The Substance of Two Sermons

T He Head and the Members, Christ and his People make up but one Christ, and one Church; and this Church like Jerusalem a City compacted within itself, wanting neither Comlinesse to allure the love of those that behold it, nor Strength to subdue the power of those that resist it.

And in this building by how much the more curious the compacture is, by so much the greater is the deformity and danger of any breach therein, whether by Heresy, which untieth the bond of Faith, or by Schism which breaketh the bond of love. Christ is a Prince of peace, and his Church a Kingdom of peace. When he came into the world he brought peace with him, and when he departed, he left it behind him: there is nothing more contrary to the nature of the Church, nothing more advantageous to the enemies of it, nothing doth more tempt Hypocrites to forsake it, or Strangers to despise it, then the distractions and differences which are fomented within it.

What sad breaches are crept into the Church of God in these Nations, no man but he that is a stranger in Israel, that dwelleth at the Antipodes can be ignorant of. What great reason there is to have sad and mournful thoughts of heart for the divisions of Reuben, for the differences and distractions which are amongst us, every good man doth easily apprehend; How much it is incumbent upon those whom the Prophet calleth healers, Isa. 3. 7. to put to their helping hand to prevent further ruins, and to close up the breaches of Zion again, It is needless for me to prove. Since therefore so long as we know but in part, and prophesy but in part, it cannot be but that there will be variety of judgments in the Church, I have deemed it not incongruous or unbeseeming this present service, to open unto you out of these words of the Apostle, such an heavenly way of calming and pacifying differences, as that no common Adversarie of our Religion or prosperity may make any use of them against us.

The Apostle having ver. 3. warned the Philippians to take heed of Dogs, and evil workers, who endeavored to corrupt the Doctrine of the Gospel by mingling Circumcision and other Legal Observances therewith, showing that though he had as many Legal Privileges to rejoice in as any of them, yet he cast them all away, and esteemed them Loss and dung, for the excellency of the knowledge of Christ, and his interest in him and his righteousness; & the communion he had with him in his death and Resurrection; He then proceedeth to exhort the Church to imitate his example, to prefer Christ above all, to press forward unto more holiness and perfection, and in case of differences of judgment, to wait in the use of means upon God by his Word and Spirit to reveal his counsel further unto them, and by their holy lives, loving affections, and united ends to prevent the danger, which otherwise their different opinions might expose them unto.

〈 in non-Latin alphabet 〉 As many as be perfect] There is a double perfection, perfectioviae, and perfectio patriae, perfection attainable in our way to Heaven, and perfection expected in our heavenly country itself, opposed unto the other as the whole to the part. When that which is perfect is come, then that which is in part shall be done away, 1 Cor. 13. 10. Perfection in the way is twofold, 1. Created perfection, that habit of Original justice whereby Adam was enabled exactly to perform that obedience which in the Law written in his heart God required of him, and thus no man, Christ only excepted, hath since the fall been a perfect man, Eccles. 7. 29. 2. Restored and Evangelical perfection. And this again is twofold, perfection of Integrity and sincerity, perfection of parts, as the child hath all the parts of the Parent, and the believer as soon as regenerated hath all the members of the new man, grace for grace wrought in him. And perfection of maturity or proficiency, perfection of degrees, as Beza here rendereth the word by Adulti, men grown up unto a greater measure of spiritual knowledge and grace. As many then as are sincere, upright, and humble hearted, how great a progress soever they have made in the grace and knowledge of God, must yet all of them be thus minded. It is not a precept belonging unto babes only, but Apostles and Prophets, and the holiest of saints must be thus minded, must renounce all carnal confidence, all self performances, must suffer the loss of all, and esteem himself a great gainer by the bargain, to win Christ, must acknowledge his own imperfection, and be still contending unto more holiness.

〈 in non-Latin alphabet 〉 ] If any of you be so carnal, as through the cunning of false Teachers, and through ignorance and unacquaintance with ourselves, or with Christ, are seduced to think otherwise, I doubt not but he who hath already called you, will rescue you out of the hand of so dangerous an Error, If by Faith and prayer you attend upon the word of truth, and yield up yourselves to be taught thereby.

〈 in non-Latin alphabet 〉 ] Nevertheless, whereunto we have already attained, let us walk, or, we ought to walk, &c. so the words are an Exhortation grounded on the tondition, whereby the former promise is limited. If we be careful to walk in obedience and love, according to the light which already we have received, the Lord will reveal more of his will unto us, using the light we have, will be a very ready means for the obtaining of more.

〈 in non-Latin alphabet 〉 ] To walk by the same Rule, there seemeth to be a double Metaphoricall Allusion in the Original words, the one to a Military march, wherein a Soldier keeps his proper rank and station, and obeying the Order and Rule which his Commander gives. The other to an agonisticall or athleicall Rule, wherein was drawn a white line by which the running of the horses was to be guided, as the learned Civilian Petrus Faber in the second Book of his Agonisticon hath observed. This Line or Rule in our Christian race is the word of God, the Rule of Faith, Love, and a Christian life, called walking in the Spirit, Gal. 5. 16. walking according to Rule, Gal. 6. 16.

〈 in non-Latin alphabet 〉 ] The same with being 〈 in non-Latin alphabet 〉 , like minded, of one accord, of one judgment. Let not the perfect despise the weak, Let not the weak judge the perfect, but 〈 in non-Latin alphabet 〉 , in these fundamental articles wherein we all agree in that common salvation unto which we all contend, let the piety of our lives in walking by the same rule of Faith and love, the unity of our judgment, the concord of our affections, the concurrence of our ends, our consent and delight in the same truth (all which are intimated in the words 〈 in non-Latin alphabet 〉 ) Let all this declare to the Church of God and to our own Consciences, that in our differences, Christ notwithstanding is not divided, but that amidst the variety of our Opinions, the purity, piety, and peace of the Church is still preserved, and let these things likewife predispose and qualify our hearts to admit of the revelation of further truth out of the word, and so make way to the reconciling of those differences which are yet amongst us. This I take in brief to be the scope and meaning of the text.

