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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	church_n	use_v	word_n	2,649	5	4.0988	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57167	The substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, Jan. 27, 1657, the other, Feb. 4, 1658 / by Edward Reynolds ...	Reynolds, Edward, 1599-1676.	1659 (1659)	Wing R1291; ESTC R1300	23,395	44

the word and may have such prints and evidences of their own goodness wholsomness and righteousnesse in them as that they may not by any rational exception or semblance of equity be declined or objected against And I would here withal distinguish between men of a meek humble and patient temper and others of busie boisterous turbulent spirits who under pretence of conscience do at any time ingage in actions apparently inconsistent with righteousness and peace for we are sure that the Laws of Christ do require all men to lead quiet and peaceable as well as godly and honest lives under the Laws of men And no man can with any probable pretence of good conscience tumultuate against publick order and peace in Church or State 4. Since the Lord doth heale breaches in his Church by his Spirtt and Word as the ordinarie means thereunto therefore speciall care should be had that these means be duly used and applied by authorizing countenancing encouraging protecting rewarding the faithful Ministers of the Gospel in the due discharge of their duties not suffering their persons functions doctrines labours or comforts to be assaulted by any turbulent or malicious opposers 5. To lay to heart the breaches and differences which are amongst us and to pour oile and balm into the wounds of the Church and to applie all requisite expedients for the closing of them considering the great advantages which adversaries take by our differences and divisions 6. To countenance and encourage fundamental truths wherein all agree and as much as may be to hinder those digladiations whereby the common enemie is gratified and his interest promoted by animosities from the presse over which it were very needful that there were a more provident superinspection there being a great difference between a libertie allowed men between God and their own consciences and a power to sowe their tares and to spread their leaven into the whole lump 7. To mannage all councels and consultations by the Rule of the Word For though I am not of their opinion who would have no other humane Lawes but such as are formally to be found in the Scripture yet there are there general Rules of Equity Truth Justice Expediency Liberty unto which all humane Laws should be conformable 8. To eye and minde the same things to have all the same joynt and honourable ends to have no divided interests no domestical Reflections but single upright aimes at the glorie of God the truth of the Gospel the power of godliness the interest of Christ the soules of men the peace tranquilitie and happiness of these Nations 7. Lastly to waite continually upon God for counsel and guidance by his Spirit for Acceptation with him and his people for blessing and successe upon all righteous and honourable undertakings that he would give you one heart and one way and cause you to know the way wherein you should walk and do nothing by you but that alone which may promote his glory advance his truth rejoyce his people tend to the calming of unhappy differences and to the reducing of these discomposed Nations unto unitie and serenity For which purpose let us pray c. FINIS The Reader is desired to amend by the sense the Errors in false pointing and in one of the Sermons to correct these few faults Brotherly Reconciliation Page 5. line 14. put out the word A●● l 16 read Athletical p. 2● 1. 8 for will r. must line 26 for needful r. necessiry a Caput corpus unusest Christus Aug. de Civ. dei l. 17. cap. 18. 