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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	brethren_n	know_v	life_n	4,656	5	5.3920	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57167	The substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, Jan. 27, 1657, the other, Feb. 4, 1658 / by Edward Reynolds ...	Reynolds, Edward, 1599-1676.	1659 (1659)	Wing R1291; ESTC R1300	23,395	44

Where there is agreement in these Fundamentals there is 1. A fair way unto discovery of truth in the things of difference for where true Principles are laid there is a great preparation unto all true conclusions deducible from them and the more clearly we understand the comprehension and latitude of thesePrinciples which are Omnimm Doctrinarum Matrix the more skill we have to discern the genuine deduction of true conclusions and the inconsistency of those which are false and spurious for matters of Division are to be measured by the Doctrines which we have learned Rom. 16. 17. we must not suffer any Doctrine to corrupt our judgement or enthrall our Conscience which doth either directly or by visible and just consequence overturn or wrench or shake or endanger the Foundation we must not doe with Doctrines in Religion as Herodotus saith the Babylonians did with their Virgins sell the fair ones to raise portions for the foule plead agreement in Fundamentals for prevarication in other things for the Rule is made to rectifie other Errors by not to warrant them They who consent not in this necessary disposition to Peace but wil have al Opinions strike sail to theirs and will exercise Domination over the Faith and Consciences of their Brethren which is the case between us and the Roman Church which boasteth of her Infallibility and that her Laws binde the Conscience as if the Pope and not Christ were to sit in Judgment at the last day these I say will be found to have been the greatest Scismaticks who by intollerable tyranny over the Consciences and cruelty over the Lives of men have miserably torne the peace and unity of the Church of Christ 2. Where there is this agreement in Fundamentals there ought to be mutual and Fraternall affections notwithstanding differences in other things no Reproaches no Exasperations no invidious consequences no odious imputations no uncharitable digladiations but an owning of one another as Brethren and a discussing and ventilating of the points in difference with a Spirit of Love and meekness saying to one another as Abraham to Lot Let there be no strife between thee and me for we be brethren III. The last expedient which the Apostle useth for pacification amongst Brethren is To walk by the same Rule and to minde the same things that is notwithstanding all their differences to preserve unity in these three things unity of wills in Love unity of holiness in life unity of ends in design The Apostle putteth Faith and Love Faith and a good Conscience together calleth Christian Doctrine a Mystery of godlinesse and knowledge which is according to godliness without this our judgments are volatile and unfixed for the heart is established by grace He who holds truth to serve turns or maketh it an Handmaid to his own lusts and ambition like that Atheist in Hierom Fac me Romanae urbis Episcopum ero protinus Christianus or like Hermogenes in Tertullian Legem dei in libidinem defendit in artem contemnit will for advantage be ready to set the truth to saile and to exchange his opinion that he may gratifie his lust And usually we finde that through mens own wickedness and the just judgment of God upon them Corrupt lusts are the causes of corrupt mindes and that Carnall ends have been the rise and originall of dangerous Heresies as Tertullian hath observed of Valentinus the Heretick and Theodoret of Arius Carnall ends and crooked affections open a passage unto Hereticall Opinions and there is an excellent speech of the Philosopher which gives us the reason of it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That commonly as mens courses of life are so would they have the Doctrines to be which their Teachers instruct them notable examples whereof we have in Scripture The best way then to know that wherein we differ is to obey that wherein we agree for as a corrupt heart will make a corrupt judgment so purity of heart is a good step unto unitie of judgement the Lord having promised that they who do his will shall know his doctrine Joh. 7. 27. that they who are his sheep shall discern his voice Joh. 10. 4. that the meck he will teach his way and reveal his secret to them that fear him Psal. 25. 9 14. Let us therefore as we have received Christ so walk in him and we shall certainly reap one of these two fruits either we shall get to the knowledge of the truth and so our differences cease or we shall so allay them with humility and love as Austin observes of Cyprian that they shall never break forth into bitternesse animosity or scornful esteeme of our fellow brethren I conclude all with a very few words of exhortation unto this Honourable Assembly all grounded upon the particulars of the Text 1. To acknowledge with the Apostle your own imperfection Solomon was sensible of the disparity between his work and his strength and so all good men are and thereupon 1. Wait upon God for wisdome Jam. 1. 5. 2. Do not precipitate counsels but mature them by grave and full deliberation Ita enim nati estis ut bona malaque vestra ad Remp. pertineant 2. To settle and secure the weighty doctrines of righteousnesse by Christ alone of holinesse and conformity to his death and resurrection of imperfection of humane righteousness of necessity of daily progresse in the waies of grace and of those means which Christ hath set up in his Church in order thereunto 3. In making Laws and penalties to be tender towards the weak consciences of your brethren There is indeed a very great veneration due to Laws and Magistrates do with good reason expect to have their Sanctions obeyed rather then disputed But they must remember they are brethren as well as Magistrates and therefore must take heed of writing or binding heavy burdens no Law-maker can know the lawfulnesse of his own edicts more certainly then the Apostles knew that Legal ceremonies were extinguished by the death of Christ Yet knowing likewise the weakness of their brethren the Jews they did not presently put forth their Apostolical authority to the inhibiting of them but suffered them to die a lingring death It is a sad thing to be reduced unto that uncomfortable Dilemma of choosing either iniquity as to a mans own conscience I mean or affliction And if by any means he be brought unto it he may take more comfort in suffering it then others in inflicting it I speak not this to weaken the hands of Law-makers or to derogate from the authority of Laws unto which I shall ever both out of principles of conscience and prudence carrie all Reverence and submission either chearfully to do or meekly to suffer But I speak it as an humble caution that since there are some of humble and quiet spirits who may sometimes be otherwise minded Laws may be made so exactly consonant to the general rules of

