walke by dividing Principles rather then by the spirit of Unitie in the Gospel of Peace may have cause to reflect upon themselves to consider seriously of the errour of their way and shape their course otherwise then hitherto they have done lest happily they bee found guilty of that contentiousnesse and disobedience unto the Truth whereunto the Apostle hath sadly threatned a heavie judgement of wrath and indignation of Anguish and Tribulation in the Epistle to the Rom. Cap. 2. v. 8 9. from which I beseech the Lord to grant unto us all the seale of our deliverance and the effect all evidences thereof in a conversation which is holy and blamelesse in love CHAP. V. Concerning the particular termes of Vnitie whereunto the Ministers of this kingdome have attained in the doctrine of Faith and in their relation to Christ and his Church FOrasmuch as I am very confident that the Ministers of both sides are fully convicted of each others Orthodoxy in all those Truths which containe not onely the substance and Fundamentals of Christianitie but also all profitable matters unto edification therefore I shall assert the sulnesse and satisfactorinesse of this Unitie briefly in a few propositions which I am sure doe containe much more as to the agreement in doctrinals and no lesse as to the agreement in their relation unto Christ and his Church then is requisite to make up a Brotherly Vnitie First then it is undeniably evident that they all acknowledge and receive the same holy Scriptures of the Old and New Testament to bee the onely Word of God outwardly given both to the Church in generall and to all men in particular as the onely rule of Faith and Obedience which in it selfe and to all beleevers is cleer and sufficient for the attainement of salvation and for their direction in all good workes Secondly they all agree that in doubtfull places of Scripture the Interpretation thereof is to bee taken from the undoubted analogie that is the proportion of Faith which is in other â—â—eer places of Scripture and from the right Analysis that is the resolution or division of the context of the same place Thirdly it is evident that they all beleeve unanimoufly that in these holy Scriptures is revealed unto us that there are three bearing witnesse in beaven the Father the Sonne and the Holy Ghost and that these three are one and the onely true and living God of whom the true knowledge is life eternall Fourthly they all agree to professe and teach that wee have hope to bee justified and saved by Faith onely in God through Iesus Christ alone who according to the Scriptures is the Messias promised to the Fathers and sent into the world and who being the onely begotten Sonne of the Father from eternitie was in time made flesh a true man like unto us sinne excepted in all things and be comming a Mediator between God and us suffered our punishment and paid the ransome for our sinnes to satisfie Gods justice and doth still make intercession for us in heaven Fifthly they all agree fully in this That there hath been alwayes that now there is and ever shall bee unto the end of the world amongst men a true Church wherein God is worshipped according to his will in spirit and truth by the Ordinances of his owne appointment That unto this Church the promises of perpetuall assistance by the spirit and word of protection against the gates of hell and of remission of sinnes are made in and through the Covenant of grace and that such as live in this Covenant the life of 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 univerfall 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 assente unto is not all that is requisite to make up 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 satis factory unitie 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 fundamentall 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
spirituall aime of Christs walking in the world and if he can ingage them into worldly designes to advance the same in a worldly way hee hath gotten them cleerly within his reach where he will endeavour to the utmost first to cause them utterly forget and lay aside the aime of their spirituall calling Secondly to allure them unto and affect them with the appearance and glory of his dominion Thirdly to act them by the principles of outward feares and hopes to that which hee would have them doe and when hee hath once gotten them thus farre under the power of this snare he will be able without resistance to carry them headlong amongst themselves to more and more uncharitablenesse and unconscionablenesse of conversation whereby breaches will bee multiplied and made irreconciliable For although a difference arise but from a very small and circumstantiall matter amongst them as it doth naturally fall out amongst other men yet Satan aiming at them above all others to get advantages against them if he doth find them in such a case either without brotherly and charitable affections or inclined to please themselves hee will bee able to worke upon them first jealousies and by jealousies mistakes and by mistakes a distance and strangenesse by reason of worldly aimes differently carried on and when plots and passions are come to some maturitie crosse courses and mutuall provocations will bee set on foot reall injuries will bee offered complaints and clamours will break forth which in continuance make the divisions of hearts past all remedy and irreconciliable because it is not possible that men who aime at worldly matters should deny themselves either the use of their wit and passions in the prosecution of their designe or neglect the strength which they have in hand when they thinke it can serve their turne For if they should doe so they should seeme to quit their designes and so lose at once both the credit and profit thereof which to men that make use of their reason onely to compasse their owne will and to that effect can employ both power and policie is a thing altogether insufferable as being no lesse contemptible then folly and as hatefull as death This I conceive to bee one of the mysteries of iniquity by which Satan doth prevaile against the Ministers of the Gospel even against many men that are otherwise godly and able but are not sufficiently aware of his wiles by which they are drawn from their owne and ensnared in his way by which meanes their hands being weakned in their work hee gaineth his end at least indirectly by their infirmities and miscarriages Therefore all such as are conscionably sensible of their own frailties and of those dangers should bee wakened from securitie to become watchfull over their owne souls in these times of temptation for amongst the Protestant Churches where with the increase of knowledge a true sense of Christian libertie is begotten in the minds of professors Satan hath none other way to fit to erect his kingdome as this is of dividing the Ministers for which cause as wee see their divisions daily increased so the remedies should be the more earnestly thought upon and offereed with freedome and tendernesse unto all indifferently but chiefly to those who are neerest in principles and have least cause to walke asunder and be at a distance The remedy against Satans way of corrupting the ministery These remedies can bee none other but the helpes to holy communion amongst Ministers in the prosecution of spirituall aimes tending to the advancement of Truth and Peace For the unitie of their spirits in the simplicitie of Truth is their strength and the evidence of grace without worldly wisedome in their walking will make them not onely invincible but even irresistible because the power of the Word of life which is a two-edged Sword and the armour of righteousnesse on the right hand and on the left when they are handled in sinceritie without all mixture of humane policie will bee prevalent to make them triumph in Christ 2 Cor. 2.14 and to cause the inhabitants of the world to fall in due time before them that in the day of Christs power which wee hope is approaching all the strong holds of Satan may be surrendred unto him This ensuing discourse then concerning unitie and forbearance to shew the ground The end of the ensuing discourse and the occasion of putting it to paper termes and motives thereof was by me conceived as a propesall of matters belonging properly to the consideration of the Orthodox Ministers of this kingdome who dissent onely from each other in the way of government that if our private or publique conferences had continued as they were begun in simplicitie the heads thereof might have been a subject of further deliberation amongst us For to that effect they were put to paper at the desire of some but seeing the motions tending to a reconcilement of our Religious differences seeme to be obstructed so that there is little or no hope to gaine any further meetings and