be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} men that will not in all things agree with their brethren we cannot wonder to see some Corne in the field of the Church smutted and mildewd and kept back from maturity by the twisting of weeds about it When we remember the angry dissentions between the a Western and Eastern Churches in the case of Easter the sad differences b between the Roman Church and the Affrican and other Churches in the businesse of Rebaptization in the daies of Cyprian the dolefull c dissentions between Chrysostome and Epiphanius breaking forth into mutuall imprecations the great breaches in many famous and ancient Synods the differences of judgement between Cyrill and Theodoret Basil and f Damasus g Austen and Hierom h Hierom and Ruffinus i Rhemigius and Hincmarus k Peter of Alexandria and Miletius when they were both in prison and Confessors for the truth and of late years in the dayes of Ed. 6. between l Ridley and Hooper afterwards Martyrs and in Queen Maries m dayes between the English Protestants in exile for true Religion nay when we consider that a Barnabas and a Paul had there contention Act. 15. 39. That a Peter and a Barnabas had there dissimulation Gal. 2. 11 12 13. That the Apostle hath told us that there would be some in the Church who would build upon the foundation silver and gold and others Hay and stubble 1 Cor. 3. 12. that some were for Paul and some for Apollo and some for Cephas and others for none of them all but for Christ without their help 1 Cor. 1. 11 12. That our Saviour hath said necessary it is that offences come Math. 18. 7. and the Apostle there must be Heresies or Sects 1 Cor. 11. 19. n that the victory of truth the malice of Satan the hypocrisie of men the constancy of the perfect the frailty of the seduced the compassion and patience of the Lord may be discovered well may we as our duty is wish and pray and project for unity in the Church but till Satan and all the Enemies of the Church be chained up and the members thereof have attained unto their full stature there cannot be expected such an universall consent of judgments and harmony of Doctrines even amongst good men themselves as shall not admit of some varietie and dissonancy IV. In this case of unavoidable differences amongst good men there ought to be mutuall charity meekness moderation tolerance humanity used not to judge despise reject insult over one another not to deale with our weaker brethren {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as with aliens but as with brethren not to poceed presently unto seperation rejection anathematization but to restore those that are overtaken with any Errour with the spirit of meeknesse The Apostle suffered some things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the exigences of the Church requiring it which in other cases they did not allow they allowed Jewish Ceremonies some time and leisure for an honorable interment We finde Optatus forcing even upon the Donatists the name of Brethren It was grave advice of Gregory Nazianzen in such disputes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to decline all exasperations to use all meekness and condescention so farre as our duty to truth will give us leave that so though we cannot reconcile the judgements yet we may gain the affections of our brethren It is noted of Basil that in the controversie concerning the holy Spirit he forbore all unwelcome words and phrases whereby the contrary minded were exasperated and the unstable startled and made jealous and used such milde insinuations as might win and confirm men in the truth For a more particular stating of this point Let us 1. distinguish of Opinions Some are in the Foundation in those necessary Doctrines upon which the House of God is built 1 Cor. 3. 9 10. Heb. 6. 1. Matth. 7. 24. the Errors contrary wherereunto are pernicious and damnable 2 Pet. 2. 1. Some are only in the superstruction which do not so neerly touch the vitalls and essentials of Religion which are not fidei but quaestionum as Austin somewhere distinguisheth Such were in the Apostles time disputes touching meats and drinks and dayes and things indifferent Rom. 14. 