Wherein we have 1. The difference inter Adultos & seductos in the Church between perfect Christians, and Christians seduced. 2. The variety of judgments and opinions, which by reason of that difference may grow. 3. The right way of reconciling those differences. And that is

1. An humble submission of judgment, and willing attendance in the use of means upon divine teaching, God shall reveal even this unto you. He will lead his people into all necessary truth, and give them all things requisite to life and godliness.

2. To have an 〈 in non-Latin alphabet 〉 , some main fundamental Doctrines wherein the dissenting parties do all agree, which may be the measure and touch-stone of all other Doctrines, to hold nothing which is either inconsistent with the truth, or unbeseemlng the Majesty of that foundation.

3. 〈 in non-Latin alphabet 〉 To walk exactly and in order according to the things wherein we agree, not to break our rank, or desert our station, contrary to the Rules which we have received. So that two things are herein implied. 1. Piety of life, to live answerably to the truths we know. 2. Sobriety, moderation and prudence of Spirit, to serve God in the place and condition wherein he hath set us, and according to the measure of the Rule which God hath distributed to us, 2 Cor. 10. 13. That neither by an unsuitable conversation we bely the truths we hold, nor under any pretence of service we break forth to attempt anything in the Church beyond the place and station wherein God hath set us.

4. To hold the truths wherein we agree in love, unity, and constancy, for why should not the many truths wherein we agree, teach us to join in love, which is a Christian duty, rather then the few opinions wherein we disagree, cause breach in affection, which at best is an human infirmity? The word here used 〈 in non-Latin alphabet 〉 in the use of Scripture usually noteth not a bare rational and intellectual act of the mind, but judicium practicum, such a judgment as hath an order unto practice, which is the same with Sapere, to have a savoury relish of truth, and so to apply the mind unto it, as Matth. 16. 23. 〈 in non-Latin alphabet 〉 Thou savorest not the things that be of God, Rom. 8. 5, 6. 〈 in non-Latin alphabet 〉 , &c. They that are after the flesh, do mind the things of the flesh; and they that are after the Spirit, the things of the Spirit; for to be carnally minded is death, but to be Spiritually minded is life and peace, Col. 3. 2. If ye be risen with Christ 〈 in non-Latin alphabet 〉 , set your affections, have your minds upon things above, Phil. 3. 19. 〈 in non-Latin alphabet 〉 , who mind earthly things, whose hearts, studies, inclinations, affections are earthly and brutish. We are not therefore barely to think the same things whereunto we have already attained, to affirm them: but in the main, to agree with one another in the same Ends and designs, that is, when we hold the same general truths, in so holding 〈 in non-Latin alphabet 〉 , to have the same purposes, to pursue the same intentions, to carry on the same designs of glorifying God, edifying the Church, and saving one another thereby. These are the four excellent ways which the Apostle in this Text prescribeth to reconcile Controversies, to close up Divisions, to reduce calmness and serenity upon the face of a distracted and dilacerated Church.

We have briefly opened and analysed the Words, Let us now take a short review of them again for our further instruction and benefit.

1. We may observe a difference which the Apostle makes amongst the Members of the Church: some strong, some weak, some perfect, some seduced, some listening to Paul, and others to the Concision. As on the same foundation, some parts of the building may be Marble and Cedar, other parts Lath and Tearing, some strong, and others ruinous. As in the Heavens, so in the House of God, some Stars differ from other Stars in glory, 1 Cor. 15. 41. He who hath the fullness of the Spirit, and a residue to give still unto him that lacketh, doth yet blow by his Spirit where he listeth, Joh. 3. 8. and divideth to everyone severally as he will, 1 Cor. 12. 11. yet always 〈 in non-Latin alphabet 〉 , a measure only of knowledge, of faith, of grace, of every needful gift, Rom. 12. 3. which the Apostle calleth the measure of the gift of Christ, and the measure of every part, Ephes. 4. 7, 16. unto which measure there will ever, while here we are, be something lacking, 1 Thes. 3. 10. they who have most, have not a fullness, except comparatively, and respectively to some special service, as Zacharias, Elizabeth, Stephen, Barnabas and others are said to have been full of Faith and of the Holy Ghost. Otherwise the best must say, as our Apostle here doth, not as though I had already attained, or were already perfect, but I follow after, and reach forth, and press forward. Some have need of milk, others of strong meat, some babes, others of fuller age, some unskillful in the Word of Righteousness, others senses exercised to discern good and evil, Heb. 5. 12, 13, 14. Some Fitches, some Cmmmin, some Bread-corn, Isa. 28. 27, 28. some have knowledge, and others weak consciences, 1 Cor. 8. 7. some are first born, and they have five talents, a double portion of the Spirit, as Elisha had, 2 Reg. 2. 9. Matth. 25. 15. others are younger Children and have lower abilities, who therefore have not so large a stock, nor so noble a service. Some Children by reason of their strength do perform work, others by reason of infancy and infirmity do only make work, some are for the School, and others for the Cradle, some for the Field, others for the Couch, some for duty, and others for Cure, and yet all Children. With such admirable wisdom hath God tempered the body that there might be a various love amongst the Members, in the strong to the weak a love of care, in the weak to the strong a love of reverence, that the strong may learn to restore the weak, and the weak to imitate the strong, that by those who fall, the strong may learn to fear; and by those that stand, the weak may learn to fight; that the weak by the strong may be provoked to emulation, and the strong by the weak may be provoked to edification: that they who stand may be for the praise of Christ's power and grace, and they who fall for the praise of his patience and mercy, and that in the variety of different supplies unto the Members, the fullness of the head may be admired.

Let not those therefore who have more eminent gifts superciliously overlook & despise their inferior brethren, For who hath made thee to differ, or why dost thou glory as if thou hadst not received it? rather thus judge, the more thy gifts are, the greater must be thy service to the Church of Christ here, and the greater thine accounts at his tribunal hereafter.