conferences in this kind and for this aime therefore I have enlarged them a little and altered the frame thereof somewhat And of enlarging and publishing the same and now shall leave them to you to bee disposed of as God shall direct you for the publick good to make use of them For whether the obstruction of these thoughts of reconcilement arise from the unwillingnesse of some who perhaps thinke it not wisedome to venture their paines in such a way or from the State contrivements or preingagements and combinations of others who by any of these meanes thinke themselves strong enough to gain their own desires another way Whether I say from any or from all of those causes the obstruction doth arise it is to mee a matter of no discouragement but rather an occasion to bee willing to appeare so as I am in the presence of God free from interests and before men without all pretence to wisedome strength and authoritie That so farre as those motions shall be found agreeable to the will of God and sutable to the conscience of those whose wisedome strength and authoritie is the obedience of Faith in performing their dutie they may be entertained with singlenesse of heart and if so many of us as have freed our spirits from the bondage of feares and hopes in respect of outward matters and have given our selves up to walke openly by knowne and undeniable rules and by the Law of unprejudicate love to bee without offence towards all should but resolve upon this provocation to lay the matter of dutie represented therein more seriously to heart then hitherto wee have done and to ripen further thoughts concerning the same who knoweth what God may work thereby It is not impossible for him to blow upon the dead bones of our scattered affections from the wayes of peace and communion to bring them to a concurrence in the acknowledgement of some rules which
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 forbearing 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 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 Ephes 5 1 2. For herein wee shall approve our selves to be deare 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 hee 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 Lot Gen. 13.8 Let there be nostrife between me and thee I pray thee for wee 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
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 unitle 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 build up 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 Concerning the usefulnesse and commendablenesse of brotherly unitie in the worke of the Ministery Sect. I. What the communion and correspondency is wherein our unitie is to be setled HItherto wee have reflected upon that which doth make the studie of brotherly love and unitie amongst us absolutely necessary to avoid the danger of ruine and destruction and the guilt of hindering the progresse of the Gospel in the world now wee shall reflect also upon the usefulnesse and commendablenesse of the dutie in reference unto the work of the Ministery It is no generous disposition to be drawn by meer necessitie and feare unto a dutie but to bee moved thereunto by the lovelinesse of grace and by that which is excellent therein is praiseworthy and argueth a noble and vertuous inclination Therefore wee shall set our selves to worke upon this inclination and indeavour to waken it in every one that hath ingenuitie And my aime shall bee rather to deale with the understandings of all able to consider of their wayes to demonstrate that which I conceive to bee a dutie then with the affections of any to perswade them unto a performance before they are convicted of that which is the will of God therein For I shall speak to Ministers and such as I must suppose to bee conscionable and to those I knew nothing so effectuall to perswade as to evidence unto them that a matter is conformable unto the will of God for nothing but this doth interest conscience into action Now lest I should bee mistaken in that which I shall desire to offer as a dutie of the Ministery I shall contract all which for the present I have to say to one assertion which having opened I shall endeavour to make good The assertion is this That although there were no danger of any enemies Act. 20.28 29 30. Phil. 1.27 1 Cor. 1.10 11 12. or of inward breaches and divisions in the Church for the preventing of which to study the unitie of the spirit it wholly necessary yet that for the true 1 Ministers of the Gospel in the duties 2 of their ministeriall charge nothing is more conscionable 3 nothing more profitable 4 nothing more commendable 5 and nothing more sutable to the glory of God 6 and the perfecting 7 of the Saints then to 8 maintain a Brotherly communion 9 and correspondency one with another and that such as lay not this dutie to heart but love rather to stand and walke by 10 themselves and to maintaine the principles 11 of a singular distance from their brethren in the Minnistery will not bee able in the end to approve their consciences unto God that they walke worthy of the calling wherewith they are called This assertion is somewhat large therefore to open the parts thereof that my meaning may bee the better understood I shall say of the severall heads thereof thus 1 That by the true Ministers of the Gospel are meant none but such persons as are authorized by an ordinary and regular way of calling to administer the publick ordinances of Christ in his Church 2 That by the duties of their Ministeriall charge are meant the workes which in and towards the Church are to bee performed as an office and such are To labour in the word and prayer to have the care of gathering and constituting the Church to rule and govern the Saints committed to their charge as one body in Christ to dispense the seales of the Covenant to those that belong unto it and to exercise Church discipline over those that are liable to it all which they are bound to attend as occasion is offered and the edification of the Church doth require 3 That when I say a thing is conscionable I meane that it is prescribed by God in his word as a dutie which cannot be neglected without contracting of guilt unto the conscience 4 When I say that a thing is profitable I meane that it doth yeeld in its owne kind some benefit to him that useth it 5 When I say that a thing is commendable I meane that it hath qualities for which it is to bee esteemed and
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 knowledge Vers 15. 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 and joyne them together as one body to build up themselves in love by that which every joynt is able to supply unto another Vers 16. 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 may be acknowledged to bee the grace of God which bringeth salvation Tit. 1.1 and that it may appeare unto all men to teach them to deny ungodlinesse and worldly lusts Tit. 2.11 12 13 14. 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 zealous of good workes Now to hold forth this word of life the Apostle requireth in all Professours and therefore most of all in the Ministers of the profession that they should doe all things without murmurings and disputings Phil. 2.14 and that they should bee in their conversation blamelesse and harmelesse as the Sonnes of God without rebuke in the midst of a crooked and perverse nation and that they should stand fast in in one Spirit Phil. 1.27 with one mind striving together for the faith of the Gospel Where wee may observe that in that worke which is proper to the advancement of the Gospel of truth in the world the holinesse of life the peaceablenesse and the unitie of the professors are the necessary requisites without which nothing in this kind can bee effected For this worke hath two parts The one is towards the children of truth the other is against the adversaries of truth Towards the children of truth the worke is in respect of the common profession to concurre in the wayes of righteousnesse of faith of charitie and of peace with all those that call upon God out of a pure heart 2 Tim. 2.22 and in respect of the aime of mutuall edification for practise it is to exhort one another daily whiles it is called to day Hebr. 3.13 and to provoke one another to love and to good workes Heb. 10.24 and for knowledge it is to endeavour that their hearts may bee comforted being knit together in love and to all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ in whom are hid all the treasures of wisedome and knowledge Col. 2.2 3. Where we ought to observe that the studie of love and unitie have not onely an influence upon the common profession and that part of the peculiar worke of edification which is practicall to maintain it but also that it is a meanes to confirme and comfort the hearts of the beleevers in all the riches