The duty of such as would walke worthy of the Gospel: to endeavour union, not division nor toleration. Opened, in a sermon at Pauls, upon the Lords Day, Feb. 8. 1646. / By Matthevv Nevvcomen, preacher of the Gospel at Dedham in Essex.
I shall at this time crave leave to lead you to the words immediatly fore-going (in one spirit, with one minde) as containing matter of Instruction, which if the Lord helpe us to draw forth, may be both seasonable and profitable.
I shall At this time crave leave to led you to the words immediately foregoing (in one Spirit, with one mind) as containing matter of Instruction, which if the Lord help us to draw forth, may be both seasonable and profitable.
NONLATINALPHABET: Some joyn both these with the former NONLATINALPHABET; and so read the sentence thus: That you stand fast in one spirit, with one minde; So the Syriack;
: some join both these with the former; and so read the sentence thus: That you stand fast in one Spirit, with one mind; So the Syriac;
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and observe that usually (some say alwayes) in Scripture, where these two, spirit and soul, or spirit and minde are joyned together, they are both but one:
and observe that usually (Some say always) in Scripture, where these two, Spirit and soul, or Spirit and mind Are joined together, they Are both but one:
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So that the thing which the Apostle in these words commends to the speciall care and endeavour of the Philippians, it is concord and union: and this union it must be,
So that the thing which the Apostle in these words commends to the special care and endeavour of the Philippians, it is concord and Union: and this Union it must be,
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First a strict and close union; they are all to stand as firmely united together as if they had but one soul. Secondly, a sweet union, not forced upon them,
First a strict and close Union; they Are all to stand as firmly united together as if they had but one soul. Secondly, a sweet Union, not forced upon them,
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if ye pity me in my bonds, and would do any thing to rejoyce the heart of a poor prisoner of the Lord Jesus, fulfill ye my joy in this, that ye be like minded, having the same love, yea the same soul, NONLATINALPHABET:
if you pity me in my bonds, and would do any thing to rejoice the heart of a poor prisoner of the Lord jesus, fulfil you my joy in this, that you be like minded, having the same love, yea the same soul,:
as Hierome of another passage of Pauls Epistles:) One would thinke the Apostle had said enough of this particular now, and that he need not speak one word more to these Philippians about this, yet he cannot thinke so:
as Jerome of Another passage of Paul's Epistles:) One would think the Apostle had said enough of this particular now, and that he need not speak one word more to these Philippians about this, yet he cannot think so:
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Nay, the blessed Apostle cannot content himself with this yet, but if there be but two in the Church of Philippi, and they but women that are at some difference, Paul cannot forbear,
Nay, the blessed Apostle cannot content himself with this yet, but if there be but two in the Church of Philippi, and they but women that Are At Some difference, Paul cannot forbear,
These were two women in Philippi (so Theodor. Theoph. Zanch. and others,) and it seems there was some breach, some dissension, either between them two,
These were two women in Philippi (so Theodorus. Theophanes Zanchius and Others,) and it seems there was Some breach, Some dissension, either between them two,
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what if a couple of weak women have taken up a singular opinion, need the great Apostle trouble himself with that? But Paul knew how great a matter a little fire kindles, a dissension of two women may quickly divide a whole Church,
what if a couple of weak women have taken up a singular opinion, need the great Apostle trouble himself with that? But Paul knew how great a matter a little fire kindles, a dissension of two women may quickly divide a Whole Church,
But was not this the Apostles peculiar and extraordinary care for the Philippians? and was it not a peculiar injunction upon them? No, you shall finde the like in other Epistles, Rom. 12.16. Be of the same minde one towards another, NONLATINALPHABET: And 1 Cor. 1.10. see with what authority the Apostle injoyns this upon them.
But was not this the Apostles peculiar and extraordinary care for the Philippians? and was it not a peculiar injunction upon them? No, you shall find the like in other Epistles, Rom. 12.16. Be of the same mind one towards Another,: And 1 Cor. 1.10. see with what Authority the Apostle enjoins this upon them.
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The first duty he commends to the Corinthians in his first Epistle, is this union, and the last duty he commends to them in his last Epistle, is this union, as if this were the Alpha and Omega, the primum & ultimum, the beginning and perfection of Christianity, to be All of One Minde.
The First duty he commends to the Corinthians in his First Epistle, is this Union, and the last duty he commends to them in his last Epistle, is this Union, as if this were the Alpha and Omega, the primum & ultimum, the beginning and perfection of Christianity, to be All of One Mind.
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So again, Ephes. 4.1, 2, 3. I therefore the prisoner of the Lord, beseech ye that ye walks worthy of the vocation wherewith you are called, with all lowlinesse and meeknesse, with long-suffering,
So again, Ephesians 4.1, 2, 3. I Therefore the prisoner of the Lord, beseech you that you walks worthy of the vocation wherewith you Are called, with all lowliness and meekness, with long-suffering,
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If you aske how you may do that, take this rule, with all lowlinesse and meeknesse, &c. endeavouring to keep the unity of the spirit in the bond of peace:
If you ask how you may do that, take this Rule, with all lowliness and meekness, etc. endeavouring to keep the unity of the Spirit in the bound of peace:
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The word signifies no slight or low endeavour, but an endeavour full of diligence and industry, endeavouring to keep. Non jubet facere, &c. The Apostle doth not bid make unity,
The word signifies no slight or low endeavour, but an endeavour full of diligence and industry, endeavouring to keep. Non jubet facere, etc. The Apostle does not bid make unity,
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nor give any occasion for the disturbing of it, but rather with all care and diligence cut off occasions given by others, labouring with all their might to compose such differences as might arise,
nor give any occasion for the disturbing of it, but rather with all care and diligence Cut off occasions given by Others, labouring with all their might to compose such differences as might arise,
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The Apostle doth not say, keeping the unity of the spirit in peace, but in the bond of peace, ut significetur, saith Hyperius, that to the preserving of this unity, is required a solid peace amongst Christians, that cannot by any means be dissolved, sed arctissimè juncta moneat. Vbi enim pax decollat, ibi cessit unitas spiritus, saith another;
The Apostle does not say, keeping the unity of the Spirit in peace, but in the bound of peace, ut significetur, Says Hyperius, that to the preserving of this unity, is required a solid peace among Christians, that cannot by any means be dissolved, sed arctissimè Juncta moneat. Vbi enim pax decollat, There cessit unitas spiritus, Says Another;
The means whereby we may be inabled to perform this duty in this manner, to keep the unity of the spirit in the bond of peace, are the graces commanded in the second verse, with all lowlinesse of minde and meeknesse, with long suffering, forbearing one another in love.
The means whereby we may be enabled to perform this duty in this manner, to keep the unity of the Spirit in the bound of peace, Are the graces commanded in the second verse, with all lowliness of mind and meekness, with long suffering, forbearing one Another in love.
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And so full was the heart of this blessed Apostle with zeal for this peace and union, that in the three following verses he prosecutes the same subject,
And so full was the heart of this blessed Apostle with zeal for this peace and Union, that in the three following Verses he prosecutes the same Subject,
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you shall finde other of the Apostles of the same spirit. So the Apostle Peter, 1 Ep. 3.8. Finally brethren, be ye all of one minde, NONLATINALPHABET, omnes estote concordes. So Beza, Vnanimes, so the Vulgar, love as brethren. So the Apostle John, that first Epistle of his, seems almost to be written on purpose to perswade to brotherly love, which is the root of union.
you shall find other of the Apostles of the same Spirit. So the Apostle Peter, 1 Epistle 3.8. Finally brothers, be you all of one mind,, omnes estote concords. So Beza, Unanimous, so the vulgar, love as brothers. So the Apostle John, that First Epistle of his, seems almost to be written on purpose to persuade to brotherly love, which is the root of Union.
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Now if you add to these Scriptures, wherein the Apostles do most industriously labour this in the hearts of the people by exhortation, those other Scriptures, where they do in the behalfe of the people endeavour this in Heaven by prayer, that the God of peace and unity would worke this unity and peace among them, you will see that this endeavour after union, is a duty still of more worth and necessity.
Now if you add to these Scriptures, wherein the Apostles do most industriously labour this in the hearts of the people by exhortation, those other Scriptures, where they do in the behalf of the people endeavour this in Heaven by prayer, that the God of peace and unity would work this unity and peace among them, you will see that this endeavour After Union, is a duty still of more worth and necessity.
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Of this kinde is that of the Apostle Paul, Rom. 15.5, 6. Now the God of patience and consolation, grant you to be like-minded one towards another, (or to be of one minde among your selves, NONLATINALPHABET.
Of this kind is that of the Apostle Paul, Rom. 15.5, 6. Now the God of patience and consolation, grant you to be Likeminded one towards Another, (or to be of one mind among your selves,.
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But instar omnium is that of our Saviour, Ioh. 17. in that admirable comfortable prayer which he there makes for his Church, see how often he layes in requests for this union, and presents this as his great suit to his Father, that his people may be one;
But instar omnium is that of our Saviour, John 17. in that admirable comfortable prayer which he there makes for his Church, see how often he lays in requests for this Union, and presents this as his great suit to his Father, that his people may be one;
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and hast loved them as thou hast loved me. (Where the word of comparison, ver. 22. NONLATINALPHABET shews, qualitatem, not aequalitatem unionis. Now, consider,
and hast loved them as thou hast loved me. (Where the word of comparison, ver. 22. shows, qualitatem, not aequalitatem unionis. Now, Consider,
if this union be such a thing, as not only the Spirit of God in the Apostle Paul, but even the Son of God himself in the dayes of his flesh, made such earnest intercession for;
if this Union be such a thing, as not only the Spirit of God in the Apostle Paul, but even the Son of God himself in the days of his Flesh, made such earnest Intercession for;
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is it not worthy our endeavouring after? And that you may see that this holy sweet close union, is not a meer Idea Platonica, an imaginary perfection and blessednesse, that never was,
is it not worthy our endeavouring After? And that you may see that this holy sweet close Union, is not a mere Idea Platonica, an imaginary perfection and blessedness, that never was,
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look but upon the first and best times of the Church, and there behold the lovely face of this holy union: Acts 1.14. it is said, they continued, NONLATINALPHABET, with one accord in prayer and supplication. And again, Acts 2.46. They continued, NONLATINALPHABET, with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladnesse and singlenesse of heart. And again, Acts 5.12. They were all NONLATINALPHABET, with one accord in Solomons porch. And again, Acts 4.32. The multitude of them that beleeved, were of one heart and of one soul:
look but upon the First and best times of the Church, and there behold the lovely face of this holy Union: Acts 1.14. it is said, they continued,, with one accord in prayer and supplication. And again, Acts 2.46. They continued,, with one accord in the Temple, and breaking bred from house to house, did eat their meat with gladness and singleness of heart. And again, Acts 5.12. They were all, with one accord in Solomons porch. And again, Acts 4.32. The multitude of them that believed, were of one heart and of one soul:
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Anima una quoad intellectum per unitatem fidei: Cor unum quoad affectum per unitatem charitatis: They were of one soul in regard of their judgement by unity in the faith:
Anima una quoad Intellectum per unitatem fidei: Cor Unum quoad affectum per unitatem charitatis: They were of one soul in regard of their judgement by unity in the faith:
they were of one heart in regard of their affections by union of love. Cordis & animae unius nominibus intelligitur summa tum in doctrina, tum in volunt atibus consensio:
they were of one heart in regard of their affections by Union of love. Cordis & Spirits unius nominibus intelligitur summa tum in Doctrina, tum in volunt atibus consensio:
By one heart and one soul, is meant an exact agreement both in doctrine and in will, saith Beza; and subjoins, that in his ancient Copy were added these words, NONLATINALPHABET:
By one heart and one soul, is meant an exact agreement both in Doctrine and in will, Says Beza; and subjoins, that in his ancient Copy were added these words,:
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which Beda also found in severall Greek copies, and translates, non erat in illus separatio ulla, there was no separation among them. Cypr. li. 3. ad Quirinum;
which Beda also found in several Greek copies, and translates, non erat in illus Separation ulla, there was no separation among them. Cyprus li. 3. and Quirinum;
Nec fuit inter illos discrimen ullum, there was no difference among them. Beza, Nec erat inter illos controversia ulla, there was no controversie among them.