And again, Let not those who have not so great a measure, envy or malign the gifts of others, for it is God who hath made them to excel, and why is thine eye evil, when thy Masters is good▪ rather thus consider, the Head cannot say to the foot, I have no need of thee, and the best way to improve, and increase the gifts of God, is with humility and uprightness to employ them. The Apostle hath spent one whole Chapter upon this argument to persuade Christians from unbrotherly censures of one another upon difference of judgment in smaller things, Rom. 14. pressing this duty by many reasons. 1. God who is the Judge receiveth men into his favor notwithstanding their differences, therefore they ought not mutually to cast one another out of their own favor, verse. 3. 2. Our brother is another's servant, and not ours, therefore we ought not to make our will or judgment the rule of his, (servants should have no will of their own, but their Lord's) since God can and will keep him in service and from dangerous falls as well as us, verse. 4. 3. He walketh according to the light and persuasion of his heart, so that his failing is erroneous only, but not pertinacious, so long as he doth reverence light, and resolve that his heart shall not reproach him, he is docile and reducible by any clear conviction, his heart is Godward, though he do sometimes miss his way, verse. 5, 6. 4. We must all be accountable to a Common Lord, and have thereupon work enough of our own to do, and therefore ought not to make others accountable unto us, we have none of us dominion over ourselves, therefore not over others neither; ver. 7. we have a Lord, who dearly purchased the dominion over us, and before whose tribunal we must all give an account of ourselves, verse. 8, 9, 10, 11, 12. 5. By judging, despising, and offending one another, we break the rules of Christian charity, grieving and endangering the souls of our brethren, verse. 13. 15. we expose those good things wherein we agree unto reproach, verse. 16. and prejudice the great things of the Kingdom of God, Righteousness, Peace, Joy in the Holy Ghost (which are the things which render us acceptable to God, and therefore should make us approved of one another) by our uncharitabe altercations in smaller things, verse. 17, 18. We hinder the peace and edification of one another, verse. 19. We minister occasion of falling, stumbling and offense to our weak brother, ver. 20, 21. We abuse our liberty by making it a ball of contention, when we might enjoy it within ourselves, without any such danger, ver. 22. We go about to entangle our weak brother by inducing him to act doubtingly, and without a warrant and persuasion of the lawfulness of what he doth, ver. 22, 23. So then what ever be the differences amongst true believers, who agree in the great things of God's Kingdom, the strong ought not to despise the weak, nor the weak to judge the strong, neither ought to hurt, grieve, wound, offend the hearts of one another, in as much as we are all fellow servants to one common Lord, who will judge us all, and in as much as we are owned by that Lord, and accepted, the weak as well as the strong, who doth not so much value us by the degrees of our knowledge, as by the sincerity of our love, who doth not reap any benefit by the difference of our services, but is pleased and glorified by the uprightness of our hearts, yea possibly is more pleased with the conscionable tenderness of the weak brother that errs, then with the confident and inexpedient liberty of the strong brother who doth not err.

II. We may here note wherein the perfection of a Christian standeth, viz. in 〈 in non-Latin alphabet 〉 , To think of Christ, and think of himself as the Apostle Paul here did.

1. To shake off all self opinion of our own righteousness, all moral presumptions and steshly confidence in any performances of our own, in our most zealous and blameless conversation, they are good in genere viae as paths to Heaven, not in genere causae, as proper causes on which we may depend for salvation. He that living in the Country hath a rich Office given him freely in the City, must travel from the Country to the City if he will enjoy it, but he must not ascribe the enjoyment of it to his own journey, but to his Patrons bounty. We must be dead in ourselves if we will be alive by the life of Christ, we must suffer the loss of all, and esteem it an excellent, bargain for the gaining of him, we must not establish our own righteousness, if we will be found in his, the nearer any soul comes unto God, the more it learns to abhor itself, by his light discovering its own deformities. The Angels cover their feet and their faces, Moses exceedingly fears, Elias wraps his head in his Mantle, the Prophet Isaiah cries out I am undone, and holy Job, Mine eyes seeth thee, therefore I abhor my self, the greater our approaches and acquaintance is with God, the lower our thoughts will be of ourselves, the Stars disappear when the Sun riseth. Though Heaven be high, yet the more there is of Heaven in the soul, the more humble and low it is. Mountains must be leveled to make a way for Christ. As the Orator said of Trajan Te ad sydera tollit humus, that his walking on the ground raised him in the estimation of his people unto Heaven, we may say of an heavenly soul, Te ad humum Caelum deprimit, the more heavenly, the more in the dust. Qui deo placet sibi de se nil relinquit, the more we study to please God, the more nothing we are in ourselves.

2. To rejoice in the Lord, and in his righteousness alone. I will make mention of thy righteousness, of thine only, saith the Psalmist, Psal. 71. 16. All mine own is as a menstruous clothe: so true is that of St. Austin, Justitia nostra potius in remission peccatorum constat, quam in perfection virtutum.

3. To have communion and conformity to Christ in his death and resurrection by inchoate holiness, by mortifying our earthly members, & glorifying God in an heavenly conversation. The love of Christ constraining us to die unto sin, because he died for it, to give ourselves Living Sacrifices unto him who was pleased to give himself a dying Sacrifice for us. For our own we are not, but his that bought us, as the Civil Law says that a redeemed captive is his that bought him, per modum pignoris, though not per modum mancipij, till he can restore the price by which he was redeemed. This we can never be able to do, therefore we must ever be the servants of him that bought us.

