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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	church_n	lord_n	1,926	5	3.5919	3	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

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

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