greatness, they looked for.
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But now contrariwise the Romanistes •egarde not their writings, but magnifie •heir words, deliuered by tradition, char•ing their writings with obscuritie, insuf••ciency,
But now contrariwise the Romanists •egarde not their writings, but magnify •heir words, Delivered by tradition, char•ing their writings with obscurity, insuf••ciency,
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Impious••• that they thinke they proceeded from the priuate motions of the Apostles and Euangelists, without the immediate and special instinct, motion,
Impious••• that they think they proceeded from the private motions of the Apostles and Evangelists, without the immediate and special instinct, motion,
The absurditie of which conceipt wi•• appeare, if they will but take a view •• the bookes themselues, they haue le• vnto vs. For the writings of the Euangelists containe a perfect history of the things Christ did,
The absurdity of which conceit wi•• appear, if they will but take a view •• the books themselves, they have le• unto us For the writings of the Evangelists contain a perfect history of the things christ did,
and giueth vs the best he hath ▪ he taketh our nature, and giueth vs his grace, he taketh our sinne and giueth vs his righteousnes, he taketh our curse and giueth vs his blessing, he taketh our misery and giueth vs his happines, he taketh our death and giueth vs his life, he humbleth himselfe and exalteth vs. This Saluation is sayd to bee common, not as if all men of how vile condition and wicked conuersation soeuer should be partakers of it.
and gives us the best he hath ▪ he Takes our nature, and gives us his grace, he Takes our sin and gives us his righteousness, he Takes our curse and gives us his blessing, he Takes our misery and gives us his happiness, he Takes our death and gives us his life, he Humbleth himself and Exalteth us This Salvation is said to be Common, not as if all men of how vile condition and wicked Conversation soever should be partakers of it.
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professing, 〈 ◊ 〉 he will not peremptorilie denie, but at a mitigation or suspension of the ••nishments of the wicked may be ob••ned after they are departed out of this ••rld,
professing, 〈 ◊ 〉 he will not peremptorily deny, but At a mitigation or suspension of the ••nishments of the wicked may be ob••ned After they Are departed out of this ••rld,
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And if this will •• satisfie them, from whom he is vn•ling to dissent, he sayth that though men professing the faith, being wholy wicked and voyde of loue, cannot bee saued,
And if this will •• satisfy them, from whom he is vn•ling to dissent, he say that though men professing the faith, being wholly wicked and void of love, cannot be saved,
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and haue loue (though mingled with much imperfection) may bee saued by a kinde •• purging fire after this life, which whether it be so, or not he cannot tell.
and have love (though mingled with much imperfection) may be saved by a kind •• purging fire After this life, which whither it be so, or not he cannot tell.
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So doubtfull a beginning ha•• this article of the Romanistes faith, wh•• yet rest not in the iudgment of this f•ther, that only some lighter sinnes a• wasted,
So doubtful a beginning ha•• this article of the Romanists faith, wh•• yet rest not in the judgement of this f•ther, that only Some lighter Sins a• wasted,
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or at least in some mediocritie •mmon vnto all, but thinges of orna•ent & delight, are proper to some few• • is it in the matter of fayth, and saluati••.
or At least in Some mediocrity •mmon unto all, but things of orna•ent & delight, Are proper to Some few• • is it in the matter of faith, and saluati••.
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Among the things of nature, vvhat better, then ayre, fire, water, earth, •owers of raine, the fruites of the fielde, •uses to dwell in, garments to put on, •alth and strength of bodie, length of •yes, comely proportion,
Among the things of nature, what better, then air, fire, water, earth, •owers of rain, the fruits of the field, •uses to dwell in, garments to put on, •alth and strength of body, length of •yes, comely proportion,
likewise in the matter of fayth, and grace, the Law, the Prophets, the couenaunts of Grace, the sufferings of Ch•ist, regeneration, the Gospell, the giuing of the Spirit, Faith, Hope, Loue,
likewise in the matter of faith, and grace, the Law, the prophets, the Covenants of Grace, the sufferings of Ch•ist, regeneration, the Gospel, the giving of the Spirit, Faith, Hope, Love,
VVhen the Law was giuen vppo• Mount Sina, Moses, & the Elders on•ly went vp, the people (though prep•red and sanctified to meete the Lorde had boundes set vnto them,
When the Law was given vppo• Mount Sina, Moses, & the Elders on•ly went up, the people (though prep•red and sanctified to meet the Lord had bounds Set unto them,
but vvh• Moses came downe from God, the La• the Couenaunts, the Sacrifices, cerem•nies, and all that Moses learned of Go• was imparted and communicated to 〈 ◊ 〉 the people.
