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
Rom. 16. 17. and would not give place by subjection for an hour unto them Gal. 2. 4 5. 3. Where a Syncretisme and agreement is allowable yet we must love and joyn peace and truth together Zach. 8. 19. we must not betray the truth or dissemble it or make a mixture of truth and falshood a kind of Samaritanisme in Religion for of them it is said that they feared the Lord and served their own gods 2 Reg. 17. 33. and therefore Gods people would not admit them into the society of building Gods house Ezra 4. 1 2 3. we must not adde or diminish one jot or title to or from divine truth or temper and reduce it to the Rules of meer humane wisdom Jeroboam and Abaz acted beyond their power when they set up ways of worship subservient unto carnal interest and not according to the will of God we can do nothing against the truth but for the truth 2 Cor. 13. 8. Math. 5. 18 19. Deut. 4. 2. 4. When the Foundations and necessary Doctrines of Law and Gospel of Faith Worship and Obedience are safe and on all sides unanimously embraced there in differences of an inferiour nature which do not touch the Essentials and vitals of Religion mutuall tolerance meeknesse and tenderness is to be used as amongst brethren and fellow members In the body if a finger have a Gangraene in it which cannot be cured the body cannot without danger of deadly infection hold communion with that member and therefore it is severed and cut off ne pars syncera trahatur but if it have onely a bile or some other less dangerous sore the other parts love and cherish it and are not at all cruel and churlish unto it And this is consonant to the Doctrine of Sciptures which teacheth the Strong to bear with the infirmities of the weak Rom. 15. 1. the spiritual to restore their Brethren with meeknels Gal. 6. 1. the members to have the same care of each other 1 Cor. 12. 25. to do nothing through strife or vanglory but in lowliness of minde to esteem others better then our selves Phil. 2. 1 2 3. with lowlinesse meeknesse long-suffering to forbear one another in love endeavouring to keep the unity of the Spirit in the bond of peace Ephes. 4. 2 3. To follow peace with all men with whom we may retain holinesse too Heb. 12. 14. Peace is the Ornament and Honor of Religion Psal. 133. 1. and the wisdom which is from above is first pure and then peaceable gentle full of mercy Jam. 3. 17 18. God is a God of peace and Christ a Prince of peace and his Legacy to his Church was a Legacy of peace Hereunto he hath called us to be all of one mind and to love as brethren 1 Pet. 3. 8 9. Love and a spirit of unity and peace is the new Commandment the Oyntment which ran down from the Head to the Members He that is not a man of peace cannot be a man of God this is an Oyntment which belongs only to Christs body Exod. 30. 33. Divisions are fruits of the flesh 1 Cor. 3. 3. Contention a Childe of pride Prov. 13. 10. Light vapors many times come down in great Tempests and light differences through pride may grow into great stormes whereas Love covereth a multitude of sins 1 Pet. 4. 8. And as it is consonant to the will of God so it is greatly beneficiall to the Common Body 1. Hereby we shew forth the communion of Saints that we are all members of the same body when we seek every man anothers wealth 1 Cor. 10. 17 24. One Body is animated by one Spirit Ephes. 4. 4. Hereby we are known to be Christs Disciples Joh. 13. 34 35. 2. Hereby we jointly promote the welfare of the whole body whereas biting and devouring is the way to be consumed Gal. 5. 15. 3. Hereby we prevent the insultations and advantages of Common Enemies when we fall out amongst our selves Hoc Ithacus velit magno mercentur Atridae 4. Hereby euen ciuill interest and safety is preserved Charity is a Bond which keeps things fast together Col. 3. 14. A whole Faggot is not easily broken cut away the Bond and then without further breaking the sticks will fall one from another I will conclude this point with two good sayings of renowned Calvin the one touching Luther though saith he he should call me Divel yet I will still esteem of him as of an excellent servant of Jesus Christ The other of another person who is not there named such a man saith he is a sincere Minister of Christ a godly and a moderate man therefore though he dissent from us I will not cease to love him still V. I shall now proceed to speak a few words touching the Rules which the Apostle giveth for reconciling difference in the Church whereof the First is to attend upon God in those means and waies whereby he is pleased to reveale his truth unto us to dispossesse our selves of prejudice and partiality and with candid affections judgments to try the Spirits as being assured that in all points needful unto life godliness {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he who hath already revealed that wherein we agree will also reveale that wherein we differ if with meekness of spirit without wrath and cavillation we doe waite upon his Word And the means thus to doe are 1. To study the Scriptures which are the alone Rule of all Controversies and are able to make us wise unto salvation and throughly to furnish us unto every good work 2. To attend on the Ordinances which open the Scripture unto us the Ministery which Christ hath erected for this very purpose to perfect the Saints and to bring them by the unity of the Faith and knowledge of the Son of God unto a full stature Ephes. 