Divisions cut in pieces by the svvord of the Lord: or, A discourse on a text of Scripture, of the unlawfulness of divisions in the Church of God, upon the highest pretences whatsoever. By John Rocket, minister of the Word at Hickling in Nottingham-shire.
Divisions cut in pieces by the Sword of the Lord. 1 Cor. 3.3. For whereas there is among you envying, and strife, and division, are you not carnal, and walk as men?
Divisions Cut in Pieces by the Sword of the Lord. 1 Cor. 3.3. For whereas there is among you envying, and strife, and division, Are you not carnal, and walk as men?
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THe Apostle having received intelligence from the house of Cloe, a family well known of Saint Paul to be sound in the Faith, zealous for the honour of God,
THe Apostle having received intelligence from the house of Cloe, a family well known of Saint Paul to be found in the Faith, zealous for the honour of God,
and tender of the Churches welfare (else their credit had not so much prevailed with him) and as well known to the Church of Corinth to be of no lesse note amongst them, (else he had probably not been so particular in his Intelligencers to them) I say, having received Intelligence from such good hands, of the strange disorders,
and tender of the Churches welfare (Else their credit had not so much prevailed with him) and as well known to the Church of Corinth to be of no less note among them, (Else he had probably not been so particular in his Intelligencers to them) I say, having received Intelligence from such good hands, of the strange disorders,
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and grievous distempers of that Church, writes this Epistle, as undertaking those their discomposed actings: and this he had not assayed but for Cloe's house.
and grievous distempers of that Church, writes this Epistle, as undertaking those their discomposed actings: and this he had not assayed but for Cloe's house.
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So that as its good for Christians to watch over one another, so especially to keep a correspondency of information with their chief watchman about the Spiritual estate of them, of whom he hath a peculiar charge, that so he might apt and prepare his Doctrines and Instructions for their conditions.
So that as its good for Christians to watch over one Another, so especially to keep a correspondency of information with their chief watchman about the Spiritual estate of them, of whom he hath a peculiar charge, that so he might apt and prepare his Doctrines and Instructions for their conditions.
Well, He hearing thus of the violent flames breaking out amongst them, doth first of all labour to find out and discover unto them the prime occasion of that fire;
Well, He hearing thus of the violent flames breaking out among them, does First of all labour to find out and discover unto them the prime occasion of that fire;
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But (admitting the Ministers in substance to agree, and to Preach the same Gospel) the people assuming this luxuriant liberty to set up one above another (whom God had placed with indifferency and equality of power) falls into dangerous emulations, horrid divisions, and unchristian practices,
But (admitting the Ministers in substance to agree, and to Preach the same Gospel) the people assuming this luxuriant liberty to Set up one above Another (whom God had placed with indifferency and equality of power) falls into dangerous emulations, horrid divisions, and unchristian practices,
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as appears Chap. 5. 2 In their Civil Commerce, by their bitter and self-devouring Contentions in Law-suits, as Chap. 6. Such men as despise their Ministry, oft are delivered up to such vile affections, walking crosse to the Word as well as the Ministry.
as appears Chap. 5. 2 In their Civil Commerce, by their bitter and self-devouring Contentions in Lawsuits, as Chap. 6. Such men as despise their Ministry, oft Are Delivered up to such vile affections, walking cross to the Word as well as the Ministry.
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3 Towards their Profession, 1 In the wanton abuse of all liberty, Chap. 8. 2 In the profane celebrating of the most divine Ordinances, Chap. 10, 11. 3 In entertaining that damnable Heresie against the Resurrection;
3 Towards their Profession, 1 In the wanton abuse of all liberty, Chap. 8. 2 In the profane celebrating of the most divine Ordinances, Chap. 10, 11. 3 In entertaining that damnable Heresy against the Resurrection;
The Apostle taking notice of this lamentable fire thus taking hold of all Relations, and consuming Ministers, Families, Estates, Discipline, Worship, and Doctrine;
The Apostle taking notice of this lamentable fire thus taking hold of all Relations, and consuming Ministers, Families, Estates, Discipline, Worship, and Doctrine;
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In this Epistle the Apostle labours to abate these: 1 By drawing down the swellings of their high thoughts one towards another, and leading the whole Church into a most necessary and useful subserviency one towards another. 2 By applying particular Remedies for asswaging of each particular Rupture,
In this Epistle the Apostle labours to abate these: 1 By drawing down the swellings of their high thoughts one towards Another, and leading the Whole Church into a most necessary and useful subserviency one towards Another. 2 By applying particular Remedies for assuaging of each particular Rupture,
or setting him up in opposition to any other godly and Orthodox Ministers, to over-shadow their glory, who were his fellow-labourers, and fellow-helpers:
or setting him up in opposition to any other godly and Orthodox Ministers, to overshadow their glory, who were his Fellow-labourers, and Fellow-helpers:
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and promise to be his Followers, his Church, his Congregation, his Hearers, causing from them any Engagement against any other true Ministers, or true Church society.
and promise to be his Followers, his Church, his Congregation, his Hearers, causing from them any Engagement against any other true Ministers, or true Church society.
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but because least the performance of the duty should have been an argument taken up by them to make him the Father, the Patron, the Author of their Faction;
but Because least the performance of the duty should have been an argument taken up by them to make him the Father, the Patron, the Author of their Faction;
or by smooth, sweet, and insinuating words, to beguile the simple and harmlesse soul; or with Doctrines in an high Seraphical strain, curious and ambiguous terms;
or by smooth, sweet, and insinuating words, to beguile the simple and harmless soul; or with Doctrines in an high Seraphical strain, curious and ambiguous terms;
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3 From the free unfolding and laying himself open to them, and all others view, and desiring their judgement and esteem, according to his own of himself.
3 From the free unfolding and laying himself open to them, and all Others view, and desiring their judgement and esteem, according to his own of himself.
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and therefore he seems thus to abuse himself in an holy manner, Chap. 3. v. 5. Who then is Paul, and who is Apollo, but Ministers by whom ye beleeved,
and Therefore he seems thus to abuse himself in an holy manner, Chap. 3. v. 5. Who then is Paul, and who is Apollo, but Ministers by whom you believed,
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even as the Lord gave to every man? As if he should say, And I pray you, who is Paul more then Apollos, that Apollos is left and cryed down before Paul? And what is Apollos more then Paul, that others cry him up above Paul? What is he,
even as the Lord gave to every man? As if he should say, And I pray you, who is Paul more then Apollos, that Apollos is left and cried down before Paul? And what is Apollos more then Paul, that Others cry him up above Paul? What is he,
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and but Ministerial and Instrumental in our Series, and Places, and Seasons, according to the gifts of God bestowed on us for your good? I beseech you therefore, make not that difference amongst us, which neither God hath made, nor we desire. Hence we may observe,
and but Ministerial and Instrumental in our Series, and Places, and Seasons, according to the Gifts of God bestowed on us for your good? I beseech you Therefore, make not that difference among us, which neither God hath made, nor we desire. Hence we may observe,
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1 That its an Apostolical way to oppose Opposition in the Church of God; to take away Divisions, Separations, and with might and main to preserve Unity;
1 That its an Apostolical Way to oppose Opposition in the Church of God; to take away Divisions, Separations, and with might and main to preserve Unity;
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Yet whether he mean it of himself, and them nominated, (which I desire to follow, being obvious and probable) none are taxed of the Ministry as making Church-Parties;
Yet whither he mean it of himself, and them nominated, (which I desire to follow, being obvious and probable) none Are taxed of the Ministry as making Church-Parties;
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yet it is not safe for any to countenance them in it. 1 Lest the persons neglected have just occasion of Emulation and Offence. 2 Lest the person admired gather ground for Self-elevation. 3. Lest the People grow further wanton,
yet it is not safe for any to countenance them in it. 1 Lest the Persons neglected have just occasion of Emulation and Offence. 2 Lest the person admired gather ground for Self-elevation. 3. Lest the People grow further wanton,
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As when the People of Lystra would have deified Paul, he runs in to them, crying, Sirs, why do ye these things? We also are men of like passions with you,
As when the People of Lystra would have deified Paul, he runs in to them, crying, Sirs, why do you these things? We also Are men of like passion with you,
And this hath been one ray of wisdome shining in holy Writ from the Spirit of God, who Recording the Saints of God, doth own them in some things, that so we might love, honour and follow them:
And this hath been one ray of Wisdom shining in holy Writ from the Spirit of God, who Recording the Saints of God, does own them in Some things, that so we might love, honour and follow them:
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So that Paul might take off their fond and unconstant Affections from him, they only looking on the beauty of his Doctrine, he shews the weaknesse of his person;
So that Paul might take off their found and unconstant Affections from him, they only looking on the beauty of his Doctrine, he shows the weakness of his person;
he being an Apostle, is loth to stand upon the File, (the Record and History in the Church of God) that ever hereafter it should be said, That Paul had one Church, and Apollos another;
he being an Apostle, is loath to stand upon the File, (the Record and History in the Church of God) that ever hereafter it should be said, That Paul had one Church, and Apollos Another;
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that Paul had a People better known by the name of Paulians, then Christians; and that he should have a Church, that would not owne and receive the least,
that Paul had a People better known by the name of Paulians, then Christians; and that he should have a Church, that would not own and receive the least,
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2 Paul having thus cleered himself from all suspicion or shew of guilt that they or any others might lay on him, he proceedeth plainly and particularly to charge it home against the men, the first Authors hereof,
2 Paul having thus cleared himself from all suspicion or show of guilt that they or any Others might lay on him, he Proceedeth plainly and particularly to charge it home against the men, the First Authors hereof,
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and so deep, that the most eloquent in the world, being meer natural men, were not able to reach, v. 8, 9. and the reason is from the corrupt infirmity of his understanding, insomuch that he is utterly void of them, v. 14. But he that is a compleat spiritual man, thorowly regenerated,
and so deep, that the most eloquent in the world, being mere natural men, were not able to reach, v. 8, 9. and the reason is from the corrupt infirmity of his understanding, insomuch that he is utterly void of them, v. 14. But he that is a complete spiritual man, thoroughly regenerated,
And I, brethren, &c. Wherin the Apostle divides the other two Parties, and joyns them in these Corinthians; yet I could not look on you as such spiritual ones,
And I, brothers, etc. Wherein the Apostle divides the other two Parties, and joins them in these Corinthians; yet I could not look on you as such spiritual ones,
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and no marvel, for ye are yet carnal, v. 3. And that they are yet thus carnal, he further proveth in my Text from the present practice, a very plain and forcible Argument, For whereas, &c. Mark the dependency of reason, and cleernesse of proof against them:
and no marvel, for you Are yet carnal, v. 3. And that they Are yet thus carnal, he further Proves in my Text from the present practice, a very plain and forcible Argument, For whereas, etc. Mark the dependency of reason, and clearness of proof against them:
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the reason is, because he finds them for the most part such as at first he met withal, sc. Carnal. They had made little or no progresse (notwithstanding their high and lofty expressions) in the school of Christ;
the reason is, Because he finds them for the most part such as At First he met withal, sc. Carnal. They had made little or no progress (notwithstanding their high and lofty expressions) in the school of christ;
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for whereas at this very day such envyings, strifes, & divisions are amongst you, is it not because you are Carnal? for take me you when you were partly carnal,
for whereas At this very day such envyings, strifes, & divisions Are among you, is it not Because you Are Carnal? for take me you when you were partly carnal,
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because you practised according to your understanding: and since such is your practice now, are not such your minds? Whereas, &c. Wherein observe these Three Parts: 1 A Charge laid down against them.
Because you practised according to your understanding: and since such is your practice now, Are not such your minds? Whereas, etc. Wherein observe these Three Parts: 1 A Charge laid down against them.
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Carnality. 2 A demonstration and proof hereof à posteriori, the fruits of a Carnal mind. Envyings, &c. 3 The certainty of this proof made good in the Interrogation.
