without any great inlargements as intending chiefly to speak to men of understanding CHAP. II. Of the first Assertion Concerning the Law of Christian Brotherhood what it is and whereunto to hinds us THe undeniable Law of Christian Brotherhood is this That all such who are begotten of the same heavenly Father by the same Word of Truth in the some wombe of the free woman the Jerusalem which is above are children of God and truely brethren one to another in Christ and having the same sense of their relation one to another in Christ and in all the chief Acts of their Religious profession the same rules to walke by in the houshold of faith they are bound to acknowledge each other to be Brethren and as Brethren to walk together in holy Communion for the administration and observation of Christs Ordinances in that whereunto they have attained and to beare with one another in that whereunto they have not yet attained Now so it is that such as are acknowledged to bee Orthodox and godly Ministers in this Kingdome of England are begotten of the same heavenly Father by the same Word of Truth which is the doctrine of Faith revealed in the Scriptures in the same wombe of the true Church and have the same sense of their relation unto Christ and in all the chief Acts of their Religious profession have the same Rules to walke by Therefore it followeth undeniably that they are truely Brethren one to another in Christ and that they are bound in conscience to acknowledge each other to bee Brethren and as Brethren to walke together in Holy Communion for the administration and observation of Christs Ordinances in that whereunto they have attained and to beare with one another in that whereunto they have not yet attained And lest any should make a doubt of this Truth the first proposition expressing the Law of Brotherhood shall bee shewed from cleer places of Scripture and the second containing an application thereof unto the Ministery of this kingdome shall bee verified of them by a more speciall deduction of the particulars expressed therein The places of Scripture wherein the Law of Brotherhood is cleerly manifested are amongst many others these Christ saith to his Disciples Matth. 23. 8. All yee namely my Disciples are Brethren Rom. 8. 29. Whom hee viz. the Father did foreknow be also did predestinate to be conformed to the Image of his Sonne that heâ— might bee the firstborne amongst many Brethren Ergo they are made all brethren unto Christ and so Brethren to each other Jam. 1. 18. Of his owne will hee viz. the Father begot us viz. beleevers by the Word of Truth Ergo they all being children of the same Father and begotten of the same seed are Brethren to each other Joh. 1. 12. As many as received him viz. Christ to them hee gave power to become the Sonnes of God even to them that beleeve in his name Ergo those that receive Christ the same way are alike Sonnes of God and a like his Brethren Heb. 2. 12. I will declare saith Christ thy name unto my Brethren Ergo if Christ doth owne beleevers before God as his Brethren shall they not own one another as such 1 Cor. 12. 13. By one spirit wee are all Baptized into one Body Ergo those that have received the same Spirit are bound to become one body and consequently to bee united together as members one of another Ephes 4. 4 5 6. There is one body and one Spirit one hope of your calling one Lord one Faith one Baptisme one God and Father of all If all these are one and the same in and to all beleevers then all beleevers are united unto each other by them and woe bee to such that by their divisions give the world cause to beleeve that there is not one body but many nor one spirit but many nor one hope nor one Lord nor one Faith nor one Baptisme but many nor one God but many Gal. 4. 26. Jerusalem which is above is free the mother of us all If we are of one Father and Mother then undeniably Brethren to each other Phil. 2. 1 2. If there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels of mercies fulfill yee my joy that ye bee like minded having the same love being of one accord of one mind Ergo such as are in Christ and made partakers of the same spirit are bound to have fellowship one with another and in their fellowship to impart to each other matters of full joy by mutuall consolation and comfort by mutuall bowels and mercies and to bee able to doe all this they must studie unitie amongst themselves in the same mind and in the same love Phil. 3. 16. Whereunto wee have attained already let us walke by the same rule let us mind the same thing Ergo Brethren though not agreed in all things yet are bound to professe so farre as they are agreed Ephes 4. 1 2 3. Walke worthy of the vocation wherewith yee are called with all lowlinesse and meeknesse with long suffering for bearing one another in love endeavouring to keepe the unitie of the spirit in the bond of peace Ergo it is a part of our calling wherewith wee are called to practise mutuall Forbearance to the end that Unitie and peace may bee preserved and such as mind not the dutie of Forbearance have therein renounced their calling 1 Pet. 1. 22. Seeing you have purified your soules in obeying the Truth through the Spirit unto unfained love of the Brethren see that ye love one another with a pure heart fervently Ergo one of the ends for which the Spirit is given to make us obedient to the Truth for the sanctification of our soules is this that we should affectionately expresse our love unto the Brethren In these places wee see what the ground of the Law of Brotherhood is amongst true Christians and what the duties thereof are But if neither this Law nor the duties thereof bee at all regarded by those that pretend to bee the chief of Christians is it not either a testimony against them that they indeed are not what they pretend to be true and faithfull Ministers of the Gospel of peace or if they needs will be counted such is it not then before the world a testimony against the Gospel it self and Christianitie that it is not amongst us what it is said to bee viz. the way of true love and peace Therefore the great Character of true Christians is to bee laid to heart seriously in these times of universall strife wherein all pretend more then others unto Christ namely this which Christ hath given us himself Joh. 13. 35. Hereby shall all men know that yee are my Disciples if ye have love one to another From whence must needs follow that if yee have no love one to another by this all men shall know that ye are not his Disciples Therefore let us
perfection of spirituall unitie which may bee cleerly gathered from John 17. 21 22 23. compared with Ephes 4. 12 13 14 15 16. And if this bee the chiefe end of their Ministery then the maine neglect of the meanes by which this end may bee obtained and without which it cannot bee prosecuted must needs bee their greatest guilt whence it will cleerly follow that to maintain no communion in spirituall things one with another is one of their greatest faults because most directly crosse to the end of their administration So theâ— if to maintaine spirituall communion is a dutie in this respect fundamentall and necessary then it followeth that the engagements unto a concurrence and the lawfull wayes of spirituall correspondency are also fundamentall and necessary to the work of the Ministery and must bee entertained because without these the dutie of holy Communion cannot bee maintained nor the unities of the Church brought to any visible perfection but rather visibly dissolved Thus then upon this consideration it is an undeniable Scripturall truth That for the Ministers of the Gospel in the duties of their Ministeriall charge nothing is more conscionable nothing more commendable nothing more profitable and nothing more sutable to the glory of God and the perfecting of the Saints then that they should maintaine a brotherly communion and correspondency one with another and such as neglect it walke not worthy of the calling wherewith they are called in the common profession of Christianitie Sect IV. Of the practise of those that are set before us as infallible examples in the Ministery ALthough the mediatory actions of Jesus Christ in the flesh as hee is our Saviour are not imitable nor were they performed to bee imitated by any for hee alone is the onely Mediatour between God and man yet his relations unto us as Heb. 2. 11. our brother sanctifying us in our flesh and the wayes of his converse amongst men were such that in all cases of dutie wherein wee are to come to God or to behave our selves dutifully one towards another in respect of God he hath left us either an example which wee are bound to imitate or a precept which wee ought to observe and which hee himselfe did practise For in this hee is the Captaine of our salvation because hee went before us in all things and wee are bound to follow not onely him before all others but also none further then they are found to bee his followers 1 Cor. 11. 1. and for this cause wee see that the Apostles as in all other things so chiefly in these duties of love unitie forbearance and condescension towards the weake doe alledge his practise as the strongest argument that can bee used to oblige us thereunto Thus 1 John 3. 