but vvh• Moses Come down from God, the La• the Covenants, the Sacrifices, cerem•nies, and all that Moses learned of Go• was imparted and communicated to 〈 ◊ 〉 the people.
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The matter whereof he w••teth, followeth, It was necessary, for me to writ vnto you to exhort you to contend. &c. In the matter, whereunto the Apostle exhorteth them, three things are to be obserued.
The matter whereof he w••teth, follows, It was necessary, for me to writ unto you to exhort you to contend. etc. In the matter, whereunto the Apostle exhorteth them, three things Are to be observed.
Austine vnderstanding of the bitter invectiues, that Hierome and Ruffinus had published one against another, breaketh forth into these words, expressing the sorrow of his hart:
Augustine understanding of the bitter invectives, that Jerome and Ruffinus had published one against Another, breaks forth into these words, expressing the sorrow of his heart:
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fortè • nunc moueor, vt doleo, vt tim••, pr•cid•rem ad pedes vestros, flerem quantum v•l•rem, rogarem quantum amarem, 〈 ◊ 〉 vnumquen { que } vestrum pro seipso, nunc vtrum { que } pro alterutro, et pro alijs, et m•ximè infirmis, pro quibus Christus mort••s est, qui vos tanquam in theatro huius v•ta• cum magno suo periculo spectant,
fortè • nunc moueor, vt Dole, vt tim••, pr•cid•rem ad pedes vestros, flerem quantum v•l•rem, rogarem quantum amarem, 〈 ◊ 〉 vnumquen { que } Vestrum Pro Seipso, nunc Utum { que } Pro alterutro, et Pro Alijs, et m•ximè infirmis, Pro quibus Christus mort••s est, qui vos tanquam in Theatre Huius v•ta• cum magno Sue periculo spectant,
as now I stand affected, as I sorrowe for these beginnings, and feare what will be the issues of things so ill begunne, I would fall at •our feete and weepe till I had dryed vp the Fountaine of teares, I would entreate you so long,
as now I stand affected, as I sorrow for these beginnings, and Fear what will be the issues of things so ill begun, I would fallen At •our feet and weep till I had dried up the Fountain of tears, I would entreat you so long,
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now either of you for other, and for others, most of all the weake, for whom Christ dyed, which not without great peri•• behold you in these your contentions, brought vpon the stage of this world to be gazed on, I would entreate you, not to publish those •hings in writing one of another, which hereafter wh•n happily you may be friends, it will •ot be possible for you to blot out againe.
now either of you for other, and for Others, most of all the weak, for whom christ died, which not without great peri•• behold you in these your contentions, brought upon the stage of this world to be gazed on, I would entreat you, not to publish those •hings in writing one of Another, which hereafter wh•n happily you may be Friends, it will •ot be possible for you to blot out again.
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Such vvas •he contention in the Primitiue Church about fasting on the Saterday, in vvhich obseruation the Church of Rome, and some other Westerne Churches, differed •rom the Churches of the East, vvhich fasted not on that day.
Such was •he contention in the Primitive Church about fasting on the Saterday, in which observation the Church of Rome, and Some other Western Churches, differed •rom the Churches of the East, which fasted not on that day.
