The substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, Jan. 27, 1657, the other, Feb. 4, 1658 / by Edward Reynolds ...
there is nothing more contrary to the nature of the Church, nothing more advantagious to the enemies of it, nothing doth more tempt Hypocrites to forsake it,
there is nothing more contrary to the nature of the Church, nothing more advantageous to the enemies of it, nothing does more tempt Hypocrites to forsake it,
What sad breaches are crept into the Church of God in these Nations, no man but he that is a stranger in Israel, that dwelleth at the Antipodes can be ignorant of.
What sad Breaches Are crept into the Church of God in these nations, no man but he that is a stranger in Israel, that dwells At the Antipodes can be ignorant of.
What great reason there is to have sad and mournfull thoughts of heart for the divisions of Reuben, for the differences and distractions which are amongst us, every good man doth easily apprehend;
What great reason there is to have sad and mournful thoughts of heart for the divisions of Reuben, for the differences and distractions which Are among us, every good man does Easily apprehend;
Since therefore so long as we know but in part, and prophesie but in part, it cannot be but that there will be variety of judgements in the Church, I have deemed it not incongruous or unbeseeming this present service, to open unto you out of these words of the Apostle, such an heavenly way of calming and pacifying differences,
Since Therefore so long as we know but in part, and prophesy but in part, it cannot be but that there will be variety of Judgments in the Church, I have deemed it not incongruous or unbeseeming this present service, to open unto you out of these words of the Apostle, such an heavenly Way of calming and pacifying differences,
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The Apostle having ver. 3. warned the Philippians to take heed of Dogs, and evill workers, who endeavoured to corrupt the Doctrine of the Gospel by mingling Circumcision and other Legall Observances therewith, shewing that though he had as many Legall Priviledges to rejoyce in as any of them,
The Apostle having for. 3. warned the Philippians to take heed of Dogs, and evil workers, who endeavoured to corrupt the Doctrine of the Gospel by mingling Circumcision and other Legal Observances therewith, showing that though he had as many Legal Privileges to rejoice in as any of them,
yet he cast them all away, and esteemed them Losse and dung, for the excellency of the knowledge of Christ, and his interest in him and his righteousness;
yet he cast them all away, and esteemed them Loss and dung, for the excellency of the knowledge of christ, and his Interest in him and his righteousness;
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NONLATINALPHABET As many as be perfect ] There is a double perfection, perfectioviae, and perfectio patriae, perfection attainable in our way to Heaven,
As many as be perfect ] There is a double perfection, perfectioviae, and Perfection patriae, perfection attainable in our Way to Heaven,
When that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13. 10. Perfection in the way is two fold, 1. Created perfection, that habit of Originall justice whereby Adam was enabled exactly to perform that obedience which in the Law written in his heart God required of him,
When that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13. 10. Perfection in the Way is two fold, 1. Created perfection, that habit of Original Justice whereby Adam was enabled exactly to perform that Obedience which in the Law written in his heart God required of him,
and thus no man, Christ only excepted, hath since the fall been a perfect man, Eccles. 7. 29. 2. Restored and Evangelicall perfection. And this again is twofold, perfection of Integrity and sincerity, perfection of parts, as the childe hath all the parts of the Parent,
and thus no man, christ only excepted, hath since the fallen been a perfect man, Eccles. 7. 29. 2. Restored and Evangelical perfection. And this again is twofold, perfection of Integrity and sincerity, perfection of parts, as the child hath all the parts of the Parent,
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And perfection of maturity or proficiency, perfection of degrees, as Beza here rendreth the word by Adulti, men grown up unto a greater measure of spirituall knowledge and grace.
And perfection of maturity or proficiency, perfection of Degrees, as Beza Here rendereth the word by Adulti, men grown up unto a greater measure of spiritual knowledge and grace.
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As many then as are sincere, upright, and humble hearted, how great a progresse soever they have made in the grace and knowledge of God, must yet all of them be thus minded. It is not a precept belonging unto babes onely,
As many then as Are sincere, upright, and humble hearted, how great a progress soever they have made in the grace and knowledge of God, must yet all of them be thus minded. It is not a precept belonging unto babes only,
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but Apostles and Prophets, and the holiest of saints must be thus minded, must renounce all carnall confidence, all self performances, must suffer the losse of all,
but Apostles and prophets, and the Holiest of Saints must be thus minded, must renounce all carnal confidence, all self performances, must suffer the loss of all,
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and through ignorance and unacquaintance with our selves, or with Christ, are seduced to think otherwise, I doubt not but he who hath already called you, will rescue you out of the hand of so dangerous an Errour, If by Faith and prayer you attend upon the word of truth,
and through ignorance and unacquaintance with our selves, or with christ, Are seduced to think otherwise, I doubt not but he who hath already called you, will rescue you out of the hand of so dangerous an Error, If by Faith and prayer you attend upon the word of truth,
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NONLATINALPHABET ] Nevertheless, whereunto we have already attained, let us walk, or, we ought to walk, &c. so the words are an Exhortation grounded on the tondition, whereby the former promise is limited.
] Nevertheless, whereunto we have already attained, let us walk, or, we ought to walk, etc. so the words Are an Exhortation grounded on the tondition, whereby the former promise is limited.
If we be carefull to walk in obedience and love, according to the light which already we have received, the Lord will reveale more of his will unto us, using the light we have, will be a very ready means for the obtaining of more.
If we be careful to walk in Obedience and love, according to the Light which already we have received, the Lord will reveal more of his will unto us, using the Light we have, will be a very ready means for the obtaining of more.
NONLATINALPHABET ] To walk by the same Rule, there seemeth to be a double Metaphoricall Allusion in the Originall words, the one to a Military march, wherein a Souldier keeps his proper rank and station,
] To walk by the same Rule, there seems to be a double Metaphorical Allusion in the Original words, the one to a Military march, wherein a Soldier keeps his proper rank and station,
and a Christian life, called walking in the Spirit, Gal. 5. 16. walking according to Rule, Gal. 6. 16. NONLATINALPHABET ] The same with being NONLATINALPHABET, like minded, of one accord, of one judgement.
and a Christian life, called walking in the Spirit, Gal. 5. 16. walking according to Rule, Gal. 6. 16. ] The same with being, like minded, of one accord, of one judgement.
Let not the perfect despise the weak, Let not the weake judge the perfect, but NONLATINALPHABET, in these fundamentall articles wherein we all agree in that common salvation unto which we all contend, let the piety of our lives in walking by the same rule of Faith and love, the unity of our judgment, the concord of our affections, the concurrence of our ends, our consent and delight in the same truth (all which are intimated in the words NONLATINALPHABET) Let all this declare to the Church of God and to our own Consciences, that in our differences, Christ notwithstanding is not divided, but that amidst the variety of our Opinions, the purity, piety,
Let not the perfect despise the weak, Let not the weak judge the perfect, but, in these fundamental Articles wherein we all agree in that Common salvation unto which we all contend, let the piety of our lives in walking by the same Rule of Faith and love, the unity of our judgement, the concord of our affections, the concurrence of our ends, our consent and delight in the same truth (all which Are intimated in the words) Let all this declare to the Church of God and to our own Consciences, that in our differences, christ notwithstanding is not divided, but that amid the variety of our Opinions, the purity, piety,
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and peace of the Church is still preserved, and let these things likewife predispose and qualifie our hearts to admit of the revelation of further truth out of the word,
and peace of the Church is still preserved, and let these things likewise predispose and qualify our hearts to admit of the Revelation of further truth out of the word,
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and Christians seduced. 2. The variety of judgements and opinions, which by reason of that difference may grow. 3. The right way of reconciling those differences. And that is
and Christians seduced. 2. The variety of Judgments and opinions, which by reason of that difference may grow. 3. The right Way of reconciling those differences. And that is
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2. To have an NONLATINALPHABET, some main fundamentall Doctrines wherein the dissenting parties doe all agree, which may be the measure and touch-stone of all other Doctrines, to hold nothing which is either inconsistent with the truth, or unbeseemlng the Majesty of that foundation.
2. To have an, Some main fundamental Doctrines wherein the dissenting parties do all agree, which may be the measure and touchstone of all other Doctrines, to hold nothing which is either inconsistent with the truth, or unbeseemlng the Majesty of that Foundation.
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3. NONLATINALPHABET To walk exactly and in order according to the things wherein we agree, not to break our rank, or desert our station, contrary to the Rules which we have received.
3. To walk exactly and in order according to the things wherein we agree, not to break our rank, or desert our station, contrary to the Rules which we have received.