Nec fuit inter Illos discrimen ullum, there was no difference among them. Beza, Nec erat inter Illos Controversy ulla, there was no controversy among them.
Philippenses non solum de animarum & voluntatum conjunctionis unitate, sed & de doctrinae etiam & sententiarum consensione admonet, mutuam ab illis charitatem, & eandem mentem efflagitans.
Philippians non solum de animarum & voluntatum conjunctionis unitate, sed & de Doctrine etiam & sententiarum consension Admonet, mutuam ab illis charitatem, & eandem mentem efflagitans.
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Paul adm onisheth the Philippians, not only of union of mindes and wills, but of confent of doctrines and opinions, requiring mutuall love, and the same minde.
Paul Admiral onisheth the Philippians, not only of Union of minds and wills, but of confent of doctrines and opinions, requiring mutual love, and the same mind.
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The word NONLATINALPHABET, signifieth a mans judgement, sentence, opinion in a matter, and is so used in this 1 Cor. 7.25. where speaking of a case concerning Virgins, NONLATINALPHABET, I give my judgement, or my opinion, saith the Apostle:
The word, signifies a men judgement, sentence, opinion in a matter, and is so used in this 1 Cor. 7.25. where speaking of a case Concerning Virgins,, I give my judgement, or my opinion, Says the Apostle:
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so that when the Apostle requires that they be perfectly joined together, NONLATINALPHABET; Consensionem requirit in eodem in religionis capitibus sensu, saith Beza upon the place;
so that when the Apostle requires that they be perfectly joined together,; Consensionem Requires in Eodem in Religion Capitibus sensu, Says Beza upon the place;
The Apostle passeth from agreement in wills to agreement and consent in doctrine, that the agreement may be full and perfect. So 2 Cor. 13.11. So 1 Pet. 3.8. All these call upon Christians for onenesse and samenes of minde, judgement and opinion in the things of God in the doctrines of faith:
The Apostle passes from agreement in wills to agreement and consent in Doctrine, that the agreement may be full and perfect. So 2 Cor. 13.11. So 1 Pet. 3.8. All these call upon Christians for oneness and sameness of mind, judgement and opinion in the things of God in the doctrines of faith:
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and to restrain it, or set bounds to it, is in their language Persecution, Tyranny, &c. If this were true, sure Paul did very ill, to charge the Corinthians with so much authority, to be of the same minde, and of the same judgement.
and to restrain it, or Set bounds to it, is in their language Persecution, Tyranny, etc. If this were true, sure Paul did very ill, to charge the Corinthians with so much Authority, to be of the same mind, and of the same judgement.
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and to cut a tall man to the same stature of one that is low? What, the same judgement? and the same minde? will not Paul allow difference of lights and sights? Might not some one among the Corinthians have said, What if I am of opinion that there is no resurrection, what hath Paul or any man to do with that? it is my conscience,
and to Cut a tall man to the same stature of one that is low? What, the same judgement? and the same mind? will not Paul allow difference of lights and sights? Might not Some one among the Corinthians have said, What if I am of opinion that there is no resurrection, what hath Paul or any man to do with that? it is my conscience,
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What if it be my opinion, that the resurrection is past already, what hath Paul to do with that? Yes, saith Paul, if ye persist obstinate I will excommunicate you, I will deliver you up to Satan, that you may learne not to blaspheme:
What if it be my opinion, that the resurrection is passed already, what hath Paul to do with that? Yes, Says Paul, if you persist obstinate I will excommunicate you, I will deliver you up to Satan, that you may Learn not to Blaspheme:
What? are we thus strictly tied, that one Christian may not differ from another in judgement or opinion? is there no latitude? must we be all of the same minde in every thing?
What? Are we thus strictly tied, that one Christian may not differ from Another in judgement or opinion? is there no latitude? must we be all of the same mind in every thing?
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Optandum quidem nobis omnibus, iterum { que }, iterum { que }, optandum, ut in minimis quibu { que }, consensus firmus teneatur a tot â Ecclesiâ, saith Aretius; It is that we should all desire,
Optandum quidem nobis omnibus, iterum { que }, iterum { que }, optandum, ut in minimis quibu { que }, consensus firmus teneatur a tot â Ecclesiâ, Says Aretius; It is that we should all desire,
Sed cum eventus votis non respondeat (saith he) fortè peccatis aliud promerentibus & infigni ingratitudine, dissidentia judicia a multis proferenda esse;
said cum eventus Votis non respondeat (Says he) fortè peccatis Aliud promerentibus & infigni ingratitudine, dissidentia Judicia a multis proferenda esse;
But seeing the issue doth not answer our desire, it may be, our sins and our notorious ingratitude deserving the contrary, many will be of differing judgements.
But seeing the issue does not answer our desire, it may be, our Sins and our notorious ingratitude deserving the contrary, many will be of differing Judgments.
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And indeed it can scarce be but through the imperfection of our knowledge and corruption of our wills, there should be some differences of opinion and judgement among us;
And indeed it can scarce be but through the imperfection of our knowledge and corruption of our wills, there should be Some differences of opinion and judgement among us;
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This is, my brethren, a very grave and difficult question, and to me, considering how many places there are wherein the holy Ghost calls upon us to endeavour to be of one minde, of the same minde, and of the same judgement; it is easier to tell you, wherein we may not differ in judgement, and wherein differences in judgement may not be tolerated,
This is, my brothers, a very grave and difficult question, and to me, considering how many places there Are wherein the holy Ghost calls upon us to endeavour to be of one mind, of the same mind, and of the same judgement; it is Easier to tell you, wherein we may not differ in judgement, and wherein differences in judgement may not be tolerated,
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First therefore I say, that as an absolute unity in judgement, that we should all be of the same minde in all things, is scarce to be attained in this life,
First Therefore I say, that as an absolute unity in judgement, that we should all be of the same mind in all things, is scarce to be attained in this life,
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and in what he pleaseth, to be of what opinion and faith he will, is not to be endeavoured, if it might be attained, nor is it to be tolerated or permitted. I know no warrant, no pretence of warrant for it in all the book of God:
and in what he Pleases, to be of what opinion and faith he will, is not to be endeavoured, if it might be attained, nor is it to be tolerated or permitted. I know no warrant, no pretence of warrant for it in all the book of God:
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Si quis ex verbis Pauli, Rom. 14.5. patrocinium petat, &c. if any man thinke these words of Paul, Rom. 14.5. do patronize this opinion, it is but as they are mis-translated in the vulgar Latine, Vnusquis { que } abundet sensu suo:
Si quis ex verbis Pauli, Rom. 14.5. patrocinium petat, etc. if any man think these words of Paul, Rom. 14.5. do patronise this opinion, it is but as they Are mistranslated in the Vulgar Latin, Vnusquis { que } abundet sensu Sue:
but there is no such thing in the text, and therefore Beza rejects it, and saith plainly, haec sententia Christiana esse non potest, as being in his apprehension contrary to that expresse Scripture, Deut. 12.8. Ye shall not do after all the things that you do here this day, every man that which is right in his own eyes.
but there is no such thing in the text, and Therefore Beza rejects it, and Says plainly, haec sententia Christian esse non potest, as being in his apprehension contrary to that express Scripture, Deuteronomy 12.8. You shall not do After all the things that you do Here this day, every man that which is right in his own eyes.
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Libertas illa quidvis credendi, nihil aliud est quam libertas errandi, & quidem errandi in re animae salutem concernente, in qua proinde error est longè nocentissimus & periculosissimus.
Libertas illa quidvis credendi, nihil Aliud est quam Libertas errandi, & quidem errandi in re Spirits salutem concernente, in qua Therefore error est long nocentissimus & periculosissimus.
in the Doctrine of the Trinity, and of the Lord Iesus, Non licet luxuriari: a wanton liberty of opining and beleeving what men please, is not to be borne.
in the Doctrine of the Trinity, and of the Lord Iesus, Non licet luxuriari: a wanton liberty of opining and believing what men please, is not to be born.
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Though we, or an Angel from Heaven, preach any other Gospel unto you, then that which we have preached unto you, Let him be accursed, vers. 9. As I said before, so say I now again,
Though we, or an Angel from Heaven, preach any other Gospel unto you, then that which we have preached unto you, Let him be accursed, vers. 9. As I said before, so say I now again,
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Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, who calls her self a Prophetesse, to teach and seduce my servants to commit fornication,
Notwithstanding I have a few things against thee, Because thou sufferest that woman Jezebel, who calls her self a Prophetess, to teach and seduce my Servants to commit fornication,
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Nor thirdly, is there liberty left in those things, wherein our judgements and opinions in the discovery and practice of them will give just offence unto others, 1 Cor. 10.32. Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.
Nor Thirdly, is there liberty left in those things, wherein our Judgments and opinions in the discovery and practice of them will give just offence unto Others, 1 Cor. 10.32. Give none offence, neither to the jews, nor to the Gentiles, nor to the Church of God.
Nor fourthly, in such things, as wherein the difference of judgement and opinion will necessarily and unavoydably, ex natura rei, produce a rent and schisme in the Church of Christ, 1 Cor. 1.10.