Carnality. 2 A demonstration and proof hereof à posteriori, the fruits of a Carnal mind. Envyings, etc. 3 The certainty of this proof made good in the Interrogation.
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But that we might fully handle these words, we shall resolve the whole into these ensuing Queres, and resolve them likewise with what cleernesse we can. 1 To whom Saint Paul wrote this? 2 What he laies to their Charge? 3 How he proves his Charge? 4 How it may be made good by plain Demonstratives, that his Proof makes good his Charge?
But that we might Fully handle these words, we shall resolve the Whole into these ensuing Queres, and resolve them likewise with what clearness we can. 1 To whom Saint Paul wrote this? 2 What he lays to their Charge? 3 How he Proves his Charge? 4 How it may be made good by plain Demonstratives, that his Proof makes good his Charge?
but that God out of those Idolatrous Gentiles, had called by the word of his Ministry a People unto himself, to the profession of his Name, acknowledgement of the Faith,
but that God out of those Idolatrous Gentiles, had called by the word of his Ministry a People unto himself, to the profession of his Name, acknowledgement of the Faith,
and practice of his worship in peace, unity and order, and this he calls The Church of God; nor that this Church was contained in one particular Congregation or Assembly,
and practice of his worship in peace, unity and order, and this he calls The Church of God; nor that this Church was contained in one particular Congregation or Assembly,
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and the Apostle afterwards doth give so large & singular a testimony of them for their excellent gifts, that if we only had heard them and seen their faces, we should have reported of them to have been perfect Saints indeed,
and the Apostle afterwards does give so large & singular a testimony of them for their excellent Gifts, that if we only had herd them and seen their faces, we should have reported of them to have been perfect Saints indeed,
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And though a Church of God, called and sanctified, to whom Saint Paul makes an assurance of the faithfulness of God, touching their perfection and of their glorious presentation as blamelesse once unto God,
And though a Church of God, called and sanctified, to whom Saint Paul makes an assurance of the faithfulness of God, touching their perfection and of their glorious presentation as blameless once unto God,
Division is not sign of a true Church, though sometimes of Truth; But this I infer, that though love is an inseparable affection of a brother, a Disciple, a child of God,
Division is not Signen of a true Church, though sometime of Truth; But this I infer, that though love is an inseparable affection of a brother, a Disciple, a child of God,
If unity was (though Rome hath as little as England at this time to claim it) a specificall and indivisible character of a true Church, then the Divels in hell may say they are a true Church,
If unity was (though Room hath as little as England At this time to claim it) a specifical and indivisible character of a true Church, then the Devils in hell may say they Are a true Church,
let them refine, purge, govern as severely, watchfully, and spiritually as they can, yet there will be men, and children, and babes; spirituall, lesse spirituall, carnall;
let them refine, purge, govern as severely, watchfully, and spiritually as they can, yet there will be men, and children, and babes; spiritual, less spiritual, carnal;
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Are you not? that is, is it not clear and evident to all that have eyes to see and ears to hear these things of you, is it not a thing past question to the judgement of all impartiall and godly men, that though it is long since I preached the Gospel to you,
are you not? that is, is it not clear and evident to all that have eyes to see and ears to hear these things of you, is it not a thing passed question to the judgement of all impartial and godly men, that though it is long since I preached the Gospel to you,
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for this is to follow the principles, directions, wayes, and ends of a meer carnal and fleshly heart, never truly and effectually changed in this world by the Spirit.
for this is to follow the principles, directions, ways, and ends of a mere carnal and fleshly heart, never truly and effectually changed in this world by the Spirit.
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1. There is Caro prima, the seed-plot of all sin and root-corruption, called otherwise concupiscence; this abides in the righteous after, as before conversion, but not in that freedome, strength,
1. There is Caro prima, the seed-plot of all since and root-corruption, called otherwise concupiscence; this abides in the righteous After, as before conversion, but not in that freedom, strength,
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and power, there being wrought in the soul a gracious frame of Spirit, and general inclination to God, out of which flowes the particular acts of obedience, which are called distinctly such and such graces, such and such duties;
and power, there being wrought in the soul a gracious frame of Spirit, and general inclination to God, out of which flows the particular acts of Obedience, which Are called distinctly such and such graces, such and such duties;
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2. There is Caro secunda, or ex prima orta; which is that manifest working of a man according to that generall leaven of sournesse, and root of bitternesse in the soul;
2. There is Caro Secunda, or ex prima orta; which is that manifest working of a man according to that general leaven of sourness, and root of bitterness in the soul;
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though penitent, beleeving, mortifying, &c. and oft-times break out in a child of God (by reason of a spirituall Antiperistasis ) more strongly and violently then in a wicked man;
though penitent, believing, mortifying, etc. and ofttimes break out in a child of God (by reason of a spiritual Antiperistasis) more strongly and violently then in a wicked man;
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though he abhorreth and proceedeth not to murther, revenge, &c. yet there are some daily passions, &c. though he proceed not to Fornication, Adultery, &c. yet there may be a wanton eye, a vain word, a loose thought, &c. though even for these and lesse,
though he abhorreth and Proceedeth not to murder, revenge, etc. yet there Are Some daily passion, etc. though he proceed not to Fornication, Adultery, etc. yet there may be a wanton eye, a vain word, a lose Thought, etc. though even for these and less,
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The word here NONLATINALPHABET is not as NONLATINALPHABET in the first verse, and the difference is much; for the first NONLATINALPHABET signifieth only a kinde of similitude, but NONLATINALPHABET a kinde of conformity;
The word Here is not as in the First verse, and the difference is much; for the First signifies only a kind of similitude, but a kind of conformity;
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and yet it is one thing to walke according to the flesh, and another to walk according to man. For the first of these (as before you had it) by way of excellency doth set forth to us a man in his unregenerate condition, following meerly the dictates of corrupt reason,
and yet it is one thing to walk according to the Flesh, and Another to walk according to man. For the First of these (as before you had it) by Way of excellency does Set forth to us a man in his unregenerate condition, following merely the dictates of corrupt reason,
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1 Secundum praecepta hominum; when though we walk the right way, yet being led by the commands and examples of men, its but a carnal acting in a spiritual way:
1 Secundum praecepta hominum; when though we walk the right Way, yet being led by the commands and Examples of men, its but a carnal acting in a spiritual Way:
and hence is that exprobration, Isa. 29.13. wherein he reproves not the matter of the fear, the worship, service, &c. but the ground and cause of it being humane, taught of man;
and hence is that exprobration, Isaiah 29.13. wherein he reproves not the matter of the Fear, the worship, service, etc. but the ground and cause of it being humane, taught of man;
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but are but meer men. Hence is that prohibition of the Apostle, Rom. 12.2. Herein there is in these Christians a great conformity to the rest of wicked men in the World.
but Are but mere men. Hence is that prohibition of the Apostle, Rom. 12.2. Herein there is in these Christians a great conformity to the rest of wicked men in the World.
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Therefore as in the first verse he doth not call them absolutely NONLATINALPHABET, that, as in the foregoing Chapter, tasted nothing of the things of God;
Therefore as in the First verse he does not call them absolutely, that, as in the foregoing Chapter, tasted nothing of the things of God;
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and what their natural Country-men, Idolaters, are, then Converts, and Spiritual. For if you professing to be spiritual, do but compare your selves with spiritual men,
and what their natural Countrymen, Idolaters, Are, then Converts, and Spiritual. For if you professing to be spiritual, do but compare your selves with spiritual men,
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And this brings me to the proof of this so said, how and in what particular actions he proves them such; Whereas ye are, &c. 3 The proof of the Apostles Charge in particulars, which is from their actions, the sad effects of a carnal minde: Thus,
And this brings me to the proof of this so said, how and in what particular actions he Proves them such; Whereas you Are, etc. 3 The proof of the Apostles Charge in particulars, which is from their actions, the sad effects of a carnal mind: Thus,
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nay, its not only the judgement of right reason, but of the Spirit it self, that sentences a man according to his outward and common actions. Jam. 3.11, 12. The Minor is cleer, that they do act the works of the flesh;
nay, its not only the judgement of right reason, but of the Spirit it self, that sentences a man according to his outward and Common actions. Jam. 3.11, 12. The Minor is clear, that they do act the works of the Flesh;
for, do they not know the deeds of the Flesh, and the fruits of the Spirit? The Apostle first sets down carnal deeds, Gal. 5.20. having before discovered the fountain, there being two heads in every gracious man, as vers. 17. Flesh and Spirit; and these two strive first for passage:
for, do they not know the Deeds of the Flesh, and the fruits of the Spirit? The Apostle First sets down carnal Deeds, Gal. 5.20. having before discovered the fountain, there being two Heads in every gracious man, as vers. 17. Flesh and Spirit; and these two strive First for passage:
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now if such streams as these flow from us, they proceed from the flesh. And these very Three things are enumerated in that Catologue, only translocated.
now if such streams as these flow from us, they proceed from the Flesh. And these very Three things Are enumerated in that Catalogue, only translocated.
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Strife, or Contentions, Envyings, or emulations, divisions, or Sects. Thus he sets the works of the flesh, and spirit contradistinct, and oppositively;
Strife, or Contentions, Envyings, or emulations, divisions, or Sects. Thus he sets the works of the Flesh, and Spirit contradistinct, and oppositively;
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Well, its plain then that these envyigns, strifes, and contentions, and divisions are properly the workings of a carnal and unsanctified spirit. But to the words;
Well, its plain then that these envyigns, strifes, and contentions, and divisions Are properly the workings of a carnal and unsanctified Spirit. But to the words;
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first Envie, that begins to kindle first in the heart, and burn, and burns till it set fire on the tongue, and then breaks out Contentions; and from words it falls to deeds; that from jarrings and scoldings, they quite fall asunder and part; whence are your Divisions?
First Envy, that begins to kindle First in the heart, and burn, and burns till it Set fire on the tongue, and then breaks out Contentions; and from words it falls to Deeds; that from jarrings and scoldings, they quite fallen asunder and part; whence Are your Divisions?
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First then a word of your Envyings. The word in the Original comes of a word that signifies To boyle with heat; and this envying is a boyling, a vehement, hot, discontented,
First then a word of your Envyings. The word in the Original comes of a word that signifies To boil with heat; and this envying is a boiling, a vehement, hight, discontented,
so that with the colour of the face departs the goodnesse of the mind. This is the nature of this anger, this emulation, this envying betwixt one another;
so that with the colour of the face departs the Goodness of the mind. This is the nature of this anger, this emulation, this envying betwixt one Another;
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so this will out of the mind and perplexed thoughts, and break through the mouth and tongue into railings, strifes, invectives, contentious disputes, &c. which is called this NONLATINALPHABET, or NONLATINALPHABET, promiscuously used and translated:
so this will out of the mind and perplexed thoughts, and break through the Mouth and tongue into railings, strifes, invectives, contentious disputes, etc. which is called this, or, promiscuously used and translated:
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When men out of an affectation of glory, and desirous of victory, encounter with men professing and eminent in the Truth, begin unnecessary strifes, and endlesse disputes about words, things of indifferency, cases of suspition,
When men out of an affectation of glory, and desirous of victory, encounter with men professing and eminent in the Truth, begin unnecessary strifes, and endless disputes about words, things of indifferency, cases of suspicion,
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but from words to blows; the Apostle therefore adds to this, Wars, Jam. 4.1. or at the least to Divisions: For if they envy, and then jarre and quarrel,
but from words to blows; the Apostle Therefore adds to this, Wars, Jam. 4.1. or At the least to Divisions: For if they envy, and then jar and quarrel,
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And here follows after envying and strife these NONLATINALPHABET, Divisions. We see one house could not hold Isaac and Ishmael, because of Ishmaels proud contentions, and fond mockings;
And Here follows After envying and strife these, Divisions. We see one house could not hold Isaac and Ishmael, Because of Ishmaels proud contentions, and found mockings;
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Hence comes many an Heretick; which is not dirived from the Latin word Haeres, but from the Greek NONLATINALPHABET, which is a taking unto our selves a Point differing from the Truth and Church of God in a Fundamental:
Hence comes many an Heretic; which is not dirived from the Latin word Haeres, but from the Greek, which is a taking unto our selves a Point differing from the Truth and Church of God in a Fundamental:
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and others will go further, (I will not determine whether with more Judgement, or lesse Charity) adjudging them to be Heretiques, who will obstinately,
and Others will go further, (I will not determine whither with more Judgement, or less Charity) adjudging them to be Heretics, who will obstinately,
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and perversly against all means, conscionably and holily used by the Church to reclaime them, continue in an Errour to the disturbance and vexation of the Church, though not in Fundamentals.
and perversely against all means, Conscionably and holily used by the Church to reclaim them, continue in an Error to the disturbance and vexation of the Church, though not in Fundamentals.