of the full assurance of the knowledge of the highest and most secret Mysteries And consequently that where this studie is not entertained there both the profession and all the comforts which arise unto the soules of beleevers practically and intellectually from their peculiar interests in each others edification doe wholly decay and the great mysteries of our salvation concerning God and the Father and Christ are darkned made doubtfull and by some utterly contradicted all which is brought to passe now adayes as much if not more then in any age heretofore by our dissensions As for the adversaries and gainesayers who are to bee opposed if wee take them to bee the principalities and powers of darknesse and spiritualities of malice in high places a chief part of the armour by which we are to fight against them and preserve our selves from their assaults is to have our Loines that is our affections girt about with truth that is with sincere love which is the bond of perfectnesse Ephes 6.14 and to have our feet shod that is our wayes of conversion fitted with the preparation of the Gospel of peace that is with meanes of peace Col. 3.14 with Ephes 4.15 to prepare men to entertain without offence and peaceably the Gospel of the peace of God which is revealed in his word to us Ephes 6.15 But if wee take the opposers to bee men although sometimes their mouthes must be stopped Tit. 1.10 11 12 13. Tit. 3.9 2 Tim. 2.23 and they sharply rebuked namely when it is evident that they are vain talkers unruly deceivers and liars yet alwayes matters of strife and jangling both with them and all others are to bee avoided which we now have not heeded and the behaviour of the servant of God even in his greatest zeale and in the worst of times must never bee precipitate and hasty that is without long-suffering 2 Tim. 4.2 3. But chiefly towards such of whom there may be hope of recovery all gentlenesse patience forbearance and meeknesse of instruction is with great care to bee used as the Apostle doth teach Timothy 2 Epist 2.24 25. which is a lesson almost utterly forgotten in these our dayes amongst some that esteeme themselves the chief of Professors Thus then wee see that there is no particular part of all the Ministeriall worke wherein the spirit of love and unitie must not appeare as the principall agent to make it successefull Fourthly and lastly their relation to each other as fellow-labourers in these workes is properly that of joynts which are between the Members of the body to unite them to each other and to make them dependent upon the head For in Ephes 4. vers 16. the Apostle doth cleerly speak of the visible body of the Church as it
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 bee 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 How they should prosecute thier aime and speake the truth of justice and peaceablenesse in our proceedings there can bee 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 mindes towards us and to beget this confidence and allay these jealousies which cause mens spirits boyle up to a disturbance of those proceedings wherein wee meane well I would suggest to our leading men these impartiall considerations The parts of this discourse 1 That they ought to lay to heart the causes which hinder others to confide in us to remove the same 2 That they ought to seeke and finde out the persons which are most capable of receiving good impressions of us and from us that the same may bee 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 The causes of mistrust and feare He that doth not confide in his neighbours doth hinder them 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 feare is the endeavour of force and if I once begin to endeavour force I seeke not onely security to my selfe but the conquest of that which I thinke is mine opposit because I cannot naturally rest secure as long as that which I count an enemy is not subdued and whatsoever I doe not trust I am apt to account an enemy therefore whilst I make nothing my friend but mine owne force I am apt to trust to nothing else but it From all which this doth follow that as soone as I forsake the simplicitie of my love I beget naturally feares within my selfe and when I take a course to secure my selfe from my feares by force I multiply feares in others and give them cause to mistrust me Let me then cure mine owne feares first which I have of others and then I shall bee able to cure the feares which others have of me if I take the beame out of mine owne eye I shall see cleer to take the moat out of my neighbours Quest But the question will be How shall I cure mine owne feares Answ Isa 8.12.13 Truely to answer this I know none other way but to follow Gods counsell by the Prophet Isaiah Say ye not saith the Lord A confederacie to all them to whom this people shall say A confederacie neither feare ye their feare nor be afraid sanctifie the Lord of hosts himselfe and let him bee your feare and let him bee your dread It is then nothing else but the base feare of men upon politick considerations The cure of our owne fears and the want of the true feare of God upon divine Principles which troubles mee and drives mee to courses which make others afraid of mee but if I did not at all looke to men but unto God alone if I did not confide in mine owne force but in the Almighty others would finde cause to confide in mee As I behave my selfe towards God so I must expect that others will behave themselves towards mee if I mean from my heart well towards others in God God will move others to meane so also towards me 1 Pet. 3.13 14. And who is he saith the Apostle that will harme you if ye bee follwers of that which is good if I mind nothing but that which is good to every one what cause have I to think that any will mind harme or evill against me But suppose I suffer wrong whiles I minde that which is good and righteous the Apostle saith that I am happy and if I am happy I need not bee afraid of men nor troubled at my suffering But what if I bee afraid and troubled is it not because I am not willing to suffer in doing good if then I to avoyd suffering for righteousnesse will secure my selfe by force and make others afraid of mee it is evident that I doe not commit my selfe and my cause to God in well doing but I take it in mine owne hand to manage it by mine owne strength and how this will prosper I need not to mention Quest But now you will perhaps say How should I become a constant follower of that which is good Answ To answer this Matth. 7.12 the Doctrin and Rule of Christ is without all exception Whatsoever you would have others to doe to you doe you to them also the meaning is doe you it first unto them for we are commanded to consider one another to provoke each other to love and to good workes If I must consider to provoke then hee that is to bee provoked to love The way to
shall relate to nothing but his owne will and if any such spirit of life bee breathed but in a few of us wee may hope that it will not bee without effect towards others but that some resolutions may ensue which God will blesse with successefulnesse in the prosecution However I am resolved without all appearance of successe to cast this bread upon the waters and commending my self unto his providence leave these papers to you to be disposed of as you shall thinke fit in your discretion which with your self is recommended to to the grace of God by Your faithful friend and servant in Christ JOHN DURIE Written this 8th of May 1648. A DISCOVRSE Concerning THE GROVND TERMES And MOTIVES OF Brotherly Vnitie and Forbearance Which the Ministers of the Churches of England ought to professe and practise one towards another for the Gospels sake CHAP. I. The Introduction shewing the Scope and Matter of the Discourse ALthough the case is dolefull and highly to bee lamented that there is no where in the world so much strife and division apparent as amongst those that are named Christians nor that amongst any Christians greater animosities do break forth then sometimes amongst those that are the Ministers of the Gospel yet this is a most certaine and undeniable Truth and worthy of all acceptation That the doctrine of Christianitie in it self is nothing else but the glad tidings of everlasting peace that therein Christ is revealed to bee the Prince of love and peace that none but his followers are capable of peace and unitie with God and that amongst men the true directions to live in love and peace one with another are no where to bee found but in his kingdome Which being so it will follow notwithstanding all these divisions that none should more willingly undertake nor can more profitably entertaine the thoughts of peace and unitie for the composure of differences and ending of strife amongst men then they whom God hath called to bee Preachers of his Gospel and whom