16. Hee laid downe his life for us and wee ought to lay downe our lives for the Brethren Ephes 5. 1 2. Bee yee followers of God as deer children and walke in love as Christ also hath loved us Coloss 3. 13. Even as Christ forgave you so also doe yee Gal. 6. 2. Beare yee one anothers burthens and so fulfill the Law of Christ 1 Pet. 4. 1. Forasmuch as Christ hath suffered for us in the flesh arme your selves likewise with the same mind And the Apostle Phil. 2. Having used many strong inducements to perswade us to love and unitie Vers 1 2. and to disswade us from strife and division vers 3. then vers 4 hee exhorts us to mutuall care of one another whereunto as an argument is brought in Christs example as the chiefest of all other motives Vers 5 6 7 8. Let this mind bee in you which was in Christ Jesus c. and Christ saith to his Father John 17. 22. The glory which thâ—u gavest me I have given them that they may bâ—e one even as we are one By glory I understand here grace as 1 Pet. 5. 1. partaker of the glory that shall bee revealed As concerning Christs practise in his Ministery to avoid breaches and contentions between him and others it is set forth by the holy Ghost in Isa 42. 2 3. and Matth. 12. 19 20. thus Hee shall not strive nor cry neither shall any man beare his voyce in the streets a bruised reed shall hee not breake and the smoaking flâ—x shall hee not quench till hee send forth judgement unto victory And concerning his way to bring us to unitie with himselfe and with God the Apostle doth set it forth as an example to bee imitated Rom. 15. Vers 2 3. Let every one of us please his neighbour for his good to edification for even Christ pleased not himselfe c. which is further applied to our practise vers 5 6 7. The God of patience and consolation grant you that ye be like minded one towards another according to Christ Jesus that you may with one mind and one mouth glorifie God even the Father of our Lord Jesus Christ wherefore receive yee one another as Christ also received us to the glory of God And then explained in shewing what the work of Christs Ministery was Vers 8 9. Now I say that Jesus Christ was a Minister of the Circumcision for the Truth of God to confirme the promises made unto the Fathers and that the Gentiles might glorifie God for his mercy c. Where wee may cleerly understand that by Christs Ministeriall behaviour which was without strife free from all clamours and disputes and which did tend to the uniting of all both Jewes and Gentiles both circumcised and uncircumcised unto God wee are taught to bee without partialitie to endeavour the communication of Gods glory unto all and obliged in our Ministery not to stand and walke by our selves to satisfie our owne desires and enjoy our rights and priviledges which wee pretend unto for private content but rather to please others to their edification although wee should suffer reproaches for their sake For thus Christ was reproached by the Pharisees who were much in love with their owne holinesse for conversing and eating with Publicans and sinners Matth. 9. Vers 10 11 12. Chap. 11. 19. and upon this ground of pleasing others and receiving all that came in his way to the glory of God Christ conversed did eat and drinke with the Samaritanes with whom other Jewes had no dealings John 4. 9. till vers 43. Nor was it without a mystery that at his death hee was crucified between two Malefactors that the Scripture might bee fulfilled which saith and hee was numbred with the transgressors Marke 15. 27 28. For by God and by himselfe justly in respect of the imputation of our sinnes to him and by sinners unjustly hee was numbred in his life and in his death one of them for their good to save them This example of Christ in his Ministery made the Apostle Paul become all things unto all men that hee might gaine some and partake of the Gospel with every one as hee himselfe doth set forth his owne practise to exhort us
THE Moderator Endeavouring A full Composure and quiet Settlement of those many Differences both in Doctrine and Discipline which have so long disturbed the Peace and welfare of this COMMON-WEALTH Intended especially at this time to beget a Brotherly Love and Unity amongst the Ministers and People of all the three Nations the Parliament having now appointed a Committee for receiving Proposals for the Propagation of the Gospel Brotherly Unity amongst all Christians especially amongst the Ministers of Christ being in it self so excellent and comely at all times and considering the danger and sad consequences of our present Divisions so desirable and necessary at this time I conceive all Overtures and Counsels having a true tendency thereunto worthy the publike light and do therefore approve the publication of this ensuing discourse Joseph Caryl LONDON Printed for John Bellamy and are to be sold at his shop at the three golden Lions in Cornhil neer the Royal Exchange 1652. A PREFACE To the ensuing Discourse Shewing I. How the means of Christian Peace both Civil and Ecclesiastical ought to be followed and may be found II. What the Lets of Reconciliation are and the causes of Divisions and how to be remedied Section I. BEing acquainted with the resolutions of some of our leading men eminent in the prevailing side to moderate matters and compose our differences Happy had this Church and State been if that aime had been carried all along from the beginning in the Counsels and endeavours of The occasion and scope of this letter those who have been intrusted with the management of affairs and if it be not now too late to quench this flame or if it can be hoped that in the midst of so great fears so many jealousies so different practises and so loud clamours and so sensible injuries mens spirits can be brought to mutual confidence and made susceptible of temperate thoughts towards one another I would advise all but chiefly such as have power in the Parliament in the City in the Army and most of all the General and the Lieutenant General on whom the eyes of most men are fixed to proceed after this manner and lead as in this way First let our aime be as in the sight of God who tryeth the Reines to purge our heart from a designe to serve the interests of one side mainly to crosse another For he that looks upon his What ought to be the â—ight aime of those that trea for peace Brother with the eye of a party hath put out the eye of a Christian A Christian doth not take notice of men after the flesh he looks upon the new creature in every one and he that doth not walk after this Rule there can be nothing but misery and destruction in his wayes for the way of peace and truth he hath not known Secondly then if we can cleare our aimes from partiality our Counsels may be free from prejudice and if this be we will not shunne the light but desire to shew that our works are wrought in God and will be ready to declare to all in publike the true Rules and Maximes by which our conscience is guided by which we intend to walk and by which we desire to be judged Hom they should manifest their aime by all in our proceedings but if we either have no such rules or are not willing to declare them we shunne the light we love darknesse and let us not deceive our selves there is no truth nor love to peace in us And what although hitherto perhaps we have not minded conscionably the equitable and charitable affections which the Spirit of Christ doth suggest yet now being put in minde thereof if henceforth the motions of his Spirit be not rejected but sincerely entertained openly professed and effectually followed who doth not know but that yet a happy composure of our differences may be effected Thirdly Declarations of the truth that is in us are good but however they are no more but words except then reall actions answer them and speak the truth of justice and peaceablenesse How they should prosecutâ— their aime in our proceedings there can be nothing but bitternesse in the end For nothing can prevent the crosse workings of mens spirits against us but that which is able to beget and settle a confidence in their minds towards us and to beget this confidence and allay these jealousies which cause mens spirits boyle up to a disturbance of those proceedings wherein we mean well I would suggest to our leading men these impartiall considerations 1. That they ought to lay to heart the causes which hinder others The parts of this discourse to confide in us to remove the same 2. That they ought to seek and finde out the persons which are most capable of receiving good impressions of us and from us that the same may be given them and by them propagated unto all 3 That they should make use of the proper meanes by which confidence is bred in honest mindes towards us that the same may bee set a working 4 That they should observe the method and manner of proceeding requisite in doing this that the attempt may bee effectuall and not miscarry Of these foure heads I shall suggest somewhat tending to the advancement of peace and