So that two things are herein implyed. 1. Piety of life, to live answerably to the truths we know. 2. Sobriety, moderation and prudence of Spirit, to serve God in the place and condition wherein he hath set us,
So that two things Are herein employed. 1. Piety of life, to live answerably to the truths we know. 2. Sobriety, moderation and prudence of Spirit, to serve God in the place and condition wherein he hath Set us,
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and according to the measure of the Rule which God hath distributed to us, 2 Cor. 10. 13. That neither by an unsuitable conversation we bely the truths we hold,
and according to the measure of the Rule which God hath distributed to us, 2 Cor. 10. 13. That neither by an unsuitable Conversation we belly the truths we hold,
4. To hold the truths wherein we agree in love, unity, and constancy, for why should not the many truths wherein we agree, teach us to joyn in love, which is a Christian duty, rather then the few opinions wherein we disagree, cause breach in affection, which at best is an humane infirmity? The word here used NONLATINALPHABET in the use of Scripture usually noteth not a bare rationall and intellectuall act of the minde,
4. To hold the truths wherein we agree in love, unity, and constancy, for why should not the many truths wherein we agree, teach us to join in love, which is a Christian duty, rather then the few opinions wherein we disagree, cause breach in affection, which At best is an humane infirmity? The word Here used in the use of Scripture usually notes not a bore rational and intellectual act of the mind,
and so to apply the minde unto it, as Matth. 16. 23. NONLATINALPHABET Thou savourest not the things that be of God, Rom. 8. 5, 6. NONLATINALPHABET, &c. They that are after the flesh, doe mind the things of the flesh;
and so to apply the mind unto it, as Matthew 16. 23. Thou savourest not the things that be of God, Rom. 8. 5, 6., etc. They that Are After the Flesh, do mind the things of the Flesh;
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for to be carnally minded is death, but to be Spiritually minded is life and peace, Col. 3. 2. If ye be risen with Christ NONLATINALPHABET, set your affections, have your mindes upon things above, Phil. 3. 19. NONLATINALPHABET, who minde earthly things, whose hearts, studies, inclinations, affections are earthly and brutish.
for to be carnally minded is death, but to be Spiritually minded is life and peace, Col. 3. 2. If you be risen with christ, Set your affections, have your minds upon things above, Philip 3. 19., who mind earthly things, whose hearts, studies, inclinations, affections Are earthly and brutish.
when we hold the same generall truths, in so holding NONLATINALPHABET, to have the same purposes, to pursue the same intentions, to carry on the same designs of glorifying God, edifying the Church, and saving one another thereby.
when we hold the same general truths, in so holding, to have the same Purposes, to pursue the same intentions, to carry on the same designs of glorifying God, edifying the Church, and Saving one Another thereby.
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These are the four excellent ways which the Apostle in this Text prescribeth to reconcile Controversies, to close up Divisions, to reduce calmness and serenity upon the face of a distracted and dilacerated Church.
These Are the four excellent ways which the Apostle in this Text prescribeth to reconcile Controversies, to close up Divisions, to reduce calmness and serenity upon the face of a distracted and dilacerated Church.
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some strong, some weak, some perfect, some seduced, some listning to Paul, and others to the Concision. As on the same foundation, some parts of the building may be Marble and Cedar, other parts Lath and Tearing, some strong, and others ruinous.
Some strong, Some weak, Some perfect, Some seduced, Some listening to Paul, and Others to the Concision. As on the same Foundation, Some parts of the building may be Marble and Cedar, other parts Lath and Tearing, Some strong, and Others ruinous.
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and a residue to give still unto him that lacketh, doth yet blow by his Spirit where he listeth, Joh. 3. 8. and divideth to every one severally as he will, 1 Cor. 12. 11. yet alwayes NONLATINALPHABET, a measure only of knowledge, of faith, of grace, of every needfull gift, Rom. 12. 3. which the Apostle calleth the measure of the gift of Christ, and the measure of every part, Ephes. 4. 7, 16. unto which measure there will ever,
and a residue to give still unto him that lacketh, does yet blow by his Spirit where he lists, John 3. 8. and divides to every one severally as he will, 1 Cor. 12. 11. yet always, a measure only of knowledge, of faith, of grace, of every needful gift, Rom. 12. 3. which the Apostle calls the measure of the gift of christ, and the measure of every part, Ephesians 4. 7, 16. unto which measure there will ever,
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while here we are, be something lacking, 1 Thes. 3. 10. they who have most, have not a fulnesse, except comparatively, and respectively to some special service,
while Here we Are, be something lacking, 1 Thebes 3. 10. they who have most, have not a fullness, except comparatively, and respectively to Some special service,
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or were already perfect, but I follow after, and reach forth, and presse forward. Some have need of milk, others of strong meat, some babes, others of fuller age, some unskilfull in the Word of Righteousness, others senses exercised to discern good and evill, Heb. 5. 12, 13, 14. Some Fitches, some Cmmmin, some Bread-corn, Isa. 28. 27, 28. some have knowledge, and others weak consciences, 1 Cor. 8. 7. some are first born, and they have five talents, a double portion of the Spirit,
or were already perfect, but I follow After, and reach forth, and press forward. some have need of milk, Others of strong meat, Some babes, Others of fuller age, Some unskilful in the Word of Righteousness, Others Senses exercised to discern good and evil, Hebrew 5. 12, 13, 14. some Fitches, Some Cmmmin, Some Breadcorn, Isaiah 28. 27, 28. Some have knowledge, and Others weak Consciences, 1 Cor. 8. 7. Some Are First born, and they have five Talents, a double portion of the Spirit,
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as Elisha had, 2 Reg. 2. 9. Matth. 25. 15. others are yonger Children and have lower abilities, who therefore have not so large a stock, nor so noble a service.
as Elisha had, 2 Reg. 2. 9. Matthew 25. 15. Others Are younger Children and have lower abilities, who Therefore have not so large a stock, nor so noble a service.
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Some Children by reason of their strength do perform work, others by reason of infancy and infirmity do only make work, some are for the Schoole, and others for the Cradle, some for the Field, others for the Couch, some for duty, and others for Cure, and yet all Children. With such admirable wisdome hath God tempered the body that there might be a various love amongst the Members, in the strong to the weak a love of care, in the weak to the strong a love of reverence, that the strong may learn to restore the weak,
some Children by reason of their strength do perform work, Others by reason of infancy and infirmity do only make work, Some Are for the School, and Others for the Cradle, Some for the Field, Others for the Couch, Some for duty, and Others for Cure, and yet all Children. With such admirable Wisdom hath God tempered the body that there might be a various love among the Members, in the strong to the weak a love of care, in the weak to the strong a love of Reverence, that the strong may Learn to restore the weak,
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and the weak to imitate the strong, that by those who fall, the strong may learn to fear; and by those that stand, the weak may learn to fight; that the weak by the strong may be provoked to emulation, and the strong by the weak may be provoked to edification: that they who stand may be for the praise of Christs power and grace, and they who fall for the praise of his patience and mercy, and that in the variety of different supplies unto the Members, the fulness of the head may be admired.
and the weak to imitate the strong, that by those who fallen, the strong may Learn to Fear; and by those that stand, the weak may Learn to fight; that the weak by the strong may be provoked to emulation, and the strong by the weak may be provoked to edification: that they who stand may be for the praise of Christ power and grace, and they who fallen for the praise of his patience and mercy, and that in the variety of different supplies unto the Members, the fullness of the head may be admired.
or why dost thou glory as if thou hadst not received it? rather thus judge, the more thy gifts are, the greater must be thy service to the Church of Christ here,
or why dost thou glory as if thou Hadst not received it? rather thus judge, the more thy Gifts Are, the greater must be thy service to the Church of christ Here,
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for it is God who hath made them to excell, and why is thine eye evill, when thy Masters is good ▪ rather thus consider, the Head cannot say to the foot, I have no need of thee, and the best way to improve, and increase the gifts of God, is with humility and uprightness to imploy them.
for it is God who hath made them to excel, and why is thine eye evil, when thy Masters is good ▪ rather thus Consider, the Head cannot say to the foot, I have no need of thee, and the best Way to improve, and increase the Gifts of God, is with humility and uprightness to employ them.