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And as for Schisme, being no Latin word, it comes not a scindendo (though of some affinity as in the former) but of NONLATINALPHABET, that signifies To rent, or divide; and so NONLATINALPHABET is in a proper sense called A rent, Matth. 9.16.
And as for Schism, being no Latin word, it comes not a scindendo (though of Some affinity as in the former) but of, that signifies To rend, or divide; and so is in a proper sense called A rend, Matthew 9.16.
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some of you setting up a Church in the name of Paul; another Party another Church in the name of Apollos; a third in the name of Cephas; and these you do in opposition one to another;
Some of you setting up a Church in the name of Paul; Another Party Another Church in the name of Apollos; a third in the name of Cephas; and these you do in opposition one to Another;
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and yet for all this, you will be the spiritual ones. What? Are these the fruits of the Spirit and a sanctified heare? Does it bring forth such Bryers and Thornes? Does it work no better a change on the vile natures of man,
and yet for all this, you will be the spiritual ones. What? are these the fruits of the Spirit and a sanctified hear? Does it bring forth such Briers and Thorns? Does it work no better a change on the vile nature's of man,
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And an happy and acceptable thing it is for that Church, where such are divided from them, that the harmelesse Dove, and quiet Sheep be not spoiled and poysoned with the violence or subtilty of their divisions:
And an happy and acceptable thing it is for that Church, where such Are divided from them, that the harmless Dove, and quiet Sheep be not spoiled and poisoned with the violence or subtlety of their divisions:
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And doth not the spirit rather take down the swellings of the Proud, meeken the spirits of the stout-hearted, unite the hearts of enemies, insinuate its oyls of humility and self-denial into the justified;
And does not the Spirit rather take down the swellings of the Proud, meeken the spirits of the stouthearted, unite the hearts of enemies, insinuate its oils of humility and self-denial into the justified;
and brings all hearts of what nation, or condition soever (if a Barbarian, Scythian, Armenian, &c. ) into one agreement? Sure it is then, that you deceive and mistake your selves:
and brings all hearts of what Nation, or condition soever (if a Barbarian, Scythian, Armenian, etc.) into one agreement? Sure it is then, that you deceive and mistake your selves:
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And this brings on the last Quere, How by good demonstration may this be made good, that envyings, &c. are the proper fruits of the Flesh, and not the Spirit?
And this brings on the last Quere, How by good demonstration may this be made good, that envyings, etc. Are the proper fruits of the Flesh, and not the Spirit?
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4 To make this good by cleer demonstrations, That Envyings, Strifes, and Divisions (notwithstanding their highest pretences) for Paul, or Apollos, or Christ himself, proceed from the flesh,
4 To make this good by clear demonstrations, That Envyings, Strifes, and Divisions (notwithstanding their highest pretences) for Paul, or Apollos, or christ himself, proceed from the Flesh,
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1 The First is drawn from the first breakings out of corrupt nature from man after his fall, wherein it will appear, That our dividing from God in our affections, is the cause of our divisions one from another.
1 The First is drawn from the First breakings out of corrupt nature from man After his fallen, wherein it will appear, That our dividing from God in our affections, is the cause of our divisions one from Another.
1 There is a division in the nature of man. When God made man, he so equally tempered the quarrelsome elements in mans body, that they (who of themselves would destroy one another,
1 There is a division in the nature of man. When God made man, he so equally tempered the quarrelsome elements in men body, that they (who of themselves would destroy one Another,
and thereby the whole frame) serve one another willingly to the preservation of man: but in the day that thou eatest the forbidden fruit, thou shalt die;
and thereby the Whole frame) serve one Another willingly to the preservation of man: but in the day that thou Eatest the forbidden fruit, thou shalt die;
And being distempered and diseased, becomes unfit for the Soul, destroyes the Spirit, and banisheth the Soul to him that first joyned them to the Body.
And being distempered and diseased, becomes unfit for the Soul, Destroys the Spirit, and banisheth the Soul to him that First joined them to the Body.
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so the best of creatures hath something in it to destroy man. 3 A division with man; betwixt the good seed and the bad, Gen. 3.15. Ego ponam, non ut vitium, sed ut poenam.
so the best of creatures hath something in it to destroy man. 3 A division with man; betwixt the good seed and the bad, Gen. 3.15. Ego Ponam, non ut Vitium, sed ut poenam.
That as there is an inveterate and irreconcileable hatred betwixt the natural Serpent and mankinde; so betwixt the spiritual seed of the Serpent, and of the Woman:
That as there is an inveterate and Irreconcilable hatred betwixt the natural Serpent and mankind; so betwixt the spiritual seed of the Serpent, and of the Woman:
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but then he, thrust out of the presence of God, seeing that not feasiable to become as happy as God, being now become miserable, is loth that any should be more happy then himself;
but then he, thrust out of the presence of God, seeing that not feasiable to become as happy as God, being now become miserable, is loath that any should be more happy then himself;
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And afterwards they could not live, rule, plant, build together, but every one according to his tongue and his family betakes himself into several parts,
And afterwards they could not live, Rule, plant, built together, but every one according to his tongue and his family betakes himself into several parts,
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And we see these judgments continuing and encreasing with the sins of mem amongst the Church of God, Deut. 28. 2 Consider this division as naturally arising sinfully from sin: What God inflicts as a punishment, man practises as a sin;
And we see these Judgments Continuing and increasing with the Sins of man among the Church of God, Deuteronomy 28. 2 Consider this division as naturally arising sinfully from since: What God inflicts as a punishment, man practises as a since;
and therefore he seeks to his power to destroy it: As we reade of Cain, 1 Joh. 3.12. And wherefore slew he him? because his own works were evil, and his brothers righteous.
and Therefore he seeks to his power to destroy it: As we read of Cain, 1 John 3.12. And Wherefore slew he him? Because his own works were evil, and his Brother's righteous.
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Envie, and so Satan may be very well called by the Serpent Basilisk, who is termed Rex invidorum; because he transmits death from his eyes, seeing others well, conveyes his poyson immediately to hurt them. Natural wisdome is called NONLATINALPHABET. Jam. 3.14. Satan is stiled NONLATINALPHABET.
Envy, and so Satan may be very well called by the Serpent Basilisk, who is termed Rex invidorum; Because he transmits death from his eyes, seeing Others well, conveys his poison immediately to hurt them. Natural Wisdom is called. Jam. 3.14. Satan is styled.
Mat. 13. and his employment is NONLATINALPHABET, in sleeping time, in the very hour of our negligence, &c. he sowes NONLATINALPHABET, weeds, not only making evil men amongst others in the Church of Christ heretiques, &c. but even in the hearts of Gods people;
Mathew 13. and his employment is, in sleeping time, in the very hour of our negligence, etc. he sows, weeds, not only making evil men among Others in the Church of christ Heretics, etc. but even in the hearts of God's people;
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when they are carelesse and watchlesse, he casts in tares, envious motions, dividing thoughts, proud, ambitious designs into the heart, &c. this is his main businesse he goes about.
when they Are careless and watchless, he Cast in tares, envious motions, dividing thoughts, proud, ambitious designs into the heart, etc. this is his main business he Goes about.
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we should solicite, and use the forciblest arguments that might be to stir up our base natures to proceed from envyings to strife, and from strife to divisions.
we should solicit, and use the forciblest Arguments that might be to stir up our base nature's to proceed from envyings to strife, and from strife to divisions.
2 The second Argument is taken from Jesus Christ, acting in his offices for us, to us, and in us for this end, to make up this division made by our sins, and continued:
2 The second Argument is taken from jesus christ, acting in his Offices for us, to us, and in us for this end, to make up this division made by our Sins, and continued:
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1 Acting for us as an intercessor, which extends to all that then beleeved, or should hereafter beleeve, Joh. 17.20, 21. When he prayes for a positive Blessing, its likewise against the curse and evil in the negative;
1 Acting for us as an intercessor, which extends to all that then believed, or should hereafter believe, John 17.20, 21. When he prays for a positive Blessing, its likewise against the curse and evil in the negative;
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2 Acting to us as a master, a preacher of righteousness, teaching and instructing his people and servants according to the will of his heavenly Father revealed to him,
2 Acting to us as a master, a preacher of righteousness, teaching and instructing his people and Servants according to the will of his heavenly Father revealed to him,
Thus we read Christ breathing out of the bosome of his Father his mind to us, Mat. 5.44, 45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you,
Thus we read christ breathing out of the bosom of his Father his mind to us, Mathew 5.44, 45. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you,
and when he is to leave them in this world, (like Joseph parting with his brethren, Fall not out by the way, Gen. 45.24.) leaves this injunction to them as the words of a dying Saviour, Joh. 15.12. This is my commandment, That ye love one another, as I have loved you.
and when he is to leave them in this world, (like Joseph parting with his brothers, Fallen not out by the Way, Gen. 45.24.) leaves this injunction to them as the words of a dying Saviour, John 15.12. This is my Commandment, That you love one Another, as I have loved you.
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reade I say his Epistles, and you will think him totus compositus ex amore; Saint Hierome hath a relation of him, That when he was so weak with age, that he was not able to go to the publique Auditory unsupported by his Disciples,
read I say his Epistles, and you will think him totus compositus ex amore; Saint Jerome hath a Relation of him, That when he was so weak with age, that he was not able to go to the public Auditory unsupported by his Disciples,
but his Disciples being wearied with the constant repetition of this one thing, said, Master, why alwayes this? He answered, Because its the command of our Lord Jesus,
but his Disciples being wearied with the constant repetition of this one thing, said, Master, why always this? He answered, Because its the command of our Lord jesus,
And rules he not as King of Peace? And will he then suffer these unruly lusts of envy and strife to abide in us? Will he suffer his Subjects to bite and devoure one another? It was for the men possessed with devils to be rent and torn themselves,
And rules he not as King of Peace? And will he then suffer these unruly Lustiest of envy and strife to abide in us? Will he suffer his Subject's to bite and devour one Another? It was for the men possessed with Devils to be rend and torn themselves,
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Are not his Laws righteous, and well known before us? Hath he given toleration to any to tolerate division and strife in his Kingdome? Doth his Spirit by which he rules in us set us at variance,
are not his Laws righteous, and well known before us? Hath he given toleration to any to tolerate division and strife in his Kingdom? Does his Spirit by which he rules in us Set us At variance,
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Then strife and division do discover, that such have little interest in the intercessory prayers of Christ, that they give little heed to his command and example, and that they have as little share in him, who rules them in peace and unity, that are his:
Then strife and division do discover, that such have little Interest in the intercessory Prayers of christ, that they give little heed to his command and Exampl, and that they have as little share in him, who rules them in peace and unity, that Are his:
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3 The third Argument is taken from the true, proper, and gracious working of the Spirit of God thorow the word on the heart and spirit of every one that is called to believe, brought out of their carnal and unregenerate estate,
3 The third Argument is taken from the true, proper, and gracious working of the Spirit of God thorough the word on the heart and Spirit of every one that is called to believe, brought out of their carnal and unregenerate estate,
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Though these men be of divers languages and nations, of divers estates and conditions, of divers constitutions and qualifications, of divers practices and conversations;
Though these men be of diverse languages and Nations, of diverse estates and conditions, of diverse constitutions and qualifications, of diverse practices and conversations;
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yet one general frame and heart wrought in them all, by one and the self same Spirit, thorow one and the self same Word: as we reade, Act. 2.41: Then they that gladly received his Word, were baptized:
yet one general frame and heart wrought in them all, by one and the self same Spirit, thorough one and the self same Word: as we read, Act. 2.41: Then they that gladly received his Word, were baptised:
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And vers. 46. And they continued daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singlenesse of heart.