truth as briefly as I can First concerning the causes hindering others to confide in us and begetting feares in them against us let me say this He that doth not confide in his neighbours doth hinder them The causes of mistrust and feare to confide in him and hee that doth feare others doth beget in them causes of feare against himselfe if then wee would have others to confide in us and not feare us wee must also confide in them and not feare them For if I cannot bring my spirit to trust my neighbour how can I expect that his spirit should bee brought to trust me and if I thinke that hee doth not trust me I will readily suspect him if I suspect him I will either arme my selfe to oppose him or weaken him lest hee oppose mee and if I give way to these thoughts I am at warre with him in my heart and the affection of Christian love and ingenuitie which onely can-beget confidence is lost between us love being lost the fruits of emulation envie and passion will bee found and break forth in our nature I finde the sequele of matters in our nature to lie thus Where I doe not love I cannot confide where I confide not I will finde cause to mistrust where I finde cause to mistrust I will fortifie my selfe against the same and if I fortifie my selfe against my neighbour I must expect that hee will doe the like against mee for what cause hath hee to trust mee more then I doe him therefore as long as I manifest no love nor trust but force onely there can bee no confidence expected from any towards mee The maine hinderance then of confidence and cause of
not deceive our selves it is not the bare dogmaticall knowing of the truth that will approve us to be Christs Disciples there must bee a reall practise of it and this practise is nothing else but to walke in love as Christ hath loved us For herein wee shall approve our selves to be deare Ephes 5 1 2. children and followers of God because the new commandements which Christ hath given us John 13. 34. is this That yee love one another as I have loved you that yee also love one another And John his beloved Disciple tells us that wee know that wee have passed from death unto life because wee love the Brethren 1 John 3. 14. from whence hee doth in the same place inferre this consequence hee that loveth not his brother abideth in death Let therefore no man flatter himselfe with a vaine shew of the Truth of Christianitie this is an infallible Rule None is a Christian indeed and truth but hee that loveth the Brethren If then we can make it appeare that the Ministers of this kingdome are to esteeme one another truely Brethren because fully united unto Christ and that by the Law of Christian Brotherhood they are bound to make profession of that unitie and to behave themselves one towards another as it becommeth the Brethren of Jesus Christ and the brethren of each other in Christ if I say wee can make these things appeare to bee an undoubted dutie then wee may hope that on the one hand such as pretend to be Christians and yet minde not at all this distinguishing dutie but continuing to walke offensively in strife with every one dishonour their profession will bee discovered to bee voyd of truth and on the other hand such as are sincere will bee stirred up to shew themselves zealous in the way of Truth for the effectuall performance of the duties of Brotherly Unitie and Forbearance towards all those whom they are bound to acknowledge to belong to Jesus Christ no lesse themselves CHAP. III. Of the second Assertion Concerning the Termes of Vnitie and Forbearance in generall BY Vnitie wee meane the concurrence of mens judgments affections and actions about the same thing in one and the same way and for the same end By Forbearance wee meane the refraining from uncharitable and unkindly affections and behaviours towards another in some things although there bee some difference between us and him in judgement and in the way of acting about these things By the termes of Vnitie and Forbearance wee understand all those things which determine the judgement and conscience of a Christian to the profession and practise of these duties as hee oweth them unto Christ and his members As then the profession and practise of Vnitie is grounded upon the Law of Brotherhood according to that of Abraham unto Let Let there be no strife between me and thee I pray thee for wee Gen. 13. 8. bee Brethren So the profession and practise of Forbearance must bee grounded upon the Termes of some Unitie for where there is no Unitie at all if ever the disunited parties come within the reach of one another there no Forbearance can be expected but where there is some Unitie because there also will be some concurrence therefore there will needs follow thereupon some restraint of strife which is a Forbearance for the affections of men are to bee answerable to the natures of things as then things wholly opposit cannot possibly agree to beare one with another in that wherein their opposition doth lie when they are are to act upon the same subject no more then things agreeing can intend to oppose and destroy each other in that wherein their agreement doth lie So it is with the Motions of mens spirits both in the way of opposition and agreement when either of these is fundamentall For as in case of opposition the Apostle doth argue thus 2 Cor. 6. 14. What fellowship hath righteousnesse with unrighteousnesse what communion hath light with darknesse and what concord hath Christ with Balial So in case of agreement he argueth in like manner thus 1 Cor. 12. 21. 26. The eye cannot say to the hand I have no need of thee nor againe the head to the feet I have no need of you And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it So then all Forbearance from strife and opposition must proceed from the presupposall of some Unitie and where no Unitie is presupposed there can be no such Forbearance Therefore before wee can speake of the termes of Forbearance wee must consider first the termes of our agreement to see how full and satisfactory these will be found CHAP. IV. Concerning the termes of Vnitie by themselves what they are why not regarded and wherefore they ought to bee regarded THe thing whereof wee are to make enquiry at this time is this Whether yea or no the termes of Vnitie whereunto the Ministers of this Kingdome which are counted Orthodox and godly have already attained are not full and satisfactory to make them acknowledge one another to be Brethren If it can bee made out that the termes of their Unitie are such then it may bee inferred that they ought to behave themselves each to other as it becommeth brethren which to the grief of many is very slightly or not at all performed Now to resolve the question let us consider that which maketh men fully and satisfactorily brethren in Christ whether it bee not truely found in them although by many of them not at all regarded Wee shall say then that which formerly hath been asserted If such as are acknowledged to bee godly and Orthodox Ministers What the termes of brotherly unitie are in this kingdome are begotten of the same heavenly Father by the same Word of Truth in the same true Church and have the same sense of their relation unto Christ and in all the chief Acts of their Religious profession have the same rules to walke by then they have attained already unto that unitie which is full and satisfactory to make them acknowledge one another to bee Brethren But so it is that they are thus be 〈…〉 ten that they have this sense of their Relation to Christ and these Rules to walke by in their Religious profession Therefore the Vnitie whereunto they have already attained is full and satisfactory to make them acknowledge one another to be Brethren To these three heads then the particular termes of their Vnitie are to bee referred viz. 1. To the doctrine of Truth which is the seed of the heavenly Father begetting them to himself 2. To the sense of their Relation unto Christ in the Church 3. And to the Rules of their religious walking that if in every one of these the Unitie whereunto they have already attained bee found fully satisfactory to oblige them to a mutuall acknowledgment of Brotherhood then the publick profession thereof may not any longer bee held