The Apostle hath spent one whole Chapter upon this argument to perswade Christians from unbrotherly censures of one another upon difference of judgement in smaller things, Rom. 14. pressing this duty by many reasons. 1. God who is the Judge receiveth men into his favour notwithstanding their differences,
The Apostle hath spent one Whole Chapter upon this argument to persuade Christians from unbrotherly censures of one Another upon difference of judgement in smaller things, Rom. 14. pressing this duty by many Reasons. 1. God who is the Judge receives men into his favour notwithstanding their differences,
but their Lords) since God can and will keep him in service and from dangerous falls as well as us, vers. 4. 3. He walketh according to the light and perswasion of his heart,
but their lords) since God can and will keep him in service and from dangerous falls as well as us, vers. 4. 3. He walks according to the Light and persuasion of his heart,
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ver. 7. we have a Lord, who dearly purchased the dominion over us, and before whose tribunal we must all give an account of our selves, vers. 8, 9, 10, 11, 12. 5. By judging, despising,
for. 7. we have a Lord, who dearly purchased the dominion over us, and before whose tribunal we must all give an account of our selves, vers. 8, 9, 10, 11, 12. 5. By judging, despising,
and offending one another, we break the rules of Christian charity, grieving and endangering the souls of our brethren, vers. 13. 15. we expose those good things wherein we agree unto reproach, vers. 16. and prejudice the great things of the Kingdom of God, Righteousnesse, Peace, Joy in the Holy Ghost (which are the things which render us acceptable to God, and therefore should make us approved of one another) by our uncharitabe altercations in smaller things, vers. 17, 18. We hinder the peace and edification of one another, vers. 19. We minister occasion of falling, stumbling and offence to our weak brother, ver. 20, 21. We abuse our liberty by making it a ball of contention,
and offending one Another, we break the rules of Christian charity, grieving and endangering the Souls of our brothers, vers. 13. 15. we expose those good things wherein we agree unto reproach, vers. 16. and prejudice the great things of the Kingdom of God, Righteousness, Peace, Joy in the Holy Ghost (which Are the things which render us acceptable to God, and Therefore should make us approved of one Another) by our uncharitabe altercations in smaller things, vers. 17, 18. We hinder the peace and edification of one Another, vers. 19. We minister occasion of falling, stumbling and offence to our weak brother, ver. 20, 21. We abuse our liberty by making it a ball of contention,
when we might enjoy it within our selves, without any such danger, ver. 22. We go about to entangle our weak brother by inducing him to act doubtingly, and without a warrant and perswasion of the lawfulness of what he doth, ver. 22, 23. So then what ever be the differences amongst true believers, who agree in the great things of Gods Kingdom, the strong ought not to despise the weak,
when we might enjoy it within our selves, without any such danger, ver. 22. We go about to entangle our weak brother by inducing him to act doubtingly, and without a warrant and persuasion of the lawfulness of what he does, for. 22, 23. So then what ever be the differences among true believers, who agree in the great things of God's Kingdom, the strong ought not to despise the weak,
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nor the weak to judge the strong, neither ought to hurt, grieve, wound, offend the hearts of one another, in as much as we are all fellow servants to one common Lord, who will judge us all,
nor the weak to judge the strong, neither ought to hurt, grieve, wound, offend the hearts of one Another, in as much as we Are all fellow Servants to one Common Lord, who will judge us all,
and in as much as we are owned by that Lord, and accepted, the weak as well as the strong, who doth not so much value us by the degrees of our knowledge, as by the sincerity of our love, who doth not reap any benefit by the difference of our services,
and in as much as we Are owned by that Lord, and accepted, the weak as well as the strong, who does not so much valve us by the Degrees of our knowledge, as by the sincerity of our love, who does not reap any benefit by the difference of our services,
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but is pleased and glorified by the uprightness of our hearts, yea possibly is more pleased with the conscionable tendernesse of the weak brother that errs,
but is pleased and glorified by the uprightness of our hearts, yea possibly is more pleased with the conscionable tenderness of the weak brother that errs,
1. To shake off all self opinion of our owne righteousness, all morall presumptions and steshly confidence in any performances of our own, in our most zealous and blameless conversation, they are good in genere viae as paths to Heaven, not in genere causae, as proper causes on which we may depend for salvation.
1. To shake off all self opinion of our own righteousness, all moral presumptions and steshly confidence in any performances of our own, in our most zealous and blameless Conversation, they Are good in genere Viae as paths to Heaven, not in genere causae, as proper Causes on which we may depend for salvation.
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if we will be found in his, the nearer any soul comes unto God, the more it learns to abhor it self, by his light discovering its own deformities. The Angels cover their feet and their faces, Moses exceedingly fears, Elias wraps his head in his Mantle, the Prophet Isaiah cries out I am undone,
if we will be found in his, the nearer any soul comes unto God, the more it learns to abhor it self, by his Light discovering its own deformities. The Angels cover their feet and their faces, Moses exceedingly fears, Elias wraps his head in his Mantle, the Prophet Isaiah cries out I am undone,
and holy Job, Mine eyes seeth thee, therefore I abhor my self, the greater our approaches and acquaintance is with God, the lower our thoughts will be of our selves, the Stars disappear when the Sun riseth.
and holy Job, Mine eyes sees thee, Therefore I abhor my self, the greater our Approaches and acquaintance is with God, the lower our thoughts will be of our selves, the Stars disappear when the Sun Riseth.
As the Orator said of Trajan Te ad sydera tollit humus, that his walking on the ground raised him in the estimation of his people unto Heaven, we may say of an heavenly soul, Te ad humum Caelum deprimit, the more heavenly, the more in the dust. Qui deo placet sibi de se nil relinquit, the more we study to please God, the more nothing we are in our selves.
As the Orator said of Trajan Te ad sydera Tollit humus, that his walking on the ground raised him in the estimation of his people unto Heaven, we may say of an heavenly soul, Te ad humum Caelum deprimit, the more heavenly, the more in the dust. Qui God placet sibi de se nil relinquit, the more we study to please God, the more nothing we Are in our selves.
I will make mention of thy righteousness, of thine onely, saith the Psalmist, Psal. 71. 16. All mine own is as a menstruous cloath: so true is that of St. Austin, Justitia nostra potius in remissione peccatorum constat, quam in perfectione virtutum.
I will make mention of thy righteousness, of thine only, Says the Psalmist, Psalm 71. 16. All mine own is as a menstruous cloth: so true is that of Saint Austin, Justitia nostra potius in remission peccatorum constat, quam in perfection Virtues.
The love of Christ constraining us to dye unto sin, because he died for it, to give our selves Living Sacrifices unto him who was pleased to give himself a dying Sacrifice for us.
The love of christ constraining us to die unto since, Because he died for it, to give our selves Living Sacrifices unto him who was pleased to give himself a dying Sacrifice for us.
For our own we are not, but his that bought us, as the Civil Law saies that a redeemed captive is his that bought him, per modum pignoris, though not per modum mancipij, till he can restore the price by which he was redeemed.
For our own we Are not, but his that bought us, as the Civil Law Says that a redeemed captive is his that bought him, per modum pignoris, though not per modum mancipij, till he can restore the price by which he was redeemed.
4. To be alwaies so tenderly affected with the Sense of our own manifold imperfections, and coming short of the glory of God, that thereby our hearts may be the more inflamed, by an heavenly ambition and noble pursuite, to press forward in the use of all holy means, unto more neernesse and intimate communion with the Lord Christ.
4. To be always so tenderly affected with the Sense of our own manifold imperfections, and coming short of the glory of God, that thereby our hearts may be the more inflamed, by an heavenly ambition and noble pursuit, to press forward in the use of all holy means, unto more nearness and intimate communion with the Lord christ.
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The Lord is pleased here in the Church militant, in the land of temptation, by such slow and slender progresses to renew his servants, Ut sit quod petentibus largiter adjiciat, quod confitentibus Clementer ignoscat, as Austin excellently speaks, that there may still be a residue of Spirit and grace wherewith abundantly to answer the things which are desired,
The Lord is pleased Here in the Church militant, in the land of temptation, by such slow and slender Progresses to renew his Servants, Ut sit quod petentibus Largiter adjiciat, quod confitentibus Clementer ignoscat, as Austin excellently speaks, that there may still be a residue of Spirit and grace wherewith abundantly to answer the things which Are desired,
and opened in the praises of God, from whence it cometh to pass that Gods servants, being alwaies displeased with their present imperfection, do presse forward unto that whereunto they have not yet attained;
and opened in the praises of God, from whence it comes to pass that God's Servants, being always displeased with their present imperfection, do press forward unto that whereunto they have not yet attained;
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untill it spring up unto eternal life, Joh. 7. 38. that those sins which in our justification are remitted, may be so daily in our Sanctification weakned and diminished, that at last in our salvation they may be utterly removed. Hic enim non peccare praeceptum, in Caelo praemium.
until it spring up unto Eternal life, John 7. 38. that those Sins which in our justification Are remitted, may be so daily in our Sanctification weakened and diminished, that At last in our salvation they may be utterly removed. Hic enim non Peccare Precept, in Caelo Premium.