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Some condemned the Church of Rome in this behalfe, •ut Austine thinketh the matter to be indifferent, and sheweth, that when his Mother Monica came to Milan (where Ambrose was Bishop) where the Saterdayes fast was not kept,
some condemned the Church of Room in this behalf, •ut Augustine Thinketh the matter to be indifferent, and shows, that when his Mother Monica Come to Milan (where Ambrose was Bishop) where the Saturdays fast was not kept,
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This iudgement we take to be much better, then that of the Fathers of the sixt Councell in Trullo, who condemned the Church of Rome (as violating the Apostolike,
This judgement we take to be much better, then that of the Father's of the sixt Council in Trullo, who condemned the Church of Room (as violating the Apostolic,
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An excellent example in this kinde we hau• in the Oration of Gregory Nazianzen, in the praise of Athanasius, where he ••porteth, that when the Bishop of Ro•• and the Bishops of the West Church affirmed, that there is one essence of God,
an excellent Exampl in this kind we hau• in the Oration of Gregory Nazianzen, in the praise of Athanasius, where he ••porteth, that when the Bishop of Ro•• and the Bishops of the West Church affirmed, that there is one essence of God,
and three persons, and the Easterne Bishops, one essence, and three hypostases, or subsistences, the contention grew so ho•e ▪ that the whole Christian world was in danger, to be rent in peeces vpon the difference of these syllables.
and three Persons, and the Eastern Bishops, one essence, and three hypostases, or subsistences, the contention grew so ho•e ▪ that the Whole Christian world was in danger, to be rend in Pieces upon the difference of these syllables.
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Hierome liuing in the East parts, and being required to acknowledge three hypostases, or subsistences in God, writet• to Damasus, intreateth and beseecheth him, per crucifixam mundi salutem, per •omousion trinitatem, vt sibi •• Epistolis suis, siue tacendarum, siue dicendarum hypostaseon detur a•thoritas, and protesteth he greatly feareth, least sathan hath transfigured himselfe into an Angell of light.
Jerome living in the East parts, and being required to acknowledge three hypostases, or subsistences in God, writet• to Damasus, intreateth and Beseecheth him, per crucifixam mundi salutem, per •omousion trinitatem, vt sibi •• Epistles suis, siue tacendarum, siue dicendarum hypostaseon detur a•thoritas, and protesteth he greatly fears, least sathan hath transfigured himself into an Angel of Light.
The Grecians iudged the Latines, to be Sabellians, and the Latines the Greekes to be Arrians. Athanasius (that worthy of the vvorld, in whose lappe our wearied Mother the Church did often repose,
The Greeks judged the Latins, to be Sabellians, and the Latins the Greeks to be Arians. Athanasius (that worthy of the world, in whose lap our wearied Mother the Church did often repose,
Thus was this diuision composed more easily by friendly mediation, then it would haue beene by writing or disputing, which often rather increase contentions, then end them.
Thus was this division composed more Easily by friendly mediation, then it would have been by writing or disputing, which often rather increase contentions, then end them.
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Of this nature doubtlesse are the differences betweene the Diuines of Germany, Denmarke, Sweden, and other parts embracing the confession of Auspurg•, and the Churches of Heluetia, Fraunce, and other, touching the vbiquitarie presence of Christ,
Of this nature doubtless Are the differences between the Divines of Germany, Denmark, Sweden, and other parts embracing the Confessi of Auspurg•, and the Churches of Helvetia, France, and other, touching the ubiquitary presence of christ,
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so that whosoeuer heereafter shall blow the coales, and kindle the fire of that dissention any more, he shall for euer be branded with the note and marke of a turbulen•, vnquiet, and factious spirit.
so that whosoever hereafter shall blow the coals, and kindle the fire of that dissension any more, he shall for ever be branded with the note and mark of a turbulen•, unquiet, and factious Spirit.
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to wit, matters of fayth, no part whereof we must betray, how deere so euer the defence of it cost vs. For these things we must contend earnestly. Indifferencie in matters of fayth and religion displeaseth God.
to wit, matters of faith, no part whereof we must betray, how deer so ever the defence of it cost us For these things we must contend earnestly. Indifferency in matters of faith and Religion displeaseth God.
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& compasse sea & land, to make one Proselyte, to make one of theyr profession, though they make him the childe of hell seauen-fold more, then themselues.
& compass sea & land, to make one Proselyte, to make one of their profession, though they make him the child of hell sevenfold more, then themselves.