5 6. and in our dayes touching Forms of Discipline and Goverment in the Church wherein men abound in their own sense with meekness and with submission to the spirits of the Prophets 2. We are likewise to distinguish of persons fome are Seducers who out of pride enmity against the Doctrine which is according unto godliness carnall ends desire of advantage and domination do sow tares in the Church and labour to cause rents and divisions therein Such were Hymeneus Philetus Diotrephes c. Others are Seduced people who through ignorance and credulity are led away captive by the cunning craftiness of those who lie in wait to deceive 2 Tim. 3. 16. Eph. 4. 14. Again some are pious meek and peaceable men others are of turbulent and tumultuating spirits who love to kindle flames and to foment divisions and to fish in troubled waters Joachim Camerarius in the life of Melancthon complaineth of the faction of Flacius Illyricus upon this accompt who loaded with challenges and reproaches as betrayers and deserters of the truth All who were not as flagrant and vehement as themselves contrary to the meek temper of that good man who would have all things which might without wickedness and with a good conscience be endured rather then new wounds to be inflicted upon the Church of Christ These things being premised we conclude 1. That there can be no Syncretisme or Accommodation in case of differences where the differences are against the foundations of Faith Worship Obedience and Holiness there can be no agreement between light and darkness Christ and Belial damnable Heresies and the Doctrine according unto godliness 2 Cor. 6. 14. 17. 1 Cor. 10. 21. we must depart from the impurity of Hereticall Synagogues Isa. 52. 11. Gal. 1. 8 9. Hereticks are to be admonished and in case of pertinacy to be rejected Tit. 3. 10. therefore there may be no brotherly concord or coalescency with them but seduced persons are to be by the spirit of meekness and gentleness instructed and if it be possible be wonne unto the truth and delivered from the snare of the Divel 2. Though the differences be not prima facie so dangerous yet notwithstanding if it be evident that they be purposely sowed by men of turbulent and ungracious spirits meerly to kindle flames and foment divisions to lay the foundation of perpetual broiles and jars in Church and State to gratifie the common adversary of the reformed Churches and to be subservient unto his ends and designs in this case the Apostle hath taught us to mark such men and to take heed of them
which differences are to be decided is the Word being a full Canon of Gods revealed will for the Lord doth not now as in former times make himself known by Dreams or Visions or any other immediate way To this the Apostle referreth the Church against danger of Wolves Act. 20. 32. This he saith is profitable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3. 16. To this only St. Austin had learned a Timorem honorem deferre b Si ad Divinae Traditionis Caput originem revertamur Cessat error humanus c Haec sunt causae nostrae documenta haec fundamenta haec firmamenta d And this is the meaning of Tertullian Optatus Vincentius Lirinensis and others when they teach us to prove the truth of Doctrine by Ecclesiasticall Tradition and the voice of the Church for they speak of Apostolicall Churches which Tertullian calls Matrices Ecclesias and not of the the peremptory Authoritative decision of any present Church for they were all able in so short a time as was between them and the Apostles to draw down from the Apostles a Doctrinall succession which he calls Traducem fidei and to assign the time Authors and posteriority of those Heresies which they gain said as he saith Solemus Haereticis compendij causâ de posterioritate praescribere I decline controversie thus only in a few words 1. It is fit that he who made the Word should be Judge of the meaning of it 1 Cor. 2. 