hee hath appointed to bee witnesses of the Covenant of his grace and peace And seeing all they to whom this Covenant is tendred and by whom it is received through Faith are bound to live in the unitie of Faith and Love as being all one in Christ and confederates one to another by vertue of that Covenant Therefore I shall offer my selfe in the way of the heavenly calling as one to whom the Gospell is revealed and to whom the testimony of Jesus in the Covenant of peace is committed unto those that are my Brethren in the same Ministery humbly intreating them all but chiefly such as are most conscionably wise in looking rather to the will of God in the duties of their Ministeriall function then to the interests of a partie amongst men to observe and consider with me concerning the wayes of Unitie and Forbearance which they ought to mind amongst themselves and acquaint their hearers withall these three assertions First that the ground wherefore they ought to professe and practise Vnitie and Forbearance one towards another is the undeniable Law of Christian Brotherhood Secondly that the Termes of Vnitie whereunto they have already attained are full and satisfactory and that the termes of the Forbearance which they should intend to practise are plain and easie to be acknowledged and setled amongst them Thirdly that the Motives which should induce them to the acknowledgement profession practise and setlement thereof are as strong as unavoydable necessitie and the highest relation unto dutie can make them And to make good these three Assertions I shall with as much brevitie as I can declare my sense thereof distinctly and plainly 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 it binds 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 same 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 he also did predestinate to be conformed to the Image of his Sonne that hee might bee the first borne 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 Job 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
Ministery of Jesus Christ any set formes of publick worship otherwise then Christ hath ordained yet that the Ministers of the Gospel may and ought without prejudice to their libertie in Christ agree amongst themselves to observe some rules of uniformitie in their publick wayes to the end that the occasions of dissonancie and confusion may bee avoyded and the fruit of publique edification by all spirituall meanes and helpes to decencie and orderlinesse in the Acts of solemne worship may be advanced will be gathered from these Scriptures Gal. 1.1.8 9 10 11 12. and 1 Cor. 11.1.23 and Chap. 7.23 and Chap. 14.37 Matth. 15.9 Col. 2.6 7 8. and 1 Cor. 14.40 and 1 Cor. 11.16 Col. 2.5 Sect. II. Of Professors united to a Congregation ALthough it is acknowledged by all that Professors whiles they stand single if they walke orderly and behave themselves as it becommeth the Gospel doe partake of the spirituall communion of all Saints and have an interest in the publique Ordinances with all the Churches wheresoever they conveniently meet with them whiles they are unsetled And although this their interest is never lost after their settlement in a particular Congregation so long as they remaine faithfull and obedient to Christ no more then they who are made free and partake of the priviledges of a particular company in London do thereby abridge themselves of their common rights and priviledges belonging to them as they are naturally freeborne or naturalized in the nation so long as they fall not from their allegiance Although I say this is agreed by all to bee so yet it is also acknowledged on both sides that Professors ought not to stand single but should be united in and to a body rightly constituted and governed according to the will of Christ which being cleer from these Scriptures Rom. 12.4 5. and 16.17 18. and 1 Cor. 1.10 11 12. Ephes 2.19 20 21 22. and 4.16 Phil. 1.27 Col. 2.5.19 Gal. 6.10 doth give a ground to these following Rules concerning the constitution and government of particular Congregations wherein both sides if they will understand one another rightly I am confident are fully agreed 1. That such persons as have by their professed subjection unto the Gospel of Iesus Christ made it apparent that they are united unto him as the head by Faith and to all his members by love may and ought to bee united together in one Church-fellowship which is called a particular Congregation according to the sense of these Scriptures 2 Cor. 8.1 2 3 4 5. and chap. 9.13 Ephes 4.13 14 15 16. and chap. 2. vers 19 20 21 22. and 1 Cor. 12.27 Phil. 1.27 and chap. 2.1 2. and 1 Thes 4.9 10. Act. 2.41 42. 2. That the particular Congregations thus constituted ought to bee governed by Elders and Deacons whereof the first are overseers of the wayes and state of the flock the second servants of their necessities both are Officers thereof walking as Brethren as servants and as members of each other in their administrations by a Brotherly equalitie whereby all usurpation of Lordly power in any of these over the inheritance of Christ is made void and all affectations of humane titles tending thereunto is acknowledged to bee utterly unlawfull in the household of Faith according to the truth revealed in these Scriptures 1 Tim. 3. per totum Acts 6. Vers 1 2 3 4.5 6. 1 Tit. 1. per totum Heb. 13.17 1 Tim. 5. per totum 1 Pet. 5.1 2 3 4 5. and 1 Cor. 12. per totum Matth. 20.25 26 27 28 29. and chap. 23.8 9 10 11 12. Ephes 4.11.16 3. That the particular Congregations thus governed have power within themselves to exercise all Christs Ordinances necessary and usefull for their owne edification and preservation from sinne and disorder which power doth originally proceed from their obligation to bee obedient unto his will according to these Scriptures 1 Pet. 4.10 11. and 1 Cor. 3.21 22 23. and chap. 4.8 and chap. 5. per totum and chap. 6. per totum Heb. 3.6 7 8 compared with Heb. 2.1 2.5 Matth. 17.5 and 1 Cor. 7.19 4. That the Officers of every Congregation may bee chosen and called by the Congregations themselves of such persons as being competently gifted and tryed for the exercise of their charges shall bee ordained thereunto according to the rule of Gods Word by the imposition of the hands of a Presbytery according to these Scriptures Act. 6.2 3 4 5 6. and 1 Tim. 3.10 and chap. 4.14 and 5.21 22. Act. 14.23 Sect. III. Of severall Congregations as they are or ought to bee associated THat there ought to bee an association of those Churches which professe to walke by the same rules is granted on all sides onely in the way to settle and maintaine this association and to determine emergent differences thereby the difficultie doth lie but if that wherein there is a full agreement were made use of for the increasing of love I am perswaded that the offences which occasion all our breaches might bee taken out of the way Therefore those termes of unitie which in this kind are undeniably consonant to the principles of Brotherly Communion and some others which upon some friendly conferences have been assented unto by some leading men of both sides shall here bee offered towards the manifestation of the grounds of this association in these Propositions following 1. The association of Churches should arise and bee entertained freely upon the ground and motive of Brotherly care onely and not by any ties of meere humane Authoritie This doth follow from the propertie of co-membership and the ends thereof mentioned 1 Cor. 12.25 2. That brotherly equalitie wherein Christ hath set every Congregation in respect of another is to be upheld by the association and not at all to bee diminished according to these Scriptures 1 Cor. 12. vers 13. till 25. and 1 Pet. 5.5 Rom. 15. vers 1. till 8. 3. So far as the severall Churches do finde themselves obliged and for mutuall edification thinke it most expedient to entertaine their association either consultatively or judicially they ought to enter into it without prejudice and make use of the neerenesse whereunto God hath brought them to his glory and their mutuall comfort 4. Although every severall Congregation hath power within it self to administer all Christs Ordinances yet no Congregation may lawfully intend by the use of those Ordinances to stand and walk by it self as divided and separate from other Congregations professing the same Faith and obedience towards Christ The reason of this is cleer First from the commandements which enjoyne the studie of unitie amongst all Christians such as these Ephes 4.3 4 5 6. and 1 Cor. 12.12 13 14 15.21 and 1 Cor. 1.10 11 12 13. Secondly from the nature of divisions or intentions to division amongst Brethren which the Apostle doth condemne as the fruit of a carnall mind 1 Cor. 3.3 Rom. 16.17 18. Thirdly because this intention is contrary to the request of