Nor fourthly, in such things, as wherein the difference of judgement and opinion will necessarily and avoidable, ex Nature rei, produce a rend and Schism in the Church of christ, 1 Cor. 1.10.
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Nothing can be cleerer then these Scriptures are against the Toleration of all Doctrines, and particularly of those that trouble, rend, divide the Church.
Nothing can be clearer then these Scriptures Are against the Toleration of all Doctrines, and particularly of those that trouble, rend, divide the Church.
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1. They that are open Atheists are not to be borne. 2. Nor they that would bring in confusion. 3. Nor they that would abolish magistracy. 4. Nor they that move unnecessary warre. 5. Nor they that maintain open sinnes. 6. Nor they that take away, deny,
1. They that Are open Atheists Are not to be born. 2. Nor they that would bring in confusion. 3. Nor they that would Abolah magistracy. 4. Nor they that move unnecessary war. 5. Nor they that maintain open Sins. 6. Nor they that take away, deny,
But (to speak a little to the Positive) if there be a latitude and a liberty of judgement left, it is first in such things as are not clearly and positively laid down in Scripture,
But (to speak a little to the Positive) if there be a latitude and a liberty of judgement left, it is First in such things as Are not clearly and positively laid down in Scripture,
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Those cases of eating or not eating, discussed by the Apostle, in his Epistles to the Romans and to the Corinthians, in which the Apottle shews, there might be a liberty or indulgence, and Christians ought to bear one with another, in holding or practising thus or otherwise;
Those cases of eating or not eating, discussed by the Apostle, in his Epistles to the Romans and to the Corinthians, in which the Apottle shows, there might be a liberty or indulgence, and Christians ought to bear one with Another, in holding or practising thus or otherwise;
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Duas species proponit Apostolus, in quibus vesci liceat Idolathytis, saith Beza. There were two cases in which it was lawfull to eat things offered to Idols;
Duas species proponit Apostles, in quibus vesci liceat Idolathytis, Says Beza. There were two cases in which it was lawful to eat things offered to Idols;
one, if a man bought them in the shambles, and eat them privately in his own house, ver. 25. The other is in case he bid to a private feast by a heathen, ver. 27. But to doe this openly and professedly, in the Idols Temple was a detestable thing.
one, if a man bought them in the shambles, and eat them privately in his own house, ver. 25. The other is in case he bid to a private feast by a heathen, ver. 27. But to do this openly and professedly, in the Idols Temple was a detestable thing.
And this faith, this perswasion was according to the truth (as is clear by the Apostles argumentation in that chapter) yet faith the Apostle, hast thou faith? have it to thy self before God:
And this faith, this persuasion was according to the truth (as is clear by the Apostles argumentation in that chapter) yet faith the Apostle, hast thou faith? have it to thy self before God:
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do not say, Ego fidem habeo libertatis, ergo debeo eam profiteri, & factis oftendere, quicquid fit de alijs: Do not say, I am fully perswaded of my liberty,
do not say, Ego fidem habeo libertatis, ergo Debow eam profiteri, & factis oftendere, quicquid fit de Alijs: Do not say, I am Fully persuaded of my liberty,
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though it be a truth, much more must they whose opinions are false & erroneous. Certainly there is scarce any difference of judgement so small, and in it self inconsiderable,
though it be a truth, much more must they whose opinions Are false & erroneous. Certainly there is scarce any difference of judgement so small, and in it self inconsiderable,
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let him enjoy it, till he can be otherwise informed, and perswaded in his conscience. But if he will now goe publish this opinion, and intangle the consciences of others,
let him enjoy it, till he can be otherwise informed, and persuaded in his conscience. But if he will now go publish this opinion, and entangle the Consciences of Others,
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Personae privatae, (saith a learned Divine) diversum sentientes, si quietè vivant, &c. Private persons of a differing judgement, if they live quietly, frequent the publique Assemblies of worship,
Personae privatae, (Says a learned Divine) diversum sentientes, si quietè vivant, etc. Private Persons of a differing judgement, if they live quietly, frequent the public Assemblies of worship,
and are not discerned to disturb the peace either of State or Church, by any secret underminings, are to be tolerated, in hope of their conversion, and for publike peace sake.
and Are not discerned to disturb the peace either of State or Church, by any secret underminings, Are to be tolerated, in hope of their conversion, and for public peace sake.
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If men have private opinions, opinions of their own, that they cannot be of the same judgement with the rest of their brethren; Let them keep them private:
If men have private opinions, opinions of their own, that they cannot be of the same judgement with the rest of their brothers; Let them keep them private:
A second condition to be observed in case of difference in judgement and opinion, is, that though we cannot be of the same minde and judgement with others,
A second condition to be observed in case of difference in judgement and opinion, is, that though we cannot be of the same mind and judgement with Others,
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A third condition is, that even then we cannot be of one minde, we yet labour to be of one heart; though we do dissentire, yet we must not discordare; though we cannot attain unity of judgement, yet we must maintain unity of affection, which is the second part of that unitas cordis, that union of heart which the Gospel requires.
A third condition is, that even then we cannot be of one mind, we yet labour to be of one heart; though we do dissentire, yet we must not discordare; though we cannot attain unity of judgement, yet we must maintain unity of affection, which is the second part of that unitas Cordis, that Union of heart which the Gospel requires.
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This is it which is required of us, Rom. 12.10. Be kindly affectioned one towards another in love. So 1 Pet. 3.8. having said, Be ye all of one minde, he adds, love as brethren; q. d.
This is it which is required of us, Rom. 12.10. Be kindly affectioned one towards Another in love. So 1 Pet. 3.8. having said, Be you all of one mind, he adds, love as brothers; q. worser.
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if it should so happen, that you cannot in all things be of one minde, yet notwithstanding love as brethren, NONLATINALPHABET, saith the Apostle, Ephes. 4.15. which Beza in his first edition translates (as the vulgar doth) veritatem sectantes in charitate, following the truth in love:
if it should so happen, that you cannot in all things be of one mind, yet notwithstanding love as brothers,, Says the Apostle, Ephesians 4.15. which Beza in his First edition translates (as the Vulgar does) veritatem sectantes in charitate, following the truth in love:
And so the text imports, that love must set bounds to all our inquiries after truth, and we may not, under pretence of seeking truth, transgresse the laws of and rules of love: If we cannot meet in every point of truth, yet let us embrace in love: If there be difference in judgement, yet let there not be distance in affection: Paul and Peter may differ, Hierome and Augustine, Moscopolus and Philelphus, and yet be friends still, love as brethren.
And so the text imports, that love must Set bounds to all our inquiries After truth, and we may not, under pretence of seeking truth, transgress the laws of and rules of love: If we cannot meet in every point of truth, yet let us embrace in love: If there be difference in judgement, yet let there not be distance in affection: Paul and Peter may differ, Jerome and Augustine, Moscopolus and Filelfo, and yet be Friends still, love as brothers.
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Had all that professe the Gospell in England made conscience to be of the same minde, and the same judgement with their brethren, and the rest of the Churches of Christ, as far as possibly;
Had all that profess the Gospel in England made conscience to be of the same mind, and the same judgement with their brothers, and the rest of the Churches of christ, as Far as possibly;
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and where they cannot, where there is a necessity of differing, had they made conscience to keep their differences from appearing in publike, to have their private opinions and faith to themselves, and not intangle the weak with their doubtfull disputations;
and where they cannot, where there is a necessity of differing, had they made conscience to keep their differences from appearing in public, to have their private opinions and faith to themselves, and not entangle the weak with their doubtful disputations;
forbearing to judge or despise those that are not of their opinion, loving them still as brethren, not censuring them as profane, antichristian, fighters against God, men that will fully shut their eyes against the light;
forbearing to judge or despise those that Are not of their opinion, loving them still as brothers, not censuring them as profane, Antichristian, fighters against God, men that will Fully shut their eyes against the Light;
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The second kinde of union or unity required, is, unitas oris: as the people of God should have but one soul, so they should have but one lippe; as one faith, so one confession of faith, one expression of themselves in matters of faith,
The second kind of Union or unity required, is, unitas oris: as the people of God should have but one soul, so they should have but one lip; as one faith, so one Confessi of faith, one expression of themselves in matters of faith,
Therefore the holy Ghost calls upon us not only to thinke, but to speak the same things, 1 Cor. 1.10. Now I beseech you, brethren, by the Name of our Lord Jesus Christ, that you all speak the same thing:
Therefore the holy Ghost calls upon us not only to think, but to speak the same things, 1 Cor. 1.10. Now I beseech you, brothers, by the Name of our Lord jesus christ, that you all speak the same thing:
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That same NONLATINALPHABET, and NONLATINALPHABET, that affectation of new and strange language, hath ever been found prejudiciall to the Church of God:
That same, and, that affectation of new and strange language, hath ever been found prejudicial to the Church of God:
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Non parùm interest ad Christianam charitatem quibus verbis utamur, saith Augustine; Qui novas phrases, terminos, definitiones rerum excogitant, &c. They which coin new phrases, and new termes, and new definitions of things, for the most part are forging some new doctrines:
Non parùm Interest ad Christianam charitatem quibus verbis utamur, Says Augustine; Qui novas phrases, terminos, definitiones rerum excogitant, etc. They which coin new phrases, and new terms, and new definitions of things, for the most part Are forging Some new doctrines:
Change of phrases hath alwayes ushered in change of doctrines. Et videmus eos qui ad nullam formam loquendi se alligant mirifica portenta doctrinae gignere:
Change of phrases hath always ushered in change of doctrines. Et Videmus eos qui ad Nullam formam loquendi se alligant Mirifica portenta Doctrine gignere:
Now we should take heed of this, and in the things of God, content our selves with those phrases and expressions that are passant in the Church of God, and not affect novelties:
Now we should take heed of this, and in the things of God, content our selves with those phrases and expressions that Are passant in the Church of God, and not affect novelties:
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Now that which the Lord promiseth, we may pray for, and that which we pray for, we must endeavour after one way: Phil. 3.16. Neverthelesse, whereto we have already attained, let us walke by the same rule, let us minde the same thing:
Now that which the Lord promises, we may pray for, and that which we pray for, we must endeavour After one Way: Philip 3.16. Nevertheless, whereto we have already attained, let us walk by the same Rule, let us mind the same thing:
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And thus now you have the explication of the point, what that union or unity is, which it is the duty of all those that would walke worthy of the Gospel are to endeavour after.
And thus now you have the explication of the point, what that Union or unity is, which it is the duty of all those that would walk worthy of the Gospel Are to endeavour After.