4. To be always so tenderly affected with the Sense of our own manifold imperfections, and coming short of the glory of God, that thereby our hearts may be the more inflamed, by an heavenly ambition and noble pursuit, to press forward in the use of all holy means, unto more nearness and intimate communion with the Lord Christ. The Lord is pleased here in the Church militant, in the land of temptation, by such slow and slender progresses to renew his servants, Ut sit quod petentibus largiter adjiciat, quod confitentibus Clementer ignoscat, as Austin excellently speaks, that there may still be a residue of Spirit and grace wherewith abundantly to answer the things which are desired, and mercifully to pardon the sins that are confessed, that every mouth may be stopped from its own praises, and opened in the praises of God, from whence it cometh to pass that God's servants, being always displeased with their present imperfection, do press forward unto that whereunto they have not yet attained; like the waters of the Sanctuary from the ankles to the loins, the water of life within them never giving over flowing, until it spring up unto eternal life, Joh. 7. 38. that those sins which in our justification are remitted, may be so daily in our Sanctification weakened and diminished, that at last in our salvation they may be utterly removed. Hic enim non peccare praeceptum, in Caelo premium. In this life not to sin is our duty, in the next it shall be our reward and glory. Thus as Christ never gave over his work on Earth, till he had brought it to a consummation, Joh. 19. 13. nor will give over his work in Heaven till that likewise be pronounced consummate, Rev. 16. 17. 21. 6. For he must reign till he hath put down all authority and power, 1 Cor. 15. 24. that he may save to the uttermost those that come unto God thorough him, Heb. 7. 25. so the servants of Christ rest not in any past performances, are not weary of well doing, but labor to perfect holiness in the fear of God; as by repentance they break off their sins and do not finish them, (of which we read, Dan. 4. 24. Jam. 1. 15.) so by a continual progress of Sanctification they labor to increase more and more, 1 Thes. 4. 1. to grow in knowledge and in grace, 2 Pet. 3. 18. till they come to be perfect men, and to that measure of the stature of the fullness in Christ which he hath intended for them, that they may be complete in him, and filled with all the fullness of God, Ephes. 4. 13. Col. 2. 10. Ephes. 3. 19. thus as in the body, so in the soul, Hunger is usually a sign of health, and the greater our present perfection is, the greater will be our longings after more perfection. No man in those days was nearer God then Moses was, and no man ever made, if I may in a spiritual sense so call it, a more ambitious prayer then Moses did, Exod. 33. 18. I beseech thee show me thy glory. As Absalom when he was brought from banishment, aspired higher to come into his Fathers presence, 2 Sam. 14. 32. so the soul when it is once delivered from the thralldom of sin, is still more & more ambitious of nearer approaches and accesses unto God, Rom. 5. 1, 2. Psal. 42. 2. In these things consisteth the highest perfection attainable here, in Remission of sin, in the gift of Righteousness, in conformity to the death and Resurrection of Christ, in an humble and penitent apprehension of our own failings, in renouncing all carnal confidences, and in an importunate and indefatigable contention unto more grace and glory.

III. In that the Apostle saith, If in anything ye be otherwise minded, viz. touching Legal Rites, and Mosaical Ceremonies, or touching the Doctrine of Christian perfection, and the weakness of your present graces and attainments, the Lord will in due time out of his Word, and by his Spirit, if you be careful in the use of means, and attendant upon his teaching, reveal the same unto you. We may from hence learn, That in the best ages of the Church there have been, and therefore we cannot expect but that there ever will be, varieties and differences of judgment amongst the Members thereof; 1. While we know but in part, and prophesy but in part, 2. While there is difficulty in the disquisition of truth, 3. Weakness of judgment in men to make that inquiry, 4. Carelesnesse to try the spirits, and to prove all things, 5. Prevalency of some Lust or spiritual Interest darkening the mind, and entangling the judgment. 6. Credulity in attending unto false Teachers, 7. Itching ears, affecting and hankering after novel suggestions. 8. A too great Reverence to the persons of men, having them in admiration, and giving ourselves up by a blind obedience, and implicit faith unto their hands, 9. While there is sleepiness and inadvertency in the laborers, 10. Cunning and Sedulity in the adversaries. 11. Unweariednesse in circumambulation and supersemination of the envious man, we cannot expect but there will be 〈 in non-Latin alphabet 〉 , men that will not in all things agree with their brethren, we cannot wonder to see some Corn in the field of the Church smutted and mildewd, and kept back from maturity by the twisting of weeds about it. When we remember the angry dissensions between the Western and Eastern Churches in the case of Easter, the sad differences between the Roman Church, and the African and other Churches, in the business of Rebaptization in the days of Cyprian, the doleful dissensions between Chrysostom and Epiphanius breaking forth into mutual imprecations, the great breaches in many famous and ancient Synods, the differences of judgment between Cyril and Theodoret, Basil and Damasus, Agustine and Jerome, Jerome and Ruffinus, Rhemigius and Hincmarus, Peter of Alexandria and Miletius, when they were both in prison and Confessors for the truth: and of late years in the days of Ed. 6. between Ridley and Hooper, afterwards Martyrs, and in Queen Mary's days between the English Protestants in exile for true Religion; nay when we consider that a Barnabas and a Paul had there contention, Act. 15. 39. That a Peter and a Barnabas had there dissimulation, Gal. 2. 11, 12, 13. That the Apostle hath told us, that there would be some in the Church who would build upon the foundation silver and gold, and others Hay and stubble, 1 Cor. 3. 12. that some were for Paul, and some for Apollo, and some for Cephas, and others for none of them all, but for Christ without their help, 1 Cor. 1. 11, 12. That our Savior hath said, necessary it is that offenses come, Math. 18. 7. and the Apostle there must be Heresies or Sects, 1 Cor. 11. 19. that the victory of truth, the malice of Satan, the hypocrisy of men, the constancy of the perfect, the frailty of the seduced, the compassion, and patience of the Lord may be discovered, well may we, as our duty is, wish, and pray, and project for unity in the Church; but till Satan, and all the Enemies of the Church be chained up, and the members thereof have attained unto their full stature, there cannot be expected such an universal consent of judgments, and harmony of Doctrines even amongst good men themselves, as shall not admit of some variety and dissonancy.