And vers. 46. And they continued daily with one accord in the temple, and breaking bred from house to house, did eat their meat with gladness and singleness of heart.
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your wise, and subtile ones, that sorest hurt the people of God, the Aspe and Cockatrice, all shall lie down with the meek ones of Christs Kingdom, vers. 6, 7, 8, 9. And Chap. 55.12, 13. having shewed the irresistible power and efficacy of his Word:
your wise, and subtle ones, that Sorest hurt the people of God, the Asp and Cockatrice, all shall lie down with the meek ones of Christ Kingdom, vers. 6, 7, 8, 9. And Chap. 55.12, 13. having showed the irresistible power and efficacy of his Word:
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and this they shall rejoyce in instead of rude and disordered confusions, at the pouring forth of the Gospel-spirit. So Jer. 32.39. One name, Zech. 14.9. They shall subscribe freely unto the Lord.
and this they shall rejoice in instead of rude and disordered confusions, At the pouring forth of the Gospel-spirit. So Jer. 32.39. One name, Zechariah 14.9. They shall subscribe freely unto the Lord.
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For what a strange paradox would it be to Christians, to receive a Gospel of peace, that amongst the true beleivers of it should set fire to consume them and the whole Church?
For what a strange paradox would it be to Christians, to receive a Gospel of peace, that among the true believers of it should Set fire to consume them and the Whole Church?
How wast thou before thy conversion? haughty, litigious, scorn'd an affront, impatient in sufferings, active in broyles, rejoycing in the Churches disturbances, full of maliciousnesse, envying,
How wast thou before thy conversion? haughty, litigious, scorned an affront, impatient in sufferings, active in broils, rejoicing in the Churches disturbances, full of maliciousness, envying,
when thou recollectest thy self, and appliest truth home to thy self, is not thy heart broken? couldst thou not pour forth thy heart upon the Church, from the head to the skirts of Christ, to the poorest member of his? nay,
when thou recollectest thy self, and appliest truth home to thy self, is not thy heart broken? Couldst thou not pour forth thy heart upon the Church, from the head to the skirts of christ, to the Poorest member of his? nay,
if it could prevaile? Were not then the Saints of God, one that had the least of the image of God, one in whom you could discern any thing of a gracious Spirit, dear and precious in thy eyes? and did not grace make a great difference in thy affection,
if it could prevail? Were not then the Saints of God, one that had the least of the image of God, one in whom you could discern any thing of a gracious Spirit, dear and precious in thy eyes? and did not grace make a great difference in thy affection,
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and enviest, and strivest with them? What! from the same spiritual temper? or are those Christians to whom we were joyned in the same fellowship apostatized from the faith? No sure:
and Enviest, and Strivest with them? What! from the same spiritual temper? or Are those Christians to whom we were joined in the same fellowship apostatized from the faith? No sure:
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And thou art more ready to vilifie thy brother, in thy passions to whet thy tongue (I wish they were but suddain passions) in his necessities thou putst thy hand into thy bosome,
And thou art more ready to vilify thy brother, in thy passion to whet thy tongue (I wish they were but sudden passion) in his necessities thou puttest thy hand into thy bosom,
but compare thy self with thy former frame of Spirit, deceive not thy self, look candidly into thy actions, thou shalt find no Gospel character on them, thy heart and affections much altered,
but compare thy self with thy former frame of Spirit, deceive not thy self, look candidly into thy actions, thou shalt find no Gospel character on them, thy heart and affections much altered,
4 Arg. It appears that these only have the rise from the praedominant flesh in us, From those many and grosse corruptions that disclose themselves in the handling and managing of Church-contentions.
4 Argument It appears that these only have the rise from the predominant Flesh in us, From those many and gross corruptions that disclose themselves in the handling and managing of Church-contentions.
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which is an emulating anothers happinesse, glory, prosperity, &c. and so much the worse, to make at the blessings and honour of God conferred on his Church.
which is an emulating another's happiness, glory, Prosperity, etc. and so much the Worse, to make At the blessings and honour of God conferred on his Church.
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3 Pride. They suppose themselves slighted, and deserving far more then they have, seeing that in such a Church way there will be many that will go before them, out-shine him;
3 Pride. They suppose themselves slighted, and deserving Far more then they have, seeing that in such a Church Way there will be many that will go before them, outshine him;
keeping no due proportion, and spiritual sobriety in their thoughts of themselves, and in their wayes and callings over themselves, in reference to others.
keeping no due proportion, and spiritual sobriety in their thoughts of themselves, and in their ways and callings over themselves, in Referente to Others.
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that which thrusts them upon, keeps them in the way and practicte of Divisions; and seldome do we finde such constant to any thing but factions and fractions;
that which thrusts them upon, keeps them in the Way and practicte of Divisions; and seldom do we find such constant to any thing but factions and fractions;
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Oh it would make a heart to tremble to see what an horrid change is wrought in them, what a spirit of deep slumbring is fallen on them, they lying under the want even of natural light and reason.
O it would make a heart to tremble to see what an horrid change is wrought in them, what a Spirit of deep slumbering is fallen on them, they lying under the want even of natural Light and reason.
like a diseased man, that is either ashamed of himself, or else fearful his companions will be ashamed of him, keeps therefore by himself, or associates with his like;
like a diseased man, that is either ashamed of himself, or Else fearful his Sodales will be ashamed of him, keeps Therefore by himself, or associates with his like;
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and whatsoever tends not to the glory of God, advancement of the truth, promoting of the Power of Godliness, &c. cannot proceed from the Spirit but the Flesh,
and whatsoever tends not to the glory of God, advancement of the truth, promoting of the Power of Godliness, etc. cannot proceed from the Spirit but the Flesh,
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and those sins that are acted by, and terminated in the flesh, which are properly carnal pleasures, &c. in which sence Saint John takes it 1 Joh, 2. and the Schoolmen;
and those Sins that Are acted by, and terminated in the Flesh, which Are properly carnal pleasures, etc. in which sense Saint John Takes it 1 John, 2. and the Schoolmen;
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for he that will take liberty to divide from a people walking by Divine Rule in the main, must lay down in themselves a Principle of unsetlednes, and to have a grant of Liberty to depart at pleasure from any else that appears not to be more divinely grounded;
for he that will take liberty to divide from a people walking by Divine Rule in the main, must lay down in themselves a Principle of unsetlednes, and to have a grant of Liberty to depart At pleasure from any Else that appears not to be more divinely grounded;
if we consider who are subject to this sad judgement, even corrupt people, 2 Tim. 3.6. For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, and what such doth naturally produce, 2 Tim. 2.16. But shun propha•e and vain bablings, for they will increase unto more ungodliness.
if we Consider who Are Subject to this sad judgement, even corrupt people, 2 Tim. 3.6. For of this sort Are they which creep into houses, and led captive silly women laden with Sins, led away with diverse Lustiest, and what such does naturally produce, 2 Tim. 2.16. But shun propha•e and vain babblings, for they will increase unto more ungodliness.
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And whereas there hath been much said in the justification of Separation and Division, and much more against it, I shall say little Polemically in this Discourse;
And whereas there hath been much said in the justification of Separation and Division, and much more against it, I shall say little Polemically in this Discourse;
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only hint an Objection or two briefly with their Answers. Some from Matth. 18.22. gather the lawfulness of gathered Churches made up of members rent and divided from others. The place makes against them; For,
only hint an Objection or two briefly with their Answers. some from Matthew 18.22. gather the lawfulness of gathered Churches made up of members rend and divided from Others. The place makes against them; For,
In my Name: Can they be gathered in his Name that divide the Church and Truth it self? Can they meet in his Fear that despise his Worship? Can it be to his glory that labours against unity? Let us not deceive our selves by false glossing the scriptures, &c. God hears not men of many mouthes,
In my Name: Can they be gathered in his Name that divide the Church and Truth it self? Can they meet in his fear that despise his Worship? Can it be to his glory that labours against unity? Let us not deceive our selves by false glossing the Scriptures, etc. God hears not men of many mouths,
True, so you ought in respect of your spirituall and temporall safety, and out of a Church that is Babylonish, Idolatrical, defiled in the very Fundamentals of Religion,
True, so you ought in respect of your spiritual and temporal safety, and out of a Church that is Babylonish, Idolatrical, defiled in the very Fundamentals of Religion,
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and while you depart from Babylon so called, take heed you do not really run into Babylon its damnable Errors, &c. But where doctrine is sound according to divine Writ, discipline in general pure;
and while you depart from Babylon so called, take heed you do not really run into Babylon its damnable Errors, etc. But where Doctrine is found according to divine Writ, discipline in general pure;
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1. Yea, if they depart because mixed with some unsanctified professors (as they judge) and will not joyn with any mixed, they must resolve to be of no constituted and particular Church in this world, no not of Christs own, if he and his Disciples,
1. Yea, if they depart Because mixed with Some unsanctified professors (as they judge) and will not join with any mixed, they must resolve to be of no constituted and particular Church in this world, no not of Christ own, if he and his Disciples,
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2. However, thou taxest many of them to bee carnall, and so not to be communicated withall in such high and spirituall mysteries (which thou canst never prove);
2. However, thou taxest many of them to be carnal, and so not to be communicated withal in such high and spiritual Mysteres (which thou Canst never prove);
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3. But doth the Congregation tolerate, connive at, brook a profane person, an obstinate sinner, an ignorant man to communicate with thee? if so, then more occasion to divide:
3. But does the Congregation tolerate, connive At, brook a profane person, an obstinate sinner, an ignorant man to communicate with thee? if so, then more occasion to divide:
or of such evill consequence and hurtfull, as in a Church in one Kingdom; for times, places, and manners may much alter the Government in Churches according to Ecclesiastical, nay and gracious policy.
or of such evil consequence and hurtful, as in a Church in one Kingdom; for times, places, and manners may much altar the Government in Churches according to Ecclesiastical, nay and gracious policy.
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when really he is not concerned in them, but the very adopting him Patron of them, makes them dangerously consequential, higher, and lesse reconcileable;
when really he is not concerned in them, but the very adopting him Patron of them, makes them dangerously consequential, higher, and less reconcilable;
and more palpable are they that assume strange arrogant names to themselves, which bespeaks nothing more then pride, envie, division, especially these being in one Church and that a reformed one.
and more palpable Are they that assume strange arrogant names to themselves, which bespeaks nothing more then pride, envy, division, especially these being in one Church and that a reformed one.
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These premised, which you ought to take along with you to allay sometimes the bitterness of speech (if there be any) for I direct not this to perverse Heretiques sealed under a judgement to the last day,
These premised, which you ought to take along with you to allay sometime the bitterness of speech (if there be any) for I Direct not this to perverse Heretics sealed under a judgement to the last day,
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but to men, to Christians who were converted by the same means, nourished and brought up in the same ordinance, whose affections burned as they walked together in the house of God,
but to men, to Christians who were converted by the same means, nourished and brought up in the same Ordinance, whose affections burned as they walked together in the house of God,
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and happily I may be, and prove a better friend to you that call you carnal, then he that calls you Saints, and a check in the mouth is fitter for you then a stroke under the chin.
and happily I may be, and prove a better friend to you that call you carnal, then he that calls you Saints, and a check in the Mouth is fitter for you then a stroke under the chin.