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In this life not to sinne is our duty, in the next it shall be our reward and glory. Thus as Christ never gave over his work on Earth, till he had brought it to a consummation, Joh. 19. 13. nor will give over his work in Heaven till that likewise be pronounced consummate, Rev. 16. 17. 21. 6. For he must reign till he hath put down all authority and power, 1 Cor. 15. 24. that he may save to the uttermost those that come unto God thorow him, Heb. 7. 25. so the servants of Christ rest not in any past performances, are not weary of well doing, but labour to perfect holinesse in the fear of God;
In this life not to sin is our duty, in the next it shall be our reward and glory. Thus as christ never gave over his work on Earth, till he had brought it to a consummation, John 19. 13. nor will give over his work in Heaven till that likewise be pronounced consummate, Rev. 16. 17. 21. 6. For he must Reign till he hath put down all Authority and power, 1 Cor. 15. 24. that he may save to the uttermost those that come unto God thorough him, Hebrew 7. 25. so the Servants of christ rest not in any past performances, Are not weary of well doing, but labour to perfect holiness in the Fear of God;
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as by repentance they break off their sinnes and do not finish them, (of which we read, Dan. 4. 24. Jam. 1. 15.) so by a continual progress of Sanctification they labour to increase more and more, 1 Thes. 4. 1. to grow in knowledge and in grace, 2 Pet. 3. 18. till they come to be perfect men, and to that measure of the stature of the fulnesse in Christ which he hath intended for them, that they may be compleat in him, and filled with all the fulnesse of God, Ephes. 4. 13. Col. 2. 10. Ephes. 3. 19. thus as in the body,
as by Repentance they break off their Sins and do not finish them, (of which we read, Dan. 4. 24. Jam. 1. 15.) so by a continual progress of Sanctification they labour to increase more and more, 1 Thebes 4. 1. to grow in knowledge and in grace, 2 Pet. 3. 18. till they come to be perfect men, and to that measure of the stature of the fullness in christ which he hath intended for them, that they may be complete in him, and filled with all the fullness of God, Ephesians 4. 13. Col. 2. 10. Ephesians 3. 19. thus as in the body,
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so in the soul, Hunger is usually a sign of health, and the greater our present perfection is, the greater will be our longings after more perfection. No man in those dayes was nearer God then Moses was,
so in the soul, Hunger is usually a Signen of health, and the greater our present perfection is, the greater will be our longings After more perfection. No man in those days was nearer God then Moses was,
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and no man ever made, if I may in a spiritual sense so call it, a more ambitious prayer then Moses did, Exod. 33. 18. I beseech thee shew me thy glory.
and no man ever made, if I may in a spiritual sense so call it, a more ambitious prayer then Moses did, Exod 33. 18. I beseech thee show me thy glory.
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As Absalom when he was brought from banishment, aspired higher to come into his Fathers presence, 2 Sam. 14. 32. so the soule when it is once delivered from the thraldom of sin, is still more & more ambitious of neerer approaches and accesses unto God, Rom. 5. 1, 2. Psal. 42. 2. In these things consisteth the highest perfection attainable here, in Remission of sin, in the gift of Righteousness, in conformity to the death and Resurrection of Christ, in an humble and penitent apprehension of our own failings, in renouncing all carnall confidences, and in an importunate and indefatigable contention unto more grace and glory. III.
As Absalom when he was brought from banishment, aspired higher to come into his Father's presence, 2 Sam. 14. 32. so the soul when it is once Delivered from the thraldom of since, is still more & more ambitious of nearer Approaches and Accesses unto God, Rom. 5. 1, 2. Psalm 42. 2. In these things Consisteth the highest perfection attainable Here, in Remission of since, in the gift of Righteousness, in conformity to the death and Resurrection of christ, in an humble and penitent apprehension of our own failings, in renouncing all carnal confidences, and in an importunate and indefatigable contention unto more grace and glory. III.
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and Mosaicall Ceremonies, or touching the Doctrine of Christian perfection, and the weakness of your present graces and attainments, the Lord will in due time out of his Word,
and Mosaical Ceremonies, or touching the Doctrine of Christian perfection, and the weakness of your present graces and attainments, the Lord will in due time out of his Word,
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1. While we know but in part, and prophesie but in part, 2. While there is difficultie in the disquisition of truth, 3. Weaknesse of judgement in men to make that inquirie, 4. Carelesnesse to try the spirits,
1. While we know but in part, and prophesy but in part, 2. While there is difficulty in the disquisition of truth, 3. Weakness of judgement in men to make that inquiry, 4. Carelessness to try the spirits,
and entangling the judgment. 6. Credulity in attending unto false Teachers, 7. Itching ears, affecting and hankering after novell suggestions. 8. A too great Reverence to the persons of men, having them in admiration,
and entangling the judgement. 6. Credulity in attending unto false Teachers, 7. Itching ears, affecting and hankering After novel suggestions. 8. A too great reverence to the Persons of men, having them in admiration,
and giving our selves up by a blinde obedience, and implicite faith unto their hands, 9. While there is sleepinesse and inadvertency in the labourers, 10. Cunning and Sedulity in the adversaries. 11. Unweariednesse in circumambulation and supersemination of the envious man, we cannot expect but there will be NONLATINALPHABET, men that will not in all things agree with their brethren, we cannot wonder to see some Corne in the field of the Church smutted and mildewd, and kept back from maturity by the twisting of weeds about it.
and giving our selves up by a blind Obedience, and implicit faith unto their hands, 9. While there is sleepiness and inadvertency in the labourers, 10. Cunning and Sedulity in the Adversaries. 11. Unweariedness in circumambulation and supersemination of the envious man, we cannot expect but there will be, men that will not in all things agree with their brothers, we cannot wonder to see Some Corn in the field of the Church smutted and mildewd, and kept back from maturity by the twisting of weeds about it.
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and the Affrican and other Churches, in the businesse of Rebaptization in the daies of Cyprian, the dolefull dissentions between Chrysostome and Epiphanius breaking forth into mutuall imprecations, the great breaches in many famous and ancient Synods, the differences of judgement between Cyrill and Theodoret, Basil and Damasus, Austen and Hierom, Hierom and Ruffinus, Rhemigius and Hincmarus, Peter of Alexandria and Miletius, when they were both in prison and Confessors for the truth:
and the African and other Churches, in the business of Rebaptization in the days of Cyprian, the doleful dissensions between Chrysostom and Epiphanius breaking forth into mutual imprecations, the great Breaches in many famous and ancient Synods, the differences of judgement between Cyril and Theodoret, Basil and Damasus, Austen and Hieronymus, Hieronymus and Ruffinus, Rhemigius and Hincmarus, Peter of Alexandria and Miletius, when they were both in prison and Confessors for the truth:
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nay when we consider that a Barnabas and a Paul had there contention, Act. 15. 39. That a Peter and a Barnabas had there dissimulation, Gal. 2. 11, 12, 13. That the Apostle hath told us, that there would be some in the Church who would build upon the foundation silver and gold, and others Hay and stubble, 1 Cor. 3. 12. that some were for Paul, and some for Apollo, and some for Cephas, and others for none of them all,
nay when we Consider that a Barnabas and a Paul had there contention, Act. 15. 39. That a Peter and a Barnabas had there dissimulation, Gal. 2. 11, 12, 13. That the Apostle hath told us, that there would be Some in the Church who would built upon the Foundation silver and gold, and Others Hay and stubble, 1 Cor. 3. 12. that Some were for Paul, and Some for Apollo, and Some for Cephas, and Others for none of them all,
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but for Christ without their help, 1 Cor. 1. 11, 12. That our Saviour hath said, necessary it is that offences come, Math. 18. 7. and the Apostle there must be Heresies or Sects, 1 Cor. 11. 19. that the victory of truth, the malice of Satan, the hypocrisie of men, the constancy of the perfect, the frailty of the seduced, the compassion,
but for christ without their help, 1 Cor. 1. 11, 12. That our Saviour hath said, necessary it is that offences come, Math. 18. 7. and the Apostle there must be Heresies or Sects, 1 Cor. 11. 19. that the victory of truth, the malice of Satan, the hypocrisy of men, the constancy of the perfect, the frailty of the seduced, the compassion,
but till Satan, and all the Enemies of the Church be chained up, and the members thereof have attained unto their full stature, there cannot be expected such an universall consent of judgments,
but till Satan, and all the Enemies of the Church be chained up, and the members thereof have attained unto their full stature, there cannot be expected such an universal consent of Judgments,
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IV. In this case of unavoidable differences amongst good men, there ought to be mutuall charity, meekness, moderation, tolerance, humanity used, not to judge, despise, reject, insult over one another, not to deale with our weaker brethren, NONLATINALPHABET sed NONLATINALPHABET,
IV. In this case of unavoidable differences among good men, there ought to be mutual charity, meekness, moderation, tolerance, humanity used, not to judge, despise, reject, insult over one Another, not to deal with our Weaker brothers, said,
as with aliens, but as with brethren, not to poceed presently unto seperation, rejection, anathematization, but to restore those that are overtaken with any Errour with the spirit of meeknesse. The Apostle suffered some things NONLATINALPHABET, the exigences of the Church requiring it, which in other cases they did not allow, they allowed Jewish Ceremonies, some time and leisure for an honorable interment.
as with aliens, but as with brothers, not to poceed presently unto separation, rejection, anathematization, but to restore those that Are overtaken with any Error with the Spirit of meekness. The Apostle suffered Some things, the exigences of the Church requiring it, which in other cases they did not allow, they allowed Jewish Ceremonies, Some time and leisure for an honourable interment.
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We finde Optatus forcing even upon the Donatists the name of Brethren. It was grave advice of Gregory Nazianzen in such disputes, NONLATINALPHABET, to decline all exasperations, to use all meekness and condescention,
We find Optatus forcing even upon the Donatists the name of Brothers. It was grave Advice of Gregory Nazianzen in such disputes,, to decline all exasperations, to use all meekness and condescension,
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and phrases, whereby the contrary minded were exasperated, and the unstable startled and made jealous, and used such milde insinuations as might win and confirm men in the truth.
and phrases, whereby the contrary minded were exasperated, and the unstable startled and made jealous, and used such mild insinuations as might win and confirm men in the truth.