11. e Cum de rebus deisermo erit concedamus cognitionem sui Deo saith Hilary 2. When any Assembly of men assume to themselves a Judicature which they deny to others they will shew some ground of the difference and some Commission directed to them and not to others which the Church of Rome endeavouring to doe are forced though with little advantage f to fly to the Scriptures So that in this overuling controversie the Scripture is made the Judge and why not as well in all the rest since in them a lesser light then Scripture is presumed to suffice But then the Objection is How shall I know the meaning of Scripture wherof one giveth one sense and another another If there be not some infallible Judge to have recourse unto I answer 1. Ad hominem how shall I know that this man or Church is to give that final sense which my conscience is bound to rest in rather then another man or another Church 2. We say That the Word is g perspicuous and hath notas insitas veritatis in all needfull truth as being written not for Scholars only but for vulgar and illiterate men And that this light in the Word is manifested unto us 1. By the Manuduction and Ministry of the Church pointing unto the Star which is seen by its own light 2. Because we bring not such an implanted suitableness of Reason to Scripture as we doe to other Sciences in which the principles are exactly consonant to the ingraffed notions of the minde therefore to proportion the eye of the soule to the light of the Word there is required an act of the Spirit opening the eyes and drawing away the veile that we may discern the voice of Christ from strangers for having the minde of Christ we doe according to the measure of his Spirit in us judge of Divine truths as he did But here again they object That we make all Religion hang upon a private spirit To which we say 1. That every true Believer hath the Spirit of Christ Rom. 8. 9. 2. That Spirit doth enable to know and to judge 1 Cor. 2. 12. 1 Joh. 4. 13. for Believers have judicium discretionis as the men of Berea to try the things which are taught them Act. 17. 11. 3. That this spirit though in a private man yet is not a private Spirit because not originally from that man as my money though private in regard of my property to it yet it is publick in regard of the currantness of it The Church by her Ministers hath the ordinary publick power of expounding Scriptures but not power to lead the people to subscribe to such expositions as peremptory and infallible for they have a spirit of discerning to prove all things and hold fast that which is good The Summe of all is There are differences in the Church in matters of Religion the removing of them is to be expected from divine Revelation God Reveals it by three concurrent means Ministerialiter by the service of the Ministery Judicialiter by the Sentence of the Word Efficaciter by the illumination of the Spirit healing all that folly inadvertency unbelief impenitency proud and contumacious reasonings whereby the carnall minde is not only indisposed to receive but armed also to resist the truth and thus we having by Gods Spirit an eye the Word having in it self an evidence and the Ministery directing this eye to this evidence so much of Gods Counsel is discovered as is necessary unto faith and holinesse here and to salvation hereafter And our Saviour telleth us that this Revelation is not always to the wise and prudent though learning sanctifyed be an excellent help hereunto but unto Babes Matth. 11. 25. whereby are noted two preparative dispositions unto the receiving of Divine truth 1. Humility and tractableness of spirit a meek and docile temper The poor receive the Gospel 2. Spirituall hunger after the sincere milk of the Word praying and crying for the knowledge thereof that we may grow thereby The second means for healing divisions in the Church is to have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some Fundamentall Doctrines wherein all agree this is the Bafis of unity and concord in the Church The a Ancients cal it theRule of faith the Seed of Doctrine the Catholick Faith the Character of the Church that which is Common to small and great St. b Paul the foundation the forme of sound Words the principles of Doctrine the Faith of the Gospel the unity of Faith the Mystery of godliness the Rule by which we are to walk And these Fundamentals are of three sorts 1. Fundamentals in Faith that knowledge of God and Christ unto which eternal life is annexed Joh. 17. 3. Joh. 8. 24. Acts 4. 11 12. 1 Cor. 1. 23. 2. 2 3 11. 2. Fundamentals in practice viz. Repentance from dead works sincere obedience self-denial love of the brethren c. Luk. 13. 5. Matth. 5. 19 20. Rom. 6. 1 2. Rom. 8. 1. Matth. 16. 24. 1 Joh. 3. 14. 3. Fundamentalls in Worship to worship God in Spirit and Truth to call upon God in the name of Christ as our Advocate and Propitiation not to worship creatures but to hold the head to keep our selves from Idols and communion with Devils Joh. 4. 24. Phil. 3. 3. Joh. 16. 23. Col. 3. 17. Col. 2. 18 19.