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1. Doe not your strifes and divisions arise from Envyings? not to meddle with your State divisions, your boasting of triumphant and victorious enterprizes, your dis-officing,
1. Do not your strifes and divisions arise from Envyings? not to meddle with your State divisions, your boasting of triumphant and victorious Enterprises, your dis-officing,
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nay and persecuting of one another (though these fall under my cognizance, and take their rise from your dis-agreements in opinion about religion) but only in point of Religion.
nay and persecuting of one Another (though these fallen under my cognizance, and take their rise from your disagreements in opinion about Religion) but only in point of Religion.
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but of persons of honour, renown, religion, most tender consciences, of unspotted lives, zealous Martyrs for the truth, laying sad reproaches and aspersions on them in your Pamphlets we read in the Country? What means those ridiculous and absurd retrolocutions, calling good evill,
but of Persons of honour, renown, Religion, most tender Consciences, of unspotted lives, zealous Martyrs for the truth, laying sad Reproaches and Aspersions on them in your Pamphlets we read in the Country? What means those ridiculous and absurd retrolocutions, calling good evil,
and fidelity falsity, backsliding constancie, and constancie backsliding, true zeal sedition, and sedition true zeal? Whence are those self-admirations, hyperbolicall jactations, worse then the very Heathen Philosopher, that would not take the name NONLATINALPHABET but NONLATINALPHABET? What mean your several cries in the City,
and Fidis falsity, backsliding constancy, and constancy backsliding, true zeal sedition, and sedition true zeal? Whence Are those self-admirations, hyperbolical jactations, Worse then the very Heathen Philosopher, that would not take the name but? What mean your several cries in the city,
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and that the purest, the heavenliest Church? come not these from envious emulations? if from love, I am sure it hath not the characters the Apostle in this Epistle attributes to it, 1 Cor. 13. First, he shews how far a man may act (as is thought in a charitable way) without charity.
and that the Purest, the heavenliest Church? come not these from envious emulations? if from love, I am sure it hath not the characters the Apostle in this Epistle attributes to it, 1 Cor. 13. First, he shows how Far a man may act (as is Thought in a charitable Way) without charity.
charity vaunteth not it self, is not puffed up, Doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evill, Rejoyceth not in iniquitie, but rejoyceth in the truth:
charity vaunteth not it self, is not puffed up, Does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, Rejoiceth not in iniquity, but Rejoiceth in the truth:
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I confesse in your way you shew forth much of the first in gifts, elocutions, prophecies, &c. but I cannot in charity (unless I belie my knowledge and conscience) say that you suffer long, that you are kinde, that you envie not, that you vaunt not, that you are not puffed up, &c. which things must needs destroy the society and communion of the Saints of God,
I confess in your Way you show forth much of the First in Gifts, elocutions, prophecies, etc. but I cannot in charity (unless I belie my knowledge and conscience) say that you suffer long, that you Are kind, that you envy not, that you vaunt not, that you Are not puffed up, etc. which things must needs destroy the society and communion of the Saints of God,
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lo your writings against the restraint of all evils, of any evils, that so you may proceed to a Mathematical division. Some saying, I can live and keep my conscience amongst any;
lo your writings against the restraint of all evils, of any evils, that so you may proceed to a Mathematical division. some saying, I can live and keep my conscience among any;
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and this mans conscience cannot endure to have Communion with a weak brother, that can live with comfort and rest amongst men as ill as Devils: And others flie in the face of justice with persecution, and of Goverment with Antichristianisme.
and this men conscience cannot endure to have Communion with a weak brother, that can live with Comfort and rest among men as ill as Devils: And Others fly in the face of Justice with persecution, and of Government with Antichristianism.
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and in a degree murthering one another, putting them to death daily, whom nature hath ordered but once to die, and no marvel that St. James calls it divelish,
and in a degree murdering one Another, putting them to death daily, whom nature hath ordered but once to die, and no marvel that Saint James calls it devilish,
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but do not you say so of them that you might justifie your division, and still nourish your envious strivings? but I say boast not of the Spirit, its not a spirit of envie, but it meekens mens spirits;
but do not you say so of them that you might justify your division, and still nourish your envious strivings? but I say boast not of the Spirit, its not a Spirit of envy, but it meekens men's spirits;
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boast not of the Gospel, its not a Gospel of contention, but reconciliation; not of division, but calls all true beleevers into one communion and spirituall fellowship;
boast not of the Gospel, its not a Gospel of contention, but reconciliation; not of division, but calls all true believers into one communion and spiritual fellowship;
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to save their lives who spend their lives on you and for you, who have been such glorious lights in your firmament, that have made you to out-shine other Cities,
to save their lives who spend their lives on you and for you, who have been such glorious lights in your firmament, that have made you to outshine other Cities,
and yet carnal? What, the very Head of this Nation sick, rent, cut a pieces, one piece of it falling this way, another that, a third a third way, wherein there is little love, no rest, no ease night nor day,
and yet carnal? What, the very Head of this nation sick, rend, Cut a Pieces, one piece of it falling this Way, Another that, a third a third Way, wherein there is little love, no rest, no ease night nor day,
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and having so many Physitians with such admirable balm to apply? True, thy wounds and diseases are great and have festred long, insomuch that they have infected the whole,
and having so many Physicians with such admirable balm to apply? True, thy wounds and diseases Are great and have festered long, insomuch that they have infected the Whole,
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and you to break yours asunder, sure you are and were of carnall and unmortified hearts, which otherwise in these times would not so fully discover themselves, being like Nebuchadnezzars Image one part falling from another,
and you to break yours asunder, sure you Are and were of carnal and unmortified hearts, which otherwise in these times would not so Fully discover themselves, being like Nebuchadnezar's Image one part falling from Another,
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if it be that you are spirituall, you will mourn for the divisions of the Church, labour to reunite and re-allie the forces of Gods people, which by such as you are thus scattered, and thus divided;
if it be that you Are spiritual, you will mourn for the divisions of the Church, labour to reunite and really the forces of God's people, which by such as you Are thus scattered, and thus divided;
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Use. My next endeavour is, (after the making good of the charge) to work some remedie for the crime, to extinguish the fire of envy, to take off the edge of strife,
Use. My next endeavour is, (After the making good of the charge) to work Some remedy for the crime, to extinguish the fire of envy, to take off the edge of strife,
Unity, peace, what sweet and comfortable words they are? but as the constant drops of rain (though small) do more refrigerate and refresh the hot and parched earth,
Unity, peace, what sweet and comfortable words they Are? but as the constant drops of rain (though small) do more refrigerate and refresh the hight and parched earth,
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You heard before that a carnal minde is the cause of these; That Satan, Hereticks, Jesuites, &c. are great promoters and aggravators of these miseries;
You herd before that a carnal mind is the cause of these; That Satan, Heretics, Jesuits, etc. Are great promoters and aggravators of these misery's;
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First, Of the Magistrate, whose duty it is to be so farre from scattering coals in the Church, and throwing in their bones of division, that they should be one of the filii olei on the left hand of the Candlestick, to speak peace unto her, and put forth her fires;
First, Of the Magistrate, whose duty it is to be so Far from scattering coals in the Church, and throwing in their bones of division, that they should be one of the Sons olei on the left hand of the Candlestick, to speak peace unto her, and put forth her fires;
And truly it is a most sad thing to have men more rich then wise, more popular then religious to rule over us, that know not what duty they owe to God in the Church, as well as of the Church in the Common wealth.
And truly it is a most sad thing to have men more rich then wise, more popular then religious to Rule over us, that know not what duty they owe to God in the Church, as well as of the Church in the Common wealth.
But will you understand, is it persecution to doe justice, or is there any justice for a wronged, a defiled Church? Are not all evill doers to be punished? is not sin that is indicted and made cleer so to be, to be prohibited? is this to offend and force conscience (that only falls under the power of God) to hinder the publick profession of that which is evill? Have any power to grant a Toleration to all Religions,
But will you understand, is it persecution to do Justice, or is there any Justice for a wronged, a defiled Church? are not all evil doers to be punished? is not since that is indicted and made clear so to be, to be prohibited? is this to offend and force conscience (that only falls under the power of God) to hinder the public profession of that which is evil? Have any power to grant a Toleration to all Religions,
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and not a power to restrain any? or can you lawfully confirm any, and dissolve none? Is Christ in the shadow more to be protected and cared for then Christ in the substance? and are Kings and Princes more to adore and serve Christ coming, then Christ come? Cannot his Gospel challenge your sword as well as his Law? and because the equity and reason of the generall precept is not clear enough to you, do you expect divine particular instructions under the Gospel? or is it a lesse sin to be a false Apostle, then a false Prophet? Know you not that the winepresse as well as the watch-tower is set within the hedge of the Vineyard? or do ye expect that God should immediately from heaven, declare his dislike of such evil doings, execute justice, strike them with blindnes, or cast them into a bed of sicknes? if you were not Christians, you might expect it;
and not a power to restrain any? or can you lawfully confirm any, and dissolve none? Is christ in the shadow more to be protected and cared for then christ in the substance? and Are Kings and Princes more to adore and serve christ coming, then christ come? Cannot his Gospel challenge your sword as well as his Law? and Because the equity and reason of the general precept is not clear enough to you, do you expect divine particular instructions under the Gospel? or is it a less since to be a false Apostle, then a false Prophet? Know you not that the winepress as well as the watchtower is Set within the hedge of the Vineyard? or do you expect that God should immediately from heaven, declare his dislike of such evil doings, execute Justice, strike them with blindness, or cast them into a Bed of sickness? if you were not Christians, you might expect it;
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the true mother falls down at your feet, weeping and beseeching you for the Lords sake not to cut him, not to divide him, let her have him whole all, or none;
the true mother falls down At your feet, weeping and beseeching you for the lords sake not to Cut him, not to divide him, let her have him Whole all, or none;
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and so the truth lies shred on the ground, trodden on, and none will gather it up. Oh where is the publick spirit fit for such a publick person? Did Moses, Nehemiah, &c. fear their lives in resisting and punishing a people deparing from God? Know, that the Lord threatens such as doe remove the bounds, Limites Ecclesiasticos: ( Hos. 5.10. The Princes of Judah were like them that remove the bound:
and so the truth lies shred on the ground, trodden on, and none will gather it up. O where is the public Spirit fit for such a public person? Did Moses, Nehemiah, etc. Fear their lives in resisting and punishing a people deparing from God? Know, that the Lord threatens such as do remove the bounds, Limits Ecclesiasticos: (Hos. 5.10. The Princes of Judah were like them that remove the bound:
therefore I will pour out my wrath upon them like water. ) and such as doe not with might and main maintain the truth, Jer. 9.3. Jehu and Elias had other spirits, and in this respect (though the one good and the other bad) put on the same spirit, both being publick persons, publickly shewed themselves in the front of Gods people against the enemies of the Church.
Therefore I will pour out my wrath upon them like water.) and such as do not with might and main maintain the truth, Jer. 9.3. Jehu and Elias had other spirits, and in this respect (though the one good and the other bade) put on the same Spirit, both being public Persons, publicly showed themselves in the front of God's people against the enemies of the Church.
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Jehus sword was to be as keen as Eliahs tongue: but the Lord grant that our tongues be not so much the more too sharp with some, by how much the more the Magistrates sword is too dull.
Jehus sword was to be as keen as Elijah's tongue: but the Lord grant that our tongues be not so much the more too sharp with Some, by how much the more the Magistrates sword is too dull.