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And though there be diversities of gifts, yet there is the same Spirit, 1 Cor. 12.4. There is one Spirit, therefore be you one; keep the unity of the Spirit in the bond of peace:
And though there be diversities of Gifts, yet there is the same Spirit, 1 Cor. 12.4. There is one Spirit, Therefore be you one; keep the unity of the Spirit in the bound of peace:
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Thirdly, You are called in one hope of your calling, ver. 4. So many of you as are called by the Gospel, one and the same salvation, Heaven, glory is promised to you,
Thirdly, You Are called in one hope of your calling, ver. 4. So many of you as Are called by the Gospel, one and the same salvation, Heaven, glory is promised to you,
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and so many of you as have obeyed this calling, you are all commanded to hope for this salvation and glory all of you, there you shall live sweetly and blessedly together for ever;
and so many of you as have obeyed this calling, you Are all commanded to hope for this salvation and glory all of you, there you shall live sweetly and blessedly together for ever;
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It is a shame for them to quarrel and fall out in via, that must live for ever together in patriâ. Indeed if God had not called all of us to the hope of the same inheritance in light,
It is a shame for them to quarrel and fallen out in via, that must live for ever together in patriâ. Indeed if God had not called all of us to the hope of the same inheritance in Light,
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but had called some to a better, others to a worse condition, given some a double portion as Joseph did Benjamin, or a party-coloured coat above others,
but had called Some to a better, Others to a Worse condition, given Some a double portion as Joseph did Benjamin, or a Party-coloured coat above Others,
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as Jacob did Joseph, there might be some pretence for strife and envying, something that might give occasion to a falling out by the way; but NONLATINALPHABET, saith the Greek Scholiast:
as Jacob did Joseph, there might be Some pretence for strife and envying, something that might give occasion to a falling out by the Way; but, Says the Greek Scholiast:
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Ye are not as the Heathen, that have many gods, and many Lords, but to you there is but one Lord Jesus Christ, 1 Cor. 8.6. and ye are all his servants. Therefore be ye one;
You Are not as the Heathen, that have many God's, and many lords, but to you there is but one Lord jesus christ, 1 Cor. 8.6. and you Are all his Servants. Therefore be you one;
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It redounds to the disadvantage and dishonour of him who is your only Lord, if there be envying, divisions, strifes among you that are his servants, therefore be ye one.
It redounds to the disadvantage and dishonour of him who is your only Lord, if there be envying, divisions, strifes among you that Are his Servants, Therefore be you one.
for all the Saints, do by one and the same grace, beleeve in one and the same Christ. Not in one Christ before the Law, in another under the Law, in another after the Law. Nor the Jews one way, the Gentiles that are converted another way: Non aliter in oriente, aliter in meridie, aliter in occidente:
for all the Saints, do by one and the same grace, believe in one and the same christ. Not in one christ before the Law, in Another under the Law, in Another After the Law. Nor the jews one Way, the Gentiles that Are converted Another Way: Non aliter in orient, aliter in meridie, aliter in occident:
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Sixtly, There is one baptisme, ver. 5. Christ hath not instituted severall, but one baptisme: All are baptised with water in one Name of one God, Father, Son and holy Ghost. The Jew converted hath not one baptisme, the Grecian another;
Sixty, There is one Baptism, ver. 5. christ hath not instituted several, but one Baptism: All Are baptised with water in one Name of one God, Father, Son and holy Ghost. The Jew converted hath not one Baptism, the Grecian Another;
how can they break the bond of brotherly love? To see brethren, the children of one father, live in rankor and malice one agains another, is a displeasing sight to all,
how can they break the bound of brotherly love? To see brothers, the children of one father, live in rancour and malice one against Another, is a displeasing sighed to all,
but O how wounding is it to the heart of their own Father? So is it to God, to see his children out of charity, at discord. There is one God and Father who is over all, and therefore able to punish the miscarriage of all, and in all, and therefore thorowly acquainted with the miscarriages of all, and in you all, for you are all the temple of God, and one God dwells in you all:
but Oh how wounding is it to the heart of their own Father? So is it to God, to see his children out of charity, At discord. There is one God and Father who is over all, and Therefore able to Punish the miscarriage of all, and in all, and Therefore thoroughly acquainted with the miscarriages of all, and in you all, for you Are all the temple of God, and one God dwells in you all:
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There is one Lord, one faith, one baptisme, one God and Father of all, &c. therefore be you one, seeing you are one in all these particulars, there is abundant reason, you should be one among your selves.
There is one Lord, one faith, one Baptism, one God and Father of all, etc. Therefore be you one, seeing you Are one in all these particulars, there is abundant reason, you should be one among your selves.
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for the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ, till we all come in the unity of the faith, &c. The Text shews clearly, that one main end which Christ aimed at in all the officers which he hath set in his Church,
for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of christ, till we all come in the unity of the faith, etc. The Text shows clearly, that one main end which christ aimed At in all the Officers which he hath Set in his Church,
The Apostle here supplyes us with a weighty argument, to perswade us to keep the unity of the spirit, which so precious and of such esteem with Christ that for the sake of it, (among other things, he hath instituted the Ministry) and officers which he hath given unto his Church.
The Apostle Here supplies us with a weighty argument, to persuade us to keep the unity of the Spirit, which so precious and of such esteem with christ that for the sake of it, (among other things, he hath instituted the Ministry) and Officers which he hath given unto his Church.
This truth, That it is the duty of all those that would walk worthy of the Gospel, to endeavour a sweet, close, holy, firm, union, and to be one in judgement and opinion, one in heart and affection ▪ to speak the fame thing, walk by the same rule:
This truth, That it is the duty of all those that would walk worthy of the Gospel, to endeavour a sweet, close, holy, firm, Union, and to be one in judgement and opinion, one in heart and affection ▪ to speak the fame thing, walk by the same Rule:
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then this may serve in the first place, to justifie that solemn league and Covenant which we have all taken; (I am sure at least all should have taken) and which you, Right Honourable and beloved lately have renewed,
then this may serve in the First place, to justify that solemn league and Covenant which we have all taken; (I am sure At least all should have taken) and which you, Right Honourable and Beloved lately have renewed,
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namely that last branch of the first article, wherein we engage our selves to endeavour to bring the Churches of God in the three Kingdomes, to the nearest conjuction and Vniformity, in Religion, confession of faith, form of Church government, Directory for worship and Catechising, that we and our posterities after us, may as brethren live in faith and love,
namely that last branch of the First article, wherein we engage our selves to endeavour to bring the Churches of God in the three Kingdoms, to the nearest conjunction and Uniformity, in Religion, Confessi of faith, from of Church government, Directory for worship and Catechising, that we and our Posterities After us, may as brothers live in faith and love,
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As also the second Article, wherein we swear in like manner without respect of persons, to endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schisme, Prophanenesse, &c. That the Lord may be one,
As also the second Article, wherein we swear in like manner without respect of Persons, to endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, etc. That the Lord may be one,
I would there were none that a few years ago, would have thought they could never have blessed God enough for such a Covenant, that now spurne and scorne it,
I would there were none that a few Years ago, would have Thought they could never have blessed God enough for such a Covenant, that now spurn and scorn it,
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But I beseech you, what is there in any of these particulars, but what is a duty incumbent from God, upon every one that would walk worthy of the Gospel,
But I beseech you, what is there in any of these particulars, but what is a duty incumbent from God, upon every one that would walk worthy of the Gospel,
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what's that but to endeavour to be of one heart and one soul, Act. 4.32. to endeavour to be perfectly joyned together, NONLATINALPHABET, in the same minde, and in the same judgement, 1 Cor. 1.10. you have sworne to endeavour the nearest conjunction in confession of faith, what's that but to endeavour all to speak the same thing? 1 Cor. 1.10. and with one mouth to glorify God, Rom. 13.5. you have sworne the same in reference to one form of Church-government, directory for worship and Catechising;
what's that but to endeavour to be of one heart and one soul, Act. 4.32. to endeavour to be perfectly joined together,, in the same mind, and in the same judgement, 1 Cor. 1.10. you have sworn to endeavour the nearest conjunction in Confessi of faith, what's that but to endeavour all to speak the same thing? 1 Cor. 1.10. and with one Mouth to Glorify God, Rom. 13.5. you have sworn the same in Referente to one from of Church-government, directory for worship and Catechising;
what's this but to endeavour to walke by the same rule? Phil. 3.13. you have sworne to endeavour to extirpate Popery, Prelacy, Superstition, Heresy, Schisme, Prophanenesse.
what's this but to endeavour to walk by the same Rule? Philip 3.13. you have sworn to endeavour to extirpate Popery, Prelacy, Superstition, Heresy, Schism, Profaneness.
we grant indeed, that the Saints of a particular Congregation, ought to have one heart and one way, to be of one minde and of one judgement. But how do you prove that such a thing is to be attempted and endeavoured in a Nation. The Philippians, Ephesians, Corinthians, upon whom the Apostle injoynes this unity, were Churches of a particular Congregation.
we grant indeed, that the Saints of a particular Congregation, ought to have one heart and one Way, to be of one mind and of one judgement. But how do you prove that such a thing is to be attempted and endeavoured in a nation. The Philippians, Ephesians, Corinthians, upon whom the Apostle enjoins this unity, were Churches of a particular Congregation.
A. I answer, this is gratis dictum, that the Churches of Ephesus, Corinth, Philippi, consisted of no more then might ordinarily meet together for all duties of worship in one individuall Congregation.
A. I answer, this is gratis dictum, that the Churches of Ephesus, Corinth, Philippi, consisted of no more then might ordinarily meet together for all duties of worship in one Individu Congregation.
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And sure I am, the reasons upon which the Apostle urgeth this care of unity upon the Ephesians, binde not only to a particular Congregation, but to all upon whom the Name of Christ is called.
And sure I am, the Reasons upon which the Apostle urges this care of unity upon the Ephesians, bind not only to a particular Congregation, but to all upon whom the Name of christ is called.
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but) till we all come in the unity of the faith, &c. And sure I am, the prayer which our Lord Jesus Christ made, Joh. 17. was not only for a particular Congregation, but for all that should beleeve in him, that they all might be one, and that not by a spirituall and mysticall union only,
but) till we all come in the unity of the faith, etc. And sure I am, the prayer which our Lord jesus christ made, John 17. was not only for a particular Congregation, but for all that should believe in him, that they all might be one, and that not by a spiritual and mystical Union only,
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And sure I am, the time will come, when all that beleeve in Christ shall be visibly one, when the Lord Jesus having destroyed the Antichrist and all his other enemies, there shall be one sheep-fold, and one sheephard, Joh. 10.16.