Christ in his prayer unto the Father where hee desires that all beleevers may bee made perfect in one John 17.23 and if all beleevers then all Congregations of beleevers 5. If severall Congregations may not intend to stand as by themselves and walke as separate from one another in the administration of Christs Ordinances which they have received by a common rule and are to professe before the world in publick as one body in Christ then it will follow cleerly that it is farre lesse lawfull unto them in the prosecution of matters tending to mutuall edification in ordinary or in extraordinary and weighty matters of common and necessary concernment to stand and walke by themselves alone without a due respect unto their Brethren and some tie of association towards their neighbour Congregations So that I take this to bee an undeniable principle and maxime of Brotherly association in Churches That nothing which with conveniencie and to the benefit of the Gospel it selfe or to the edification of others therein can bee done unitedly and joyntly ought to bee done dividedly and separately For when Christ doth pray for a perfect union of all beleevers which may worke upon the world a beleef that the Father hath sent him Ioh. 17.23 I cannot conceive that hee doth meane any thing lesse then such an association which may reach unto all the Acts of his worship and the visible administration of all duties and ordinances belonging to his Kingdome For nothing but such an union professedly maintained in his name is able to convince the world finally that hee is come from the Father Thus farre then or rather thus neer the Congregations ought to bee associated if it bee possible and that it is possible and will bee effected in due time is certaine because Christ hath prayed that it should bee for the manifestation of his name unto the world and the Father cannot deny him this request Hitherto I have insisted upon that which I conceive is or will bee assented unto by all upon the undeniable grounds of brotherly communion Now I shall offer the other Propositions which for a more part cular accommodation of differences have been assented unto * See also the papers of the Divines of the Assembly given to the Committee for accommodation lately published Pag. 4 5 6 7 8 9 p 29. 30 31. and elsewhere and are agreed upon by some leading men of both sides as followeth 6. All professors whether single or in a body are bound in conscience to give an account of their wayes to their Brethren or to any that shall require it of them and that not arbitrarily but as a dutie appointed by God to be observed Mr. Burroughs Irenicum pag. 43. 7. Concerning the admission of members which come from one Congregation into another to bee thereunto distinctly associated because this doth reflect commonly upon some particular interests of men wherein the rules of holy communion are not taken notice of therefore offences are frequently given and taken up in this matter which to prevent these agreements have been offered as a remedie thereunto 1 That no Congregation should bee gathered and made up of the Members of other setled Congregations except they bee in an orderly way dismissed by these with whom they were associated 2 That no member comming from another Church with which wee are in brotherly Communion shall be admitted to become a distinct member of our societie till the Church from which hee commeth bee made acquainted with his purpose to associate with us 3. That none who is said to belong to that neighbourhood or association which is called a Parish though hee doth not professe himselfe a member in that way shall bee received as a member of any distinct Congregation untill the Officers thereof have enquired concerning his life and conversation of those that are Rulers of the said neighbourhood and of the Congregations neerest unto his habitation to whom it is likely hee may have had some relation or which may have taken notice of his wayes and profession One of the chief mysteries and originall causes of our manifold divisions doth lie in this outward circumstantiall manner of the association of members into a Congregation and the reason hereof as I take it is partly because men naturally seek rather to please themselves in the satisfaction of some humors of their owne then to edifie others partly because the true use of Christian libertie and the relation wherein all true professors stand one to another in Christ is either not understood or not minded in comparison of some circumstantials of our owne coining to our selves upon any one of which wee use to lay more weight then upon all the fundamentalls of Christs appointment And till his grace and good spirit discover and worke out this self pleasing humour wee cannot hope for peace and unitie almost in any thing although our agreement be never so fundamentall in all things Sect. IV. Of the Officers and Rulers of severall Congregations and their association THe Officers of every Congregation are under a twofold relation of unitie to each other First as they are Professors Secondly as they are Officers that is specially intrusted with a charge in the profession As they are Professors they are neerer in Brotherhood then as they are Officers For their profession doth give them an immediate interest into Christ and to one another in him but their Office doth give them no interest either in him or in each other further then they are true to the profession whence it followeth that except they bee associated in the mysticall body of Christ they cannot be associated in the ministery thereof It followeth also further that the relation wherein they stand to each other as Christians being the onely foundation of their Brotherhood all the other relations which are ministeriall must yeeld and bee subordinate thereunto So that all the bonds which may settle their association in the ministery must be intended no further then they serve to advance and confirme the brotherhood and association which is setled upon the truth of Christianitie For if any combination of Ministers bee framed otherwise or to any other end then to strengthen the fundamentalls of Faith and to increase the fruits of true Christianitie in holinesse and love it will beget nothing else but a Papacie because the root of the Papall Hierarchie and the foundation whereupon that mystery of iniquitie was raised in the Church was nothing else but the aime of an association of Church Officers subordinating the profession to their places and making use of the fundamentals of truth to set up themselves above others for it may bee evidenced that all the superstitious devices and politick practises of Popery to blind men and by an implicit faith to keepe them in subjection resolve themselves at last into this principle and aime of setting up themselves above Christianitie in the hearts of men which is properly the Temple of God Therefore
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 endeavour 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 faith 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 societies 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 meerly 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 differently 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 the advantage of loving conferences whereby differences may be reconciled and mistakes and scandals prevented and taken out of the way or so long as there is cause to thinke that God may reveale his profitable truths to such as erre not wilfully but through weakenesse of judgement and harmelesly Phil. 3.15 16. and 2 Tim. 2.22 23 24 25 26. CHAP. IX Concerning the way how to settle and prosecute a mutuall Toleration by rules wherein there is an agreement HItherto in this matter of forbearance wee have lookt upon the principles of our dutie which wee conceive both sides will fully assent unto if now wee can also from thence gather and from other undeniable and knowne truths find out some rules which may direct us in a way how to settle and prosecute to a full period of practise the duties of this forbearance and if these rules being found out can bee applied to the case in hand between the parties by some transaction so fully and orderly that none who doth assent unto the principles and the rules can except against the proceedings therein if I say these rules can be thus found out and applied then we shall be able convincingly to conclude that all such as follow not the practise thereof walke neither answerable to the light which they have received nor to the vocation wherewith they are called in the profession of Christianitie and consequently that as they are not upright in their way so they shall bee frustrate of the felicitie promised thereunto and receive the reward of hypocrites for in this case that which Christ said unto his Disciples is to bee said unto the ministery and to the professors of this kingdome John 13.17 If ye know these things happy are yee if yee doe them But if you know them not you cannot bee happy in doing them and if knowing them you doe them not your profession shall be found vaine and your end eternall misery for not every one that saith Lord Lord shall enter into the kingdome of heaven Matth. 