in unrighteousnesse as it is done by many to the great dishonour of their Ministery and of Christianitie it self For it is a very sad thing and extreamly destructive to the honour of true Christianitie to see those men that in all main things are fully agreed and cannot bee otherwise esteemed as to men then truely sincere and godly in their walking not onely to The cause why brotherhood is so little regarded drive opposit designes and courses one to another in Religious matters without just cause but even hatefully to seeme willing to destroy one another onely through want of charitie in themselves and for meer infirmities and incivilities in others which the fundamentall Lawes and aimes of Christianity oblige them to beare withall And the more holy and heavenly these men seeme to bee in the wayes wherein they agree with their Brethren the more destructive and pernicious is the consequence of their failing in this kind unto the Brotherhood of Christianitie because it causeth every small matter of difference to bee heightned so in the mindes of their followers that all the grounds of Unitie of Love of Forbearance and of mutuall edification are not onely weakned but directly cast off and disregarded This doth put me in mind of the failing of John and James Set forth in the example of Iames and Iohns disciples which is mentioned Luke 9. ver 53. till 57. Christ was going with them towards Jerusalem in his way hee passeth by a Village of the Samaritans and they perceiving that his face was towards Jerusalem would not receive him and give him civill entertainment whereat James and John were so highly offended that they would have revenged this injury with their utter destruction by fire from heaven but Christ did rebuâ—â— them and told them two things first ye know not saith hee what manner of spirits ye are of Secondly The Sonne of man is not come to destroy mens lives but to save them As if hee had said Your spirit is distempered and you discerne not that Satan hath caught you in his snare and you remember not that my aime is to save mens lives and not with vengeance to right my selfe against them to their utter destruction From this Historie wee may observe these Truths 1. That it is incident even to godly men to bee transported with zealous distempers wherein Satan doth take hold of them For it cannot bee denyed but that James and John were truely godly and faithfull Disciples of Christ and that here they are transported with a zeal which is not godly but devillish is altogether also undeniable 2. That the devillish zeale of godly men may arise in them from their love to the Truth and from a sense of the indignities done unto it which they cannot brooke at the hands of unworthy men for it is cleer that nothing could occasion this excesse in James and John so much as their great love and high esteeme of Christs worth and the injurie which they thought was done to him and themselves by such men as they thought Samaritanes to bee viz. men of corrupt Principles in Religion Schismaticks and unworthy of their societie For the Iewes had no dealings with the Samaritans Iohn 4. 9. 3. That this love to the Truth and sense of the indignities done to it by unworthy men may bee mixed with the spirit of self-self-love which is indiscernible unto them that are led thereby For it may bee conjectured that although the Disciples loved their Master sincerely and thought him highly affronted by the Samaritanes that would not give him lodging-roome yet that they should not have been sensible at all of their owne inconveniencie of not being refreshed with meat when they were hungry and of the affront done to themselves not to bee civilly entertained when they were wearie is not at all likely but it may bee probably gathered from circumstances that the disappointment of their expectation messengers being sent before to make ready for them when they were weary hungry did heighten both their discontent and the sense of the injury done unto their Master 4 That even godly men when they are insnared into passions occasioned by injuries will for small matters of private concernment be sometimes set upon thoughts of revenge take up destructive resolutions and thereby forget the maine end of their profession for wee see all this in the Apostles and by Christs reproof of them and his reason taken from the end of his Ministery whereunto all his and their actions were to bee subordinate it appeares that they are put in minde of what they had forgotten Now as it was with Iames and Iohn in this case so it is with many godly men in like cases For in these times of controversie wherein divisions are heightned to the utmost it doth often fall out that men being of different parties for farre lesser causes then Jewes and Samaritanes were divided yet look upon one another with no lesse animositie then did the Jewes upon the Samaritanes and the Samaritanes upon the Jewes that is with so much prejudice that if they find a man but looking towards that partie to which they have set themselves in opposition as the Samaritanes found Christs face set towards Ierusalem they will bee ready to deale with him as the Samaritans dealt with Christ and his Disciples refuse him civilitie use him inhumanely and perhaps offer injuries both in deeds and words These injuries will sometimes bee taken as reflecting upon the Truth of the profession sometimes upon the justice of the cause and the innocencie of the partie which we favour and if withall as oft-times it falleth out some private concernment of our owne is mixed with the publick interest that will mainly heighten the sense of those injuries and transport us unto some excesse of zeale For when any degree of passion for self concernment doth meet in our affection with any object of true zeale and a ground of publick interest to mixe withall and raise it self upon then it becommeth a mightie one and a giant-like passion as when in the first world the Sonnes of God came in into the fairest of the daughters Gen. 6. 2 3 4. of men and those bore children unto them they were mighty ones and men of renoune so it falleth out here that in the Spirits of men mighty resolutions and purposes of high revenge are begotten upon such occasions and when Satan doth finde us in any such distemper hee hath a fit opportunitie to infuse his poyson into our aimes to cause us forget the end of our spirituall calling which is not to destroy but to save the lives of men by rectifying them and building them up in the Spirit of meeknesse and of love with all long-suffering and Forbearance Thus wee may see by daily experience that when humane parties are formed for in Christianitie there is none and when inhumane injuries are mutually offered about religious concernments it is one of the hardest things
repentance and faith here shall in the resurrection of the just hereafter partake of the life of eternall glory with Christ when all the wicked shall bee punished with the everlasting judgement of being cast out of his presence into utter darknesse and endlesse torment Sixtly besides these necessary truths which I confesse to bee sufficient to oblige me to acknowledge every one a true Brother in the Faith of Christ as to the Doctrinall part who doth beleeve the same I say besides these Fundamentalls they all agree with the reformed Churches in the other Doctrines of Faith contained in their Confessions and publick writings such namely as concerne 1. The Creation of the world and of man 2. The decrees of God and his providence 3. The fall of man his sinne originall and actuall and the freedome of his will 4. The restitution of mans fall by Christ 5. Christs person offices natures and works of redemption and the application thereof 6. The Law and the Gospel 7. The use of good workes and their rewards 8. The nature of Faith and Repentance 9. The state of regeneration justification sanctification and perseverance in conversion 10. The universall Church and markes of a true particular Church 11. The worship of God 12. The Ministers of the Church and their calling 13. The true and false Ordinances 14. The Sacraments of the Lords Supper and Baptisme and such like wherein over and above necessary truths most things that are profitable and expedient for edification are fully expressed and by all assented unto so that the unity of Faith in this kinde is without all doubt very abundantly full and satisfactory Seventhly seeing the bare theorie of truths dogmatically assented unto is not all that is requisite to makeup a Brotherly unitie between Christ and our owne soules but there is also a subsistence and evidence of our interest in and relation unto him necessary to compleat this union Therefore in like manner to compleat a full and satisfactory uâ—itie in our Christian brotherhood one towards another there ought to bee some evidence of this subsistence of our relation unto him manifested unto each other And hereunto all the godly and orthodox Ministers of this kingdome will heartily agree That none are to bee counted true members of Iesus Christ and belonging unto his mysticall body but such as by faith embracing fiducially with their heart the fundamentaâ—l and saving truths of Christianitie make confession thereof with their mouth and endeavour in their life and conversation to walke in holinesse answerable thereunto that is not after the flesh but after the spirit in love towards one another as God loved us CHAP. VI. Concerning the termes of unitie in the chief Acts of our Religious profession OUr Religious profession is here taken notice of as it is publick and doth oblige us to stand in some relation towards others through the communion of Saints The chief Acts thereof are foure The first is of professors as they stand single by themselves in reference to the worship of God in publick The second is of professors as they stand united unto a congregation in reference to the visible constitution and government thereof The third is of severall Congregations in reference to their mutuall association The fourth is of the Officers and Rulers of these severall Congregations in reference to their interest in each other and the joynt administration of their publick charges If then in all these acts the fundamentall rules whereby they are to be directed and managed are fully and satisfactorily the same and not unknowne but rather acknowledged by the professors of both sides it will follow that both sides ought to look upon each other therein as upon Brethren and practise the duties of Brotherhood one to another which are answerable unto this acknowledgment But if notwithstanding this unitie and agreement in these rules and in the acknowledgment thereof the duties are neglected then the sentence of the Apostle Iames 4. 