And sure I am, the time will come, when all that believe in christ shall be visibly one, when the Lord jesus having destroyed the Antichrist and all his other enemies, there shall be one sheepfold, and one shepherd, John 10.16.
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And therefore I thinke we ought to desire, not only that all the Churches in the three Kingdoms, but that all the Churches in the world may be one, in Doctrine, Discipline, Worship and Government according to the word of God:
And Therefore I think we ought to desire, not only that all the Churches in the three Kingdoms, but that all the Churches in the world may be one, in Doctrine, Discipline, Worship and Government according to the word of God:
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This truth, That it is the duty of all those that would walke worthy of the Gospel, to endeavour a sweet, close, holy, lasting union among themselves, calls us to bewail the great want of that unity that should be amongst Gods people,
This truth, That it is the duty of all those that would walk worthy of the Gospel, to endeavour a sweet, close, holy, lasting Union among themselves, calls us to bewail the great want of that unity that should be among God's people,
We live (beloved) in very sad times, sometime I am even ready to call them (in respect of the breaches and divisions that are amongst us) the saddest times that ever the Church was under.
We live (Beloved) in very sad times, sometime I am even ready to call them (in respect of the Breaches and divisions that Are among us) the Saddest times that ever the Church was under.
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But I correct my selfe, when I remember how the Church of God in all ages hath been exercised more or lesse in this kinde with breaches and divisions. In the first (which were the purest, and therefore we may conceive were the peaceablest ) times of the Church;
But I correct my self, when I Remember how the Church of God in all ages hath been exercised more or less in this kind with Breaches and divisions. In the First (which were the Purest, and Therefore we may conceive were the peaceablest) times of the Church;
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where they had the presence and labours of many Prophets and Teachers, as Barnabas, and Simeon, and Lucius, and Manaen, and Paul, Acts 13.1, 2. yet even there, there was NONLATINALPHABET, no small dissension and disputation, & that within 4 or 5 yeers after the Gospel first came among them, Act. 15.1, 2. So in the Church of Corinth, within almost as few years after its plantation, there were both NONLATINALPHABET,
where they had the presence and labours of many prophets and Teachers, as Barnabas, and Simeon, and Lucius, and Manaen, and Paul, Acts 13.1, 2. yet even there, there was, no small dissension and disputation, & that within 4 or 5 Years After the Gospel First Come among them, Act. 15.1, 2. So in the Church of Corinth, within almost as few Years After its plantation, there were both,
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and NONLATINALPHABET, Schismes and Heresies, 1 Cor. 11.18, 19. In the Church of Rome, there were NONLATINALPHABET and NONLATINALPHABET, sects, or divisions and offences, Rom. 16.18. yea, and these dissensions, divisions, offences, were not only inter plebem, among the ordinary sort of Christians, but among those that were the pillars of the Church, the very Apostles themselves:
and, Schisms and Heresies, 1 Cor. 11.18, 19. In the Church of Rome, there were and, Sects, or divisions and offences, Rom. 16.18. yea, and these dissensions, divisions, offences, were not only inter plebem, among the ordinary sort of Christians, but among those that were the pillars of the Church, the very Apostles themselves:
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So Paul and Barnabas, Acts 13. in the second verse, they had no small dissension with the false teachers in the 39. verse of that chapter, ye read there was NONLATINALPHABET, a very sharpe and bitter contention between themselves:
So Paul and Barnabas, Acts 13. in the second verse, they had no small dissension with the false Teachers in the 39. verse of that chapter, you read there was, a very sharp and bitter contention between themselves:
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Paul withstood him, NONLATINALPHABET, to his face, and before them all, Gal. 2.11, 14. So in after-times, the difference between Polycrates the disciple of John, and Victor Bishop of Rome, though it were in re nihili, being but about Easter day, yet how they did divide and distract the Christian world,
Paul withstood him,, to his face, and before them all, Gal. 2.11, 14. So in Aftertimes, the difference between Polycrates the disciple of John, and Victor Bishop of Rome, though it were in re Nihil, being but about Easter day, yet how they did divide and distract the Christian world,
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and engage, yea even enrage the Easterne and Westerne Churches one against another, adeò ut sese mutuò excommunicarint & anathematizarint, that they did excommunicate and curse one another.
and engage, yea even enrage the Eastern and Western Churches one against Another, adeò ut seize mutuò excommunicarint & anathematizarint, that they did excommunicate and curse one Another.
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I might mention the difference that fell out in after ages, between Cyprian and Cornelius, Basill and Domacus, Chrysostom and Epiphanius, Cyril and Theodoret, Hierom and Augustine, Prosper and Cassianus, Luther and Zwinglius, Luther and Calvin: But I mention these things, only that you may see, that the differences that are among our selves, among the godly, among Ministers, are no new thing under the Sunne;
I might mention the difference that fell out in After ages, between Cyprian and Cornelius, Basil and Domacus, Chrysostom and Epiphanius, Cyril and Theodoret, Hieronymus and Augustine, Prosper and Cassian, Luther and Zwinglius, Luther and calvin: But I mention these things, only that you may see, that the differences that Are among our selves, among the godly, among Ministers, Are no new thing under the Sun;
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What sober gracious heart would not bleed, to see how small a matter some men make of dissenting from all the Churches of Christ, and embracing opinions, not so much new and strange as Heteradox, witnessed against and condemned by all the Churches? To see how many under pretence of pursuing truth and liberty, have clean forgot that there is any such thing to be regarded as unity: Every thing that to them is new, is in their apprehension truth, and every thing which they thinke truth, they presume they have a liberty to hold, and to hold it forth without any regard to unity. Men are not able when once they have drunke in an opinion, to keep it to themselves according to the rule of the Apostie, it must forth, Scire tuum nihil est nisi te scire hoc sciat alter:
What Sobrium gracious heart would not bleed, to see how small a matter Some men make of dissenting from all the Churches of christ, and embracing opinions, not so much new and strange as Heteradox, witnessed against and condemned by all the Churches? To see how many under pretence of pursuing truth and liberty, have clean forgotten that there is any such thing to be regarded as unity: Every thing that to them is new, is in their apprehension truth, and every thing which they think truth, they presume they have a liberty to hold, and to hold it forth without any regard to unity. Men Are not able when once they have drunk in an opinion, to keep it to themselves according to the Rule of the Apostle, it must forth, Scire tuum nihil est nisi te Scire hoc sciat altar:
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To see how men multiply opinions, and rowl and run from one errour to another, waxing worse and worse, deceiving and being deceived, till at length they come to down-right blasphemy, renouncing all Ordinances, Scriptures; yea (we should tremble to thinke of it) some are fallen so far,
To see how men multiply opinions, and roll and run from one error to Another, waxing Worse and Worse, deceiving and being deceived, till At length they come to downright blasphemy, renouncing all Ordinances, Scriptures; yea (we should tremble to think of it) Some Are fallen so Far,
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and it is now (in some mens judgements) more lawfull and safe for men to erre and blaspheme, then either for Ministers to reprove, or for Magistrates to represse these errours ▪ But these things I had rather mourn over, then speak of them.
and it is now (in Some men's Judgments) more lawful and safe for men to err and Blaspheme, then either for Ministers to reprove, or for Magistrates to repress these errors ▪ But these things I had rather mourn over, then speak of them.
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I dare confidently speak it, there is scarce any one thing that hath been more prejudiciall to the Gospel, from its first going forth into the world, then the divisions and differences which have fallen among the professors of it.
I Dare confidently speak it, there is scarce any one thing that hath been more prejudicial to the Gospel, from its First going forth into the world, then the divisions and differences which have fallen among the professors of it.
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Clemens Alexandrinus (who lived about the year of Christ 200. and in whose time there were more then 20 Haeresiarchae, arch hereticks or Masters of opinions in the Church, who had every one of them their peculiar disciples, & catus Ecclesiasticos, and peculiar Church-meetings, among whom, doctissimi & excellentissimi viri reperiebantur, were some most excellent and learned men,) he tells us, that the Jews and Heathens in his time, were wont to upbraid the Christians with this, NONLATINALPHABET, &c. You, O Christians, cannot agree among your selves,
Clemens Alexandrian (who lived about the year of christ 200. and in whose time there were more then 20 Heretics, arch Heretics or Masters of opinions in the Church, who had every one of them their peculiar Disciples, & Catus Ecclesiasticos, and peculiar church-meetings, among whom, doctissimi & excellentissimi viri reperiebantur, were Some most excellent and learned men,) he tells us, that the jews and heathens in his time, were wont to upbraid the Christians with this,, etc. You, Oh Christians, cannot agree among your selves,
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Philippus Camerarus tells a story of one who had sometimes been a Christian and a School-master, but afterwards turned Turke, and was sent Embassadour to Stephen King of Poland: Is liberè dicere solitus fuit, &c. who was wont to professe freely and openly, That he was moved to renounce Christ, by the notorious jarrings,
Philip Camerarus tells a story of one who had sometime been a Christian and a Schoolmaster, but afterwards turned Turk, and was sent Ambassador to Stephen King of Poland: Is liberè dicere Solitus fuit, etc. who was wont to profess freely and openly, That he was moved to renounce christ, by the notorious jarrings,
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and enmities, and discord of Christians differing in Religion; and shewed a writing, Valdè atrox & amarulentum, a sharpe and bitter writing, composed by a certain Polonian; the scope whereof was to prove, that Mahomet was better then Luther. Et hos inquit libros vestrarum discerdiarum & heresium testes in Thraciam nunc asperto.
and enmities, and discord of Christians differing in Religion; and showed a writing, Valdè Atrox & amarulentum, a sharp and bitter writing, composed by a certain Polonian; the scope whereof was to prove, that Mahomet was better then Luther. Et hos inquit libros vestrarum discerdiarum & heresium testes in Thraciam nunc asperto.
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It hath been one of the greatest objections of the Papists against the Reformed Churches, That the dissensions among themselves, are evident signes of an hereticall spirit;
It hath been one of the greatest objections of the Papists against the Reformed Churches, That the dissensions among themselves, Are evident Signs of an heretical Spirit;
so Bellarmine, Stapleton, Becane, &c. Fitz-Sinnonde an Irish Jesuit, hath writ a justum volumen, about the differences of the Divines of Britain among themselves, which he intitles Britanomachia. It is true, Quis tulerit gracchos, & c? and Cl•dius accusat Maechos, &c. We could recriminate with ease,
so Bellarmine, Stapleton, Becane, etc. Fitz-Sinnonde an Irish Jesuit, hath writ a Justum volumen, about the differences of the Divines of Britain among themselves, which he entitles Britanomachia. It is true, Quis tulerit gracchos, & c? and Cl•dius accusat Maechos, etc. We could recriminate with ease,
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and turne them to Flarius his Tractate, De Sectis dissensionibus contradictionibus & consusionibus Doctrinae & Religionis Scriptorum & Doctorum Pontisiciorum.
and turn them to Flarius his Tractate, De Sectis dissensionibus contradictionibus & consusionibus Doctrine & Religion Scriptorum & Doctorum Pontisiciorum.