7.21 but hee onely who doth the will of God who is in heaven From all which wee must gather this conclusion that if wee know that there is a forbearance which is necessary it will not be enough for us to know what the principles thereof are but the way how to practise the duties must also bee sought after and regularly followed Let us then doe this and endeavour to find the rules of such a transaction as will beget between the parties a settlement of that toleration whereof wee have seene and allowed the principles And to this effect if any Treatie or conference be intended for without some such thing nothing can bee setled there must be before all other things an agreement found in the aime of the transaction and in the meanes to bring it to passe For if these two be not determined by common consent and a resolution fixed to proceed according to that determination nothing will take effect or be successefull in the transaction The aime then of the transaction should not bee to settle a forbearance which should leave the parties or confirme them in the distance whereinto they are unhappily fallen But both sides should expresly declare that the Treatie is to bee set afoot and professedly intended for these two ends First that a dore may bee kept open and enlarged to further a more perfect unitie then as yet the parties have attained unto Secondly that a path and course to maintaine the further unitie which will be attained by Gods blessing may bee prepared and made more plaine and easie then hitherto it hath been If this aime bee sincerely taken up the meanes to bring it to passe will neither be difficult to be found nor without successe when they are set a worke amongst true Christians I shall offer therefore at them First then the meanes to open a dore to advance the
unitie of the knowledge of the Son of God unto a perfect man through love whose imperfection in love is such that they doe value no common relations unto Christ and his service further then these set up some private interests nor do mind the unitie of the spirit through the love of Christ which is common unto all so much as to entertain either commembership or ministeriall fellowship or true Gospel-work-acquaintance with any that are not either setled in the circumstantiall courses of their way or willing to come up unto them therein Wee see then upon these grounds that except this neglect of dutie be reformed and the true end of the Ministeriall work without humane aimes be heartily entertained by those to whom it is intrusted the effects thereof will never prosper in their hands but Satan as hitherto he hath done since they were divided will continually prevaile against them all till hee hath brought them unto finall destruction and irrecoverable desolation This then is the danger whereinto wee are fallen and to lay this to heart is that matter of absolute necessitie which by all should be apprehended but chiefly by those that are called to the Ministery that they in doing their principall dutie which is to studie unitie in the truth in Christianity may uphold the holy profession and thereby intend their mutuall preservation For without all doubt their very being in this kingdome if they take not this course will be very shortly in a most desperat condition because as it is undeniably apparent that hitherto nothing but their own disunion about matters extrafundamentall hath made Satan and their enemies to prevaile against them The application to exhort to unitie So it is cleerly manifest that henceforth nothing but their mutuall union will bee effectuall to maintain what they yet hold or restore what they have lost in the minds of men and of their standing in the profession hee then that doth decline to concurre in the wayes of spirituall unitie with those that offer and sue for the same unto him and being convicted of this danger doth not endeavour to prevent it shall bee found guilty of all the evils that follow upon our breaches of all the ruine that befalleth unto these Churches of all the confusions that from thence arise unto the Commonwealth of all the dishonor done to the name of Christ for want of order in his house and of all the shame and reproach which this Nation is either now aspersed withall abroad amongst their Neighbours or will in after ages cleave unto it If then there is any love to the Fundamentall truths of the Gospel if there is any zeale for righteousnesse and against damnable heresies if there is any just hatred due to Blasphemies and to the wayes of profanenesse and licenciousnesse whereby the kingdome of Satan is erected and setled upon the ruines of Christs kingdome amongst us and if there is any faithfulnesse and constancie to bee expected from those that professing Christianitie have entred into solemne protestations vowes and covenants to stand united according to the will of God for the advancement of a common reformation and the settlement of our union therein if I say there bee any such thing as love to truth zeale for righteousnesse and faithfulnesse of Christian Covenants I may adjure such as pretend thereunto to shew themselves at this time therein for their owne and their Brethrens preservation that by the duties of Brotherly unitie in the holy profession they may bee found to keepe faith and a good conscience without blame For as it is not possible that the Faith once given to the Saints can bee maintained by any without a good conscience so the integritie of a good conscience cannot bee kept without observing the end of the holy Commandement which is the practise of love out of a pure heart Now this practise amongst Mininisters in their Ministeriall charges can bee none other but a conscionable concurrence of their spirits in that aime wherein the all relate unto Christ to strengthen one anothers hands in the works of his service For their unity and love to each other can have no truth but as it relates unto him nor can it relate otherwise unto him then by fulfilling his will in doing the works of his service and if this aime be lost in any let them pretend what they will their conscience is not sound their performance is not acceptable nor will their indeavours be for ever established hence it is that because many have left off to aime sincerely at this who either delight to stand wholly by themselves and give way to dividing principles and practises or thinke it more expedient to stand wholly associated but give way to the meanes of humane power to trust more thereunto then to the duties of Christian love and serviceablenesse therefore it is just with God to withdraw from such of both sides that walke in these wayes and from their undertakings the blessing of his presence So that by reason of the want of his strength to goe along and conduct to guide them all their hands are weakned nothing which is undertaken doth prosper the service of Christs house is not advanced the stewards thereof are either divided by themselves or scattered by others and generally they are as men without a heart afraid one of another and through these their breaches a whole deluge of damnable errors and a full current of all unrighteous wicked and scandalous practises hath overwhelmed and almost drowned the Churches so that the very floodgates of hell seeme to bee opened upon us and have covered us with the proud waves of all licenciousnesse And although it cannot bee denied but that it is just with God to suffer Satan thus farre to prevaile against all for the sinnes of all and to make this breach upon the Leaders for their failing in the Ministery yet it is farre from mee to thinke A doubt answered concerning the office of the Ministery as some doe that the promise of God is failed in this our age at if there were neither true Church nor Ministery any more amongst us or any where in this world but that the gates of hell having prevailed against the Church which Christ did once institute by his Apostles a new mission must be expected and a new foundation laid for the erecting of his kingdome I say God forbid that I should thinke so Yea let God bee true but every man a liar for I beleeve that heaven and earth shall passe away Rom. 3.4 Matth. 24.35 Matth. 16.16 17 18 19. but the word that is gone out of Christs mouth shall not passe away Now Christ upon a speciall occasion said distinctly unto his Disciples three things which are these 1 That his Church should bee built upon the rock of that truth whereof the Apostles made confession which was that Jesus was the Christ the sonne of the living God 2 That the gates of hell should not prevaile