It is obserued, that in the time of the Arrian heresie, at the first the Catholiques had all aduantages on their side, the determination of the Nicen Councell called & confirmed by the royall authoritie of Constantine was for them,
It is observed, that in the time of the Arrian heresy, At the First the Catholics had all advantages on their side, the determination of the Nicene Council called & confirmed by the royal Authority of Constantine was for them,
There vvere two thinges (as Nazianzen reporteth) tha• much disquieted and afflicted his minde at the time of his death, the one, that h•• had followed new and strange opinions in matters of fayth, the other, that he should leaue Iulian a wicked miscreant to succeede him in the Empire.
There were two things (as Nazianzen Reporteth) tha• much disquieted and afflicted his mind At the time of his death, the one, that h•• had followed new and strange opinions in matters of faith, the other, that he should leave Iulian a wicked miscreant to succeed him in the Empire.
But what followed vppon this carefull diligence of the one sort, and securitie & negligence of the other? by the meanes of Constantius the Arrains so preuailed, that in the Councels of Arimmum & Seleucia, the synceritie of the Christian profession (agreed on in the Nicen Councel) was betrayed, all the Bishoppes of the world, ( Athanasius, Eusebius, Hilarius, & some very few more,
But what followed upon this careful diligence of the one sort, and security & negligence of the other? by the means of Constantius the Arrains so prevailed, that in the Counsels of Arimmum & Seleucia, the sincerity of the Christian profession (agreed on in the Nicene Council) was betrayed, all the Bishops of the world, (Athanasius, Eusebius, Hilary, & Some very few more,
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In our times, they of the Romish faction by fayre promises, and sweet and sugred words, draw vnto them the choysest wits they find amongst vs, they obserue wherin each man is most likely to excell,
In our times, they of the Romish faction by fair promises, and sweet and sugared words, draw unto them the Choicest wits they find among us, they observe wherein each man is most likely to excel,
and imploy him accordingly, some in writing, some in reading, some in preaching, some in disputing, they haue some for Schoole diuinitie, some for positiue, •ome for the studie of the Fathers, and courses of antiquitie.
and employ him accordingly, Some in writing, Some in reading, Some in preaching, Some in disputing, they have Some for School divinity, Some for positive, •ome for the study of the Father's, and courses of antiquity.
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For I dare vndertake that if a choyce be made, and me• may haue those helps & encouragemen• that are fit for men so imployed, this nationall Church will yeeld men more th•• matchable with the greatest of the aduerse faction, in all those courses of learning, wherein they seeme most to excell.
For I Dare undertake that if a choice be made, and me• may have those helps & encouragemen• that Are fit for men so employed, this national Church will yield men more th•• matchable with the greatest of the adverse faction, in all those courses of learning, wherein they seem most to excel.
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But to returne to the words of the Apostle, we must contend, not for thinge• indifferent, not mistaking one another ▪ but for the maintenaunce of the fayth.
But to return to the words of the Apostle, we must contend, not for thinge• indifferent, not mistaking one Another ▪ but for the maintenance of the faith.
A•• the name of hope, sometimes signifieth the things we hope for, (as when the Apostle saith, If we had hope onely in this life we were of all men the most miserable ) sometime the desire and expectation of the same thinges:
A•• the name of hope, sometime signifies the things we hope for, (as when the Apostle Says, If we had hope only in this life we were of all men the most miserable) sometime the desire and expectation of the same things:
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so the name of fayt• sometimes signifieth the act or habite of beleeuing, sometimes that sum of Christian doctrine, the conclusions wherea• are not demonstrable by reason, but 〈 ◊ 〉 he belieued by faith.
so the name of fayt• sometime signifies the act or habit of believing, sometime that sum of Christian Doctrine, the conclusions wherea• Are not demonstrable by reason, but 〈 ◊ 〉 he believed by faith.
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It was once deliuered, and it was deliuered to the Saints. It is said to haue been once deliuered, to expresse the difference betweene the manner of the diuine reuelation formely, and since Christ appeared.