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Or tell them of a Divine of Britaine, that to requite the Jesuits Britanomachia, hath reckoned up 300 differences among them at Rome; and this might stop their mouths,
Or tell them of a Divine of Britain, that to requite the Jesuits Britanomachia, hath reckoned up 300 differences among them At Room; and this might stop their mouths,
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but can never justifie nor excuse our divisions; If there be confusion and division in Babel, must it be so in Bethel too? God grant our divisions do not give advantage to some of that crue to write a second book, De Britannomachia against us.
but can never justify nor excuse our divisions; If there be confusion and division in Babel, must it be so in Bethel too? God grant our divisions do not give advantage to Some of that crew to write a second book, De Britannomachia against us.
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For certainly there is nothing doth more expose Religion and the intended Covenanted Reformation, to obloquie and scorne, nothing that doth more confirme and harden people in their idolatry, superstition, malignity, profanenesse, atheisme, then the wofull divisions that are among the godly party, the party that all this while have cried up and called for Reformation: Cum enim sine intermissione sic altercantes vident, &c. for when men see the endlesse contentions of those, who all professe themselves to be for truth and for the glory of God, that these cannot agree, one saith, This is truth; another saith, That is truth; one saith, This is the way of Christ;
For Certainly there is nothing does more expose Religion and the intended Covenanted Reformation, to obloquy and scorn, nothing that does more confirm and harden people in their idolatry, Superstition, malignity, profaneness, atheism, then the woeful divisions that Are among the godly party, the party that all this while have cried up and called for Reformation: Cum enim sine intermission sic altercantes vident, etc. for when men see the endless contentions of those, who all profess themselves to be for truth and for the glory of God, that these cannot agree, one Says, This is truth; Another Says, That is truth; one Says, This is the Way of christ;
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but all other points of Religion, and thinke that all that which we call Religion and divine truth, is but a fancy and opinion: One man thinks thus, another thus; but there is nothing certain.
but all other points of Religion, and think that all that which we call Religion and divine truth, is but a fancy and opinion: One man thinks thus, Another thus; but there is nothing certain.
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This makes men of carnall and profane spirits, thinke Religion not only a fancy, but a frenzie. If the Church (saith the Apostle) be come together into one place, and all speak with tongues, and there come in the unlearned and unbeleevers, will they not say you are mad? What will they say then,
This makes men of carnal and profane spirits, think Religion not only a fancy, but a frenzy. If the Church (Says the Apostle) be come together into one place, and all speak with tongues, and there come in the unlearned and unbelievers, will they not say you Are mad? What will they say then,
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when in the Church they shall hear severall and contrariant doctrines, what a door doth this open to Epicurisme and Atheisme? what fatall and destroying stumbling blocks doth this lay before the face of sinners? and how many poor souls may hereby be turned aside for ever from seeking after God, his wayes and truth, the Lord only knows? But O that this consideration might helpe us to bewail these differences,
when in the Church they shall hear several and contrariant doctrines, what a door does this open to Epicurism and Atheism? what fatal and destroying stumbling blocks does this lay before the face of Sinners? and how many poor Souls may hereby be turned aside for ever from seeking After God, his ways and truth, the Lord only knows? But Oh that this consideration might help us to bewail these differences,
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I have read of Basil and Eusebius, between whom there was a great contest, that when they heard how the Arians, the common enemies of Christ and of his truth and Church, began to make use of their difference to prejudice of the truth, they presently laid their controversie asleep,
I have read of Basil and Eusebius, between whom there was a great contest, that when they herd how the Arians, the Common enemies of christ and of his truth and Church, began to make use of their difference to prejudice of the truth, they presently laid their controversy asleep,
and both joyned against the common adversary: We cannot be ignorant what advantage Papists and malignants make of our differences, that it is a principall weapon whereby they fight against the cause and worke of Reformation, a principall engine, whereby they have drawn in and engaged many of the judicious multitude against us:
and both joined against the Common adversary: We cannot be ignorant what advantage Papists and malignants make of our differences, that it is a principal weapon whereby they fight against the cause and work of Reformation, a principal engine, whereby they have drawn in and engaged many of the judicious multitude against us:
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Secondly, Consider how prejudiciall these differences must needs be to the godly party amongst us, I mean the whole body of those that have adhered to the cause of God and of Religion managed by the Parliament,
Secondly, Consider how prejudicial these differences must needs be to the godly party among us, I mean the Whole body of those that have adhered to the cause of God and of Religion managed by the Parliament,
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and to me the later ever was a great deal more dreadfull then the former: The rage of the enemies against them, is extrinsecall and accidentall, but their divisions are intrinsecall and intestine; and men die more frequently from intrinsecall causes, from diseases bred within,
and to me the later ever was a great deal more dreadful then the former: The rage of the enemies against them, is extrinsical and accidental, but their divisions Are intrinsical and intestine; and men die more frequently from intrinsical Causes, from diseases bred within,
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And if God should be so good to us, as not to suffer our rents to be our ruines, yet I fear (it may at least deprive us, of seeing that which we professe we would all be so glad to see,) the peace of Zion, the good of Hierusalem, the Reformation of the Church, the Lord Jesus upon his throne.
And if God should be so good to us, as not to suffer our rends to be our ruins, yet I Fear (it may At least deprive us, of seeing that which we profess we would all be so glad to see,) the peace of Zion, the good of Jerusalem, the Reformation of the Church, the Lord jesus upon his throne.
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but where is the fault? I know there are many, that lay all the fault upon those whom they call Presbyterians, and say it is their rigour, and their pride and ambition, their spirit of domination that is the cause of all these divisions; thus say the Antinomians, and thus the Separatists, and thus the Anabaptists, and thus the others say.
but where is the fault? I know there Are many, that lay all the fault upon those whom they call Presbyterians, and say it is their rigour, and their pride and ambition, their Spirit of domination that is the cause of all these divisions; thus say the Antinomians, and thus the Separatists, and thus the Anabaptists, and thus the Others say.
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Who are they that divide in judgement from all the Reformed Churches of Christ in the world, that have opinions and judgements differing from the opinions and judgements of all the Reformed Churches? we or the Anabaptists? we or the Separatists? we or the —? Possibly they will all say they are of the same opinion with the Reformed Churches in fundamentalls as well as we,
Who Are they that divide in judgement from all the Reformed Churches of christ in the world, that have opinions and Judgments differing from the opinions and Judgments of all the Reformed Churches? we or the Anabaptists? we or the Separatists? we or the —? Possibly they will all say they Are of the same opinion with the Reformed Churches in fundamentals as well as we,
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and their differences, are but in Minutioribus. Now supposing this to be true (as it may be in some of them) why then do they transgresse the Apostles rule? why do they not if that it be in matters of lesser moment wherein they differ from us,
and their differences, Are but in Minutioribus. Now supposing this to be true (as it may be in Some of them) why then do they transgress the Apostles Rule? why do they not if that it be in matters of lesser moment wherein they differ from us,
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why do not they keep their opinions private, and have their faith unto themselves before God? why do they upon so small differences (if the differences be so small) withdraw from communion with us and the rest of the Churches,
why do not they keep their opinions private, and have their faith unto themselves before God? why do they upon so small differences (if the differences be so small) withdraw from communion with us and the rest of the Churches,
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some of them not holding one body with us, others neither holding one body nor one baptisme with us? Their agreeing with us and the Reformed Churches, in Doctrines that are fundamentall; their holding one head and one faith, doth not excuse them from being guilty of breach of unity and down-right schisme, as long as they hold not one body, one baptisme.
Some of them not holding one body with us, Others neither holding one body nor one Baptism with us? Their agreeing with us and the Reformed Churches, in Doctrines that Are fundamental; their holding one head and one faith, does not excuse them from being guilty of breach of unity and downright Schism, as long as they hold not one body, one Baptism.
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It is Beza's observation, That the Corinthians did agree in the fundamentals of Religion, and yet they had schismes among them, from whence he takes occasion to say;
It is Beza's observation, That the Corinthians did agree in the fundamentals of Religion, and yet they had schisms among them, from whence he Takes occasion to say;
That NONLATINALPHABET, sive NONLATINALPHABET, est cum alij alijs hominibus sive externis ritibus it a sunt addicti, ut quamvis alioquin in ipsis Religionis capitibus consentiant, tamen animis sint ab alienati & factiones quasdam ineant:
That, sive, est cum alij Alijs hominibus sive externis ritibus it a sunt addicti, ut Quamvis Alioquin in Ipse Religion Capitibus consentiant, tamen animis sint ab alienati & factiones quasdam ineant:
Schisme or division (saith he) is this, when men are so addicted to some men, or to some outward rites, that though they do agree in the chief points of Religion,
Schism or division (Says he) is this, when men Are so addicted to Some men, or to Some outward Rites, that though they do agree in the chief points of Religion,
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yet they are estranged in their mindes, and engage themselves into parties and factions: Now who are they that though they professe to agree with us in Doctrine, have yet made a secession, with drawn themselves, gathered Churches, engaged parties? Consider and give sentence.
yet they Are estranged in their minds, and engage themselves into parties and factions: Now who Are they that though they profess to agree with us in Doctrine, have yet made a secession, with drawn themselves, gathered Churches, engaged parties? Consider and give sentence.
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But in the mean time what do others? Who are they that brand their brethren with the title Proud, Time-serverves, Prelaticall, Tyrannicall, Antichristian? And what is this lesse then persecution?
But in the mean time what do Others? Who Are they that brand their brothers with the title Proud, Time-serverves, Prelatical, Tyrannical, Antichristian? And what is this less then persecution?