4. 12 13. 3. Because the Scripture may speak and the Ministry teach and the heart all the while be sealed up and hear nothing except the Lord from Heaven speak and open the heart to attend as he did the heart of Lydia therefore we must ever remember Davids Prayer Psal. 51. 8. Make me to hear joy and gladness otherwise seeing I shall not see and hearing I shall not hear It is the Spirit of Wisdom and Revelation which both openeth the heart to the Word giving an understanding to know the Scriptures and openeth the Scriptures to the heart for he takes of Christs and sheweth it unto us Joh. 16. 14. the Spirit doth not reveale truth unto us as he did in the Primitive patefaction thereof to the Prophets and Apostles by divine and immediate Inspiration or in a way of simple Enthysiasme but what he reveals he doth it by and out of the Scriptures which are the full and perfect Rule of Faith Obedience as Christ opened to his Disciples in the Scriptures the things which concerned himselfe Luke 24. 27. So then the only light by
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 D. D. LONDON Printed by Tho. Ratcliffe for George Thomason at the Sign of the Rose and Crown in St. Pauls Church-yard 1659. Honoratissimis Amplissimis Consultissimis D. D. Harum nationum Senatoribus IN MAGNO CONCILIO Ardua Reipub Negotia Assiduo indefesso studio Tractantibus BINAS HASCE CONCIONES De controversus inter fratres Componendis Sedandisque unam De Fraternâ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Alteram In summi honoris Debitique obsequii Testimonium D. D. C. E. R. PHIL. 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Nevertheless whereto we have already attained Let us walk by the same rule let us minde the same thing THe a Head and the Members Christ and his People make up but one Christ and one Church and this Church like Jerusalem a b City compacted within it self wanting neither Comlinesse to allure the love of those that behold it nor Strength to subdue the power of those that resist it And in this building by how much the more curious the compacture is by so much the greater is the deformity and danger of any breach therein whether by Heresie which untieth the bond of Faith or by Schisme which breaketh the bond of love Christ is c a Prince of peace and his Church a Kingdom of peace When he d came into the world he brought peace with him and when he departed he e left it behind him there is f nothing more contrary to the nature of the Church nothing more advantagious to the enemies of it nothing doth more tempt Hypocrites to forsake it or Strangers to despise it then the distractions and differences which are fomented within it What sad breaches are crept into the Church of God in these Nations no man but he that is a stranger in Israel that dwelleth at the Antipodes can be ignorant of What great reason there is to have sad and mournfull thoughts of heart for the divisions of Reuben for the differences and distractions which are amongst us every good man doth easily apprehend How much it is incumbent upon those whom the Prophet calleth healers Isa. 3. 7. to put to their helping hand to prevent further ruines and to close up the breaches of Sion again It is needless for me to prove Since therefore so long as we know but in part and prophesie but in part it cannot be but that there will be variety of judgements in the Church I have deemed it not incongruous or unbeseeming this present service to open unto you out of these words of the Apostle such an heavenly way of calming and pacifying differences as that no common Adversarie of our Religion or prosperitie may make any use of them against us The Apostle having ver. 3. warned the Philippians to take heed of Dogs and evill workers who endeavoured to corrupt the Doctrine of the Gospel by mingling Circumcision and other Legall Observances therewith shewing that though he had as many Legall Priviledges to rejoyce in as any of them yet he cast them all away and esteemed them Losse and dung for the excellency of the knowledge of Christ and his interest in him and his righteousness the communion he had with him in his death and Resurrection He then proceedeth to exhort the Church to imitate