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Let us 1. distinguish of Opinions. Some are in the Foundation, in those necessary Doctrines upon which the House of God is built, 1 Cor. 3. 9, 10. Heb. 6. 1. Matth. 7. 24. the Errors contrary wherereunto are pernicious and damnable, 2 Pet. 2. 1. Some are only in the superstruction which do not so neerly touch the vitalls and essentials of Religion, which are not fidei but quaestionum, as Austin somewhere distinguisheth.
Let us 1. distinguish of Opinions. some Are in the Foundation, in those necessary Doctrines upon which the House of God is built, 1 Cor. 3. 9, 10. Hebrew 6. 1. Matthew 7. 24. the Errors contrary wherereunto Are pernicious and damnable, 2 Pet. 2. 1. some Are only in the superstruction which do not so nearly touch the vitals and essentials of Religion, which Are not fidei but Quaestionum, as Austin somewhere Distinguisheth.
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Such were in the Apostles time disputes touching meats, and drinks, and dayes, and things indifferent, Rom. 14. 5, 6. and in our dayes touching Forms of Discipline and Goverment in the Church, wherein men abound in their own sense, with meekness,
Such were in the Apostles time disputes touching Meats, and drinks, and days, and things indifferent, Rom. 14. 5, 6. and in our days touching Forms of Discipline and Government in the Church, wherein men abound in their own sense, with meekness,
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2. We are likewise to distinguish of persons, fome are Seducers, who out of pride, enmity against the Doctrine which is according unto godliness, carnall ends, desire of advantage and domination, do sow tares in the Church,
2. We Are likewise to distinguish of Persons, foam Are Seducers, who out of pride, enmity against the Doctrine which is according unto godliness, carnal ends, desire of advantage and domination, do sow tares in the Church,
Others are Seduced people, who through ignorance and credulity are led away captive by the cunning craftiness of those who lie in wait to deceive, 2 Tim. 3. 16. Eph. 4. 14. Again some are pious, meek,
Others Are Seduced people, who through ignorance and credulity Are led away captive by the cunning craftiness of those who lie in wait to deceive, 2 Tim. 3. 16. Ephesians 4. 14. Again Some Are pious, meek,
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and peaceable men, others are of turbulent and tumultuating spirits, who love to kindle flames, and to foment divisions, and to fish in troubled waters.
and peaceable men, Others Are of turbulent and Tumultuating spirits, who love to kindle flames, and to foment divisions, and to Fish in troubled waters.
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Joachim. Camerarius in the life of Melancthon complaineth of the faction of Flacius Illyricus upon this accompt who loaded with challenges and reproaches as betrayers and deserters of the truth, All who were not as flagrant and vehement as themselves, contrary to the meek temper of that good man, who would have all things which might without wickedness and with a good conscience, be endured, rather then new wounds to be inflicted upon the Church of Christ.
Joachim. Camerarius in the life of Melanchthon Complaineth of the faction of Flacius Illyricus upon this account who loaded with challenges and Reproaches as betrayers and deserters of the truth, All who were not as flagrant and vehement as themselves, contrary to the meek temper of that good man, who would have all things which might without wickedness and with a good conscience, be endured, rather then new wounds to be inflicted upon the Church of christ.
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1. That there can be no Syncretisme or Accommodation in case of differences, where the differences are against the foundations of Faith, Worship, Obedience,
1. That there can be no Syncretism or Accommodation in case of differences, where the differences Are against the foundations of Faith, Worship, obedience,
and Holiness, there can be no agreement between light and darkness, Christ and Belial, damnable Heresies, and the Doctrine according unto godliness, 2 Cor. 6. 14. 17. 1 Cor. 10. 21. we must depart from the impurity of Hereticall Synagogues, Isa. 52. 11. Gal. 1. 8, 9. Hereticks are to be admonished, and in case of pertinacy to be rejected, Tit. 3. 10. therefore there may be no brotherly concord or coalescency with them:
and Holiness, there can be no agreement between Light and darkness, christ and Belial, damnable Heresies, and the Doctrine according unto godliness, 2 Cor. 6. 14. 17. 1 Cor. 10. 21. we must depart from the impurity of Heretical Synagogues, Isaiah 52. 11. Gal. 1. 8, 9. Heretics Are to be admonished, and in case of pertinacy to be rejected, Tit. 3. 10. Therefore there may be no brotherly concord or coalescency with them:
2. Though the differences be not prima facie, so dangerous, yet notwithstanding if it be evident that they be purposely sowed by men of turbulent and ungracious spirits, meerly to kindle flames,
2. Though the differences be not prima fancy, so dangerous, yet notwithstanding if it be evident that they be purposely sowed by men of turbulent and ungracious spirits, merely to kindle flames,
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and foment divisions, to lay the foundation of perpetual broiles and jars in Church and State, to gratifie the common adversary of the reformed Churches,
and foment divisions, to lay the Foundation of perpetual broils and jars in Church and State, to gratify the Common adversary of the reformed Churches,
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and to be subservient unto his ends and designs, in this case the Apostle hath taught us to mark such men, and to take heed of them, Rom. 16. 17. and would not give place by subjection for an hour unto them, Gal. 2. 4, 5.
and to be subservient unto his ends and designs, in this case the Apostle hath taught us to mark such men, and to take heed of them, Rom. 16. 17. and would not give place by subjection for an hour unto them, Gal. 2. 4, 5.
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or dissemble it, or make a mixture of truth and falshood, a kind of Samaritanisme in Religion (for of them it is said that they feared the Lord, and served their own gods, 2 Reg. 17. 33. and therefore Gods people would not admit them into the society of building Gods house, Ezra 4. 1, 2, 3.) we must not adde or diminish one jot or title to or from divine truth,
or dissemble it, or make a mixture of truth and falsehood, a kind of Samaritanism in Religion (for of them it is said that they feared the Lord, and served their own God's, 2 Reg. 17. 33. and Therefore God's people would not admit them into the society of building God's house, Ezra 4. 1, 2, 3.) we must not add or diminish one jot or title to or from divine truth,
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In the body, if a finger have a Gangraene in it, which cannot be cured, the body cannot without danger of deadly infection hold communion with that member,
In the body, if a finger have a Gangrene in it, which cannot be cured, the body cannot without danger of deadly infection hold communion with that member,
and therefore it is severed and cut off, ne pars syncera trahatur; but if it have onely a bile, or some other less dangerous sore, the other parts love and cherish it,
and Therefore it is severed and Cut off, ne pars syncera trahatur; but if it have only a boil, or Some other less dangerous soar, the other parts love and cherish it,
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And this is consonant to the Doctrine of Sciptures, which teacheth the Strong to bear with the infirmities of the weak, Rom. 15. 1. the spiritual to restore their Brethren with meeknels, Gal. 6. 1. the members to have the same care of each other, 1 Cor. 12. 25. to do nothing through strife, or vanglory, but in lowliness of minde to esteem others better then our selves, Phil. 2. 1, 2, 3. with lowlinesse, meeknesse, long-suffering, to forbear one another in love, endeavouring to keep the unity of the Spirit, in the bond of peace, Ephes. 4. 2, 3. To follow peace with all men, with whom we may retain holinesse too, Heb. 12. 14. Peace is the Ornament and Honor of Religion, Psal. 133. 1. and the wisdom which is from above is first pure, and then peaceable, gentle, full of mercy, Jam. 3. 17, 18. God is a God of peace,
And this is consonant to the Doctrine of Scriptures, which Teaches the Strong to bear with the infirmities of the weak, Rom. 15. 1. the spiritual to restore their Brothers with meeknels, Gal. 6. 1. the members to have the same care of each other, 1 Cor. 12. 25. to doe nothing through strife, or vanglory, but in lowliness of mind to esteem Others better then our selves, Philip 2. 1, 2, 3. with lowliness, meekness, long-suffering, to forbear one Another in love, endeavouring to keep the unity of the Spirit, in the bound of peace, Ephesians 4. 2, 3. To follow peace with all men, with whom we may retain holiness too, Hebrew 12. 14. Peace is the Ornament and Honour of Religion, Psalm 133. 1. and the Wisdom which is from above is First pure, and then peaceable, gentle, full of mercy, Jam. 3. 17, 18. God is a God of peace,
and to love as brethren, 1 Pet. 3. 8, 9. Love and a spirit of unity and peace is the new Commandment, the Oyntment which ran down from the Head to the Members.
and to love as brothers, 1 Pet. 3. 8, 9. Love and a Spirit of unity and peace is the new Commandment, the Ointment which ran down from the Head to the Members.