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
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
the word and may have such prints and evidences of their own goodness wholsomness and righteousnesse in them as that they may not by any rational exception or semblance of equity be declined or objected against And I would here withal distinguish between men of a meek humble and patient temper and others of busie boisterous turbulent spirits who under pretence of conscience do at any time ingage in actions apparently inconsistent with righteousness and peace for we are sure that the Laws of Christ do require all men to lead quiet and peaceable as well as godly and honest lives under the Laws of men And no man can with any probable pretence of good conscience tumultuate against publick order and peace in Church or State 4. Since the Lord doth heale breaches in his Church by his Spirtt and Word as the ordinarie means thereunto therefore speciall care should be had that these means be duly used and applied by authorizing countenancing encouraging protecting rewarding the faithful Ministers of the Gospel in the due discharge of their duties not suffering their persons functions doctrines labours or comforts to be assaulted by any turbulent or malicious opposers 5. To lay to heart the breaches and differences which are amongst us and to pour oile and balm into the wounds of the Church and to applie all requisite expedients for the closing of them considering the great advantages which adversaries take by our differences and divisions 6. To countenance and encourage fundamental truths wherein all agree and as much as may be to hinder those digladiations whereby the common enemie is gratified and his interest promoted by animosities from the presse over which it were very needful that there were a more provident superinspection there being a great difference between a libertie allowed men between God and their own consciences and a power to sowe their tares and to spread their leaven into the whole lump 7. To mannage all councels and consultations by the Rule of the Word For though I am not of their opinion who would have no other humane Lawes but such as are formally to be found in the Scripture yet there are there general Rules of Equity Truth Justice Expediency Liberty unto which all humane Laws should be conformable 8. To eye and minde the same things to have all the same joynt and honourable ends to have no divided interests no domestical Reflections but single upright aimes at the glorie of God the truth of the Gospel the power of godliness the interest of Christ the soules of men the peace tranquilitie and happiness of these Nations 7. Lastly to waite continually upon God for counsel and guidance by his Spirit for Acceptation with him and his people for blessing and successe upon all righteous and honourable undertakings that he would give you one heart and one way and cause you to know the way wherein you should walk and do nothing by you but that alone which may promote his glory advance his truth rejoyce his people tend to the calming of unhappy differences and to the reducing of these discomposed Nations unto unitie and serenity For which purpose let us pray c. FINIS The Reader is desired to amend by the sense the Errors in false pointing and in one of the Sermons to correct these few faults Brotherly Reconciliation Page 5. line 14. put out the word Aâ—â— l 16 read Athletical p. 2â— 1. 8 for will r. must line 26 for needful r. necessiry a Caput corpus unusest Christus Aug. de Civ. dei l. 17. cap. 18. 83. quaest. 69. de unitat Eccles c. 4. b Psal 122. 3. Ephes. 4. 16. 1 Cor. 12. 12. c Isa. 9. 6. Heb. 7. 2. d Luk. 2. 14. e Joh. 14. 27. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Niz orat 14. Ordines militum in exercitu Homerus passim vocat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2. 2. Pet. Fa. Agonistic l. 2. cap. 7. Luk. 1. 15 41 67. Act. 2. 4. Acts 6. 37. 55. 11. 24. 13. 9. Tit. 3. 