IV. In this case of unavoidable differences amongst good men, there ought to be mutual charity, meekness, moderation, tolerance, humanity used, not to judge, despise, reject, insult over one another, not to deal with our weaker brethren, 〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉 , as with aliens, but as with brethren, not to poceed presently unto separation, rejection, anathematization, but to restore those that are overtaken with any Error with the spirit of meekness. The Apostle suffered some things 〈 in non-Latin alphabet 〉 , the exigencies of the Church requiring it, which in other cases they did not allow, they allowed Jewish Ceremonies, some time and leisure for an honorable interment. We find Optatus forcing even upon the Donatists the name of Brethren. It was grave advice of Gregory Nazianzen in such disputes, 〈 in non-Latin alphabet 〉 , to decline all exasperations, to use all meekness and condescension, so far as our duty to truth will give us leave, that so though we cannot reconcile the judgments, yet we may gain the affections of our brethren. It is noted of Basil that in the controversy concerning the holy Spirit, he forbore all unwelcome words, and phrases, whereby the contrary minded were exasperated, and the unstable startled and made jealous, and used such mild insinuations as might win and confirm men in the truth.

For a more particular stating of this point. Let us 1. distinguish of Opinions. Some are in the Foundation, in those necessary Doctrines upon which the House of God is built, 1 Cor. 3. 9, 10. Heb. 6. 1. Matth. 7. 24. the Errors contrary wherereunto are pernicious and damnable, 2 Pet. 2. 1. Some are only in the superstruction which do not so nearly touch the vitals and essentials of Religion, which are not fidei but quaestionum, as Austin somewhere distinguisheth. Such were in the Apostles time disputes touching meats, and drinks, and days, and things indifferent, Rom. 14. 5, 6. and in our days touching Forms of Discipline and Goverment in the Church, wherein men abound in their own sense, with meekness, and with submission to the spirits of the Prophets.

2. We are likewise to distinguish of persons, foam are Seducers, who out of pride, enmity against the Doctrine which is according unto godliness, carnal ends, desire of advantage and domination, do sow tares in the Church, and labor to cause rents and divisions therein. Such were Hymenaeus, Philetus, Diotrephes, c. Others are Seduced people, who through ignorance and credulity are led away captive by the cunning craftiness of those who lie in wait to deceive, 2 Tim. 3. 16. Eph. 4. 14. Again some are pious, meek, and peaceable men, others are of turbulent and tumultuating spirits, who love to kindle flames, and to foment divisions, and to fish in troubled waters. Joachim. Camerarius in the life of Melancthon complaineth of the faction of Flacius Illyricus upon this accompt who loaded with challenges and reproaches as betrayers and deserters of the truth, All who were not as flagrant and vehement as themselves, contrary to the meek temper of that good man, who would have all things which might without wickedness and with a good conscience, be endured, rather then new wounds to be inflicted upon the Church of Christ.

These things being premised, we conclude; 1. That there can be no Syncretisme or Accommodation in case of differences, where the differences are against the foundations of Faith, Worship, Obedience, and Holiness, there can be no agreement between light and darkness, Christ and Belial, damnable Heresies, and the Doctrine according unto godliness, 2 Cor. 6. 14. 17. 1 Cor. 10. 21. we must depart from the impurity of Heretical Synagogues, Isa. 52. 11. Gal. 1. 8, 9. Heretics are to be admonished, and in case of pertinency to be rejected, Tit. 3. 10. therefore there may be no brotherly concord or coalescency with them: but seduced persons are to be by the spirit of meekness and gentleness instructed, and if it be possible be won unto the truth, and delivered from the snare of the Devil.

2. Though the differences be not prima facie, so dangerous, yet notwithstanding if it be evident that they be purposely sowed by men of turbulent and ungracious spirits, merely to kindle flames, and foment divisions, to lay the foundation of perpetual broils and jars in Church and State, to gratify the common adversary of the reformed Churches, and to be subservient unto his ends and designs, in this case the Apostle hath taught us to mark such men, and to take heed of them, Rom. 16. 17. and would not give place by subjection for an hour unto them, Gal. 2. 4, 5.

3. Where a Syncretisme and agreement is allowable, yet we must love and join peace and truth together, Zach. 8. 19. we must not betray the truth, or dissemble it, or make a mixture of truth and falsehood, a kind of Samaritanisme in Religion (for of them it is said that they feared the Lord, and served their own gods, 2 Reg. 17. 33. and therefore God's people would not admit them into the society of building God's house, Ezra 4. 1, 2, 3.) we must not add or diminish one jot or title to or from divine truth, or temper and reduce it to the Rules of mere human wisdom. Jeroboam, and Abaz acted beyond their power, when they set up ways of worship, subservient unto carnal interest, and not according to the will of God, we can do nothing against the truth, but for the truth, 2 Cor. 13. 8. Math. 5. 18, 19. Deut. 4. 2.

4. When the Foundations and necessary Doctrines of Law and Gospel, of Faith, Worship, and Obedience are safe, and on all sides unanimously embraced, there in differences of an inferior nature, which do not touch the Essentials, and vitals of Religion, mutual tolerance, meekness, and tenderness is to be used, as amongst brethren, and fellow members. In the body, if a finger have a Gangraene in it, which cannot be cured, the body cannot without danger of deadly infection hold communion with that member, and therefore it is severed and cut off, ne pars syncera trahatur; but if it have only a bile, or some other less dangerous sore, the other parts love and cherish it, and are not at all cruel and churlish unto it. And this is consonant to the Doctrine of Sciptures, which teacheth the Strong to bear with the infirmities of the weak, Rom. 15. 1. the spiritual to restore their Brethren with meeknels, Gal. 6. 1. the members to have the same care of each other, 1 Cor. 12. 25. to do nothing through strife, or vanglory, but in lowliness of mind to esteem others better then ourselves, Phil. 2. 1, 2, 3. with lowliness, meekness, longsuffering, to forbear one another in love, endeavoring to keep the unity of the Spirit, in the bond of peace, Ephes. 4. 2, 3. To follow peace with all men, with whom we may retain holiness too, Heb. 12. 14. Peace is the Ornament and Honor of Religion, Psal. 133. 1. and the wisdom which is from above is first pure, and then peaceable, gentle, full of mercy, Jam. 3. 17, 18. God is a God of peace, and Christ a Prince of peace, and his Legacy to his Church, was a Legacy of peace, Hereunto he hath called us, to be all of one mind, and to love as brethren, 1 Pet. 3. 8, 9. Love and a spirit of unity and peace is the new Commandment, the Ointment which ran down from the Head to the Members. He that is not a man of peace, cannot be a man of God, this is an Ointment which belongs only to Christ's body, Exod. 30. 33. Divisions are fruits of the flesh, 1 Cor. 3. 3. Contention a Child of pride Prov. 13. 10. Light vapors many times come down in great Tempests, and light differences through pride may grow into great storms, whereas Love covereth a multitude of sins, 1 Pet. 4. 8..