He that is not a man of peace, cannot be a man of God, this is an Oyntment which belongs only to Christs body, Exod. 30. 33. Divisions are fruits of the flesh, 1 Cor. 3. 3. Contention a Childe of pride Prov. 13. 10. Light vapors many times come down in great Tempests,
He that is not a man of peace, cannot be a man of God, this is an Ointment which belongs only to Christ body, Exod 30. 33. Divisions Are fruits of the Flesh, 1 Cor. 3. 3. Contention a Child of pride Curae 13. 10. Light vapours many times come down in great Tempests,
And as it is consonant to the will of God, so it is greatly beneficiall to the Common Body. 1. Hereby we shew forth the communion of Saints, that we are all members of the same body,
And as it is consonant to the will of God, so it is greatly beneficial to the Common Body. 1. Hereby we show forth the communion of Saints, that we Are all members of the same body,
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when we seek every man anothers wealth, 1 Cor. 10. 17, 24. One Body is animated by one Spirit, Ephes. 4. 4. Hereby we are known to be Christs Disciples, Joh. 13. 34, 35. 2. Hereby we jointly promote the welfare of the whole body, whereas biting and devouring is the way to be consumed, Gal. 5. 15. 3. Hereby we prevent the insultations, and advantages of Common Enemies,
when we seek every man another's wealth, 1 Cor. 10. 17, 24. One Body is animated by one Spirit, Ephesians 4. 4. Hereby we Are known to be Christ Disciples, John 13. 34, 35. 2. Hereby we jointly promote the welfare of the Whole body, whereas biting and devouring is the Way to be consumed, Gal. 5. 15. 3. Hereby we prevent the insultations, and advantages of Common Enemies,
First is, to attend upon God in those means and waies whereby he is pleased to reveale his truth unto us, to dispossesse our selves of prejudice and partiality,
First is, to attend upon God in those means and ways whereby he is pleased to reveal his truth unto us, to dispossess our selves of prejudice and partiality,
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and with candid affections & judgments to try the Spirits, as being assured that in all points needful unto life & godliness, NONLATINALPHABET, he who hath already revealed that wherein we agree, will also reveale that wherein we differ,
and with candid affections & Judgments to try the Spirits, as being assured that in all points needful unto life & godliness,, he who hath already revealed that wherein we agree, will also reveal that wherein we differ,
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1. To study the Scriptures, which are the alone Rule of all Controversies, and are able to make us wise unto salvation, and throughly to furnish us unto every good work.
1. To study the Scriptures, which Are the alone Rule of all Controversies, and Are able to make us wise unto salvation, and thoroughly to furnish us unto every good work.
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2. To attend on the Ordinances which open the Scripture unto us, the Ministery which Christ hath erected for this very purpose to perfect the Saints, and to bring them by the unity of the Faith,
2. To attend on the Ordinances which open the Scripture unto us, the Ministry which christ hath erected for this very purpose to perfect the Saints, and to bring them by the unity of the Faith,
except the Lord from Heaven speak, and open the heart to attend, as he did the heart of Lydia, therefore we must ever remember Davids Prayer, Psal. 51. 8. Make me to hear joy and gladness, otherwise seeing I shall not see,
except the Lord from Heaven speak, and open the heart to attend, as he did the heart of Lydia, Therefore we must ever Remember Davids Prayer, Psalm 51. 8. Make me to hear joy and gladness, otherwise seeing I shall not see,
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and out of the Scriptures (which are the full and perfect Rule of Faith & Obedience) as Christ opened to his Disciples in the Scriptures the things which concerned himselfe, Luke 24. 27.
and out of the Scriptures (which Are the full and perfect Rule of Faith & obedience) as christ opened to his Disciples in the Scriptures the things which concerned himself, Lycia 24. 27.
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To this the Apostle referreth the Church against danger of Wolves, Act. 20. 32. This he saith is profitable, NONLATINALPHABET, NONLATINALPHABET, 2 Tim. 3. 16. To this only St. Austin had learned Timorem & honorem deferre. Si ad Divinae Traditionis Caput & originem revertamur Cessat error humanus.
To this the Apostle Refers the Church against danger of Wolves, Act. 20. 32. This he Says is profitable,,, 2 Tim. 3. 16. To this only Saint Austin had learned Timorem & Honor defer. Si ad Divinae Traditionis Caput & originem revertamur Cessat error Humanus.
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And this is the meaning of Tertullian, Optatus, Vincentius Lirinensis and others, when they teach us to prove the truth of Doctrine by Ecclesiasticall Tradition, and the voice of the Church,
And this is the meaning of Tertullian, Optatus, Vincentius Lirinensis and Others, when they teach us to prove the truth of Doctrine by Ecclesiastical Tradition, and the voice of the Church,
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for they speak of Apostolicall Churches, which Tertullian calls Matrices Ecclesias, and not of the the peremptory Authoritative decision of any present Church,
for they speak of Apostolical Churches, which Tertullian calls Matrices Ecclesiastes, and not of the the peremptory Authoritative decision of any present Church,
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for they were all able in so short a time as was between them and the Apostles, to draw down from the Apostles a Doctrinall succession, which he calls Traducem fidei, and to assign the time, Authors,
for they were all able in so short a time as was between them and the Apostles, to draw down from the Apostles a Doctrinal succession, which he calls Traducem fidei, and to assign the time, Authors,
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I decline controversie, thus only in a few words. 1. It is fit that he who made the Word should be Judge of the meaning of it, 1 Cor. 2. 11. Cum de rebus deisermo erit, concedamus cognitionem sui Deo, saith Hilary.
I decline controversy, thus only in a few words. 1. It is fit that he who made the Word should be Judge of the meaning of it, 1 Cor. 2. 11. Cum de rebus deisermo erit, Concedamus cognitionem sui God, Says Hilary.
and some Commission directed to them, and not to others, which the Church of Rome endeavouring to doe, are forced (though with little advantage) to fly to the Scriptures: So that in this overuling controversie, the Scripture is made the Judge,
and Some Commission directed to them, and not to Others, which the Church of Room endeavouring to do, Are forced (though with little advantage) to fly to the Scriptures: So that in this overuling controversy, the Scripture is made the Judge,
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and another another, If there be not some infallible Judge to have recourse unto? I answer, 1. Ad hominem how shall I know that this man or Church is to give that final sense which my conscience is bound to rest in, rather then another man or another Church. 2. We fay, That the Word is perspicuous and hath notas insitas veritatis in all needfull truth,
and Another Another, If there be not Some infallible Judge to have recourse unto? I answer, 1. Ad hominem how shall I know that this man or Church is to give that final sense which my conscience is bound to rest in, rather then Another man or Another Church. 2. We faith, That the Word is perspicuous and hath notas insitas veritatis in all needful truth,
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And that this light in the Word is manifested unto us, 1. By the Manuduction and Ministry of the Church, pointing unto the Star which is seen by its own light. 2. Because we bring not such an implanted suitableness of Reason to Scripture as we doe to other Sciences in which the principles are exactly consonant to the ingraffed notions of the minde,
And that this Light in the Word is manifested unto us, 1. By the Manuduction and Ministry of the Church, pointing unto the Star which is seen by its own Light. 2. Because we bring not such an implanted suitableness of Reason to Scripture as we do to other Sciences in which the principles Are exactly consonant to the Ingrafted notions of the mind,
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and drawing away the veile, that we may discern the voice of Christ from strangers, for having the minde of Christ, we doe according to the measure of his Spirit in us, judge of Divine truths as he did.
and drawing away the veil, that we may discern the voice of christ from Strangers, for having the mind of christ, we do according to the measure of his Spirit in us, judge of Divine truths as he did.
To which we say, 1. That every true Believer hath the Spirit of Christ, Rom. 8. 9. 2. That Spirit doth enable to know and to judge, 1 Cor. 2. 12. 1 Joh. 4. 13. for Believers have judicium discretionis, as the men of Berea, to try the things which are taught them, Act. 17. 11. 3. That this spirit,
To which we say, 1. That every true Believer hath the Spirit of christ, Rom. 8. 9. 2. That Spirit does enable to know and to judge, 1 Cor. 2. 12. 1 John 4. 13. for Believers have judicium discretionis, as the men of Berea, to try the things which Are taught them, Act. 17. 11. 3. That this Spirit,
Efficaciter, by the illumination of the Spirit, healing all that folly, inadvertency, unbelief, impenitency, proud and contumacious reasonings, whereby the carnall minde is not only indisposed to receive,
Efficaciter, by the illumination of the Spirit, healing all that folly, inadvertency, unbelief, impenitency, proud and contumacious reasonings, whereby the carnal mind is not only indisposed to receive,
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but armed also to resist the truth, and thus we having by Gods Spirit an eye, the Word having in it self an evidence, and the Ministery directing this eye to this evidence,
but armed also to resist the truth, and thus we having by God's Spirit an eye, the Word having in it self an evidence, and the Ministry directing this eye to this evidence,
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And our Saviour telleth us that this Revelation is not always to the wise and prudent (though learning sanctifyed be an excellent help hereunto) but unto Babes, Matth. 11. 25. whereby are noted two preparative dispositions unto the receiving of Divine truth. 1. Humility, and tractableness of spirit, a meek and docile temper.