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Who are they that have been farthest from condescending descending to their brethren for peace and union sake? were it fit, I could say something of this, yea much:
Who Are they that have been farthest from condescending descending to their brothers for peace and Union sake? were it fit, I could say something of this, yea much:
I could tell you much hath been yeelded, and much more would be yeelded, yea almost any thing but that one thing that would lay a foundation of perpetuall division and disunion in families, Church, Kingdom? Who are they that professe an utter impossibility of reconciliaton or union, and plead for nothing but Toleration, Toleration, and some for Toleration in the utmost latitude, to Papists, Jews, Turks, (the very artifice whereby the Arminians in Holland sought to gain a party and strength unto themselves;
I could tell you much hath been yielded, and much more would be yielded, yea almost any thing but that one thing that would lay a Foundation of perpetual division and disunion in families, Church, Kingdom? Who Are they that profess an utter impossibility of reconciliaton or Union, and plead for nothing but Toleration, Toleration, and Some for Toleration in the utmost latitude, to Papists, jews, Turks, (the very artifice whereby the Arminians in Holland sought to gain a party and strength unto themselves;
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But as Augustine said sometimes of Originall sin, so say I of these our divisions, Non tam inquirendam, &c. It is time better spent, to inquire how we may come out of them,
But as Augustine said sometime of Original since, so say I of these our divisions, Non tam inquirendam, etc. It is time better spent, to inquire how we may come out of them,
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It was a memorable speech of Calvin, who said he would willingly travell over all the seas and Countries in the world, to put an end to the differences that were in the Reformed Churches:
It was a memorable speech of calvin, who said he would willingly travel over all the Seas and Countries in the world, to put an end to the differences that were in the Reformed Churches:
and it is impossible to propound this exhortation in more persuasive and prevailing language then that of our Apostle, Phil. 2.1, 2. If there be therefore any consolation in Christ,
and it is impossible to propound this exhortation in more persuasive and prevailing language then that of our Apostle, Philip 2.1, 2. If there be Therefore any consolation in christ,
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if any comfort in love, if any fellowship of the Spirit, if any bowels and mercy, full sill you my joy, that ye be like minded, having the same love, being of one accord, of one minde.
if any Comfort in love, if any fellowship of the Spirit, if any bowels and mercy, full sill you my joy, that you be like minded, having the same love, being of one accord, of one mind.
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And O that I were able so to repeat these words, that they might reach not only your ears, but yours hearts, and not only yours, but the ears and hearts of all that have a seed of grace in them throughout this whole Kingdom. It is said of John the Evanglist, who was the Beloved Disciple,
And O that I were able so to repeat these words, that they might reach not only your ears, but yours hearts, and not only yours, but the ears and hearts of all that have a seed of grace in them throughout this Whole Kingdom. It is said of John the Evangelist, who was the beloved Disciple,
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and you have them both in one Scripture, Psalm. 133. the whole Psalme is nothing else but a commendation of this grace and duty whereof we have been speaking:
and you have them both in one Scripture, Psalm. 133. the Whole Psalm is nothing Else but a commendation of this grace and duty whereof we have been speaking:
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Many do not thinke that a harmonious spirit sweetly complying with the spirits of Gods people, desiring to keep the unity of the spirit in the bond of peace;
Many do not think that a harmonious Spirit sweetly complying with the spirits of God's people, desiring to keep the unity of the Spirit in the bound of peace;
This onenesse then is a grace peculiar to those that have the fellowship of the spirit, that have received of the grace of Christ, that are given to him by the Father.
This oneness then is a grace peculiar to those that have the fellowship of the Spirit, that have received of the grace of christ, that Are given to him by the Father.
and so there may be an externall visible Faith, Repentance, holinesse in those that are not elect, that have no grace and true, reall faith and sanctification; a beleeving, holy frame of heart, is an infallible signe of election: So is a sweet, loving, peaceable frame of heart, a heart naturally closing with the Church and people of God, tender of differing and parting from them, studying wayes of love and union: Joh. 13.35. By this shall all men know that you are my Disciples, if you have love one to another.
and so there may be an external visible Faith, Repentance, holiness in those that Are not elect, that have no grace and true, real faith and sanctification; a believing, holy frame of heart, is an infallible Signen of election: So is a sweet, loving, peaceable frame of heart, a heart naturally closing with the Church and people of God, tender of differing and parting from them, studying ways of love and Union: John 13.35. By this shall all men know that you Are my Disciples, if you have love one to Another.
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Secondly it is good, as in reference to our selves, so in reference to our Lord Jesus Christ: (if any thing that is in such poor creatures may be said to be good for Jesus Christ ) this unity among Christians, among professours brings honour to Jesus Christ; Joh. 17.21, 23. That the world may beleeve that thou hast sent me;
Secondly it is good, as in Referente to our selves, so in Referente to our Lord jesus christ: (if any thing that is in such poor creatures may be said to be good for jesus christ) this unity among Christians, among professors brings honour to jesus christ; John 17.21, 23. That the world may believe that thou hast sent me;
whereas on the contrary, disunion and discord among them, as you have heard alalready, opens the mouth of our adversaries to blaspheme Christ and our Religion.
whereas on the contrary, disunion and discord among them, as you have herd alalready, Opens the Mouth of our Adversaries to Blaspheme christ and our Religion.
Thirdly, It is good for the Church. This union is a great strengthning unto it, makes that terrible as an army with banners, Cant. 6.4, 10. The strength and terrour of the Macedonian Phalanx, lay in stipatione & condensatione, in their thick, firm, close standing.
Thirdly, It is good for the Church. This Union is a great strengthening unto it, makes that terrible as an army with banners, Cant 6.4, 10. The strength and terror of the Macedonian Phalanx, lay in stipatione & condensatione, in their thick, firm, close standing.
Behold then how good this unity is! good for your selves, good for the Lord Christ, good for the Church, good for those that are without; therefore for their sakes, for the Churches sake, for Christs sake, for your own sakes endeavour after this unity.
Behold then how good this unity is! good for your selves, good for the Lord christ, good for the Church, good for those that Are without; Therefore for their sakes, for the Churches sake, for Christ sake, for your own sakes endeavour After this unity.
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and it must needs be so, if heaven it self be pleasant, for there is perfect Vnion and Harmony. In Heaven they all think and speak the same thing, there are no divisions in Heaven. And I am confident there is none of you can imagine,
and it must needs be so, if heaven it self be pleasant, for there is perfect union and Harmony. In Heaven they all think and speak the same thing, there Are no divisions in Heaven. And I am confident there is none of you can imagine,
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For first hereby we should be the better enabled to praise and glorify God, Rom. 15.5. Now the God of patience and consolation, grant you to be like minded one towards another in Christ Jesus.
For First hereby we should be the better enabled to praise and Glorify God, Rom. 15.5. Now the God of patience and consolation, grant you to be like minded one towards Another in christ jesus.
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Secondly hereby we shall converse together with the more joy and gladnes, Act. 2.4. And they continuing daily with one accord in the Temple, did eat ther meat with gladnes and singlenes of heart.
Secondly hereby we shall converse together with the more joy and gladness, Act. 2.4. And they Continuing daily with one accord in the Temple, did eat their meat with gladness and singleness of heart.
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Thirdly, By all this the Gospel and wayes of Religion, will be rendred more lovely and amiable in the eyes of others. See Act. 2.47. Praising God, and having favour with all the people.
Thirdly, By all this the Gospel and ways of Religion, will be rendered more lovely and amiable in the eyes of Others. See Act. 2.47. Praising God, and having favour with all the people.
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It was not so much their speaking with tongues, or working of miracles, as their union and accord among themselves, that procured them this favour with all the people.
It was not so much their speaking with tongues, or working of Miracles, as their Union and accord among themselves, that procured them this favour with all the people.
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If men (saith Chrysostō ) should doe 10. thousand signs or wonders, and be at variance among themselves, they would be ridiculous: Whereas on the other side,
If men (Says Chrysoston) should do 10. thousand Signs or wonders, and be At variance among themselves, they would be ridiculous: Whereas on the other side,
We admire Paul, saith he, not for raising the dead, nor for cleansing the Lepers, but because he said, Who is weak, and I am not weak? who is offended,
We admire Paul, Says he, not for raising the dead, nor for cleansing the Lepers, but Because he said, Who is weak, and I am not weak? who is offended,
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Now if any shall say, how may this unity be attained? Hic labor hoc opus. To give direction unto unto this, would be the work (not onely of another Sermon) but of a large discourse. For the present be pleased to take these few, but sure directions.
Now if any shall say, how may this unity be attained? Hic labour hoc opus. To give direction unto unto this, would be the work (not only of Another Sermon) but of a large discourse. For the present be pleased to take these few, but sure directions.
till this be done, our hearts will never set to endeavour it in earnest. Secondly, See our differences, our disunions, our rents, divisions, to be our sin, our shame,
till this be done, our hearts will never Set to endeavour it in earnest. Secondly, See our differences, our disunions, our rends, divisions, to be our since, our shame,
Thirdly, Examine our selves every one how farre we have had our hands in these rents and divisions, either as authours, abettors or encouragers of them,
Thirdly, Examine our selves every one how Far we have had our hands in these rends and divisions, either as Authors, abettors or encouragers of them,
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Could we thus be and walke, how soon should we be at one among our selves, Ephes. 4.2, 3. Endeavouring to keep the unity of the spirit in the bond of peace:
Could we thus be and walk, how soon should we be At one among our selves, Ephesians 4.2, 3. Endeavouring to keep the unity of the Spirit in the bound of peace:
There is the duty, ver. 3. with all lowlinesse and meeknesse, with long suffering, forbearing one another in love, ver. 2. there are the graces conducing to this union, Phil. 2.2, 3, 4. Be ye like minded, having the same love, being of one accord, having the fame minde; Theres the duty.
There is the duty, ver. 3. with all lowliness and meekness, with long suffering, forbearing one Another in love, ver. 2. there Are the graces conducing to this Union, Philip 2.2, 3, 4. Be you like minded, having the same love, being of one accord, having the fame mind; Theres the duty.
O that God would write these Scriptures in our hearts, root out the corruptions here condemned, plant in us the graces here commended, how soon should we see an end of our differences, and all the people of God be of one heart and one soul.
O that God would write these Scriptures in our hearts, root out the corruptions Here condemned, plant in us the graces Here commended, how soon should we see an end of our differences, and all the people of God be of one heart and one soul.
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we pray against persecution, that the Saints may not be persecuted, &c. but how few pray for union, that the Saints may not be tossed to and fro with every winde of doctrine, that the Saints may not be divided in judgement and affection, though I know not any Church-blessing we have more cause or more encouragement to pray for then this;
we pray against persecution, that the Saints may not be persecuted, etc. but how few pray for Union, that the Saints may not be tossed to and from with every wind of Doctrine, that the Saints may not be divided in judgement and affection, though I know not any Church-blessing we have more cause or more encouragement to pray for then this;
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Non jubet facere, sed in Christo factae unitatis non perfunctoriam sed accuratissimam rationem babere: Ne ip si eam turbent, ejusve perturbandae ullam occafionem praebeant, quin potius ab alijs datam summa diligentia & sollicitu line praecident, & contentiones subortas pro virili legitimè componere conentur, omnia { que }, toto faciant corde quoe ad unitatem tuendam sunt neces: saria & commoda Croc. ad locum.