83. quaest. 69. de unitat Eccles c. 4. b Psal 122. 3. Ephes. 4. 16. 1 Cor. 12. 12. c Isa. 9. 6. Heb. 7. 2. d Luk. 2. 14. e Joh. 14. 27. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Niz orat 14. Ordines militum in exercitu Homerus passim vocat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2. 2. Pet. Fa. Agonistic l. 2. cap. 7. Luk. 1. 15 41 67. Act. 2. 4. Acts 6. 37. 55. 11. 24. 13. 9. Tit. 3. 6. Velle non videntur qui obsequuntur imperio patris vel Domini Digest de Regal juris leg. 4. a Sancti viti quo altius apud deunt virtutum digoitate proficiunt eo subtilius indignos se esse de prehendunt quia dum proximi luci fiunt quicquid eos in seipsis latebar inveniuat Greg. Moral. l. 3● cap. 1. b Isa. 6. 2. c Heb. 12. 24. d 1 Reg. 19. 13. e Isa. 6. 5. f Job 42. 5 6. g Plin. paneg. h Greg moral lib. 10. c. 4. i Aug. de Cv. dei lib. 19. c. 27. k 2 Cor. 5. 14. l Rom. 12. 1. m 1 Cor. 6. 19. Deo dicata membra nulla tibitemeritate usurpes non enim sine gravi Sacrilegio in usus vanitatis assumuntur Bern. in Psal. 90. Serm. 8. n Digest de captivis postliminio l. 12. Sect. 7. a Aug. de Spirit vit. cap. ult. b Semper tibi displiciat quod es si vis ad id pervenire quod nondum e● Si dixeris sufficit peristi Aug. de verb Apost. Ser. 15. c In r●nascentibus remittuntur in proficientibus minuuntur Aug. Contr. Julian pelag. lib. 6. cap. 16. d Aug. Contr. duas Ep. Pelag. l. 3. c. 7. de p●cc merit Remiss lib. 2. c. 7 8 13. 15. de perfect Iustin cap. 5. 8. a Euseb. Hist. l. 5. c. 22 23 24. b Euseb. lib. 7. cap. 3 4. Cyprian Epist. 70 71 72 73 74 75 76. c Sozemen l. 7. c. 14 15. d Sozom. l. 1. c. 16. Niceph. lib. 14. cap. 47. e Cyril ad Euoptium Episcopum f Baron Anno. 37 2. S. ct. 15 25. g Epist. Amaeb apud Aug. Ep. 8. 19. h Hieron. Apolog. advers. Ruffin i Ussheri Gotschalcus p. 38 k Epiphan. Haer. 68. l Fox Martyr To 3. p. 147. m Troubles at Frankford n Cyprian de unitate Eccles. Origen contra Celsum l. 3. Aug. ep. 105. de Civ. dei lib. 16. c. 2. Greg. Naz. Orat. 51. Nazian. Orat. 12. 26. 37 44. Aug. ep. 19. 64. Optat. lib. 1. Orat. 14. Nazian. Orat. 10. Camerar. de vita Philippi Melancthones pag. 353. 385. Gen. 13. 8. Calvin epist. ad Bullinger Anno. 1544. p. 383. Edit. 2. fol. p. 138. Greg. Naz. Orat. 44. Heb. 12 25. Act. 16. 14. Mr. 13. 13. Eph. 1. 17. 1 Joh. 5. 20. a Aug. ep. 19. 48 112 166. clem Alex. strom l. 7. b Cyprian cont. epist. Steph. o Aug. de Bapt. l. 2. c. 3. l. 5 26 Contr. literas Petiliani l. z. c 85. de unitat eccles. c. 2 3. Tertullian Apolog. c. 47. de Resur. cap. 3. contr. Marcion l 3. c. 5. d Optat. l. 5. Irenaus l. 4. c. 44. Tertul. de praescript c. 19 21 22 33 36. contr. Marcion lib. 4. c. 5. Aug. ep. 165. contr. Crescon. l. 1. c. 33. Vincent in commonitorio vid. Raynold Conference with Hart. p. 141. 151. Field of the Church l. 3. c. 40 e Hilar. de Trin. l. 1 3 5. f Andrad de concil. Gen. l. 1. fol 49. l. 2. sol 123. Bellarm. de Rom. pontif l. 4. c. 3. Stapleton princip. fidei doctr. controv 4. q. 2. contr. 3. q. 1. in proaemio Greg. de Val. to 3. disp. 1. q. 1. p. 7. q. 5 sect. 28 37 g 2 Cor. 4. 3 4 2 Pet. 1. 19. Theodor de eurand Graec. Affect l. 8. Aug. de doct. Christ l. 2. cap. 8. l 1. 1 Cor. 2. 14. Iohn 1. 5. 2 Cor. 3. 18. 2 Cor. 5. 17. 1 Cor. 12. 7 8. 1 Cor. 2. 10. Iohn 14. 21 Ephes. 1. 17. 1 Cor. 2. 16 Bellar. de verb de● l. 3 c. 3. Stapleton de princip. doct. controv 2. q. 2. Dr. Jo. Whites way p 50 66. Jun. in Bellar. de interpret verbi l. 3. c. 3. Dr. Jackson of Scripture l. 2. sect. 3. c. 6. s. 3. Iohn 7. 48. 1 Cor. 1. 19 20. Vid Camero in Mat. 18. 2. to 2. p. 320 324 Jackson of Script l. 2. sect. 2 c. 3. sect. 9. Melch. canus loc. Theol. l. 12. c. 11. a Irenaus l. 1. 6. 3. Naz. Or. 14 40 Aug. Enchirid. c. 7. Tertul. de prascript c. 13 14. de Veland. Virgin c. 1. Athanas. in Symbol Iraene us l. 1. c. 1. Aug. ep. 57. Vid. Parker de descens l. 4. c. 3 b 1 Cor. 3. 