And as it is consonant to the will of God, so it is greatly beneficial to the Common Body. 1. Hereby we show forth the communion of Saints, that we are all members of the same body, when we seek every man another's wealth, 1 Cor. 10. 17, 24. One Body is animated by one Spirit, Ephes. 4. 4. Hereby we are known to be Christ's Disciples, Joh. 13. 34, 35. 2. Hereby we jointly promote the welfare of the whole body, whereas biting and devouring is the way to be consumed, Gal. 5. 15. 3. Hereby we prevent the insultations, and advantages of Common Enemies, when we fall out amongst ourselves, Hoc Ithacus velit, & magno mercentur Atridae. 4. Hereby even civil interest and safety is preserved. Charity is a Bond which keeps things fast together, Col. 3. 14. A whole Faggot is not easily broken, cut away the Bond, and then without further breaking the sticks will fall one from another. I will conclude this point with two good sayings of renowned Calvin, the one touching Luther, though saith he, he should call me Devil, yet I will still esteem of him as of an excellent servant of Jesus Christ. The other of another person who is not there named, such a man saith he is a sincere Minister of Christ, a godly and a moderate man, therefore though he dissent from us, I will not cease to love him still.

V. I shall now proceed to speak a few words touching the Rules which the Apostle giveth for reconciling difference in the Church: whereof the

First is, to attend upon God in those means and ways whereby he is pleased to reveal his truth unto us, to dispossess ourselves of prejudice and partiality, and with candid affections & judgments to try the Spirits, as being assured that in all points needful unto life & godliness, 〈 in non-Latin alphabet 〉 , he who hath already revealed that wherein we agree, will also reveal that wherein we differ, if with meekness of spirit, without wrath and cavillation, we do wait upon his Word. And the means thus to do, are

1. To study the Scriptures, which are the alone Rule of all Controversies, and are able to make us wise unto salvation, and thoroughly to furnish us unto every good work.

2. To attend on the Ordinances which open the Scripture unto us, the Ministry which Christ hath erected for this very purpose to perfect the Saints, and to bring them by the unity of the Faith, and knowledge of the Son of God unto a full stature, Ephes. 4. 12, 13.

3. Because the Scripture may speak, and the Ministry teach, and the heart all the while be sealed up and hear nothing, except the Lord from Heaven speak, and open the heart to attend, as he did the heart of Lydia, therefore we must ever remember David's Prayer, Psal. 51. 8. Make me to hear joy and gladness, otherwise seeing I shall not see, and hearing I shall not hear. It is the Spirit of Wisdom and Revelation, which both openeth the heart to the Word, giving an understanding to know the Scriptures, and openeth the Scriptures to the heart, for he takes of Christ's, and showeth it unto us, Joh. 16. 14. the Spirit doth not reveal truth unto us, as he did in the Primitive patefaction thereof to the Prophets and Apostles, by divine and immediate Inspiration, or in a way of simple Enthysiasme, but what he reveals he doth it by, and out of the Scriptures (which are the full and perfect Rule of Faith & Obedience) as Christ opened to his Disciples in the Scriptures the things which concerned himself, Luke 24. 27.

So then the only light by which differences are to be decided is the Word, being a full Canon of God's revealed will, for the Lord doth not now as in former times make himself known by Dreams or Visions, or any other immediate way. To this the Apostle referreth the Church against danger of Wolves, Act. 20. 32. This he saith is profitable, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , 2 Tim. 3. 16. To this only St. Austin had learned Timorem & honorem defer. Si ad Divinae Traditionis Caput & originem revertamur Cessat error humanus. Haec sunt causae nostrae documenta, haec fundamenta, haec firmamenta. And this is the meaning of Tertullian, Optatus, Vincentius Lirinensis and others, when they teach us to prove the truth of Doctrine by Ecclesiastical Tradition, and the voice of the Church, for they speak of Apostolical Churches, which Tertullian calls Matrices Ecclesias, and not of the the peremptory Authoritative decision of any present Church, for they were all able in so short a time as was between them and the Apostles, to draw down from the Apostles a Doctrinal succession, which he calls Traducem fidei, and to assign the time, Authors, and posteriority of those Heresies which they gain said, as he saith Solemus Haereticis compendij causâ de posterioritate praescribere.

I decline controversy, thus only in a few words. 1. It is fit that he who made the Word should be Judge of the meaning of it, 1 Cor. 2. 11. Cum de rebus deisermo erit, concedamus cognitionem sui Deo, saith Hilary.

2. When any Assembly of men assume to themselves a Judicature which they deny to others, they will show some ground of the difference, and some Commission directed to them, and not to others, which the Church of Rome endeavoring to do, are forced (though with little advantage) to fly to the Scriptures: So that in this overuling controversy, the Scripture is made the Judge, and why not as well in all the rest, since in them a lesser light then Scripture is presumed to suffice?

But then the Objection is, How shall I know the meaning of Scripture, whereof one giveth one sense, and another another, If there be not some infallible Judge to have recourse unto? I answer, 1. Ad hominem how shall I know that this man or Church is to give that final sense which my conscience is bound to rest in, rather then another man or another Church. 2. We fay, That the Word is perspicuous and hath notas insitas veritatis in all needful truth, as being written not for Scholars only, but for vulgar and illiterate men. And that this light in the Word is manifested unto us, 1. By the Manuduction and Ministry of the Church, pointing unto the Star which is seen by its own light. 2. Because we bring not such an implanted suitableness of Reason to Scripture as we do to other Sciences in which the principles are exactly consonant to the engraffed notions of the mind, therefore, to proportion the eye of the soul to the light of the Word, there is required an act of the Spirit opening the eyes, and drawing away the veil, that we may discern the voice of Christ from strangers, for having the mind of Christ, we do according to the measure of his Spirit in us, judge of Divine truths as he did.