his example to prefer Christ above all to presse forward unto more holiness and perfection and in case of differences of judgment to wait in the use of means upon God by his Word and Spirit to reveale his counsel further unto them and by their holy lives loving affections and united ends to prevent the danger which otherwise their different opinions might expose them unto {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} As many as be perfect There is a double perfection perfectioviae and perfectio patriae perfection attainable in our way to Heaven and perfection expected in our heavenly country it self opposed unto the other as the whole to the part When that which is perfect is come then that which is in part shall be done away 1 Cor. 13. 10. Perfection in the way is two fold 1. Created perfection that habit of Originall justice whereby Adam was enabled exactly to perform that obedience which in the Law written in his heart God required of him and thus no man Christ only excepted hath since the fall been a perfect man Eccles. 7. 29. 2. Restored and Evangelicall perfection And this again is twofold perfection of Integrity and sincerity perfection of parts as the childe hath all the parts of the Parent and the believer as soon as regenerated hath all the members of the new man grace for grace wrought in him And perfection of maturity or proficiency perfection of degrees as Beza here rendreth the word by Adulti men grown up unto a greater measure of spirituall knowledge and grace As many then as are sincere upright and humble hearted how great a progresse soever they have made in the grace and knowledge of God must yet all of them be thus minded It is not a precept belonging unto babes onely but Apostles and Prophets and the holiest of saints must be thus minded must renounce all carnall confidence all self performances must suffer the losse of all and esteeme himself a great gainer by the bargaine to win Christ must acknowledge his own imperfection and be still contending unto more holiness {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} If any of you be so carnall as through the cunning of false Teachers and through ignorance and unacquaintance with our selves or with Christ are seduced to think otherwise I doubt not but he who hath already called you will rescue you out of the hand of so dangerous an Errour If by Faith and prayer you attend upon the word of truth and yeild up your selves to be taught thereby {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nevertheless whereunto we have already attained let us walk or we ought to walk c. so the words are an Exhortation grounded on the tondition whereby the former promise is limited If we be carefull to walk in obedience and love according to the light which already we have received the Lord will reveale more of his will unto us using the light we have will be a very ready means for the obtaining of more {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To walk by the same Rule there seemeth to be a double Metaphoricall Allusion in the Originall words the one to a Military march wherein a Souldier keeps his proper rank and station and obeying the Order
therefore I abhor my f self the greater our approaches and acquaintance is with God the lower our thoughts will be of our selves the Stars disappear when the Sun riseth Though Heaven be high yet the more there is of Heaven in the soul the more humble and low it is Mountains must be level'd to make a way for Christ As the g Orator said of Trajan Te ad sydera tollit humus that his walking on the ground raised him in the estimation of his people unto Heaven we may say of an heavenly soul Te ad humum Caelum deprimit the more heavenly the more in the dust Qui deo placet sibi de se nil relinquit h the more we study to please God the more nothing we are in our selves 2. To rejoyce in the Lord and in his righteousness alone I will make mention of thy righteousness of thine onely saith the Psalmist Psal. 71. 16. All mine own is as a menstruous cloath so true is that of St. Austin i Justitia nostra potius in remissione peccatorum constat quam in perfectione virtutum 3. To have communion and conformity to Christ in his death and resurrection by inchoate holinesse by mortifying our earthly members glorifying God in an heavenly conversation k The love of Christ constraining us to dye unto sin because he died for it to give our selves l Living Sacrifices unto him who was pleased to give himself a dying Sacrifice for us m For our own we are not but his that bought us n as the Civil Law saies that a redeemed captive is his that bought him per modum pignoris though not per modum mancipij till he can restore the price by which he was redeemed This we can never be able to doe therefore we must ever be the servants of him that bought us 4. To be