10. 11 Heb. 6. 1 2 Tim. 1. 13. Col. 1. 23. Eph. 4. 13. 1 Tim. 3. 16. Gal. 1. 6 Rom. 6. 17. Rom. 12. 6. 2 Tim. 1. 13 14 1 Cor. 2. 2. 1 Tim. 6. 3 Tit. 1. 1. Phil. 1. 27. Rev. 14. 12. Herodot. in Clio. 2 Cor. 1. 24. Bishop ushers Serm. on Eph. 4. 13. pag. 7. Mornay de eccl cap. 3. 10. Gen. 13. 8. Aug. de Grat. lib. Arb. c. 1 depraedest sanct. c. 1. Gal. 5. 6 1 Tim. 1. 19 1 Tim. 3. 16 1 Tim. 6. 3. 2 Tim. 1. 13 Tit. 1. 1. Heb. 13. 9. Hieron. lib. centr Joan. Hierosolymit Tertul contr. Hermog c. 1. Amant veritatem lucentem oderunt redarguentem Aug. confess Ariani non Deum sed purpuram colunt Socrat. l. 3 c. 21 Tertul. contr. Valent c. 4. Theodorit Hist. l. 1. c. 2. Arist. Metaphy l. ● Isa. 30. 10 11 Jer. 5. 12 13 31 Jer. 43 2. M c. 2. 11. 2 Per. 3. 5. Aug. ep. 112. de doct. Christ lib. 2. c 6. de Morib eccles. cap. 17 18. Greg. Naz. Orat. 34. Clem. Alex. strom l. 6 p. 489. Isa. 10. 1. Mat. 23. 4.

Where there is agreement in these Fundamentals there is 1. A fair way unto discovery of truth in the things of difference for where true Principles are laid there is a great preparation unto all true conclusions deducible from them and the more clearly we understand the comprehension and latitude of thesePrinciples which are Omnimm Doctrinarum Matrix the more skill we have to discern the genuine deduction of true conclusions and the inconsistency of those which are false and spurious for matters of Division are to be measured by the Doctrines which we have learned Rom. 16. 17. we must not suffer any Doctrine to corrupt our judgement or enthrall our Conscience which doth either directly or by visible and just consequence overturn or wrench or shake or endanger the Foundation we must not doe with Doctrines in Religion as Herodotus saith the Babylonians did with their Virgins sell the fair ones to raise portions for the foule plead agreement in Fundamentals for prevarication in other things for the Rule is made to rectifie other Errors by not to warrant them They who consent not in this necessary disposition to Peace but wil have al Opinions strike sail to theirs and will exercise Domination over the Faith and Consciences of their Brethren which is the case between us and the Roman Church which boasteth of her Infallibility and that her Laws binde the Conscience as if the Pope and not Christ were to sit in Judgment at the last day these I say will be found to have been the greatest Scismaticks who by intollerable tyranny over the Consciences and cruelty over the Lives of men have miserably torne the peace and unity of the Church of Christ 2. Where there is this agreement in Fundamentals there ought to be mutual and Fraternall affections notwithstanding differences in other things no Reproaches no Exasperations no invidious consequences no odious imputations no uncharitable digladiations but an owning of one another as Brethren and a discussing and ventilating of the points in difference with a Spirit of Love and meekness saying to one another as Abraham to Lot Let there be no strife between thee and me for we be brethren III. The last expedient which the Apostle useth for pacification amongst Brethren is To walk by the same Rule and to minde the same things that is notwithstanding all their differences to preserve unity in these three things unity of wills in Love unity of holiness in life unity of ends in design The Apostle putteth Faith and Love Faith and a good Conscience together calleth Christian Doctrine a Mystery of godlinesse and knowledge which is according to godliness without this our judgments are volatile and unfixed for the heart is established by grace He who holds truth to serve turns or maketh it an Handmaid to his own lusts and ambition like that Atheist in Hierom Fac me Romanae urbis Episcopum ero protinus Christianus or like Hermogenes