against that Church 3 And lastly That the keyes of the kingdome of heaven with authoritie to bind and loose on earth whatever should be bound and loosened in heaven shall be given to this Church These promises I beleeve to bee so sure that they shall never faile Therefore I must conclude that neither the foundation of the Church nor the Church which is builded thereupon nor the Ministeriall authoritie of the keyes given to that Church shall faile so long as this world doth last For what although some doe not beleeve and are disobedient to the will of God shall their unbelief and disobedience make the faith and truth of God without effect God forbid yea all men are to bee found liars that God may bee found true for he hath concluded all in unbelief that he might have mercy upon all therefore in his sayings he shall be justifified and when he is judged overcome Wee must therefore acknowledge that by our unrighteousnesse the righteousnesse of God is to be commended and that although we of this Nation should utterly faile him and bee no more worthy to be counted his Church yet that he will never faile to doe what hee hath said unto the seed of Christ amongst men and never recall the word which hee hath spoken concerning his Church But this we are bound to beleeve Isa 59.21 that wheresoever there is a societic of men beleeving with their heart and with their mouth making openly profession of this truth that Jesus is the Christ the Sonne of the living God there is a Church existent and wheresoever a Church is existent there the authoritie of the keyes is not wanting because Christ hath said that the gates of hell shall not prevaile against it I shall then confidently conclude from these premises two things first seeing there are societies of beleevers which are here existent and known to bee built upon that truth which is the foundation that therefore notwithstanding all these failings in particular duties whereof they are guiltie that yet Gods promise for the main will never be wanting to them as to his Church Secondly I may infer this also that notwithstanding all the advantages which Satan seemeth to have gotten both against the Ministery of this Church and against their administrations therein whereby hee doth blast them and the fruit of their labours yet wee may bee sure that he shall never prevaile so farre as to make void the priviledge of the Church which is to have a right to the keyes of the kingdome of heaven and thereby to the administration of all Christs Ordinances Now then although indeed it is very sad and lamentable that the Builders themselves should be so far wanting to their dutie as by their divisions to give such an advantage unto Satan that hee should bee able visibly to pull down more then they are able to build up yet we know that all things even these same and such like failings The comfort of beleevers against these evils Psal 76.10 will worke together for the best towards 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 unto this designe I shall adde one thing more The necessitie of unitie further pressed 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 circumcision availeth any thing nor uncircumcision Gal. 6.15 16. but a new creature And as many as walke by this rule Peace saith bee 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 wisedome which is earthly Iam. 3.14 15 16 17 18. 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 of the old man Col. 3.5.8 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 which by the new Creature is available in Christ Jesus Gal. 5.6 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
embraced by all 6 By brotherly communion and correspondency I mean not a bare name and profession of brotherhood but a reall conjunction of the thoughts of the desires and affections and of the endeavours of men proceeding from this principle that they acknowledge one another to be the children of the same Father or at least the servants of the same master for as a master is a father to servants so fellow-servants are brethren in service 7 By the meaning of the communion and correspondency I meane a constant following of the duties thereof through the acknowledgment of some professed engagement obliging thereunto 8 By the glory of God in this dutie to bee aimed at I mean besides the generall praise due to him for all his goodnes a more speciall manifestation of the unitie of his Name in all his Saints 9 By the perfection of the Saints in this dutie to be advanced I meane three things 1 The building of them up into one body by the onenesse of the Name of God Ioh. 17.22 23 as Christ and the Father are one that they may be perfect in one 2 The strengthning of them with might by the Spirit in the inner man Ephes 3.16 that being knit together in love they may be comforted unto all riches of the full assurance of understanding to the acknowledgment of the Ministery of God Col. 2.2 and of the Father and of Christ 3 The powerfull propagating of the Gospel of truth in the world to be a testimony thereunto to convict it that Christ is sent of the Father Iohn 17.23 and a means to call in all the elect of God to the communion of Saints out of it 10. By the standing and walking by ones selfe I meane not the distinction of charges as if none might stand or walke in a distinct office wherein another hath no right to intermeddle or the maintaining of the particular rights belonging to particular Congregations for I hold that every Church hath within it selfe a right to all Christs ordinances in respect that it is built upon the foundation but I meane the disjoynting of mens practises and the dividing of their affections and purposes in the exercise of their distinct charges whereby as parties in opposition to one another they set up markes of distinction and separation between themselves and others whom they cannot deny to belong to Jesus Christ and to be built upon the same foundation with themselves 11 By the maintaining of principles of a singular distance I meane such a plea for the rights and priviledges of particular associations of professors as doth make void the fit joynting and compacting of themselves together with others that stand upon the same foundation that according to the purpose of God the whole building may bee fitly framed together and grow unto an holy temple in the Lord. Ephes 2.21 For all are called unto the unitie of the same body by God 1 Cor. 12 13. Col. 3.15 Ephes 4.13 and the ministeriall worke is appointed to bring all to the 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 Ephes 4.16 to 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 must neither use libertie nor plead for it Gal. 5.13 14. 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 Rom. 13.9 it is cleer that wee 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 children 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
that of Christianitie and that of the Ministery And thirdly they are bound to observe these rules towards the workes and in the performances of their Ministeriall administrations more exactly then in and towards other common duties because those workes and performances are of a more important nature then other workes as being more universall and more leading in their kind and such as more neerly concerne the glory of God and reflect upon the soules of men in order to him so that a small failing in any of these is more hurtfull to the profession then a greater fault in any other kind So that wee must forcibly conclude that because all the common rules of Christianitie are more obligatory unto Ministers towards one another in the duties of their calling then unto common professors that therefore the chief and most fundamentall rules of the holy profession which concerne love and unitie communion and correspondency are more binding towards them chiefly in the workes of their Ministeriall administration then towards any others and consequently that the neglect of the least of these duties in any of them is a greater guilt and lesse excusable then in any others the commission of a grosse misdemenour A little moat in the eye will trouble the whole body more then a great handfull of dirt and dust cast upon any other part of the face and the least prick that may bee in the heart or in the pia mater of the braine as Physitians say will kill a man infallibly but a great wound in the flesh nay a stab through the whole body may be cured A thorne in a small joynt will indanger a gangrene to the whole body whereas a great impostume in a part of the flesh will be without danger may be a means though with some trouble to purge the whole of many evill humours Thus a little sparke of disaffection in one Minister against another or breach of unitie in the least dutie of their charge may prove infinitely more hurtfull to the whole Church of God then great and grosse hostilities in common professors for matters of outward concernment Now amongst all the faults and defaults of Ministers in their charge that of the want of mutuall love and of care to maintaine the unitie of the spirit in the profession of Christianitie together with a delight to stand at a distance by themselves is to me one of the greatest because it doth directly crosse the chief end of their Ministeriall function which is to gather the beleevers into one visible body and to bring that body to the 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 then 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 our brother sanctifying us in our flesh Heb. 2.11 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 thou gavest me I have given them that they may bee 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 braches 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 flax 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
