Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	acknowledge_v	church_n	holy_a	2,461	5	4.8210	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81927	A peace-maker without partiality and hypocrisie. Or The gospel-way to make up the present breaches of brotherhood, and heale the divisions, whereby some of the reforming professors and ministers of the kindome at the time, sadly dishonour their profession, mainley obstruct our reformation, utterly destroy the safe constitution both of church and state. Wherein are handled, 1. How the meanes of Christian peace, as well civill as ecclesiasticall, may bee found and ought to bee followed, both by pastors and people. 2. What are the speciall lets of Ecclesiasticall reconciliation, and what the causes of divisions are, and how to be remedied. 3. What are the grounds, termes and motives of brotherly unitie and forbearance, which the ministers and members of the churches of England ought ot professe and practise one towards another for the gospels sake. / All written upon severall occasions and at severall times by Mr. John Dury, one of the assembly of divines, &c. and now published by Samuel Hartlib, to whom they were sent.	Dury, John, 1596-1680.	1648 (1648)	Wing D2877; Thomason E458_19; ESTC R205070	94,791	118

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 ●●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

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

administration of their publick charges If then in all these acts the fundamentall rules whereby they are to be directed and managed are fully and satisfactorily the same and not unknowne but rather acknowledged by the professors of both sides it will follow that both sides ought to look upon each other therein as upon Brethren and practise the duties of Brotherhood one to another which are answerable unto this acknowledgment But if not withstanding this unitie and agreement in these rules and in the acknowledgment thereof the duties are neglected then the sentence of the Apostle Iames 4.16 is to be laid to heart To him that knoweth to doe good and doth it not to him it is sinne And that of our Saviour which is more full and plain Luke 12.47 The servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes Now that in these Acts of the profession the sundamentall rules obliging us unto holy Communion are acknowledged on both sides to bee the same will appeare in these following particulars Sect. I. Of single Professors VVHen wee looke upon Professors such namely as wee have already described to bee beleevers of the doctrin forenamed and to have that relation unto Christ and his body which hath been formerly mentioned when I say we look upon these Professours as single that is as standing by themselves and not embodied into any particular societie yet we intend not to exempt them by this notion from either a visibilitie of their profession or a compliance in that wherein they ought to concurre with other Christians For they are to bee counted single not as if they might take up a single and fungular way of prosessing Christ by themselves alone which is neither common nor perceptible unto other Christians but they are to bee counted single onely as they are men not engaged as yet unto any particular Congregation to bee members thereof professedly Suppose then a man to be a true Christian and a meere stranger to all the men and Churches of a Nation where he findeth the name of Christ known and publikely professed by some and not at all known and profesled by others the question may bee concerning him threefold 1. Whether hee should make himselfe known to bee a professor yea or no 2. How be should manifest his Profession viz. Whether yea or no hee should not joyne with others in the Acts of publick worship And 3. What the Acts of publick service and worship are whereunto bee should joyne if he should apply himself to other Professors Now in the answer to these three questions I suppose that both sides will fully agree upon these rules as a directory for him to walk by in such a case and to the first the answer is this 1. Although a man stand single and is not embodied into any paertioular society yet he ought to make it appeare unto the world and to other Professors that be is a Christian that is be ought to appeare in publick as a Professor of Christianitie The grounds of this Rule are these command ements Matth. 