It was once Delivered, and it was Delivered to the Saints. It is said to have been once Delivered, to express the difference between the manner of the divine Revelation formerly, and since christ appeared.
but in the last times God spake by his owne sonne, and b• him at once deliuered all that, that shal be knowne concerning himselfe, till the ends of the world.
but in the last times God spoke by his own son, and b• him At once Delivered all that, that shall be known Concerning himself, till the ends of the world.
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So that the error of the Montanists is to be reiected, which imagined, that Christ reuealed not all the mysteries of his kingdome to Peter, on whom he promised to build his Church, to Iohn, the disciple he •o deerely loued, which leaned on his breast at the mysticall supper,
So that the error of the Montanists is to be rejected, which imagined, that christ revealed not all the Mysteres of his Kingdom to Peter, on whom he promised to built his Church, to John, the disciple he •o dearly loved, which leaned on his breast At the mystical supper,
& the Sonne of the New, so the holy Ghost in the last times must be the author of a third, which is a law of loue, which because it is the last, to continue for euer,
& the Son of the New, so the holy Ghost in the last times must be the author of a third, which is a law of love, which Because it is the last, to continue for ever,
Quod primum, verissimum: the truth is before the counterfeite, the thing before the imitation of the thing, the habite before priuation, and good before euill:
Quod primum, verissimum: the truth is before the counterfeit, the thing before the imitation of the thing, the habit before privation, and good before evil:
For who knoweth not, that Charles the Emperour with threates, and punishments, forced all the Clergie in the Prouinces subiect vnto him, to forsake the ancient formes of diuine seruice,
For who Knoweth not, that Charles the Emperor with Treats, and punishments, forced all the Clergy in the Provinces Subject unto him, to forsake the ancient forms of divine service,
and that the Spanyards (as beeing most stiffe in all theyr courses) held their owne rites, till in the time of Gregory the seauenth, they were forced by Alphonsus the sixt, to leaue them, which they did not without great sorrow expressed with teares.
and that the Spanyards (as being most stiff in all their courses) held their own Rites, till in the time of Gregory the Seventh, they were forced by Alphonsus the sixt, to leave them, which they did not without great sorrow expressed with tears.
The opinion of the necessitie of giuing the Sacrament of the Lords body vnto infants, and the practice of the same continued in the Latine Church, (as Maldonatus confesseth) sixe hundred yeeres,
The opinion of the necessity of giving the Sacrament of the lords body unto Infants, and the practice of the same continued in the Latin Church, (as Maldonatus Confesses) sixe hundred Years,
The opinion of two resurrections the one of the iust, the other of the wicked, (there beeing betweene the one and the other aboue a thousand yeres) was an error amongst the auncient, the Author of •t,
The opinion of two resurrections the one of the just, the other of the wicked, (there being between the one and the other above a thousand Years) was an error among the ancient, the Author of •t,
it vvas the old custome, that the Sacrament of the Lords body and blood, was giuen to all that were present, at the time of the mysticall blessing, consecration, and operation:
it was the old custom, that the Sacrament of the lords body and blood, was given to all that were present, At the time of the mystical blessing, consecration, and operation:
whence the whole mysticall action is called Miss•. This custome continued till the time of Gregory the first, in whose time the Deacon after the reading of the Gospell pronounced those solemne words, si quis non communicat, exeat.
whence the Whole mystical actium is called Miss•. This custom continued till the time of Gregory the First, in whose time the Deacon After the reading of the Gospel pronounced those solemn words, si quis non communicate, exeat.
Bonauentura in his time •ime professeth, that he neuer saw the writings of any one, that was of that opinion nor neuer could meet with any one that so thought.
Bonaventure in his time •ime Professes, that he never saw the writings of any one, that was of that opinion nor never could meet with any one that so Thought.