16. is to be laid to heart To him that knoweth to doe good and deth it not to him it is sinne And that of our Saviour which is more full and plain Luke 12. 47. The servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes Now that in these Acts of the profession the sundamentall rules obliging us unto holy Communion are acknowledged on both sides to bee the same will appeare in these following particulars Sect. I. Of single Professors VVHen wee looke upon Professors such namely as wee have already described to bee beleevers of the doctrin forenamed and to have that relation unto Christ and his body which hath been formerly mentioned when I say we look upon these Professours as single that is as standing by themselves and not embodied into any particular societie yet we intend not to exempt them by this notion from either a visibilitie of their profession or a compliance in that wherein they ought to concurre with other Christians For they are to bee counted single not as if they might take up a single and singular way of professing Christ by themselves alone which is neither common nor perceptible unto other Christians but they are to bee counted single onely as they are men not engaged as yet unto any particular Congregation to bee members thereof professedly Suppose then a man to be a true Christian and a meere stranger to all the men and Churches of a Nation where he findeth the name of Christ known and publikely professed by some and not at all known and professed by others the question may bee concerning him threefold 1. Whether hee should make himselfe known to bee a professor yea or no 2. How he should manifest his Profession viz. Whether yea or no hee should not joyne with others in the Acts of publick worship And 3. What the Acts of publick service and worship are whereunto hâ—e should joyne if hâ—e should apply himself to other Professors Now in the answer to these three questions I suppose that both sides will fully agree upon these rules as a directory for him to walk by in such a case and to the first the answer is this 1. Although a man stand single and is not embodied into any particular society yet he ought to make it appeare unto the world and to other Professors that he is a Christian that is be ought to appeare in publick as a Professor of Christianitie The grounds of this Rule are these commandements Matth. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven Phil. 2. 15 16. Shine yee as lights in the world holding forth the word of life Ephes 5. 7. Walke as children of light Vers 10. Prove what is acceptable unto the Lord. Vers 11. Have no fellowship with the unfruitfull workes of darkenesse but rather reprove them Phil. 1. 27. Let your conversation bee as it becommeth
termes of our brotherly unity are full and satisfactory in all these respects and if notwithstanding all this we are divided in our wayes and in our affections unwilling to practise any thing joyntly which is sutable to these acknowledged principles are wee not guilty before God and men of the neglect of a fundamentall dutie in Christianitie and that inexcusably surely wee will be found so if wee set not our selves in another way then hitherto wee have walked in one towards another CHAP. VII Concerning the termes of forbearance that therein is and may bee found an agreement HAving shewed how full and satisfactory the unitie is whereunto wee have attained and which ought to be professedly acknowledged and put in practise it remaineth now that wee speak also of mutuall forbearance in that whereunto wee have not yet attained For if it be made apparent that wee are not onely thus farre agreed but that wee have also the same sense of the termes that is of the Principles and Rules whereby a forbearance may be setled in that wherein wee are not yet agreed then I cannot see what in conscience or reason should keep us still at this distance But I am confident it may bee made undeniably apparent that wee have the same sense of the termes that is of the principles rules and conditions whereby a forbearance may bee setled amongst us therefore there is nothing in conscience or reason that can keepe us at this distance Now if the Question bee what then the causes are that keep us from joyning in a forbearance and what the difficulties are to practise that wherein wee are of one mind My answer is that I am very willing to confesse my ignorance of these causes and difficulties rather then to reflect upon the jealousies upon the designes upon the passions and distempers of either side and to lay open the uncharitable failings and the unfriendly proceedings of both sides against each other I shall onely say that the chief difficultie concerning the termes of setling a Christian forbearance amongst us in my opinion hath been this that this matter hath never been prosecuted in that way of simplicitie which becommeth the Gospel nor upon the termes wherein either there is undeniably or there may bee found infallibly a full and satisfactory agreement and whether yea or no any course will be taken to prosecute it otherwise hereafter I know not but I shall in the meane time endeavour to acquit my conscience by shewing my sense of the principles and rules thereof whereunto I am perswaded none will bee dissenters who doe lay to heart without prejudice their dutie in the profession of Christianitie CHAP. VIII Concerning the principles of mutuall toleration wherein there is a full agreement THere bee two maine principles of a Toleration whereof both sides have the same sense to the full The first is concerning the necessitie the second concerning the limits and bounds of a Toleration amongst Christians Concerning the necessitie of some forbearance amongst Brethren in Christianitie all will undeniably acknowledge these two Propositions First that God hath commanded his children and servants both to beare one anothers burthens and to beare with one anothers infirmities and to forbeare one another in love as appeareth in these places of Scripture Gal. 6. 1 2. Ephes 4. 2. Colos 3. 12 13. and 1 Thess 5. 14. Rom. 14. 1. Secondly that this dutie is not onely necessary necessitate praecepti because God hath commanded it but it is also necessary necessitate medii as a meanes of mutuall edification which cannot possibly bee advanced without the observation thereof And the reason hereof is evident because in many cases of humane failings and in some of different opinions and practises if there should bee no forbearance at all debates would bee sharpe and endlesse about every small matter and for every trifle the affections of love would bee lost the peace of the Churches disturbed Schismes made unavoidable and the healing or preventing of breaches become altogether impossible Rom. 14. 13. and 15. 1 2 3. Phil. 2. 1 2 3 4. And concerning the bounds and limits of this forbearance all will undeniably acknowledge that it ought not to bee extended indifferently unto all persons opinions and practises but that these foure propositions are agreeable to the truth of Christianitie First that it is not the mind of Iesus Christ that his servants should agree to beare one with another in that which they know to bee evill and contrary to his will but that their dutie is in such cases to endevour the removing of evill by zeale and brotherly admonitions as will appeare in these places of Scripture Rev. 2. 2. and 1 Thes 5. 14 15. and 2 Thes 3. 12 13 14 15. and 1 Cor. 5. 2. 7. 11. 13. Secondly that it is not the mind of Christ that any of his servants should professe themselves willing or obliged to beare with any person which doth endeavour and with any doctrine or practise which doth tend to overthrow the saith in his name which is delivered to the Saints a Iude 3. or to destroy the life and power of godlinesse either in the private or publick profession of Religion b Tit. 1. 10. 11. 2 Tim. 3. 5 6 7 8. Gal. 5. 7. til 13. or to dissolve the bonds of holy communion amongst Christian brethren c Phil. 3. 2. Iud. 19. Rom. 16. 17. 18. or to abolish the orderly relations and obligations naturall and morall without which humane societies cannot stand d 1 Tim. 5. 8. Mat. 15. 4 5 6. 1 Tim. 4. 3. or to put downe the authoritie which God hath set up in and over humane sucieties for the Administration of justice therein e 2 Pet. 2. 10. Rom. 13. 1. till 8. Thirdly it is the mind of Jesus Christ that his servants in all matters meâ—rly circumstantiall by him not determined should be left free to follow their owne light as it may be offered or arise unto them from the generall rules of edification and not constrained by an implicit faith to follow the dictates of other men and although it may sometime fall out that in things of this nature their wayes may be different from the wayes of their brethren yet that ought not to make any breach of love amongst them but they should esteeme all crosse and partiall practises about them utterly unlawfull because they beget disputes and jealousies and tending to divisions bring forth hatred and mutuall persecutions Rom. 14. per totum Gal. 5. 13 14 26. Phil. 2. 3 4. 14 15. Fourthly that in matters of greater weight which are not meerely circumstantiall but are conceived to bee determined by the word yet so as that it is diffâ—rently understood in this case the mind of Christ is that the rules of Christian charitie and mutuall edification be inviolably observed with all long suffering and forbearance And this course ought to be continued so long either as there is hope to gaine