5.16 Let your light so shine before men that they may see your good workes and glorifie your Father which is in beaven Phil. 2.15 16. Shine yee as lights in the world holding forth the word of life Ephes 5.7 Walke as children of light Vers 10. Prove what is acceptable unto the Lord. Vers 11. Have no fellowship with the unfruitfull workes of darkenesse but rather reprove them Phil. 1.27 Let your conversation bee as it becommeth the Gospel of Christ Mark 8.38 Whosoever shall be ashamed of Mee and my Word in this adulterous and sinfull generation of him also shall the Sonne of man bee ashamed when be commeth in the glory of his Father with the holy Angels 2. To the second question whether yea or no hee should not joy ne with others in the Acts of publick worship the answer will be affirmative thus Hee that should appeare in publick as a Professor of Christianitie ought to assemble himself together to call upon the name of God in Christ with such as meet to that effect The grounds of this rule are these places of Scripture Heb. 10.24 25. Consider one another to provoke to love and to good workes Forsake not the assembling of your selves together as the manner of some is Act. 3.1 Peter and John went up together into the Temple at the houre of Prayer the ninth houre Act. 16.13 And on the Sabbath wee went out of the City by a river side where Prayer was wont to bee made and wee sate down and spake unto the woman which resorted thither Act. 17.1 2. Where was a Synagogue of the Jewes and Paul as his manner was went in unto them and three Sabbath dayes reasoned with them out of the Scripture 3. To the third question What the Acts of the Profession are in the publick service and worship whereunto hee should joyne if he should apply himselfe unto other Professors The answer will bee twofold The first is concerning the Acts of service belonging unto the communion of Saints wherein all Christians are bound to joyn together as Christians without respect of persons or societies grounded upon particular interests and it is that which the Apostle doth command Timoth. 2. Ephes 2.22 To follow righteousnesse faith charitie and peace with all such as call upon the Lord out of a pure heart The second concerning the publick Acts of divine worship in the assemblies whereunto Professors should resort of which these positions will be acknowledged by all 1. That the main and principall Acts of publick worship are the preaching and publishing of the Word of God and the offering up of Prayers and thanksgivings unto God which will bee found a truth in these places of Scripture Act. 6.4 Rom. 10.13 14 15 16 17. and 1 Cor. 14. per totum and 1 Tim. 2.1 2 3 4. and Chap. 4.11.16 Col. 3.16 Heb. 13.15 2. That these Acts should not bee ordinarily performed by every one that will put himself forward to speake but by some that are knowne to have the gift of prophecying and are approved set apart and called to that dutie Which will be evidenced in these places of Scripture Rom. 10.15 and Chap. 12.6 7 8. and 1 Cor. 12.18.27 28 29. and Chap. 14.29 30 31 32 33 34.40 Ephes 4.8.11 12. and 1 Tim. 3.1 2.10 and Chap. 5.22 Tit. 1.5 6.10 11. Hel. 5.1 2 3 4. and 1 Pet. 4.10.17 3. That those Acts should bee both for the matter and manner answerable to the Oracles of God and the rules of the word and done by those that performe them not formally and by rote but understandingly in spirit and truth as is clear by these places Rom 12.6 and 1 Pet. 4.11 1 Tim. 1.13 and 2.15 and 1 Cor. 14.19 20. John 4.23.24 4. That although it is not in the power of any men to prescribe unto or impose upon the Churches and