6. Velle non videntur qui obsequuntur imperio patris vel Domini Digest de Regal juris leg. 4. a Sancti viti quo altius apud deunt virtutum digoitate proficiunt eo subtilius indignos se esse de prehendunt quia dum proximi luci fiunt quicquid eos in seipsis latebar inveniuat Greg. Moral. l. 3â— cap. 1. b Isa. 6. 2. c Heb. 12. 24. d 1 Reg. 19. 13. e Isa. 6. 5. f Job 42. 5 6. g Plin. paneg. h Greg moral lib. 10. c. 4. i Aug. de Cv. dei lib. 19. c. 27. k 2 Cor. 5. 14. l Rom. 12. 1. m 1 Cor. 6. 19. Deo dicata membra nulla tibitemeritate usurpes non enim sine gravi Sacrilegio in usus vanitatis assumuntur Bern. in Psal. 90. Serm. 8. n Digest de captivis postliminio l. 12. Sect. 7. a Aug. de Spirit vit. cap. ult. b Semper tibi displiciat quod es si vis ad id pervenire quod nondum eâ— Si dixeris sufficit peristi Aug. de verb Apost. Ser. 15. c In râ—nascentibus remittuntur in proficientibus minuuntur Aug. Contr. Julian pelag. lib. 6. cap. 16. d Aug. Contr. duas Ep. Pelag. l. 3. c. 7. de pâ—cc merit Remiss lib. 2. c. 7 8 13. 15. de perfect Iustin cap. 5. 8. a Euseb. Hist. l. 5. c. 22 23 24. b Euseb. lib. 7. cap. 3 4. Cyprian Epist. 70 71 72 73 74 75 76. c Sozemen l. 7. c. 14 15. d Sozom. l. 1. c. 16. Niceph. lib. 14. cap. 47. e Cyril ad Euoptium Episcopum f Baron Anno. 37 2. S. ct. 15 25. g Epist. Amaeb apud Aug. Ep. 8. 19. h Hieron. Apolog. advers. Ruffin i Ussheri Gotschalcus p. 38 k Epiphan. Haer. 68. l Fox Martyr To 3. p. 147. m Troubles at Frankford n Cyprian de unitate Eccles. Origen contra Celsum l. 3. Aug. ep. 105. de Civ. dei lib. 16. c. 2. Greg. Naz. Orat. 51. Nazian. Orat. 12. 26. 37 44. Aug. ep. 19. 64. Optat. lib. 1. Orat. 14. Nazian. Orat. 10. Camerar. de vita Philippi Melancthones pag. 353. 385. Gen. 13. 8. Calvin epist. ad Bullinger Anno. 1544. p. 383. Edit. 2. fol. p. 138. Greg. Naz. Orat. 44. Heb. 12 25. Act. 16. 14. Mr. 13. 13. Eph. 1. 17. 1 Joh. 5. 20. a Aug. ep. 19. 48 112 166. clem Alex. strom l. 7. b Cyprian cont. epist. Steph. o Aug. de Bapt. l. 2. c. 3. l. 5 26 Contr. literas Petiliani l. z. c 85. de unitat eccles. c. 2 3. Tertullian Apolog. c. 47. de Resur. cap. 3. contr. Marcion l 3. c. 5. d Optat. l. 5. Irenaus l. 4. c. 44. Tertul. de praescript c. 19 21 22 33 36. contr. Marcion lib. 4. c. 5. Aug. ep. 165. contr. Crescon. l. 1. c. 33. Vincent in commonitorio vid. Raynold Conference with Hart. p. 141. 151. Field of the Church l. 3. c. 40 e Hilar. de Trin. l. 1 3 5. f Andrad de concil. Gen. l. 1. fol 49. l. 2. sol 123. Bellarm. de Rom. pontif l. 4. c. 3. Stapleton princip. fidei doctr. controv 4. q. 2. contr. 3. q. 1. in proaemio Greg. de Val. to 3. disp. 1. q. 1. p. 7. q. 5 sect. 28 37 g 2 Cor. 4. 3 4 2 Pet. 1. 19. Theodor de eurand Graec. Affect l. 8. Aug. de doct. Christ l. 2. cap. 8. l 1. 1 Cor. 2. 14. Iohn 1. 5. 2 Cor. 3. 18. 2 Cor. 5. 17. 1 Cor. 12. 7 8. 1 Cor. 2. 10. Iohn 14. 21 Ephes. 1. 17. 1 Cor. 2. 16 Bellar. de verb deâ— l. 3 c. 3. Stapleton de princip. doct. controv 2. q. 2. Dr. Jo. Whites way p 50 66. Jun. in Bellar. de interpret verbi l. 3. c. 3. Dr. Jackson of Scripture l. 2. sect. 3. c. 6. s. 3. Iohn 7. 48. 1 Cor. 1. 19 20. Vid Camero in Mat. 18. 2. to 2. p. 320 324 Jackson of Script l. 2. sect. 2 c. 3. sect. 9. Melch. canus loc. Theol. l. 12. c. 11. a Irenaus l. 1. 6. 3. Naz. Or. 14 40 Aug. Enchirid. c. 7. Tertul. de prascript c. 13 14. de Veland. Virgin c. 1. Athanas. in Symbol Iraene us l. 1. c. 1. Aug. ep. 57. Vid. Parker de descens l. 4. c. 3 b 1 Cor. 3. 10. 11 Heb. 6. 1 2 Tim. 1. 13. Col. 1. 23. Eph. 4. 13. 1 Tim. 3. 16. Gal. 1. 6 Rom. 6. 17. Rom. 12. 6. 2 Tim. 1. 13 14 1 Cor. 2. 2. 1 Tim. 6. 3 Tit. 1. 1. Phil. 1. 27. Rev. 14. 12. Herodot. in Clio. 2 Cor. 1. 24. Bishop ushers Serm. on Eph. 4. 13. pag. 7. Mornay de eccl cap. 3. 10. Gen. 13. 8. Aug. de Grat. lib. Arb. c. 1 depraedest sanct. c. 1. Gal. 5. 6 1 Tim. 1. 19 1 Tim. 3. 16 1 Tim. 6. 3. 2 Tim. 1. 13 Tit. 1. 1. Heb. 13. 9. Hieron. lib. centr Joan. Hierosolymit Tertul contr. Hermog c. 1. Amant veritatem lucentem oderunt redarguentem Aug. confess Ariani non Deum sed purpuram colunt Socrat. l. 3 c. 21 Tertul. contr. Valent c. 4. Theodorit Hist. l. 1. c. 2. Arist. Metaphy l. â— Isa. 30. 10 11 Jer. 5. 12 13 31 Jer. 43 2. M c. 2. 11. 2 Per. 3. 5. Aug. ep. 112. de doct. Christ lib. 2. c 6. de Morib eccles. cap. 17 18. Greg. Naz. Orat. 34. Clem. Alex. strom l. 6 p. 489. Isa. 10. 1. Mat. 23. 4.