we know that all things even these same and such like failings will worke together for the best towards The comfort of beleevers against these evils Psal 76. 10. those that love God and that all the advantages which Satan hath gotten against the kingdome of Christ will tend together to Gods greater glory and Satans owne overthrow at last For as the wrath of man shall surely praise the Lord so the plots of Satan and all his prevailing upon the infirmities of his Saints when he shall have mercy upon Zion will redound exceedingly to the increase of his glory by the manifestation of the riches of his grace and of the stabilitie of his purposes in setting up the kingdome of Jesus Christ through a finall and totall destruction of all the enemies thereof Seeing then I have cause to hope for such an issue of this warfare I shall not feare that the discovery of this failing in the Ministery will bee taken as a reproach to discredit them towards others in their function which I acknowledge in its own way and degree to be of God not of man but rather as an admonition of love to show to those that are conscionable the necessity of laying their owne condition to heart and of seeking the remedy thereof in that way wherein it may bee found And that I may not bee wanting The necessitie of unitie further pressed unto this designe I shall adde one thing more for the demonstration of the necessitie of this dutie of brotherly unitie which is so much neglected amongst us that afterwards I may come to speake more fully of the usefulnesse and excellency thereof In the profession of Christianitie the Apostle saith that neither Gal. 6. 15 16. circumcision availeth any thing nor uncircumcision but a new creature And as many as walke by this rule Peace saith hee will bee upon them and mercy and upon the Israel of God Here then wee see that the fruits of Peace and of mercy are Gods blessings upon the life of the new Creature and where these fruits are not at all apparent but on the contrary a spirit of strife of bitternesse of hatred and of mercilesse affection doth prevaile there wee needs must say that the old creature is still alive because the Iam. 3. 14 15 16 17 18. wisedome which is earthly sensuall and devillish which is the old mans rule brings forth such effects Now it is the proper worke of the true Ministers of the Gospel to perswade all men to live the life of the new Creature and to mortifie the members Col. 3. 5. 8. of the old man which are upon the earth whereof these are a part But if through the spirit of division and variance the Ministers themselves are intangled in these passions and that even one against another so that they doe not shew forth all meeknesse with all long-suffering and forbearance wherein they ought to receive each other to the glory of God as Christ received us how can they performe this worke how can they perswade others to walke by a rule which they mind not and wherein they themselves are not exercised It is cleer then that to doe the proper worke of their Ministery it is necessary for them to intend the dutie of brotherly love and unitie Moreover it is said here that neither circumcision nor uncircumcision doth availe any thing in Christ Jesus and if this is so then the division and distraction which is amongst us for things of such a kind is sinfull and necessary to bee left off for I am sure that circumcision to the Jewes and uncircumcision to the Gentile was a matter of greater concernment then any thing about which wee at this time are divided And if that ought not to have made a breach between them farre lesse these things amongst us Now that Gal. 5. 6. which by the new Creature is available in Christ Jesus is faith onely which worketh by love If then the Ministers of the Gospel are appointed by God to beget faith and love in their hearers that is to perswade the unbeleevers thereunto and to build up and confirme and increase the beleevers therein by the testimony of Jesus and by their unitie and love amongst themselves how shall they bee able to doe this except they bee first agreed to hold forth the same testimony and except there be some amiable concurrence amongst them in the workes of their Ministery Therefore as faith and love are inseparably necessary to make a true Christian so the testimony of Jesus and the spirit of unitie are inseparably requisite for the worke of the Ministery For as there is an absolute necessitie lying upon the Ministery to beare witnesse unto the truth towards the manifestation thereof for the saving of their own soules So they are also no lesse necessitated to maintain the profession of their unitie for the edification of their hearers For without this profession that manifestation will never in reason be found a truth fit to convict the world which otherwise it may be because as it is just that when witnesses doe not agree their testimony should not be received so it is equitable that when they doe agree their testimony should not be rejected And if by this onely default they make their testimony without effect it is evident that to establish the truth and not to discredit it to uphold the Ministery and not to make it contemptible to buildup the Churches and not to ruine them and to confirme the faith of the Professors and not to stagger them the profession and practise of Brotherly unitie amongst the Ministers of the Gospel is absolutely necessary For all may see that are not blind and senselesse that originally nothing but the neglect of this dutie hath deprived us of all our hopes and blessings and brought us under the yoake of all these miseries Upon all which this consequence doth manifestly follow that the onely way to preserve the remnant which is left entire to restore that which is not utterly decaied in the Church and to helpe this distracted State unto some settlement if there be any possibility of attaining it is this That the Ministers of the Gospel should set themselves to concurre and correspond together that they may hold forth unto the world in the testimony of Jesus Christ the lovelinesse the peaceablenesse the meeknesse and the unitie of his spirit to the end that both they and their hearers may follow therein his footsteps as hee is gone before us to leave us an example For this is a path of the new and the living way which hee hath consecrated for us and out of this way no man can come unto the Father it is therefore absolutely necessary that such as will enter into the holiest become followers of God as deare children and walke in love as Christ also hath loved us and made himselfe as one of us even our Brother to gaine us unto God CHAP. XIV