and Rule which his Commander gives The other to an agonisticall or athleicall Rule wherein was drawn a white line by which the running of the horses was to be guided as the learned Civilian Petrus Faber in the second Book of his Agonisticon hath observed This Line or Rule in our Christian race is the word of God the Rule of Faith Love and a Christian life called walking in the Spirit Gal. 5. 16. walking according to Rule Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The same with being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} like minded of one accord of one judgement Let not the perfect despise the weak Let not the weake judge the perfect but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in these fundamentall articles wherein we all agree in that common salvation unto which we all contend let the piety of our lives in walking by the same rule of Faith and love the unity of our judgment the concord of our affections the concurrence of our ends our consent and delight in the same truth all which are intimated in the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let all this declare to the Church of God and to our own Consciences that in our differences Christ notwithstanding is not divided but that amidst the variety of our Opinions the purity piety and peace of the Church is still preserved and let these things likewise predispose and qualifie our hearts to admit of the revelation of further truth out of the word and so make way to the reconciling of those differences which are yet amongst us This I take in brief to be the scope and meaning of the text Wherein we have 1. The difference inter Adultos seductos in the Church between perfect Christians and Christians seduced 2. The variety of judgements and opinions which by reason of that difference may grow 3. The right way of reconciling those differences And that is 1. An humble submission of judgement and willing attendance in the use of means upon divine teaching God shall reveale even this unto you He wil lead his people into all necessary truth and give them all things requisite to life and godliness 2. To have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some main fundamentall Doctrines wherein the dissenting parties doe all agree which may be the measure and touch-stone of all other Doctrines to hold nothing which is either inconsistent with the truth or unbeseemlng the Majesty of that foundation 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To walk exactly and in order according to the things wherein we agree not to break our rank or desert our station contrary to the Rules which we have received So that two things are herein implyed 1. Piety of life to live answerably to the truths we know 2. Sobriety moderation and prudence of Spirit to serve God in the place and condition wherein he hath set us and according to the measure of the Rule which God hath distributed to us 2 Cor. 10. 13. That neither by an unsuitable conversation we bely the truths we hold nor under any pretence of service we breake forth to attempt any thing in the Church beyond the place and station wherein God hath set us 4. To hold the truths wherein we agree in love unity and constancy for why should not the many truths wherein we agree teach us to joyn in love which is a Christian duty rather then the few opinions wherein we disagree cause breach in affection which at best is an humane infirmity The word here used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the use of Scripture usually noteth not a bare rationall and intellectuall act of the minde but judicium practicum such a judgement as hath an order unto practice which is the same with Sapere to have a savoury relish of truth and so to apply the minde unto it as Matth. 16. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou savourest not the things that be of God Rom. 8. 5 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. They that are after the flesh doe mind the things of the flesh and they that are after the Spirit the things of the Spirit for to be carnally minded is death but to be Spiritually minded is life and peace Col. 3. 2. If ye be risen with Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} set your affections have your mindes upon things above Phil. 3. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} who minde earthly things whose hearts studies inclinations affections are earthly and brutish We are not therefore barely to think the same things whereunto we have already attaind to affirm them but in the main to agree with one another in the same Ends and designs that is when we hold the same generall truths in so holding {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to have the same purposes to pursue the same intentions to carry on the same designs of glorifying God edifying the Church and saving one another thereby These are the four excellent ways which the Apostle in this Text prescribeth to reconcile Controversies to close up Divisions to reduce calmness and serenity upon the face of a distracted and dilacerated Church We have briefly opened and analysed the Words Let us now take a short review of them again for our further instruction and benefit 1. We may observe a difference which the Apostle makes amongst the Members of the Church some strong some weak some perfect some seduced some listning to Paul and others to the Concision As on the same foundation some parts of the building may be Marble and Cedar other parts Lath and Tearing some strong and others ruinous As in the Heavens so in the House of God some Stars differ from other Stars in glory 1 Cor. 15. 41. He who hath the fulness of the Spirit and a residue to give still unto him that lacketh doth yet blow by his Spirit where he listeth Joh. 3. 8. and divideth to every one severally as he will 1 Cor. 12. 11. yet alwayes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a measure only of knowledge of faith of grace of every needfull gift Rom. 12. 3. which the Apostle calleth the measure of the gift of Christ and the measure of every part Ephes. 4. 7 16. unto which measure there will ever while here we are be something lacking 1 Thes. 3. 10. they who have most have not a fulnesse except comparatively and respectively to some special service as Zachary Elizabeth Stephen Barnabas and others are said to have been full of Faith and of the Holy Ghost Otherwise the best must say as our Apostle here doth not as though I had already attained or were already perfect but I follow after and reach forth and presse forward Some have need of milk others of strong meat some babes others of fuller age some unskilfull in the Word of Righteousness others