And our Saviour Telleth us that this Revelation is not always to the wise and prudent (though learning sanctified be an excellent help hereunto) but unto Babes, Matthew 11. 25. whereby Are noted two preparative dispositions unto the receiving of Divine truth. 1. Humility, and tractableness of Spirit, a meek and docile temper.
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The poor receive the Gospel. 2. Spirituall hunger after the sincere milk of the Word, praying and crying for the knowledge thereof, that we may grow thereby.
The poor receive the Gospel. 2. Spiritual hunger After the sincere milk of the Word, praying and crying for the knowledge thereof, that we may grow thereby.
The second means for healing divisions in the Church is to have an NONLATINALPHABET, some NONLATINALPHABET, some Fundamentall Doctrines wherein all agree, this is the Bafis of unity and concord in the Church.
The second means for healing divisions in the Church is to have an, Some, Some Fundamental Doctrines wherein all agree, this is the basis of unity and concord in the Church.
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The Ancients cal it, theRule of faith, the Seed of Doctrine, the Catholick Faith, the Character of the Church, that which is Common to small and great.
The Ancients call it, theRule of faith, the Seed of Doctrine, the Catholic Faith, the Character of the Church, that which is Common to small and great.
St. Paul, the foundation, the forme of sound Words, the principles of Doctrine, the Faith of the Gospel, the unity of Faith, the Mystery of godliness, the Rule by which we are to walk.
Saint Paul, the Foundation, the Form of found Words, the principles of Doctrine, the Faith of the Gospel, the unity of Faith, the Mystery of godliness, the Rule by which we Are to walk.
unto which eternal life is annexed, Joh. 17. 3. Joh. 8. 24. Acts 4. 11, 12. 1 Cor. 1. 23. 2. 2, 3, 11. 2. Fundamentals in practice, viz. Repentance from dead works, sincere obedience, self-denial, love of the brethren, c.
unto which Eternal life is annexed, John 17. 3. John 8. 24. Acts 4. 11, 12. 1 Cor. 1. 23. 2. 2, 3, 11. 2. Fundamentals in practice, viz. Repentance from dead works, sincere Obedience, self-denial, love of the brothers, c.
Luk. 13. 5. Matth. 5. 19, 20. Rom. 6. 1, 2. Rom. 8. 1. Matth. 16. 24. 1 Joh. 3. 14. 3. Fundamentalls in Worship, to worship God in Spirit and Truth, to call upon God in the name of Christ as our Advocate and Propitiation, not to worship creatures, but to hold the head, to keep our selves from Idols, and communion with Devils, Joh. 4. 24. Phil. 3. 3. Joh. 16. 23. Col. 3. 17. Col. 2. 18, 19. Where there is agreement in these Fundamentals, there is 1. A fair way unto discovery of truth in the things of difference:
Luk. 13. 5. Matthew 5. 19, 20. Rom. 6. 1, 2. Rom. 8. 1. Matthew 16. 24. 1 John 3. 14. 3. Fundamentals in Worship, to worship God in Spirit and Truth, to call upon God in the name of christ as our Advocate and Propitiation, not to worship creatures, but to hold the head, to keep our selves from Idols, and communion with Devils, John 4. 24. Philip 3. 3. John 16. 23. Col. 3. 17. Col. 2. 18, 19. Where there is agreement in these Fundamentals, there is 1. A fair Way unto discovery of truth in the things of difference:
and the more clearly we understand the comprehension and latitude of thesePrinciples, (which are Omnimm Doctrinarum Matrix) the more skill we have to discern the genuine deduction of true conclusions,
and the more clearly we understand the comprehension and latitude of thesePrinciples, (which Are Omnimm Doctrinarum Matrix) the more skill we have to discern the genuine deduction of true conclusions,
and the inconsistency of those which are false and spurious, for matters of Division are to be measured by the Doctrines which we have learned, Rom. 16. 17. we must not suffer any Doctrine to corrupt our judgement,
and the inconsistency of those which Are false and spurious, for matters of Division Are to be measured by the Doctrines which we have learned, Rom. 16. 17. we must not suffer any Doctrine to corrupt our judgement,
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as Herodotus saith the Babylonians did with their Virgins, sell the fair ones to raise portions for the foule, plead agreement in Fundamentals for prevarication in other things,
as Herodotus Says the Babylonians did with their Virgins, fell the fair ones to raise portions for the foul, plead agreement in Fundamentals for prevarication in other things,
and will exercise Domination over the Faith and Consciences of their Brethren (which is the case between us and the Roman Church, which boasteth of her Infallibility, and that her Laws binde the Conscience,
and will exercise Domination over the Faith and Consciences of their Brothers (which is the case between us and the Roman Church, which boasts of her Infallibility, and that her Laws bind the Conscience,
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as if the Pope and not Christ were to sit in Judgment at the last day) these I say will be found to have been the greatest Scismaticks, who by intollerable tyranny over the Consciences, and cruelty over the Lives of men, have miserably torne the peace and unity of the Church of Christ.
as if the Pope and not christ were to fit in Judgement At the last day) these I say will be found to have been the greatest Schismatics, who by intolerable tyranny over the Consciences, and cruelty over the Lives of men, have miserably torn the peace and unity of the Church of christ.
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2. Where there is this agreement in Fundamentals, there ought to be mutual and Fraternall affections, notwithstanding differences in other things, no Reproaches, no Exasperations, no invidious consequences, no odious imputations, no uncharitable digladiations, but an owning of one another as Brethren, and a discussing and ventilating of the points in difference with a Spirit of Love and meekness, saying to one another,
2. Where there is this agreement in Fundamentals, there ought to be mutual and Fraternal affections, notwithstanding differences in other things, no Reproaches, no Exasperations, no invidious consequences, no odious imputations, no uncharitable digladiations, but an owning of one Another as Brothers, and a discussing and ventilating of the points in difference with a Spirit of Love and meekness, saying to one Another,
as Abraham to Lot, Let there be no strife between thee and me, for we be brethren. III. The last expedient which the Apostle useth for pacification amongst Brethren, is, To walk by the same Rule, and to minde the same things, that is, notwithstanding all their differences, to preserve unity in these three things, unity of wills in Love, unity of holiness in life, unity of ends in design.
as Abraham to Lot, Let there be no strife between thee and me, for we be brothers. III. The last expedient which the Apostle uses for pacification among Brothers, is, To walk by the same Rule, and to mind the same things, that is, notwithstanding all their differences, to preserve unity in these three things, unity of wills in Love, unity of holiness in life, unity of ends in Design.
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The Apostle putteth Faith and Love, Faith and a good Conscience together, calleth Christian Doctrine a Mystery of godlinesse, and knowledge which is according to godliness, without this, our judgments are volatile and unfixed,
The Apostle putteth Faith and Love, Faith and a good Conscience together, calls Christian Doctrine a Mystery of godliness, and knowledge which is according to godliness, without this, our Judgments Are volatile and unfixed,
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like that Atheist in Hierom, Fac me Romanae urbis Episcopum & ero protinus Christianus, or like Hermogenes in Tertullian, Legem dei in libidinem defendit, in artem contemnit, will for advantage be ready to set the truth to saile,
like that Atheist in Hieronymus, Fac me Romanae urbis Bishop & Ero Immediately Christian, or like Hermogenes in Tertullian, Legem dei in libidinem defendit, in Artem contemnit, will for advantage be ready to Set the truth to sail,
Corrupt lusts are the causes of corrupt mindes, and that Carnall ends have been the rise and originall of dangerous Heresies, as Tertullian hath observed of Valentinus the Heretick,
Corrupt Lustiest Are the Causes of corrupt minds, and that Carnal ends have been the rise and original of dangerous Heresies, as Tertullian hath observed of Valentinus the Heretic,
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and Theodoret of Arius. Carnall ends and crooked affections open a passage unto Hereticall Opinions, and there is an excellent speech of the Philosopher which gives us the reason of it, NONLATINALPHABET
and Theodoret of Arius. Carnal ends and crooked affections open a passage unto Heretical Opinions, and there is an excellent speech of the Philosopher which gives us the reason of it,
That commonly as mens courses of life are, so would they have the Doctrines to be which their Teachers instruct them, notable examples whereof we have in Scripture.