alwaies so tenderly affected with the Sense of our own manifold imperfections and coming short of the glory of God that thereby our hearts may be the more inflamed by an heavenly ambition and noble pursuite to press forward in the use of all holy means unto more neernesse and intimate communion with the Lord Christ The Lord is pleased here in the Church militant in the land of temptation by such slow and slender progresses to renew his servants a Ut sit quod petentibus largiter adjiciat quod confitentibus Clementer ignoscat as Austin excellently speaks that there may still be a residue of Spirit and grace wherewith abundantly to answer the things which are desired and mercifully to pardon the sins that are confessed that every mouth may be stopped from its own praises and opened in the praises of God from whence it cometh to pass that Gods servants being alwaies b displeased with their present imperfection do presse forward unto that whereunto they have not yet attained like the waters of the Sanctuary from the ancles to the loins the water of life within them never giving over flowing untill it spring up unto eternal life Joh. 7. 38. that those sins which in our c justification are remitted may be so daily in our Sanctification weakned and diminished that at last in our salvation they may be utterly removed d Hic enim non peccare praeceptum in Caelo praemium In this life not to sinne is our duty in the next it shall be our reward and glory Thus as Christ never gave over his work on Earth till he had brought it to a consummation Joh. 19. 13. nor will give over his work in Heaven till that likewise be pronounced consummate Rev. 16. 17. 21. 6. For he must reign till he hath put down all authority and power 1 Cor. 15. 24. that he may save to the uttermost those that come unto God thorow him Heb. 7. 25. so the servants of Christ rest not in any past performances are not weary of well doing but labour to perfect holinesse in the fear of God as by repentance they break off their sinnes and do not finish them of which we read Dan. 4. 24. Jam. 1. 15. so by a continual progress of Sanctification they labour to increase more and more 1 Thes. 4. 1. to grow in knowledge and in grace 2 Pet. 3. 18. till they come to be perfect men and to that measure of the stature of the fulnesse in Christ which he hath intended for them that they may be compleat in him and filled with all the fulnesse of God Ephes. 4. 13. Col. 2. 10. Ephes. 3. 19. thus as in the body so in the soul Hunger is usually a sign of health and the greater our present perfection is the greater will be our longings after more perfection No man in those dayes was nearer God then Moses was and no man ever made if I may in a spiritual sense so call it a more ambitious prayer then Moses did Exod. 33. 18. I beseech thee shew me thy glory As Absalom when he was brought from banishment aspired higher to come into his Fathers presence 2 Sam. 14. 32. so the soule when it is once delivered from the thraldom of sin is still more more ambitious of neerer approaches and accesses unto God Rom. 5. 1 2. Psal. 42. 2. In these things consisteth the highest perfection attainable here in Remission of sin in the gift of Righteousness in conformity to the death and Resurrection of Christ in an humble and penitent apprehension of our own failings in renouncing all carnall confidences and in an importunate and indefatigable contention unto more grace and glory III. In that the Apostle saith If in any thing ye be otherwise minded viz. touching Legall Rites and Mosaicall Ceremonies or touching the Doctrine of Christian perfection and the weakness of your present graces and attainments the Lord will in due time out of his Word and by his Spirit if you be carefull in the use of means and attendant upon his teaching reveal the same unto you We may from hence learn That in the best ages of the Church there have been and therefore we cannot expect but that there ever will be varieties and differences of judgment amongst the Members thereof 1. While we know but in part and prophesie but in part 2. While there is difficultie in the disquisition of truth 3. Weaknesse of judgement in men to make that inquirie 4. Carelesnesse to try the spirits and to prove all things 5. Prevalency of some Lust or spirituall Interest darkning the mind and entangling the judgment 6. Credulity in attending unto false Teachers 7. Itching ears affecting and hankering after novell suggestions 8. A too great Reverence to the persons of men having them in admiration and giving our selves up by a blinde obedience and implicite faith unto their hands 9. While there is sleepinesse and inadvertency in the labourers 10. Cunning and Sedulity in the adversaries 11. Unweariednesse in circumambulation and supersemination of the envious man we cannot expect but there will