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and that he may not, that one body may be in many •laces, and that it cannot be in many •laces, the one sort of them denying, that the other affirmeth:
and that he may not, that one body may be in many •laces, and that it cannot be in many •laces, the one sort of them denying, that the other Affirmeth:
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vnto vs least we should mistake it, is that as it was once deliuered, so it was deliuered to the Saints. So that if we desire to finde the vndoubted truth of Heauenly doctrine we must seeke it, non in confusione paganorum, non in purgamentis haereticorum, non in languore schismaticorum, non in coecitate Iud•orum, not in the confusions of pagan Infidels, not among out cast and forsaken Heretiques, not in the con•enticles of Schismatiques, not among the blinde & hard harted Iewes,
unto us lest we should mistake it, is that as it was once Delivered, so it was Delivered to the Saints. So that if we desire to find the undoubted truth of Heavenly Doctrine we must seek it, non in confusion Paganorum, non in purgamentis haereticorum, non in languor schismaticorum, non in coecitate Iud•orum, not in the confusions of pagan Infidels, not among out cast and forsaken Heretics, not in the con•enticles of Schismatics, not among the blind & hard hearted Iewes,
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In which words we are directed to seeke our Sauiour Christ in the troupes, and companions of Christian people and pastors, which are named Saints in this place by the Apostle,
In which words we Are directed to seek our Saviour christ in the troops, and Sodales of Christian people and Pastors, which Are nam Saints in this place by the Apostle,
So that •f those societies in which we liue haue •orrupted their wayes, and left theyr first •uritie, we must (as Vincentius L•rine•sis •irecteth vs) looke to other Churches,
So that •f those societies in which we live have •orrupted their ways, and left their First •uritie, we must (as Vincentius L•rine•sis •irecteth us) look to other Churches,
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Whereupon Ter•ullian pronounceth, that none but such as are so affected, are to be admitted •• any question or dispute of the Scriptures, and matters of fayth:
Whereupon Ter•ullian pronounceth, that none but such as Are so affected, Are to be admitted •• any question or dispute of the Scriptures, and matters of faith:
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quid agitis in meo, non mei? what do you medling with my things, you that are none of mine? By what right do• thou Marcion cut downe my wood •ho gaue thee leaue Valentinus, to turne •he course of my Fou•taines? By vvhat •uthoritie doest thou Apelles remoue ••y auncient bounds? It is my possession, •hat do you here the rest of you, sowing •nd feeding at your owne pleasures? It is ••y possession, I possessed it of old, I •ossessed it before you, I haue the cer•ine originall of it from them, whose the •hing was, I am the heyre of the Apostles,
quid agitis in meo, non mei? what do you meddling with my things, you that Are none of mine? By what right do• thou Marcion Cut down my wood •ho gave thee leave Valentinus, to turn •he course of my Fou•taines? By what •uthoritie dost thou Apelles remove ••y ancient bounds? It is my possession, •hat do you Here the rest of you, sowing •nd feeding At your own pleasures? It is ••y possession, I possessed it of old, I •ossessed it before you, I have the cer•ine original of it from them, whose the •hing was, I am the heir of the Apostles,
Vtitur Gentibus ad materiam ope•ationis suae, haereticis ad probationem doc••inae suae, schismaticis ad documentum sta••ilitatis suae, I•daeis ad comparationem pul•hritudimis suae;
Vtitur Gentibus ad Materiam ope•ationis suae, Heretics ad probationem doc••inae suae, schismaticis ad documentum sta••ilitatis suae, I•daeis ad comparationem pul•hritudimis suae;
Heretiques serue for the tryall, prouing, and approuing of her doctrine, Scismatiques to shew her constancy, th• Iewes imperfection to shew her perfection and beauty;
Heretics serve for the trial, proving, and approving of her Doctrine, Schismatiques to show her constancy, th• Iewes imperfection to show her perfection and beauty;
Thus haue we heard the exhortation of the Apostle, mouing vs to con•end earnestly for the maintenaunce of th• fayth, and describing it to vs, by the Antiquitie of it,
Thus have we herd the exhortation of the Apostle, moving us to con•end earnestly for the maintenance of th• faith, and describing it to us, by the Antiquity of it,
Let u• beseech almighty God to enlighten or vnderstandings, that we may know it, 〈 ◊ 〉 frame our harts to the loue of it, and 〈 ◊ 〉 make vs euer constant in the defence o• it. Amen.
Let u• beseech almighty God to enlighten or understandings, that we may know it, 〈 ◊ 〉 frame our hearts to the love of it, and 〈 ◊ 〉 make us ever constant in the defence o• it. Amen.
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