an Ephes 2. 21. holy temple in the Lord. For all are called unto the unitie of the same body by God and the ministeriall worke is appointed to bring all to the 1 Cor. 12 13. Col. 3. 15. Ephes 4. 13. unitie of the same faith and knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ If therfore any plea bee taken up for a singular distance which is grounded upon disjoynting principles this will not suit with the purpose of God which is to make up the whole body of Christ into one that by the compacting of the members thereof there may bee an effectuall working in the measure of every part to Ephes 4. 16. make the increase of the body for the building of it self up in love What principle then soever doth overthrow this compacting of the whole for this end to bee fulfilled in and by every part is destructive to the glory of Christ and the happinesse of his members If then the principle of Christian libertie and the plea for it and for the particular rights of distinct Congregations is made by the subtiltie of Satan the chief instrument of our divisions and distractions at this time and in this kind it must bee qualified by the principle of holy communion and the plea for the unitie of the members of Christ and for the common rights of the profession of Christianitie For the Apostolicall rule is cleer that wee are indeed called unto libertie onely wee Gal. 5. 13 14. must neither use libertie nor plead for it that it may give an occasion to the flesh but wee are commanded by love to serve one another because the whole Law is fulfilled in this Thou shalt love thy neighbour as thy selfe And if this Law bee not observed it is cleer that wee Rom. 13. 9. walke not worthy of the calling wherewith wee are called what ever the truth of our principle or the justice of our plea may bee in it selfe For it is not the Theoreticall upholding of a truth that will save us but the doing of the will of God woe be then unto us if by our disputes for that which wee think to bee truth and righteousnesse Satan doth insnare us and by the practise of a singular distance doth so far lead us out of the way as to make us his instruments to divide and disjoynt the spirits and the practises of professors that the essentiall unitie of the whole and the visible conjunction of the members being put out of the thoughts and aimes of common professors all societies may bee broken to pieces and all relations to common duties made void according to the will and fansie of every one that will pretend to bee a Saint in such or such a degree above his neighbour that so by our singular distances through strife for selfe-interests scandals may bee multiplied and the honour of Gods Name in the holy profession blasphemed in the world Therefore to avoid all this nothing is so fit or more necessary and usefull then to maintaine this communion and correspondency which we plead for which is nothing else but a free and voluntary concurrence of spirituall counsels and endeavours which God as the Father of Spirits and King of Saints doth require in his children and Office-bearers for the advancement of the kingdome of his Son that it may appear unto the world that the Church is his house that hee is the ruler of it by his Word and Spirit and that the Ministers thereof depend unanimously upon him as his childen and servants and that in their mutuall relations they stand united to each other not by a rule of their owne chusing and transacting from which they may exclude one way or other whomsoever they please but by the common rule which is his love whereby they are bound to each other as Brethren and as his servants that is fellow-members of the same body of Christ for al the members of every body are but servants to the head in the whole to to each other for the heads sake and for the good of the whole Although then every member hath a facultie of life and a right through that facultie to act in and by it self the worke of its owne office and hath immediatly from the head its direction what to doe and is not under the command of any particular fellow-member yet in the use of this facultie and in the exercise of this right every member is directed by the head to subordinate it selfe to the service of the whole and to depend upon the unitie thereof and not to stand or act by it self for the Apostle saith that the eye cannot say to the hand I have no need of thee nor the head though head and over all the rest to the feet though but feet and under all the rest I have no need of you but even the weakest and the most unseemly members are the most necessary and every one of them in the performance of their duties towards the whole for none of them are allowed to doe any thing for themselves alone are made to depend upon each other If this doctrine were laid to heart and applied practically without disputing to particular matters now in dispute and if our braines were lesse and our consciences more exercised in looking herein to that which is without all dispute the known will of God wee should not need to be troubled with the nicities though wee might conferre about them of the proper seat of right to power and government and with the nationall debates of the prioritie of the universall and of the rights and priviledges of the particular Churches upon which rocks our affections being now split all the duties of necessary communion correspondency and concurrence are neglected amongst us notwithstanding all the known excellencie commendablenesse and usefulnes thereof Therefore my purpose is to set before the consciences of those that seek life the lovelinesse of this dutie whereunto we have already attained if so be we will but put forth our hand unto it as to the tree of life in the midst of the Paradise of God and not feed upon the Theory of disputable opinions concerning particular rights and priviledges which are to us a tree of the knowledge of good and evill whereof the fruit doth worke nothing but death and enmitie between God and us and between man and man nothing but strife and distances by reason of our pride wherewith our knowledge doth puffe us up to appeare somewhat more then others in all our undertakings Sect. II. Of the excellency of unitie and of the fountaine thereof Charitie THe holy Ghost hath set himself of purpose to commend Unitie and Charitie unto us which now I am to speak of in two severall places of Scripture which I shall make the matter of this Section to represent onely the heads thereof in brief unto such as are conscionable that by themselves
the spirit of Christ and every true beleever is a member Organicall in his own place that is appointed to some usefull worke Nor is any member alone but it is put together with the rest to make up the whole by mutuall conjunction and cooperation therefore none doth worke as it is alone but as it standeth united with its fellow-labourers in every worke And as none of these respects can bee wanting in the office of the Ministery so none besides these are needfull for if a member doth duely depend upon his head and standeth in its right place in the body and hath a lively facultie to doe its owne worke and is no wayes disjoynted but fitly compacted and linked to the other members in doing its work nothing can bee further desired or wished for in it These are then the essentiall and proper relations under which a Minister as an Officer of the Church is to bee considered Now if it bee found that in the profession of truth and holinesse nothing doth make him so fit for his office in all these relations as to maintaine the duties of brotherly love unitie communion and correspondencie and that without the studie of these hee cannot stand aright in any of those relations then I suppose that these duties will without contradiction bee acknowledged to bee the most commendable and usefull that hee can apply himselfe unto and that without the observance of the same hee cannot bee said to walke worthy of the vocation wherewith hee is called Let us therefore take these relations into a more distinct consideration and see how therein by these duties a Minister is fitted for his office First then a Minister by his Office is subordinate unto Christ as a Servant as a Disciple and as a friend of his and to make these relations evident to the world and sure to himself is to make his calling and election sure which is effected when both others are made to see and hee himself doth assuredly of himselfe know that what hee doth in his charge is done to serve Christ as it becommeth his Disciple and friend But except his behaviour in all the workes of his charge bee sutable to that love whereby Christ his master did love us and thereby did unite himself unto us these relations will not bee evidenced For to be a faithfull servant of Christ he must make two things appeare First that hee serves none but him alone as the Apostle doth Gal. 1. 10. and as Christ requires of all to bee done when hee tells us that none can serve two masters Matth. 6. 24. And secondly that hee applies himselfe to the same worke which Christ did For hee commands all his servants to follow him Iohn 12. 26. namely in that service which hee performed which was to doe the will and manifest the love of his Father unto us therefore the Apostle 2 Cor. 4. 5. in order to this doth professe not to preach himselfe but Christ Jesus the Lord and himselfe a servant to the Corinthians for Iesus sake This was to be a servant of the love of Jesus to us to invite all to bee reconciled to God for his sake 2 Cor. 5. 18 19. 21. and 6. 1. As the imployment is nothing else but a service of love Gal. 5. 13. that is to expresse the love and fulfill the Law of Christ Gal. 6. 2. so the infallible character of a disciple by 1 Cor. 16. 14. which hee is to bee distinguished in the world from all others is mutuall love and unitie as is cleer by Iohn 13. 35. and herein as well as in holding forth the word they are to approve themselves to bee the light of the world Matth. 5. 14. which will appeare by comparing these two places Phil. 2. 14 15 16. with 1 John 2. 9 10 11. The whole relation then of being a true servant and Disciple is evidenced by nothing more then by this worke of love and mutuall unitie Lastly also it is evident that none can claime the title of being Christs friend but by the performance of this dutie For Christ hath intailed the right to this dignitie wholly upon this condition which is cleerly expressed Iohn 15. 