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and that you must bear the heavier for your toleration, your cowardly and ignoble spirits. With a very little variation, if and at all, is that true in this sence; Isai. 59.16. And hee saw that there was no man, and wondred that there was no intercessour:
and that you must bear the Heavier for your toleration, your cowardly and ignoble spirits. With a very little variation, if and At all, is that true in this sense; Isaiah 59.16. And he saw that there was no man, and wondered that there was no intercessor:
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not a Moses eminent for acts of prayer, not a Phinehas with his act of righteousnesse; its well if you have yet left an Elias to pray and preach to you, to help to pull down that untempered morter wherewith others build;
not a Moses eminent for acts of prayer, not a Phinehas with his act of righteousness; its well if you have yet left an Elias to pray and preach to you, to help to pull down that untempered mortar wherewith Others built;
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3. The self-interested Magistrate; as for those particular Interests, what they are, and how deep they may be laid by the Magistrates in the people, shall not be nominated, to avoid offences;
3. The self-interested Magistrate; as for those particular Interests, what they Are, and how deep they may be laid by the Magistrates in the people, shall not be nominated, to avoid offences;
But wheresoever a Magistrate is co-ingaged, or co-ingages a people with himself, there their secular respects will draw them to satisfie that people in all accommodations that may consist with their power and honour,
But wheresoever a Magistrate is co-ingaged, or co-ingages a people with himself, there their secular respects will draw them to satisfy that people in all accommodations that may consist with their power and honour,
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and it was an argument that the Parliament once took up in one of their Declarations against their late King, That he must (though himself should bee no Papist) congratulate the Papists in the free use of their religion,
and it was an argument that the Parliament once took up in one of their Declarations against their late King, That he must (though himself should be no Papist) congratulate the Papists in the free use of their Religion,
so Judas leaving the Apostles to sit down with the Scribes and Pharisees, who ever thought to have seen him in their Councel? Histories are plentifull in such examples.
so Judas leaving the Apostles to fit down with the Scribes and Pharisees, who ever Thought to have seen him in their Council? Histories Are plentiful in such Examples.
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He that sets not Gods glory in the top of his aimes, will never be found thorowly faithfull to the cause of God; hence is that exhortation Phil. 2.3, 4. Let nothing be done through strife,
He that sets not God's glory in the top of his aims, will never be found thoroughly faithful to the cause of God; hence is that exhortation Philip 2.3, 4. Let nothing be done through strife,
For as Zanchie well observes, That though such may favour others for their own respects, yet even in that and in all things else, that sinfull self-love shall eat up,
For as Zanchie well observes, That though such may favour Others for their own respects, yet even in that and in all things Else, that sinful Self-love shall eat up,
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above all men a Magistrate should least love himself, and bee like the highest bough of the tree, hung with bunches of fruit, dropping into the mouths and skirts of them that are before him;
above all men a Magistrate should least love himself, and be like the highest bough of the tree, hung with bunches of fruit, dropping into the mouths and skirts of them that Are before him;
for him to love himself, is for the Sun to be the darkest. Make then other mens busines your own, for you are Magistrates not for your selves, but them;
for him to love himself, is for the Sun to be the Darkest. Make then other men's business your own, for you Are Magistrates not for your selves, but them;
and labour to strike into those businesse that are in your sphere, wherein you may honour God most, bearing that Motto in your minde, 1 Sam. 2.30. Wherefore the Lord God of Israel saith, I said indeed, that thy house, and the house of thy father should walk before me for ever:
and labour to strike into those business that Are in your sphere, wherein you may honour God most, bearing that Motto in your mind, 1 Sam. 2.30. Wherefore the Lord God of Israel Says, I said indeed, that thy house, and the house of thy father should walk before me for ever:
Well then, if we had a Magistracy wise, that could understand; or unbyassed, that would understand; and couragious, to act according to what they understand, we should see truth waited on with peace and righteousnesse,
Well then, if we had a Magistracy wise, that could understand; or unbiased, that would understand; and courageous, to act according to what they understand, we should see truth waited on with peace and righteousness,
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Who would have rejoyced in the expectation of these times ten yeers since, if one should have ascertained them of so great a Reformation? and when even now they had their desires, they exceedingly loathed them.
Who would have rejoiced in the expectation of these times ten Years since, if one should have ascertained them of so great a Reformation? and when even now they had their Desires, they exceedingly loathed them.
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and so of strife, envy, and these divisions of fond disputes to seem some body, perverse and froward in their disputes, &c. Let us therefore in the fear of God prefer one another, give the right hand of fellowship one to another;
and so of strife, envy, and these divisions of found disputes to seem Some body, perverse and froward in their disputes, etc. Let us Therefore in the Fear of God prefer one Another, give the right hand of fellowship one to Another;
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let us take unto our selves the rule of the Apostle, 2 Tim. 2.23, 24, 25. But foolish and unlearned questions avoid, knowing that they do gender strifes.
let us take unto our selves the Rule of the Apostle, 2 Tim. 2.23, 24, 25. But foolish and unlearned questions avoid, knowing that they do gender strifes.
2. So far as you agree, practice together, that you may be fellow labourers; mutual undertakings commonly bind the hearts and affections of men in all callings,
2. So Far as you agree, practice together, that you may be fellow labourers; mutual undertakings commonly bind the hearts and affections of men in all callings,
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The Church is a ship, saith one, the Spirit the Steerman, the Ministers as the Oares, that must lift together, and strike together, if they will have the Ship to speed well.
The Church is a ship, Says one, the Spirit the Steerman, the Ministers as the Oars, that must lift together, and strike together, if they will have the Ship to speed well.
Therefore take heed that your Ink be not mixed with gall, though sometimes with vinegar; let not the least of the poison of Aspes lie under your tongues;
Therefore take heed that your Ink be not mixed with Gall, though sometime with vinegar; let not the least of the poison of Asps lie under your tongues;
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for above 900 yeares after Christ this duty was much exercised, and then neglected, till the rising up of Luther; and King James tells us, that the reason why so many fell into Popery and errors, was, their ungroundednesse in the points of Catechisme:
for above 900 Years After christ this duty was much exercised, and then neglected, till the rising up of Luther; and King James tells us, that the reason why so many fell into Popery and errors, was, their ungroundedness in the points of Catechism:
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The Apostle takes this course, considering the weaknesse of his people, ver. 1 hujus Capitis; he fed them with milk, or as it is in the Originall, gave them milk to drink, because of their carnall minds;
The Apostle Takes this course, considering the weakness of his people, ver. 1 hujus Capitis; he fed them with milk, or as it is in the Original, gave them milk to drink, Because of their carnal minds;
and makes them Christian Abcedarians again, beginning at the elements, the rudiments, or principles (as the word signifies in the heathen Authors) or affections of Christianity, Heb. 5.12.13.
and makes them Christian abecedarians again, beginning At the elements, the rudiments, or principles (as the word signifies in the heathen Authors) or affections of Christianity, Hebrew 5.12.13.
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4. Countenance them not in their foolish wrangling questions, either in things beyond them, or beside them, especially in the unravelling of them, there being no profitablenesse:
4. Countenance them not in their foolish wrangling questions, either in things beyond them, or beside them, especially in the unravelling of them, there being no profitableness:
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and let not acceptance and encouragement be given of thee to any that out of wantonnesse, curiosity &c. withdraw from an holy and conscionable ministry unto thy own,
and let not acceptance and encouragement be given of thee to any that out of wantonness, curiosity etc. withdraw from an holy and conscionable Ministry unto thy own,
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onely he would have himself so set up in others, that his love should not procure anothers hate, his honour anothers shame, his respect anothers slight;
only he would have himself so Set up in Others, that his love should not procure another's hate, his honour another's shame, his respect another's slight;
5. If thou dost resolve their quaeries and niceties, let them be according to the Apostles rule, in the evident power and strength of spirituall reason, and in the Authority of his ministry.
5. If thou dost resolve their queries and niceties, let them be according to the Apostles Rule, in the evident power and strength of spiritual reason, and in the authority of his Ministry.
men loving to have the double light of life and doctrine going before them, and many being willing to find out stumbling blocks for themselves in the wayes of God. Follow peace with all men;
men loving to have the double Light of life and Doctrine going before them, and many being willing to find out stumbling blocks for themselves in the ways of God. Follow peace with all men;
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1. From The too much affectation of the particular gifts of this man above another; therefore they cry him up above another, and resolve to follow him and none other.
1. From The too much affectation of the particular Gifts of this man above Another; Therefore they cry him up above Another, and resolve to follow him and none other.
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and all sent and given for thee; not this man alone, but this, and that, &c. Eph. 3.8. Unto me who am the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
and all sent and given for thee; not this man alone, but this, and that, etc. Ephesians 3.8. Unto me who am the least of all Saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of christ;
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take heed then of a sensible decay, or you must acknowledge a spirirituall dotage. 3. From weaknesse of judgement, that looks at the floscular phrases;
take heed then of a sensible decay, or you must acknowledge a spiritual dotage. 3. From weakness of judgement, that looks At the floscular phrases;
and flourishing deckings of their high expressions; as if it was a more high and mysterious Divinity then usually they heare. Simplex turba eo pro doctoribus;
and flourishing deckings of their high expressions; as if it was a more high and mysterious Divinity then usually they hear. Simplex turba eo Pro doctoribus;
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2. Examine seriously which comes the nearest, and quickest to the heart; which sticks most in the braine without further descent, and fastening on the conscience.
2. Examine seriously which comes the nearest, and quickest to the heart; which sticks most in the brain without further descent, and fastening on the conscience.
and puzzle them in the way, and fill them full of doubts, crosse-wayes, &c. and in all his proposals to them of new wayes, he will put them under the name of Christ,
and puzzle them in the Way, and fill them full of doubts, crossways, etc. and in all his proposals to them of new ways, he will put them under the name of christ,
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or whether that which now they take for a truth, will hereafter prove an errour, and so must needs stand ready to entertain any motion of mutation; and to cure this,
or whither that which now they take for a truth, will hereafter prove an error, and so must needs stand ready to entertain any motion of mutation; and to cure this,
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this hath been so much searchad into by others, that I need to say nothing in reproof, onely propose to every true conscientious professor these considerations.
this hath been so much searchad into by Others, that I need to say nothing in reproof, only propose to every true conscientious professor these considerations.
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and Christian liberty, &c. unlesse he be infallibly assured that he falls into a way more Scripturall, and agreeing to the plain speaking Texts of Scripture:
and Christian liberty, etc. unless he be infallibly assured that he falls into a Way more Scriptural, and agreeing to the plain speaking Texts of Scripture:
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he must else most precipitantly and ignorantly run from them (if the way be not groundedly cleared to him before) or make his liberty of Conscience a meer pretence for his division, which is either to vex the Church, or please his lusts.
he must Else most precipitantly and ignorantly run from them (if the Way be not groundedly cleared to him before) or make his liberty of Conscience a mere pretence for his division, which is either to vex the Church, or please his Lustiest.
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2. That our Christian liberty lies not loose, neither under the definitive determination of any man; but our Christian liberty either lies explained in Christs laws in things necessary,
2. That our Christian liberty lies not lose, neither under the definitive determination of any man; but our Christian liberty either lies explained in Christ laws in things necessary,
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3. That there is no Christian liberty, that destroys naturall affection, civill bonds and interests; that gives way to any ungratefull and unfaithfull treachery in civill matters;
3. That there is no Christian liberty, that Destroys natural affection, civil bonds and interests; that gives Way to any ungrateful and unfaithful treachery in civil matters;
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4. That the use of all Christian liberty in things indifferent is allowed for the preservation of our Christian brother, with whom we are commanded to bear as a weaker brother, not to offend a little one, to lay no stumbling blocks before him;
4. That the use of all Christian liberty in things indifferent is allowed for the preservation of our Christian brother, with whom we Are commanded to bear as a Weaker brother, not to offend a little one, to lay no stumbling blocks before him;
and therefore by the Gospel rule you ought to have a care that you offend them not (and of them there be many thousands) in the use of your Christian liberty.
and Therefore by the Gospel Rule you ought to have a care that you offend them not (and of them there be many thousands) in the use of your Christian liberty.