Non jubet facere, sed in Christ factae unitatis non perfunctoriam sed accuratissimam rationem babere: Ne ip si eam turbent, ejusve perturbandae ullam occafionem praebeant, quin potius ab Alijs datam summa Diligentia & sollicitu line praecident, & contentiones subortas Pro virili legitimè componere conentur, omnia { que }, toto faciant cord who ad unitatem tuendam sunt nieces: saria & commoda Croc. ad locum.
Arguuntur exemplo hoc nostri seculi mores, quos ab unanimitatis & concordiae studo alienissimos esse constat. This reproves the manners of our times (saith Reverend Gualter long-ago,) which have wholly cast off all care of concord and union. Audimus inter Evangelicae Doctrinae & fidei professores factiosa Zwinglianor•m, & Lutheranerum Nomina: Et aemulationum studio & favore couso progressum est, ut cum alterutri parti periculum imminet, reliqui fratres periclitantes deserant, & omni commiserationis affectu posito taciti in sinum goudeant, imò gaudium suum non rarò acerbis scommatis testantur; adao { que } Christi membris in cruce pendentibus acetum felle mixtum propinent. Ʋt interim de contentionibus, convitijs, opprobrijs & obtrectationibus mutuis unbil dicam. Change but the name of Lutheran and Zwinglian, and see if this be not too true of us?
Arguuntur exemplo hoc Our Seculi mores, quos ab unanimitatis & Concordiae studo alienissimos esse constat. This reproves the manners of our times (Says Reverend Gualter long-ago,) which have wholly cast off all care of concord and Union. Audimus inter Evangelicae Doctrine & fidei professores factiosa Zwinglianor•m, & Lutheranerum Nomina: Et aemulationum study & favore couso progressum est, ut cum alterutri parti periculum imminet, reliqui Brothers periclitantes deserant, & omni commiserationis affectu Placed taciti in sinum goudeant, imò gaudium suum non rarò acerbis scommatis testantur; adao { que } Christ membris in Cruce pendentibus acetum fell mixtum propinent. Ʋt interim de contentionibus, convitijs, opprobrijs & obtrectationibus Mutuis unbil dicam. Change but the name of Lutheran and Zwinglian, and see if this be not too true of us?
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I finde nothing in Antiquity neerer it, then that opinion of Rhetorius, of whom Philastrius saith, quod omnes laudaverit haereses, &c. That he commended all heresies, and said they did all mean well, and that none of them erred, but did all walke well, and did not beleeve amisse: Of which opinion of his Augustine saith, it is nimium mirabilis vanitatis; and so full of absurdities, ut dogma incredibile videatur, that it seems incredi le; and Cramer the Lutheran, calls the Authour of it, Omnium Haereticorum haereticissimum; and the opinion, omnium mendaciorum mendacissimum.
I find nothing in Antiquity nearer it, then that opinion of Rhetorius, of whom Philastrius Says, quod omnes laudaverit Heresies, etc. That he commended all heresies, and said they did all mean well, and that none of them erred, but did all walk well, and did not believe amiss: Of which opinion of his Augustine Says, it is Nimium mirabilis vanitatis; and so full of absurdities, ut dogma incredibile Videatur, that it seems incredi le; and Cramer the Lutheran, calls the Author of it, Omnium Haereticorum haereticissimum; and the opinion, omnium Mendaciorum mendacissimum.
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Neque etiam quicquam argumentorum occurrere posse putandum est, quod vel leviter in speciem afferri posset, nisi quis fortasse illud Pauli & Habacuc buc torqueri velit, Iustus ex fide sua vivet, &c. At vero si uterque dixisset, Quisque fide sua vivet, &c. But (saith he) if both of them had said, Every man shall live by his faith, possibly it might have afforded some favour to such an opinion, but they do not say, every man, but the just shall live by his faith; Now the faith of the just, justa fides est non indiscreta, nonconfusa, non ex quovis trivio petita, aut è cujusvis cerebro nata aut sata phantasia. The saith of the just is a just faith, not an indistinct, not a confused faith, not a faith raked up in every high-way, not a fancie bred and borne in the brain of every private man. Cramer. Arhor Haereticae consang.
Neque etiam quicquam Argumentorum occurrere posse putandum est, quod vel Leviter in Specimen afferri posset, nisi quis Fortasse illud Pauli & Habacuc buc torqueri velit, Justus ex fide sua Vivet, etc. At vero si Uterque dixisset, Quisque fide sua Vivet, etc. But (Says he) if both of them had said, Every man shall live by his faith, possibly it might have afforded Some favour to such an opinion, but they do not say, every man, but the just shall live by his faith; Now the faith of the just, Justa fides est non indiscreta, nonconfusa, non ex quovis trivio petita, Or è cujusvis Cerebro Nata Or Satan phantasia. The Says of the just is a just faith, not an indistinct, not a confused faith, not a faith raked up in every highway, not a fancy bred and born in the brain of every private man. Cramer. Arhor Heretical consang.
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Cavendum estsedulo ne haere ticsrum & fanaticorum sub sanctimoniae specie, pijs obrepentium si mulationi ti•ulum inf•r••i t••is facile perm••ta•us quo cr•••i v••us s•u•n in••utioribus ••sl•lent & abistentes nostra tolera•tiâ, •••gè late { que } spargant. Cro•ius in Eph.
Cavendum estsedulo ne Hare ticsrum & fanaticorum sub sanctimoniae specie, pijs obrepentium si mulationi ti•ulum inf•r••i t••is facile perm••ta•us quo cr•••i v••us s•u•n in••utioribus ••sl•lent & abistentes nostra tolera•tiâ, •••gè late { que } spargant. Cro•ius in Ephesians
Personae privatae diversum sentientes, si quiete vivant, Sacris publicis utantur, nec occultis machi nationtbus politiae, aut Ecclesiae pacem turbare anima• veriantur, spe conversionis, & pacis publicae causâ •o•erand•e sunt Quod si vero idem er•ores suos publicè sparge•e•atios ad se allicere, simpliciores •allere, & pacem publican turbare incipiant, coercendi sunt. Geth•rd loc. com. loc. de Magistratu.
Personae privatae diversum sentientes, si quiet vivant, Sacris publicis utantur, nec occultis machi nationtbus politiae, Or Ecclesiae pacem turbare anima• veriantur, See conversionis, & pacis publicae causâ •o•erand•e sunt Quod si vero idem er•ores suos publicè sparge•e•atios ad se allicere, simpliciores •allere, & pacem publican turbare incipiant, coercendi sunt. Geth•rd loc. come. loc. de Magistratu.
Teneamus illud, &c. ut idem (apiamus credendo, & permaneamus in eadem regulâ disciplinae, id est, rectè vivendi, scilicet ut nosno propter novam inventionem vel intelligen•iam suam deserat communem sensum sidei. s•u regulam justè vevendi. Anselm.
Teneamus illud, etc. ut idem (apiamus credendo, & permaneamus in Same regulâ Discipline, id est, rectè vivendi, scilicet ut nosno propter novam inventionem vel intelligen•iam suam deserat communem sensum sidei. s•u regulam justè vevendi. Anselm.
Mulrum valet ad propitiandum Deum fraterra concordia. Si duo ex vobis ait Dominus conveneritis in terrâ, quicquid petieritis fiet vobis. Si •uobus hominibus quāto magis duobus popu•is? Si••ul nos Deo prosternamus, participamini nobiscum unitatē participemur vobiscum dolorem, &c. August. lib. 20. de Bapti. cont. Do natistas. Suitable whereunto was that expression of M. Nye, in his Exhortation to the Honourable House of Commons and Assembly of Ministers, Septemb. 25. 1643. If (saith he) when but two or three agree or assent upon any thing on earth, it shall be confirmed in Heaven; and for this, because they gather together in his Name, much more when two or three Kingdoms, shall meet and consent together in his Name, and for his Name, That God may be one, and his Name one amongst them, and his presence amidst them.
Mulrum valet ad propitiandum God fraterra Concord. Si duo ex vobis ait Dominus conveneritis in terrâ, quicquid petieritis fiet vobis. Si •uobus hominibus quāto magis duobus popu•is? Si••ul nos God prosternamus, participamini nobiscum unitatē participemur vobiscum dolorem, etc. August. lib. 20. de Bapti. contentedly. Do natistas. Suitable whereunto was that expression of M. High, in his Exhortation to the Honourable House of Commons and Assembly of Ministers, September 25. 1643. If (Says he) when but two or three agree or assent upon any thing on earth, it shall be confirmed in Heaven; and for this, Because they gather together in his Name, much more when two or three Kingdoms, shall meet and consent together in his Name, and for his Name, That God may be one, and his Name one among them, and his presence amid them.
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Chanes is fuit Chiauses Mamaluchus, cui •nteà Eust achio nomen fucrat, & qui non procal an Alba Iulia in Oppidos Tordo, multes annos Ludimagistrum profess•• pueros in iriviae docuerat. Philp. Camer. in Oper. Succes. cap. 39.
Chanes is fuit Chiauses Mamaluchus, cui •nteà Eust Achior Nome fucrat, & qui non procal an Alba Iulia in Oppidos Tordo, multes annos Ludimagistrum profess•• pueros in iriviae docuerat. Philip. Camer. in Operate Success. cap. 39.
Quam stulti essent duo volentes videre solem oriturum si contenderent inter se, qua parte ori urus esset, & quomodo videri posset, & mota inter se controversim litigarint, litigando se cederint caedendo oculos juos exringuerent ut illum ortum videre non possent. Aug lib. cont. Adium.
Quam stulti essent duo volentes To see solemn oriturum si contenderent inter se, qua parte Ori urus esset, & quomodo videri posset, & mota inter se controversim litigarint, litigando se cederint caedendo Eyes juos exringuerent ut Ilum Garden To see non possent. Aug lib. contentedly. Adium.
Scimu• & censtat quia castrorum actes tunc tetribilis host thus ost enditur, quan•o ita suerit constipara ar { que } densata ut in nullo loco interrupta vide•tur. Nam si ita disponitur ut to c•s vacuus per quem host is possit ingredi vedeatur host bus terribilis no• est Nos ergo per char•tatem semper uniti & constracti nunquam interrupti per discordiam 〈 ◊ 〉 ve ••aemur, &c. Greg.
Scimu• & censtat quia Castrorum acts tunc tetribilis host thus ost enditur, quan•o ita suerit constipara Are { que } densata ut in nullo loco interrupta vide•tur. Nam si ita disponitur ut to c•s vacuus per Whom host is possit Ingredi vedeatur host bus Terrible no• est Nos ergo per char•tatem semper uniti & constracti Never interrupti per discordiam 〈 ◊ 〉 we ••aemur, etc. Greg.