12 13 14 15 16 17. This is my commandement that yee love one another as I have loved you greater love hath no man then this that a man lay downe his life for his friends Yee are my friends if yee doe whatsoever I command you c. And when in vers 15. and 16. hee hath shewed how much by his friendship to them hee hath obliged them already and what further obligations they should receive from his Father hee concludes vers 17. thus These things I command you that you love one another So that hee puts all the relations which wee have to him of servants of disciples and of friends upon the expression of our love to each other from whence wee must forcibly conclude that if there bee no such expression of love but rather of disaffection and of hatred to one another in our Ministery that wee make it apparent unto the world and to our owne consciences when they awake it will bee evident that wee are none of his servants nor his disciples nor his friends but rather the servant disciples and friends of his enemy the Prince of wickednesse in heavenly Ephes 6. 12. matters Therefore let no man bee deceived with faire pretences of holinesse and with large pleas and discourses about speciall rights the Apostle tells us that if wee have bitter envy and strife in our hearts one against another and if wee glory therein wee Iam. 3. 14 15 16. lie against the truth For the wisedome by which men are led in such cases descendeth not from above but is earthly sensuall and devillish Secondly in relation to the Church as it is a house of God the Ministers therein are builders 1 Cor. 3. 10 11 12. as it is the houshold of faith they are stewards of the Mysteries of God 1 Cor. 14. 1 2. and as it is a flock they are shepheards thereof 1 Pet. 5. 2. Now if in building the same house there bee no concurrence and correspondency between the builders thereof how will it bee fitly framed together as it ought to bee Ephes 20. 21. Can builders that have no spirituall communion but are rather disunited in their wayes frame fitly one and the same house for Gods spirit to dwell in And if in a great houshold where one steward cannot oversee all severall stewards being appointed to do all by one and the same rule of administration yet they agree not amongst themselves but walke different wayes and crosse each other will not this distraction disorder the affaires of the houshold will not this reflect upon their Lord and Master as if he could not govern his family in peace And if severall shepheards belonging to a great flock to feed it jointly doe every one take a part thereof for himself and feed it
separately each from other without any care to maintaine good neighbourhood and acquaintance but rather to crosse one another in their walkes and draw sheep one from another how will they bee able to answer it to him that hath intrusted them with the joynt care of his flock I find that when the soul Cant. 1. 7 8 which is in love with Christ doth seeke to find him out it is afraid to turne aside unto the flockes of his companions and when it is directed how to come to him it is bid goe forth by the footsteps of the flock and feed besides the shepheards tents whence wee may observe that the multitude of flocks under many pretending to bee Christs companions doe perplex the soule and turne it aside from him but the unitie of the flock under shepheards that are united is the way wherein Christ is to bee found Thirdly their relation to the workes of their employment doth wholly necessitate them to maintaine mutuall love and unitie because not onely these duties in themselves are a principall part of their worke but what ever else doth belong to their charge whether it concerne the Church or the Gospel it can neither bee acceptable unto God nor profitable unto men except it bee done in the spirit of love and unitie First then that these duties are recommended unto them as a maine part of the very worke which is chiefly to be aâ—med at in their profession I suppose hath been abundantly made out by that which formerly hath been alleadged Secondly that nothing can bee acceptable unto God without this frame of spirit is evident because God is love and hee that loveth not knoweth not God 1 John 4. 8. and on the contrary hee that dwelleth in love dwelleth in God and God in him ibid. Vers 16. Moreover he that doth not all his workes in love as he is commanded 1 Cor. 16. 14. transgresseth the whole Law by the unlovely frame of his spirit because as love is the fulfilling of the whole Law Rom. 13. 8 9 10. So the want of it must needs bee the transgression of the whole Law and hee that is not subject to the Law of God cannot please him saith the Apostle Rom. 8. 7 8. And as nothing can bee acceptable unto God which is not done in love so it cannot bee profitable unto men For if God blesse it not how can it prosper towards them and how can hee blesse that which is displeasing to him And then the Apostle tells us that knowledge is apt to puffe men up but it is Charitie which edifieth 1 Cor. 8. 1. And what I say of love may bee verified of unitie as it is the fruit of love inseparable from it in Christs aime John 37. 23. and equally recommended to us by the Apostle 1 Cor. 1. 10. and 2 Cor. 13. 11. Ephes 4. 1. Ephes 4. 1. till 7. Phil. 2. 2. whence wee see that all things which are to bee done by any must thus bee qualified to find acceptance but if wee looke more distinctly upon the proper workes of their employment towards the Church and for the Gospel wee shall perceive more cleerly the intrinsecall coherence which is found between these duties and the Ministeriall administrations For the workes of their administration towards the Church are all the Ordinances of God belonging to the publick worship in the word and prayer whereunto the Sacraments the Acts 6. 4 Government and the Discipline are subordinate that therein by the Word and Prayer the Saints may have communion with God through the Spirit The whole substance and summe of all that they have to doe is expressed by the Apostle Ephes 4. Ephes 4. from Vers 11. till 17. where I observe that all the gifts and Vers 11. Offices which Christ hath given to his Church both the extraordinary of Apostles Prophets and Evangelists and the ordinary of Pastors and teachers their worke is the same towards the Church unto the worlds end namely this 1. To bee serviceable Vers 12. in perfecting the Saints and in building up the body of Christ in Faith and knowledge till they all come to the unitie thereof unto a perfect man unto the measure of the stature of the fulnesse of Christ Vers 13. Where wee see that the end of their worke is nothing else but the perfection of unitie and consequently if any should not aime at this it is evident that they come short of the true end of their administration of the ordinances and shoot not at the marke which God hath set before them Secondly their service is to preserve by this meanes the Vers 14. Professors of Christianitie from that unsettlement which is brought upon those that are children in understanding by the different doctrines of men and their sleights and cunning craftinesse whereby they lay in wait to deceive the simple and draw disciples after them whence wee may gather that if the true Ministers had done their worke as they should have done in love and unitie from the beginning of the Reformation the deceivers of these times would never have prevailed so as they have done hitherto But because this hath not been intended therefore they have gotten all the advantages that they can desire and wish for both against us and all other Protestants Thirdly their worke is not onely to unite them in faith and Vers 15. knowledge and to preserve them from seducers but to endeavour their growth in all things into him who is their head Christ by the sinceritie and truth of love Fourthly and to this effect their worke is to compact them Vers 16. and joyne them together as one body to build up themselves in love by that which every joynt is able to supply unto another Whence wee may most evidently perceive that the whole substance of their worke towards the Church and Saints to perfect them and build them up is in effect nothing but this to unite them in the faith and knowledge of Christ to preserve them from unsettlement and to cause them grow up within themselves by the loving communication of their graces to each other As concerning the work which they are to intend for the Gospel to maintain the profession of it in the world it is in a word to uphold the truth which is after godlinesse that it Tit. 1. 1. may be acknowledged to bee the grace of God which bringeth salvation and that it may appeare unto all men to teach them to Tit. 2. 11 12 13 14. deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world looking for the blessed hope and the glorious appearing of the great God and the Saviour Jesus Christ who gave himselfe for us that hee might redeeme us from all iniquity and purifie unto himselfe a peculiar people jealous of good workes Now to hold forth this word of life the Apostle requireth in all Professours and therefore most of all in