in Tertullian Legem dei in libidinem defendit in artem contemnit will for advantage be ready to set the truth to saile and to exchange his opinion that he may gratifie his lust And usually we finde that through mens own wickedness and the just judgment of God upon them Corrupt lusts are the causes of corrupt mindes and that Carnall ends have been the rise and originall of dangerous Heresies as Tertullian hath observed of Valentinus the Heretick and Theodoret of Arius Carnall ends and crooked affections open a passage unto Hereticall Opinions and there is an excellent speech of the Philosopher which gives us the reason of it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That commonly as mens courses of life are so would they have the Doctrines to be which their Teachers instruct them notable examples whereof we have in Scripture The best way then to know that wherein we differ is to obey that wherein we agree for as a corrupt heart will make a corrupt judgment so purity of heart is a good step unto unitie of judgement the Lord having promised that they who do his will shall know his doctrine Joh. 7. 27. that they who are his sheep shall discern his voice Joh. 10. 4. that the meck he will teach his way and reveal his secret to them that fear him Psal. 25. 9 14. Let us therefore as we have received Christ so walk in him and we shall certainly reap one of these two fruits either we shall get to the knowledge of the truth and so our differences cease or we shall so allay them with humility and love as Austin observes of Cyprian that they shall never break forth into bitternesse animosity or scornful esteeme of our fellow brethren I conclude all with a very few words of exhortation unto this Honourable Assembly all grounded upon the particulars of the Text 1. To acknowledge with the Apostle your own imperfection Solomon was sensible of the disparity between his work and his strength and so all good men are and thereupon 1. Wait upon God for wisdome Jam. 1. 5. 2. Do not precipitate counsels but mature them by grave and full deliberation Ita enim nati estis ut bona malaque vestra ad Remp. pertineant 2. To settle and secure the weighty doctrines of righteousnesse by Christ alone of holinesse and conformity to his death and resurrection of imperfection of humane righteousness of necessity of daily progresse in the waies of grace and of those means which Christ hath set up in his Church in order thereunto 3. In making Laws and penalties to be tender towards the weak consciences of your brethren There is indeed a very great veneration due to Laws and Magistrates do with good reason expect to have their Sanctions obeyed rather then disputed But they must remember they are brethren as well as Magistrates and therefore must take heed of writing or binding heavy burdens no Law-maker can know the lawfulnesse of his own edicts more certainly then the Apostles knew that Legal ceremonies were extinguished by the death of Christ Yet knowing likewise the weakness of their brethren the Jews they did not presently put forth their Apostolical authority to the inhibiting of them but suffered them to die a lingring death It is a sad thing to be reduced unto that uncomfortable Dilemma of choosing either iniquity as to a mans own conscience I mean or affliction And if by any means he be brought unto it he may take more comfort in suffering it then others in inflicting it I speak not this to weaken the hands of Law-makers or to derogate from the authority of Laws unto which I shall ever both out of principles of conscience and prudence carrie all Reverence and submission either chearfully to do or meekly to suffer But I speak it as an humble caution that since there are some of humble and quiet spirits who may sometimes be otherwise minded Laws may be made so exactly consonant to the general rules of