But here again they object, That we make all Religion hang upon a private spirit. To which we say, 1. That every true Believer hath the Spirit of Christ, Rom. 8. 9. 2. That Spirit doth enable to know and to judge, 1 Cor. 2. 12. 1 Joh. 4. 13. for Believers have judicium discretionis, as the men of Berea, to try the things which are taught them, Act. 17. 11. 3. That this spirit, though in a private man, yet is not a private Spirit, because not originally from that man, as my money, though private in regard of my property to it, yet it is public in regard of the currantness of it. The Church by her Ministers hath the ordinary public power of expounding Scriptures: but not power to lead the people to subscribe to such expositions as peremptory and infallible, for they have a spirit of discerning to prove all things, and hold fast that which is good.

The Sum of all is. There are differences in the Church in matters of Religion: the removing of them is to be expected from divine Revelation: God Reveals it by three concurrent means. Ministerialiter, by the service of the Ministry. Judicialiter, by the Sentence of the Word. Efficaciter, by the illumination of the Spirit, healing all that folly, inadvertency, unbelief, impenitency, proud and contumacious reasonings, whereby the carnal mind is not only indisposed to receive, but armed also to resist the truth, and thus we having by God's Spirit an eye, the Word having in itself an evidence, and the Ministry directing this eye to this evidence, so much of God's Counsel is discovered as is necessary unto faith and holiness here, and to salvation hereafter.

And our Savior telleth us that this Revelation is not always to the wise and prudent (though learning sanctified be an excellent help hereunto) but unto Babes, Matth. 11. 25. whereby are noted two preparative dispositions unto the receiving of Divine truth. 1. Humility, and tractableness of spirit, a meek and docile temper. The poor receive the Gospel. 2. Spiritual hunger after the sincere milk of the Word, praying and crying for the knowledge thereof, that we may grow thereby.

The second means for healing divisions in the Church is to have an 〈 in non-Latin alphabet 〉 , some 〈 in non-Latin alphabet 〉 , some Fundamental Doctrines wherein all agree, this is the Bafis of unity and concord in the Church. The Ancients cal it, theRule of faith, the Seed of Doctrine, the Catholic Faith, the Character of the Church, that which is Common to small and great. St. Paul, the foundation, the form of sound Words, the principles of Doctrine, the Faith of the Gospel, the unity of Faith, the Mystery of godliness, the Rule by which we are to walk. And these Fundamentals are of three sorts. 1. Fundamentals in Faith, that knowledge of God and Christ, unto which eternal life is annexed, Joh. 17. 3. Joh. 8. 24. Acts 4. 11, 12. 1 Cor. 1. 23. 2. 2, 3, 11. 2. Fundamentals in practice, viz. Repentance from dead works, sincere obedience, self-denial, love of the brethren, c. Luk. 13. 5. Matth. 5. 19, 20. Rom. 6. 1, 2. Rom. 8. 1. Matth. 16. 24. 1 Joh. 3. 14. 3. Fundamentalls in Worship, to worship God in Spirit and Truth, to call upon God in the name of Christ as our Advocate and Propitiation, not to worship creatures, but to hold the head, to keep ourselves from Idols, and communion with Devils, Joh. 4. 24. Phil. 3. 3. Joh. 16. 23. Col. 3. 17. Col. 2. 18, 19.

Where there is agreement in these Fundamentals, there is 1. A fair way unto discovery of truth in the things of difference: for where true Principles are laid, there is a great preparation unto all true conclusions deducible from them, and the more clearly we understand the comprehension and latitude of thesePrinciples, (which are Omnimm Doctrinarum Matrix) the more skill we have to discern the genuine deduction of true conclusions, and the inconsistency of those which are false and spurious, for matters of Division are to be measured by the Doctrines which we have learned, Rom. 16. 17. we must not suffer any Doctrine to corrupt our judgment, or enthrall our Conscience, which doth either directly, or by visible and just consequence, overturn, or wrench, or shake, or endanger the Foundation, we must not do with Doctrines in Religion, as Herodotus saith the Babylonians did with their Virgins, sell the fair ones to raise portions for the foul, plead agreement in Fundamentals for prevarication in other things, for the Rule is made to rectify other Errors by, not to warrant them. They who consent not in this necessary disposition to Peace, but will have all Opinions strike sail to theirs, and will exercise Domination over the Faith and Consciences of their Brethren (which is the case between us and the Roman Church, which boasteth of her Infallibility, and that her Laws bind the Conscience, as if the Pope and not Christ were to sit in Judgment at the last day) these I say will be found to have been the greatest Scismaticks, who by intolerable tyranny over the Consciences, and cruelty over the Lives of men, have miserably torn the peace and unity of the Church of Christ.

2. Where there is this agreement in Fundamentals, there ought to be mutual and Fraternall affections, notwithstanding differences in other things, no Reproaches, no Exasperations, no invidious consequences, no odious imputations, no uncharitable digladiations, but an owning of one another as Brethren, and a discussing and ventilating of the points in difference with a Spirit of Love and meekness, saying to one another, as Abraham to Lot, Let there be no strife between thee and me, for we be brethren.