That commonly as men's courses of life Are, so would they have the Doctrines to be which their Teachers instruct them, notable Examples whereof we have in Scripture.
so purity of heart is a good step unto unitie of judgement, the Lord having promised that they who do his will shall know his doctrine, Joh. 7. 27. that they who are his sheep shall discern his voice, Joh. 10. 4. that the meck he will teach his way, and reveal his secret to them that fear him, Psal. 25. 9, 14. Let us therefore as we have received Christ so walk in him, and we shall certainly reap one of these two fruits, either we shall get to the knowledge of the truth,
so purity of heart is a good step unto unity of judgement, the Lord having promised that they who do his will shall know his Doctrine, John 7. 27. that they who Are his sheep shall discern his voice, John 10. 4. that the meck he will teach his Way, and reveal his secret to them that Fear him, Psalm 25. 9, 14. Let us Therefore as we have received christ so walk in him, and we shall Certainly reap one of these two fruits, either we shall get to the knowledge of the truth,
and so our differences cease, or we shall so allay them with humility and love (as Austin observes of Cyprian) that they shall never break forth into bitternesse, animosity,
and so our differences cease, or we shall so allay them with humility and love (as Austin observes of Cyprian) that they shall never break forth into bitterness, animosity,
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1. To acknowledge with the Apostle your own imperfection. Solomon was sensible of the disparity between his work and his strength, and so all good men are;
1. To acknowledge with the Apostle your own imperfection. Solomon was sensible of the disparity between his work and his strength, and so all good men Are;
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2. To settle and secure the weighty doctrines of righteousnesse by Christ alone, of holinesse and conformity to his death and resurrection, of imperfection of humane righteousness, of necessity of daily progresse in the waies of grace,
2. To settle and secure the weighty doctrines of righteousness by christ alone, of holiness and conformity to his death and resurrection, of imperfection of humane righteousness, of necessity of daily progress in the ways of grace,
There is indeed a very great veneration due to Laws, and Magistrates do with good reason expect to have their Sanctions obeyed rather then disputed: But they must remember they are brethren as well as Magistrates,
There is indeed a very great veneration due to Laws, and Magistrates do with good reason expect to have their Sanctions obeyed rather then disputed: But they must Remember they Are brothers as well as Magistrates,
no Law-maker can know the lawfulnesse of his own edicts more certainly then the Apostles knew that Legal ceremonies were extinguished by the death of Christ.
no Lawmaker can know the lawfulness of his own edicts more Certainly then the Apostles knew that Legal ceremonies were extinguished by the death of christ.
I speak not this to weaken the hands of Law-makers, or to derogate from the authority of Laws (unto which I shall ever both out of principles of conscience and prudence, carrie all Reverence and submission, either chearfully to do,
I speak not this to weaken the hands of Lawmakers, or to derogate from the Authority of Laws (unto which I shall ever both out of principles of conscience and prudence, carry all reverence and submission, either cheerfully to do,
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or meekly to suffer.) But I speak it as an humble caution, that since there are some of humble and quiet spirits who may sometimes be otherwise minded, Laws may be made so exactly consonant to the general rules of the word,
or meekly to suffer.) But I speak it as an humble caution, that since there Are Some of humble and quiet spirits who may sometime be otherwise minded, Laws may be made so exactly consonant to the general rules of the word,
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and others of busie, boisterous, turbulent spirits, who under pretence of conscience do at any time ingage in actions apparently inconsistent with righteousness and peace;
and Others of busy, boisterous, turbulent spirits, who under pretence of conscience do At any time engage in actions apparently inconsistent with righteousness and peace;
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therefore speciall care should be had that these means be duly used and applied by authorizing, countenancing, encouraging, protecting, rewarding the faithful Ministers of the Gospel in the due discharge of their duties;
Therefore special care should be had that these means be duly used and applied by authorizing, countenancing, encouraging, protecting, rewarding the faithful Ministers of the Gospel in the due discharge of their duties;
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and to applie all requisite expedients for the closing of them, considering the great advantages which adversaries take by our differences and divisions.
and to apply all requisite expedients for the closing of them, considering the great advantages which Adversaries take by our differences and divisions.
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6. To countenance and encourage fundamental truths, wherein all agree, and as much as may be to hinder those digladiations, whereby the common enemie is gratified,
6. To countenance and encourage fundamental truths, wherein all agree, and as much as may be to hinder those digladiations, whereby the Common enemy is gratified,
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but single upright aimes at the glorie of God, the truth of the Gospel, the power of godliness, the interest of Christ, the soules of men, the peace, tranquilitie and happiness of these Nations.
but single upright aims At the glory of God, the truth of the Gospel, the power of godliness, the Interest of christ, the Souls of men, the peace, tranquillity and happiness of these nations.
for blessing and successe upon all righteous and honourable undertakings, that he would give you one heart and one way, and cause you to know the way wherein you should walk,
for blessing and success upon all righteous and honourable undertakings, that he would give you one heart and one Way, and cause you to know the Way wherein you should walk,
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Sancti viti quo altius apud deunt virtutum digoitate proficiunt, eo subtilius indignos se esse de prehendunt, quia dum proximi luci fiunt quicquid eos in seipsis latebar, inveniuat. Greg. Moral. l. 3•. cap. 1.
Sancti Viti quo Highly apud deunt Virtues digoitate proficiunt, eo subtilius indignos se esse de prehendunt, quia dum proximi Lucius Fluent quicquid eos in seipsis latebar, inveniuat. Greg. Moral. l. 3•. cap. 1.
1 Cor. 6. 19. Deo dicata membra nulla tibitemeritate usurpes — non enim sine gravi Sacrilegio in usus vanitatis assumuntur. Bern. in. Psal. 90. Serm. 8.
1 Cor. 6. 19. God dicata membra nulla tibitemeritate usurps — non enim sine gravi Sacrilegio in usus vanitatis assumuntur. Bern. in. Psalm 90. Sermon 8.
Optat. l. 5. Irenaus l. 4. c. 44. Tertul. de praescript c. 19, 21, 22, 33, 36. contr. Marcion. lib. 4. c. 5. Aug. ep. 165. contr. Crescon. l. 1. c. 33. Vincent. in commonitorio vid. Raynold. Conference with Hart. p. 141. — 151. Field of the Church. l. 3. c. 40
Optat l. 5. Irenaeus l. 4. c. 44. Tertulian de prescript c. 19, 21, 22, 33, 36. Contr. Marcion. lib. 4. c. 5. Aug. Epistle. 165. Contr. Crescon. l. 1. c. 33. Vincent. in commonitorio vid. Raynold. Conference with Hart. p. 141. — 151. Field of the Church. l. 3. c. 40
Andrad. de concil. Gen. l. 1. fol 49. l. 2. sol. 123. Bellarm. de Rom. pontif. l. 4. c. 3. Stapleton. princip. fidei doctr. controv. 4. q. 2. & contr. 3. q. 1. in proaemio. Greg. de Val. to. 3. disp. 1. q. 1. p. 7. q. 5 sect. 28 — 37
Andrad. de council. Gen. l. 1. fol 49. l. 2. sol. 123. Bellarmine de Rom. Po^tifici. l. 4. c. 3. Stapleton. Princip. fidei Doctrine. Controversy. 4. q. 2. & Contr. 3. q. 1. in Proaemio. Greg. de Val. to. 3. Disp. 1. q. 1. p. 7. q. 5 sect. 28 — 37
Bellar. de verb. de•. l. 3 c. 3. Stapleton. de princip. doct. controv. 2. q. 2. Dr. Jo. Whites way. p 50 — 66. Jun. in Bellar. de interpret. verbi l. 3. c. 3. Dr. Jackson of Scripture. l. 2. sect. 3. c. 6. s. 3.
Bellar de verb. de•. l. 3 c. 3. Stapleton. de Princip. doct. Controversy. 2. q. 2. Dr. John Whites Way. p 50 — 66. Jun. in Bellar de interpret. verbi l. 3. c. 3. Dr. Jackson of Scripture. l. 2. sect. 3. c. 6. s. 3.
Irenaus l. 1. 6. 3. Naz. Or. 14, 40 Aug. Enchirid. c. 7. Tertul. de prascript. c. 13, 14. de Veland. Virgin c. 1. Athanas. in Symbol. Iraene. us, l. 1. c. 1. Aug. ep. 57. Vid. Parker de descens. l. 4. c. 3
Irenaeus l. 1. 6. 3. Nazareth Or. 14, 40 Aug. Enchiridion c. 7. Tertulian de prascript. c. 13, 14. de Veland. Virgae c. 1. Athanasius in Symbol. Iraene. us, l. 1. c. 1. Aug. Epistle. 57. Vid. Parker de descens. l. 4. c. 3
Hieron. lib. centr. Joan. Hierosolymit. Tertul, contr. Hermog. c. 1. Amant veritatem lucentem oderunt redarguentem. Aug. confess. Ariani non Deum sed purpuram colunt. Socrat. l. 3, c. 21 Tertul. contr. Valent. c. 4. Theodorit Hist. l. 1. c. 2. Arist. Metaphy. l. •.
Hieron. lib. centr. Joan. Jerusalem. Tertulian, Contr. Hermog. c. 1. Amant veritatem lucentem oderunt redarguentem. Aug. confess. Ariani non God sed purpuram colunt. Socrates l. 3, c. 21 Tertulian Contr. Valent. c. 4. Theodoret Hist. l. 1. c. 2. Arist. Metaphy. l. •.