Brotherly Communion and Correspondency in Acts 15. vers 1. till 30. where one Church doth crave and another doth contribute assistance counsell and authoritie in a Synodicall way towards the decision and settlement of the difference which broke forth amongst them Fourthly the example wherein Ministers amongst themselves did strengthen one another in the worke of their employment towards the Churches is that of the Apostles of the Jewes and Gentiles who having communicated together concerning the doctrine which they preached Gal. 2. vers 2. and made known to one another their practise Verse 3 4 5 6. to gaine mutuall approbation and confirmation therein Verse 6.7 8. they did enter into a contract of followship Vers 9. and an obligation of Communion and communication of good things between their Churches Vers 9 10. Nor was it found lawfull or answerable to the truth of the Gospel that upon humane considerations or partiall respects that Communion should be broken Vers 11. till the end From all which againe doth follow that which formerly hath beene concluded that 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 in the worke of the Ministery then that the Ministers of the Gospel should maintaine a Brotherly Communion and correspondency one with another and that such as neglect this dutie walke not worthy of the calling wherewith they are called in imitation of Christ and his Apostles Sect. V. Concerning that which concernes the Office of the Ministery in it self IF wee reflect upon the Ministeriall office in it selfe and consider that whereunto it hath a speciall reference wee shall find that all Ministers that are faithfull to their charge are bound at all times to have respect unto foure things The first is their relation unto Christ as they are under him who is the head of the Church The second is their relation to the Church as therein they are Officers The third is their relation to the workes of their charge in the Office The fourth is their relation to their fellow labourers in these workes None of these respects must be wanting because without their subordination unto Christ they are no Ministers nor are they otherwise in Christ but as they are members of his Church nor can they bee counted members without a work to performe because the use of every member is to be an Organ of the soul in the body now the soul of this body is 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 himselfe 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 1 Cor. 16.14 Gal. 6.2 so the infallible character of a disciple by 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 Ephes 6 1â— the Prince of wickednesse in heavenly 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 lie against the truth Iam. 3.14 15.16 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 which is in love with Christ doth seeke to find him out Cant. 1.7.8 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 aimed 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 transgreseth 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 17.23 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 Acts 6.4 the 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. from Vers 11. till 17. where I observe that all the gifts and Offices which Christ hath given to his Church Ephes 4. Vers 11. 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 in perfecting the Saints and in building up the body of Christ Vers 12. 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
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 in this kingdome are begotten of the same heavenly Father What the termes of brotherly unitie are 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 begotten 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 The cause why brotherhood is so little regarded not onely to 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 See forth in the example of Iames and Iohns disciples This doth put me in mind of the failing of John and James 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 rebuke 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 Iohn 4.9 For the Iewes had no dealings with the Samaritans 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 beightned 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 Gen 6. 2 3 4. the Sonnes of God came in into the fairest of the daughters 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 in fuse his poyson into cur 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 in the world to prevent or to rectifie the distempers which arise from thence but yet wee must say in this case what Christ faith in another Matth. 19.26 With men this is impossible but with God all things are possible Therefore I beleeve that God is able both to prevent and rectifie such excesses of passion two wayes The remedy of these distempers First by wakening our consciences effectually towards himself in minding us of the end and way of our ministeriall function as it is in Christ that is to say to teach us to aime at nothing but to bee conformable unto Christ by minding the same thing which he did mind towards God and by walking in the same way wherein hee is gone before us to glorifie his Father in his Ministery Secondly by setting a spirituall edge upon our affections towards men not to consider them after the flesh but after the spirit as they are or may be in Christ Iesus our Brethren That is to say to walke in all things towards them by the Law of Christian Brotherhood and make the positive rules thereof beare the onely sway in all our resolutions For by these principles and by these alone wee shall bee enabled both to free our selves from the trouble which otherwise will fall upon us for small and inconsiderable matters of difference in judgement and practise and also to cause all outward concernments fall flat before the Majestie of Gods will in the duties of peace and Brotherhood but without these wee shall bee found void of all strength to doe any such thing and every little trifle will make us fall from our own sted fastnesse Whence it is that because these principles and duties have been and are disrespected in our work of reformation amongst those that undeniably are Brethren therefore the scandalls which are given to the weak and observed by the wicked to discredit our proceedings are multiplied to the sadding of the hearts of all that are godly nor is there any other way imaginable as I conceive relating to conscience fit to remove them and to heale the breaches which follow thereupon but this to manifest unto those that are faithfull to their principles and conscionable in the Ministery that the relation wherein God hath set them one towards another is a brotherly Unitie which in it self is so full and fatisfactory and by his commandement is so strict and obligatory that whosoever doth not take up the profession thereof and endeavour to observe the duties belonging thereunto shall not only be found a transgressour but even inexcusable and unworthy of the name of a Christian For this cause I have laid to heart this subject of Brotherly Unitie and Forbearance that if God permit it may cleerly though briefly bee laid open to some of the Ministery that seeme wholly to neglect the consideration thereof For my scope is onely to name the chief heads of their agreement to shew how ful satisfactory it is in my opinion to settle the profession and practise of a Christian Brotherhood between them offering this that if any shall make a scruple of the Truth of that which shall bee afferted concerning this matter in brief that a large deduction and demonstration in due time shall bee made thereof to the end that such who heighten matters of strise amongst Brethren that multiply controversies unadvisedly for small matters and that