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let us be contentious against sin within us, sin without us, striving against the corruptions of nature, temptations of Satan, the oppositions and allurements of the world:
let us be contentious against since within us, since without us, striving against the corruptions of nature, temptations of Satan, the oppositions and allurements of the world:
On these if a man spend his zeal, the strength of strife, the activity of division, he shall find much brotherly concord and unity in the wayes of Christs Kingdom,
On these if a man spend his zeal, the strength of strife, the activity of division, he shall find much brotherly concord and unity in the ways of Christ Kingdom,
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If I could perswade you that you were guilty of envy, strife, and division, I should perswade you to leave it, especially those actions wherein they appear.
If I could persuade you that you were guilty of envy, strife, and division, I should persuade you to leave it, especially those actions wherein they appear.
the Sadduce, the Pharisee, the watching and the strict-living Pharisee, the Essaeni; and so the Church of Rome in their backsliding age, fell into their Fryers, and them of severall sorts, &c. Oh let this scandall passe from us,
the Saducee, the Pharisee, the watching and the strict-living Pharisee, the Essaeni; and so the Church of Room in their backsliding age, fell into their Friars, and them of several sorts, etc. O let this scandal pass from us,
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And as these commands are sent to the Church and all that is of her, so mark under what Parables she is shadowed forth in Scripture; to name but a few:
And as these commands Are sent to the Church and all that is of her, so mark under what Parables she is shadowed forth in Scripture; to name but a few:
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Shee is frequently compared to a vineyard, and that must not lie common, but be let forth to husbandmen to be fenced, the trees pruned and watched, the stones cast out, the bryars plucked up and burnt, the Foxes taken;
She is frequently compared to a vineyard, and that must not lie Common, but be let forth to husbandmen to be fenced, the trees pruned and watched, the stones cast out, the briars plucked up and burned, the Foxes taken;
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Shee is again set forth to St. Peter under a sheet; this sheet hath four corners, which are the four parts of the world, out of which the Church was to be called:
Shee is again Set forth to Saint Peter under a sheet; this sheet hath four corners, which Are the four parts of the world, out of which the Church was to be called:
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Shee is frequently compared to a body, as in this Epistle, not as in reference to Christ their Head (as in Ephes. 5.) but in reference one to another,
Shee is frequently compared to a body, as in this Epistle, not as in Referente to christ their Head (as in Ephesians 5.) but in Referente one to Another,
when the people had banded themselves, and the Common-wealth in great danger, the Senate sent unto the people one Menenius Agrippa, a famous Orator, to perswade them;
when the people had banded themselves, and the Commonwealth in great danger, the Senate sent unto the people one Menenius Agrippa, a famous Orator, to persuade them;
whereupon the foot refused to stir and carry the stomack, the hand refused to put meat into the mouth, the mouth to receive it, the teeth to chew it, &c. what followed? the stomack being empty, the eie began to be dim, the hand weak, the feet feeble, all the members began to faint,
whereupon the foot refused to stir and carry the stomach, the hand refused to put meat into the Mouth, the Mouth to receive it, the teeth to chew it, etc. what followed? the stomach being empty, the eye began to be dim, the hand weak, the feet feeble, all the members began to faint,
so that at last they were compelled to be friends with the stomack, and they learned, that the stomack is the most profitable to all the members of the body;
so that At last they were compelled to be Friends with the stomach, and they learned, that the stomach is the most profitable to all the members of the body;
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Brethren, begat of the same word, bound together per eadem sacramenta unitatis; and having subdued the Egyptian that would have enslaved you, will you kill one another? not only heirs but co-heirs of one Kingdome, whereof we hear of no division:
Brothers, begat of the same word, bound together per Same Sacraments unitatis; and having subdued the Egyptian that would have enslaved you, will you kill one Another? not only Heirs but coheirs of one Kingdom, whereof we hear of no division:
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Nay, to make up all, Shee is called one; not onely one by way of distinction, because the Concubines that pretend some right to Christ are many, the Papist, the Jacobite, &c. and those that quite abominate Christ are many, the Jew, Turk, Persian &c. and she is but one, from, and out of all these;
Nay, to make up all, She is called one; not only one by Way of distinction, Because the Concubines that pretend Some right to christ Are many, the Papist, the Jacobite, etc. and those that quite abominate christ Are many, the Jew, Turk, Persian etc. and she is but one, from, and out of all these;
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and are they that are of the Church, nay the Church, yet divided? what the persecutors in the Primitive dayes made you seem to be by putting on you Bears skins, &c. you really act on one another to your power, by putting on you their hearts and affections.
and Are they that Are of the Church, nay the Church, yet divided? what the persecutors in the Primitive days made you seem to be by putting on you Bears skins, etc. you really act on one Another to your power, by putting on you their hearts and affections.
You are Heirs of heaven, but do you expect to stand before Christ as Paul 's or Apollo's his disciples? Will you appear as of this or that sect or Church? no, no, I am afraid ere then many of your works must be burnt,
You Are Heirs of heaven, but do you expect to stand before christ as Paul is or Apollo's his Disciples? Will you appear as of this or that sect or Church? no, no, I am afraid ere then many of your works must be burned,
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Do ye look on things after the outward appearance? if any man trust to himself, that he is Christs, let him of himself think this again, that as he is Christs, even so we are Christs.
Do you look on things After the outward appearance? if any man trust to himself, that he is Christ, let him of himself think this again, that as he is Christ, even so we Are Christ.
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And sure, if we belong to one Christ, why should we be of two Churches? hath he two? Nay, conclude this, from the nature and constitution of the Church;
And sure, if we belong to one christ, why should we be of two Churches? hath he two? Nay, conclude this, from the nature and constitution of the Church;
one Spouse, and one Husband; one Shepherd, and one Flock; one Lord, and one way: Eph. 4.1. I therefore the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called.
one Spouse, and one Husband; one Shepherd, and one Flock; one Lord, and one Way: Ephesians 4.1. I Therefore the prisoner of the Lord, beseech you that you walk worthy of the vocation wherewith you Are called.
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And what more answers Truth then Unity, as the natural daughter of the mother? and that is shewed, ver. 2, 3, 4 — With all lowliness and meekness, with long-suffering, forbearing one another in love:
And what more answers Truth then Unity, as the natural daughter of the mother? and that is showed, ver. 2, 3, 4 — With all lowliness and meekness, with long-suffering, forbearing one Another in love:
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There is one body, &c. and he shews the means of preserving this, by using our gifts to this end, ver. 7. But unto every one of us is given grace, according to the measure of the gift of Christ.
There is one body, etc. and he shows the means of preserving this, by using our Gifts to this end, ver. 7. But unto every one of us is given grace, according to the measure of the gift of christ.
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yet this difference not to make difference, but to maintain joyntly the unity of the whole, ver. 12. And then he applyes this doctrine of Unity by way of dehortation, ver. 14. and exhortation and direction, ver. 15, 16. Nay, more cannot be said then by the Apostle, Hebr. 2.11. — He that sanctifieth, and they who are sanctified, are all of one:
yet this difference not to make difference, but to maintain jointly the unity of the Whole, ver. 12. And then he Applies this Doctrine of Unity by Way of dehortation, ver. 14. and exhortation and direction, ver. 15, 16. Nay, more cannot be said then by the Apostle, Hebrew 2.11. — He that Sanctifieth, and they who Are sanctified, Are all of one:
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and his mystical body, his members in the truth of Jesus. Those then that will keep close to Christ, need to keep close to his Church: He is the fountain;
and his mystical body, his members in the truth of jesus. Those then that will keep close to christ, need to keep close to his Church: He is the fountain;
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Sure by these, and the like queries thou mayest put to thy soul, thou shalt find in truth, that thy division from the Church of Christ, was a division from Christ,
Sure by these, and the like queries thou Mayest put to thy soul, thou shalt find in truth, that thy division from the Church of christ, was a division from christ,
and we must or ought to endevour their salvation; at least they are to have the tenders of salvation, 1 Tim. 2.4. Who will have all men to be saved, and to come unto the knowledge of the truth.
and we must or ought to endeavour their salvation; At lest they Are to have the tenders of salvation, 1 Tim. 2.4. Who will have all men to be saved, and to come unto the knowledge of the truth.
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and find none other unlesse it be in disputes, doubts, changes, strifes, divisions, objections, &c. As once the distraction of the Church of Germany gave occasion to a Prince thereof thus to answer to those that perswaded him to turn Lutheran; If I associate with you,
and find none other unless it be in disputes, doubts, changes, strifes, divisions, objections, etc. As once the distraction of the Church of Germany gave occasion to a Prince thereof thus to answer to those that persuaded him to turn Lutheran; If I associate with you,
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Is there no confusion, disturbance, rents? Is there no envyings, strifes? &c. Where is your beauty, your amiablenesse but in this? Psal. 133.1. Behold how good, and how pleasant it is, for brethren to dwel together in unity.
Is there no confusion, disturbance, rends? Is there no envyings, strifes? etc. Where is your beauty, your amiableness but in this? Psalm 133.1. Behold how good, and how pleasant it is, for brothers to dwell together in unity.
Your division not onely drawes some weak souls after you, but keeps back many a soul from coming into the Church, loses and destroyes soules, justly openning the mouths of wicked ones against you, whose holy and peaceable conversation should stop them.
Your division not only draws Some weak Souls After you, but keeps back many a soul from coming into the Church, loses and Destroys Souls, justly opening the mouths of wicked ones against you, whose holy and peaceable Conversation should stop them.
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if the spouse of Christ, if your own unity with Christ the Head, if the salvation of others, and your own temporall preservation be valued of you, lay aside these envyings, strifes, and divisions;
if the spouse of christ, if your own unity with christ the Head, if the salvation of Others, and your own temporal preservation be valued of you, lay aside these envyings, strifes, and divisions;
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Aliud est esse in carne, aliud est esse carnalem. Par. in Rom. 7. 2 Cor. 10.3. Illi in carne carnales, caro sunt toti, & tantùm: isti non toti nec tantùm sed ex parte, quia sunt in spiritu.
Aliud est esse in Carnem, Aliud est esse carnalem. Par. in Rom. 7. 2 Cor. 10.3. Illi in Carnem Carnales, Caro sunt Totius, & tantùm: Isti non Totius nec tantùm sed ex parte, quia sunt in spiritu.
Carnales dicimur, quando totos nos voluptatibus damus; spirituales quando spiritum sanctum praevium sequimur, i. e. cum ipso sapimus instruente, ipso docemur authore. Hier. Com. in Gal. p. 933.
Carnales dicimur, quando totos nos voluptatibus We give; spirituales quando spiritum sanctum praevium sequimur, i. e. cum ipso sapimus instruente, ipso docemur Author. Hier. Come in Gal. p. 933.
Non tamen in quibus nulla esset Spiritus Dei scintilla, sed qui sensu carnis plus nimio adhuc abundarent, ut pravaleret caro spiritui, & lumen cjus quasi opprimeret. Marl. in loc.
Non tamen in quibus nulla esset Spiritus Dei scintilla, sed qui sensu carnis plus nimio Adhoc abundarent, ut pravaleret Caro Spiritui, & lumen cjus quasi opprimeret. Marl. in loc.
Secundù hominem ambulare, i. e. humanis duci affectibus. Musc. Ambulare secundùm hominem est non tantum hominus carnalis opera facere, aut tantum vivere secundùm carnem, sed etiam sequica, quibus homo carnalis nititur: quales sunt res, humana sapientia, ratio, natura, &c. hinc patet &c. de totā hominis naturā praedicari. Marlor. in loc.