III. The last expedient which the Apostle useth for pacification amongst Brethren, is, To walk by the same Rule, and to mind the same things, that is, notwithstanding all their differences, to preserve unity in these three things, unity of wills in Love, unity of holiness in life, unity of ends in design. The Apostle putteth Faith and Love, Faith and a good Conscience together, calleth Christian Doctrine a Mystery of godliness, and knowledge which is according to godliness, without this, our judgments are volatile and unfixed, for the heart is established by grace. He who holds truth to serve turns, or maketh it an Handmaid to his own lusts and ambition, like that Atheist in Jerome, Fac me Romanae urbis Episcopum & ero protinus Christianus, or like Hermogenes in Tertullian, Legem dei in libidinem defendit, in artem contemnit, will for advantage be ready to set the truth to sails, and to exchange his opinion that he may gratify his lust. And usually we find that through men's own wickedness, and the just judgment of God upon them. Corrupt lusts are the causes of corrupt minds, and that Carnal ends have been the rise and original of dangerous Heresies, as Tertullian hath observed of Valentinus the Heretic, and Theodoret of Arius. Carnal ends and crooked affections open a passage unto Heretical Opinions, and there is an excellent speech of the Philosopher which gives us the reason of it, 〈 in non-Latin alphabet 〉

That commonly as men's courses of life are, so would they have the Doctrines to be which their Teachers instruct them, notable examples whereof we have in Scripture. The best way then to know that wherein we differ, is to obey that wherein we agree, for as a corrupt heart will make a corrupt judgment, so purity of heart is a good step unto unity of judgment, the Lord having promised that they who do his will shall know his doctrine, Joh. 7. 27. that they who are his sheep shall discern his voice, Joh. 10. 4. that the meck he will teach his way, and reveal his secret to them that fear him, Psal. 25. 9, 14. Let us therefore as we have received Christ so walk in him, and we shall certainly reap one of these two fruits, either we shall get to the knowledge of the truth, and so our differences cease, or we shall so allay them with humility and love (as Austin observes of Cyprian) that they shall never break forth into bitterness, animosity, or scornful esteem of our fellow brethren.

I conclude all with a very few words of exhortation unto this Honorable Assembly, all grounded upon the particulars of the Text.

1. To acknowledge with the Apostle your own imperfection. Solomon was sensible of the disparity between his work and his strength, and so all good men are; and thereupon, 1. Wait upon God for wisdom, Jam. 1. 5. 2. Do not precipitate counsels, but mature them by grave and full deliberation. Ita enim nati estis ut bona malaque vestra ad Remp. pertineant.

2. To settle and secure the weighty doctrines of righteousness by Christ alone, of holiness and conformity to his death and resurrection, of imperfection of human righteousness, of necessity of daily progress in the ways of grace, and of those means which Christ hath set up in his Church in order thereunto.

3. In making Laws and penalties to be tender towards the weak consciences of your brethren. There is indeed a very great veneration due to Laws, and Magistrates do with good reason expect to have their Sanctions obeyed rather then disputed: But they must remember they are brethren as well as Magistrates, and therefore must take heed of writing or binding heavy burdens; no Law-maker can know the lawfulness of his own edicts more certainly then the Apostles knew that Legal ceremonies were extinguished by the death of Christ. Yet knowing likewise the weakness of their brethren the Jews, they did not presently put forth their Apostolical authority to the inhibiting of them, but suffered them to die a lingering death. It is a sad thing to be reduced unto that uncomfortable Dilemma, of choosing either iniquity (as to a man's own conscience I mean) or affliction. And if by any means he be brought unto it, he may take more comfort in suffering it, then others in inflicting it. I speak not this to weaken the hands of Law-makers, or to derogate from the authority of Laws (unto which I shall ever both out of principles of conscience and prudence, carry all Reverence and submission, either cheerfully to do, or meekly to suffer.) But I speak it as an humble caution, that since there are some of humble and quiet spirits who may sometimes be otherwise minded, Laws may be made so exactly consonant to the general rules of the word, and may have such prints and evidences of their own goodness, wholsomness, and righteousness in them, as that they may not by any rational exception or semblance of equity, be declined or objected against.

And I would here withal distinguish between men of a meek, humble and patient temper, and others of busy, boisterous, turbulent spirits, who under pretence of conscience do at any time engage in actions apparently inconsistent with righteousness and peace; for we are sure that the Laws of Christ do require all men to lead quiet and peaceable, as well as godly and honest lives, under the Laws of men. And no man can with any probable pretence of good conscience tumultuate against public order and peace in Church or State.

4. Since the Lord doth heal breaches in his Church by his Spirtt and Word, as the ordinary means thereunto, therefore special care should be had that these means be duly used and applied by authorizing, countenancing, encouraging, protecting, rewarding the faithful Ministers of the Gospel in the due discharge of their duties; not suffering their persons, functions, doctrines, labors, or comforts to be assaulted by any turbulent or malicious opposers.

5. To lay to heart the breaches and differences which are amongst us, and to pour oil and balm into the wounds of the Church, and to apply all requisite expedients for the closing of them, considering the great advantages which adversaries take by our differences and divisions.

6. To countenance and encourage fundamental truths, wherein all agree, and as much as may be to hinder those digladiations, whereby the common enemy is gratified, and his interest promoted by animosities from the press, over which it were very needful that there were a more provident superinspection: there being a great difference between a liberty allowed men between God and their own consciences, and a power to sow their tares, and to spread their leaven into the whole lump.

7. To manage all councils and consultations by the Rule of the Word: For though I am not of their opinion, who would have no other human Laws, but such as are formally to be found in the Scripture, yet there are there general Rules of Equity, Truth, Justice, Expediency, Liberty, unto which all human Laws should be conformable.

8. To eye and mind the same things, to have all the same joint and honorable ends, to have no divided interests, no domestical Reflections, but single upright aims at the glory of God, the truth of the Gospel, the power of godliness, the interest of Christ, the souls of men, the peace, tranquility and happiness of these Nations.

7. Lastly, to wait continually upon God for counsel and guidance by his Spirit, for Acceptation with him and his people, for blessing and success upon all righteous and honorable undertakings, that he would give you one heart and one way, and cause you to know the way wherein you should walk, and do nothing by you but that alone which may promote his glory, advance his truth, rejoice his people, tend to the calming of unhappy differences, and to the reducing of these discomposed Nations unto unity and serenity, For which purpose let us pray, &c.

The Reader is desired to amend, by the sense, the Errors in false pointing, and in one of the Sermons to correct these few faults.

Brotherly Reconciliation.

Page 5. line 14. put out the word A •• ; l 16, read Athletical. p. 2 • , 1. 8, for will, r. must. line 26, for needful, r. necessiry.