Secundù hominem Ambulare, i. e. humanis Duci affectibus. Music Ambulare secundùm hominem est non Tantum hominus Carnalis opera facere, Or Tantum vivere secundùm Carnem, sed etiam sequica, quibus homo Carnalis Nititur: quales sunt Rest, Humana sapientia, ratio, Nature, etc. hinc patet etc. de totā hominis naturā praedicari. Marlor. in loc.
Such is the Description of anger with the Poets. See it elegantly in our English Virgil. This is zelus invidiae, non zelus conjugalis; or ipsa invidia, as rightly translated.
Such is the Description of anger with the Poets. See it elegantly in our English Virgil. This is Zeal invidiae, non Zeal conjugalis; or ipsa invidia, as rightly translated.
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Quo quidem malo nescio quis nostrum caret, &c. et postea — nescio quis possit regnum Dei possidere, cum is qui irascitur separetur a regno. — Inter Iracundiam et iram hoc interest, iracundus semper irascitur, iratus pro tempore concitatur. Hier. Comment. in Gal. p. 937. vide Weems, the portraicture of the Image of man. vol. 1. p. 188.
Quo quidem Malo nescio quis nostrum caret, etc. et postea — nescio quis possit Kingdom Dei possidere, cum is qui irascitur separetur a regno. — Inter Iracundiam et iram hoc Interest, Angry semper irascitur, Angered Pro tempore concitatur. Hier. Comment. in Gal. p. 937. vide Weems, the portraiture of the Image of man. vol. 1. p. 188.
NONLATINALPHABET: cum scilicet sibi unusquisque eligat disciplinam (potius doctrinam) quam putat esse meliorem: quicunque igitur aliter scripturam intelligit, quàm sensus spiritus sancti flagitat, quo conscripta est, licet de Ecclesia non recesserit, tamen haereticus appellari potest. &c. Hier. in Gal. p. 936.
: cum scilicet sibi unusquisque Elegant Disciplinam (potius Doctrinam) quam putat esse meliorem: quicunque igitur aliter scripturam intelligit, quàm sensus spiritus sancti flagitat, quo conscripta est, licet de Ecclesia non recesserit, tamen Heretic appellari potest. etc. Hier. in Gal. p. 936.
Haec est in Ecclesia noscenda simplicitas, haec charitas obtinenda, ut columbas dilectio fraternitatis imitetur, ut mansuetudo et lenitas agnis et ovibus coaequetur. Quid facit in pectore Christiano luporum feritas? Et canum rabies, et venenum letale serpentum? Et cruenta saevitia bestiarum? gratulandum est, cum tales de Ecclesia separantur, ne columbas, ne oves saevâ suâ venenatâ contagione praelentur. Cypr. de Unit. Eccles. p. 233.
Haec est in Ecclesia noscenda simplicitas, haec charitas obtinenda, ut columbas Love fraternitatis imitetur, ut mansuetudo et lenitas agnis et ovibus coaequetur. Quid facit in pectore Christian luporum feritas? Et Dogs rabies, et venenum letale Serpentum? Et cruenta saevitiam bestiarum? gratulandum est, cum tales de Ecclesia separantur, ne columbas, ne Owes saevâ suâ venenatâ contagion praelentur. Cyprus de Unit. Eccles. p. 233.
Beatus Johannes Evan gelista cum Ephesi moraretur us { que } ad ultimam senectutem, et vix inter Discipulorum manus ad Ecclesiam deferreretur, nec possit in plura vocem contexere, nihil aliud per singulas proferre collectas, nisi hoc, Filioli, diligite alterutrum; tandem Discipuli et fratres, qui aderant, tadio affecti, quod cadem semper audir•••, dixerunt, Magister, Quare semper hoc loqueris? Qui respondit (dignam Joanne sententiam) quia praeceptum Domini est, et si solum siat, sufficit. Hier. in Gal. Com. p. 947.
Beatus Johannes Evan gelista cum Ephesus moraretur us { que } ad ultimam senectutem, et vix inter Discipulorum manus ad Church deferreretur, nec possit in plura vocem contexere, nihil Aliud per singulas proffer collectas, nisi hoc, Flioli, Diligite Either; tandem disciples et Brothers, qui Aderant, tadio affection, quod cadem semper audir•••, dixerunt, Magister, Quare semper hoc loqueris? Qui respondit (dignam John sententiam) quia Precept Domini est, et si solum siat, sufficit. Hier. in Gal. Come p. 947.
Peccata recipiunt speciem ex objectis &c. illa peccata quae perficiuntur delectatione spirituali, vocantur pec cata spiritualia; illa verò quae perficiuntur in delectatione carnali, vocantur peccata carnalia. Aqu. 12. q. 72. a. 2. c.
Peccata recipiunt Specimen ex objectis etc. illa Peccata Quae perficiuntur delectatione Spiritual, vocantur pec cata spiritualia; illa verò Quae perficiuntur in delectatione carnali, vocantur Peccata carnalia. Aqueduct 12. q. 72. a. 2. c.
Non nos ab ill is, sed illi à nobis recesserunt; & cum haereses & schismata postmodū nata sunt, dum conventicula si bi diversa constituunt, veritatis caput, atque orignem reliquerunt. Cypt. de unit. Eccles. p. 234.
Non nos ab ill is, sed illi à nobis recesserunt; & cum Heresies & schismata postmodum Nata sunt, dum Conventions si by diversa constituunt, veritatis caput, atque orignem reliquerunt. Crypt. de unit. Eccles. p. 234.
Non laudamus errones, qui vagantur & ad nullam se Ecclesiam adjungunt, quia nusquam inveniant talem ideam, in quâ non desideretur aliquid in moribus, aut disciplina; sed quaeramus Ecclesiam in qua articuli sidei recte docentur, & errores non defenduntur, & adhāc nos adjungamus, hanc docentem audiamus, & diligamus, & nostram invocationem, & confessionem ipsius precibus & confessioni aggregemus, Chem. part 3. de Eccles. p. 279.
Non Laudamus errones, qui vagantur & ad Nullam se Church adjungunt, quia nusquam inveniant talem ideam, in quâ non desideretur Aliquid in moribus, Or Discipline; sed quaeramus Church in qua articuli sidei recte docentur, & Errors non defenduntur, & adhāc nos adjungamus, hanc docentem Let us hear, & diligamus, & nostram invocationem, & confessionem Himself precibus & confessioni aggregemus, Chemistry part 3. de Eccles. p. 279.
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Sicut ipsi nihil minus quam Dei ecclesia sunt, sic corum improbitas Ecclesiam non tollit, Ecclesia nomen delere non potest, 1 John 2.19. Neque enim dissitemur quin nomine Ecclesia, Hypocrita etiam qui in ca sunt comprehendantur, dicente Domino &c. Matth. 13. & 25. Zanch. de Eccles. page 535. lib. 8.
Sicut ipsi nihil minus quam Dei Church sunt, sic corum improbitas Church non Tollit, Ecclesia Nome delere non potest, 1 John 2.19. Neque enim dissitemur quin nomine Ecclesia, Hypocrite etiam qui in circa sunt comprehendantur, Dissent Domino etc. Matthew 13. & 25. Zanchius de Eccles. page 535. lib. 8.
Homicidae sunt apud Deum tales &c. & cum nobis semel moricudum sit, illi tamen & odio, & verbis & delictis suis quotidic perimunt. Cypr. Ep 55. p. 102.
Homicidae sunt apud God tales etc. & cum nobis semel moricudum sit, illi tamen & odio, & verbis & delictis suis quotidic perimunt. Cyprus Epistle 55. p. 102.
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Si quae igitur adversus vos le ges constitutae sunt, non bene facere cogimi ni, sed malefacere prohibemini. Aug. cont. lit. Petil. l. 2. cap. 38.
Si Quae igitur Adversus vos le ges constitutae sunt, non bene facere cogimi ni, sed malefacere prohibemini. Aug. contentedly. lit. Petil l. 2. cap. 38.
Ex codem fonte huc usque dissidia continuata, & nunc acerbius quam usquam, & plura quam usquā & absurdiora quam usquam falsa dogmata defenduntur. Zanch. in loc.
Ex codem Fonte huc usque Dissidia continuata, & nunc acerbius quam usquam, & plura quam usquā & absurdiora quam usquam Falsa dogmata defenduntur. Zanchius in loc.
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Monentur itaque doctores, ut inter docendum respectum infirmorum habeant illis se in omnibus & verbis, & doctrinae, & vitae moribus accommodent, & corum se captui attemperent, ut ab elementis incipiant, nec altius conseendant, quam sequi possunt, ut denique paulatim distillet doctrinam, ne largius infusa superfluat, ut eos omnes, &c. Marl. in 1 Cor. 1.2.2. NONLATINALPHABET. Elementa initii. Par. Rudimenta, quia sunt pro rudibus. Primordia vel initia Christiani.
Monentur itaque Doctors, ut inter docendum respectum infirmorum habeant illis se in omnibus & verbis, & Doctrine, & vitae moribus accommodent, & corum se captui attemperent, ut ab Elementis incipiant, nec Highly conseendant, quam sequi possunt, ut denique Gradually distillet Doctrinam, ne Largius infusa superfluat, ut eos omnes, etc. Marl. in 1 Cor. 1.2.2.. Elementa initii. Par. Rudimenta, quia sunt Pro rudibus. Primordia vel Initia Christians.
Quid vero astutius, quidve subtilius, quam ut Christi adventu prostratus, & inventus inimi•us (postquam lux gentibus venit, &c) videns illa idola derelicta, & per nimium credentium populū sedes suas, ac Templa dejecta, excogitaverit novam fraudē. ut sub ipso Christiani nominis titulo fallat ineuntes; haereses invenit, & seismata, quibus subverteret fidem, veritatē corrumperet, scinderet unitatem; quos detinere non potest in viae veteris cacitate, circūscribit, & decipit in novi itineris errore: rapit de ipsa Ecclesia homines, & dum sibi appropinquâsse jā lumini, atque evasisse saeculi noctem videntur, alias nescientes tenebras infundit, &c. Cypr. de unit. Eccles. p. 231.
Quid vero astutius, Quidve subtilius, quam ut Christ adventu Prostratus, & inventus inimi•us (Postquam lux gentibus venit, etc.) videns illa idola derelicta, & per Nimium credentium populū sedes suas, ac Templa dejecta, excogitaverit novam fraudem. ut sub ipso Christians Nominis Titulo fallat ineuntes; Heresies invenit, & seismata, quibus subverteret fidem, veritatē corrumperet, scinderet unitatem; quos detinere non potest in Viae veteris cacitate, circumscribit, & decipit in novi itineris Error: rapit de ipsa Ecclesia homines, & dum sibi appropinquâsse jā lumini, atque Evasisse Saeculi noctem videntur, alias nescientes Darkness infundit, etc. Cyprus de unit. Eccles. p. 231.
Si me adjungo vobis, tune condemnor ab aliis; si me aliis adjungo, à vobis condemnor; quid fugiam, vidco; sed quid sequar, nō habco. Raul. 2. l. c. 5. Sect. 2. p. 249.
Si me adjungo vobis, tune condemnor ab Others; si me Others adjungo, à vobis condemnor; quid fugiam, vidco; sed quid sequar, nō habco. Raul. 2. l. c. 5. Sect. 2. p. 249.
Christiani propter illas dissentiones & sectas in theatris à Gentibus infidelibus derideri soliti fuerant: sicut etiam nunc inter Turcas, & Judaeos, eandem ob causam •ridemur omnes. Zanch. c. 8 p. 538.
Christians propter Illas dissentiones & sectas in theatris à Gentibus infidelibus derideri soliti fuerant: sicut etiam nunc inter Turcas, & Judeans, eandem ob Causam •ridemur omnes. Zanchius c. 8 p. 538.