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

suffer any circumstantiall differences of opinions or practises to breake their association or hinder their ordinarily appointed meetings and conferences Secondly upon some rules and orders which in like manner every one should assent unto freely and expresly so farre as hee doth finde himself convicted of the justice and equitie thereof the substance of which orders may bee this That in their conferences confusion shall bee avoyded that an equall and orderly freedome of speech shall bee yeelded unto all and that a libertie of dissenting unpartially upon reasons alledged shall bee given unto every one Thirdly upon the meanes of some correspondency betweene severall associations for seeing all that are willing to associate cannot possibly meet at the same conference● by reason of the distances of places and mens different occasions therefore severall knots and companies of associats will arise and lest they being unacquainted with one anothers wayes take disagreeing resolutions and mistake one anothers meanings therein for this cause some meanes of correspondencie between distant associations is to bee agreed upon for the communication of matters belonging to the advancement of truth in love between them Hitherto wee have looked upon the first head wherein there is an agreement in the Rules by which the association is to be framed for mutuall edification now follow the matters of agreement belonging to the second head which is the use of their association for the preservation of themselves and of their flocks from partaking in other mens sinnes Of which I shall set downe almost word by word that which I finde granted by Mr. Burroughs in his Ironicum or Heart Divisions pag. 43. which I conceive the Brethren of the other side will fully assent unto and ought to lay as a sufficient ground of associating in a brotherly way His words are these 1 They viz. the dissenting Brethren acknowledge that Synods of other Ministers and Elders about them are an Ordinance of Jesus Christ for the helping of the Church against Errors Schismes and Scandals 2 That these Synods may by the power they have from Christ admonish men or Churches in his name when they see evills continuing in or growing upon the Church and their admonitions carry with them the authority of Jesus Christ 3 As there shall because they may declare men or Churches to be subverters of the Faith or otherwise according to the nature of the offence to shame them before all the Churches about them 4 They may by a solemne act in the name of Jesus Christ refuse any further communion with them till they repent 5 They may declare and that also in the name of Christ that these erring people or Churches are not to bee received into followship with any the Churches of Christ nor to have communion one with another in the Ordinances of Christ To these Propositions if a full assent bee given as by many no doubt there is I cannot imagine what should hinder or may obstruct the profession of their unitie and a concurrence to settle their associations for a joynt and mutuall assistance in the worke of brotherly preservation of each other from the guilt of other mens sinnes Thus then wee see that the termes of our brotherly unity are full and satisfactory in all these respects and if notwithstanding all this we are divided in our wayes and in our affections unwilling to practise any thing joyntly which is sutable to these acknowledged principles are wee not guilty before God and men of the neglect of a fundamentall dutie in Christianitie and that inexcusably surely wee will be found so if wee set not our selves in another way then hitherto wee have walked in one towards another CHAP. VII Concerning the termes of forbearance that therein is and may bee found an agreement HAving shewed how full and satisfactory the unitie is whereunto wee have attained and which ought to be professedly acknowledged and put in practise it remaineth now that wee speak also of mutuall forbearance in that whereunto wee have not yet attained For if it be made apparent that wee are not onely thus farre agreed but that wee have also the same sense of the termes that is of the Principles and Rules whereby a forbearance may be setled in that wherein wee are not yet agreed then I cannot see what in conscience or reason should keep us still at this distance But I am confident it may bee made undeniably apparent that wee have the same sense of the termes that is of the principles rules and conditions whereby a forbearance may bee setled amongst us therefore there is nothing in conscience or reason that can keepe us at this distance Now if the Question bee what then the causes are that keep us from joyning in a forbearance and what the difficulties are to practise that wherein wee are of one mind My answer is that I am very willing to confesse my ignorance of these causes and difficulties rather then to reflect upon the jealousies upon the designes upon the passions and distempers of either side and to lay open the uncharitable failings and the unfriendly proceedings of both sides against each other I shall onely say that the chief difficultie concerning the termes of setling a Christian forbearance amongst us in my opinion hath been this that this matter hath never been prosecuted in that way of simplicitie which becommeth the Gospel nor upon the termes wherein either there is undeniably or there may bee found infallibly a full and satisfactory agreement and whether yea or no any course will be taken to prosecute it otherwise hereafter I know not but I shall in the meane time endeavour to acquit my conscience by shewing my sense of the principles and rules thereof whereunto I am perswaded none will bee dissenters who doe lay to heart without prejudice their dutie in the profession of Christianitie CHAP. VIII Concerning the principles of mutuall toleration wherein there is a full agreement THere bee two maine principles of a Toleration whereof both sides have the same sense to the full The first is concerning the necessitie the second concerning the limits and bounds of a Toleration amongst Christians Concerning the necessitie of some forbearance amongst Brethren in Christianitie all will undeniably acknowledge these two Propositions First that God hath commanded his children and servants both to beare one anothers burthens and to beare with one anothers infirmities and to forbeare one another in love as appeareth in these places of Scripture Gal. 6.1 2. Ephes 4.2 Colos 3.12 13. and 1 Thess 5.14 Rom. 14.1 Secondly that this dutie is not onely necessary necessitate praecepti because God hath commanded it but it is also necessary necessitate medii as a meanes of mutuall edification which cannot possibly bee advanced without the observation thereof And the reason hereof is evident because in many cases of humane failings and in some of different opinions and practises if there should bee no forbearance at all debates would bee sharpe and endlesse

can bee no common profession or publick manifestation of the life of Christ unto the world by a body of Professors And for this cause Christ hath made the fundamentall law of the profession in common and the badge of his disciples unto the world to bee this that they should love one another as hee hath loved them Iohn 13.34 35. A new commandement I give unto you that yee love one another as I have loved you that yee also love one another by this shall all men know that yee are my disciples if yee have love one to another Now if this Law is common to all as they are Christians so that the transgressours thereof doe forfeit their right in Christianitie and are not to bee acknowledged Christs Disciples if they persevere in this fault then it is evident that such of the Ministery as observe it not in their Ministeriall relation one towards another are farre more guiltie then others because their charge in the common profession doth oblige them more to this dutie then others in as much as they are more bound thereby to uphold the truth of the profession then others are for they are the joynts of the body and the instruments of the communion between the members which if they through want of love to each other do either breake or not advance they are not onely guiltie of their owne disunion from their fellow labourers in the Ministery but also of the disjoynting of all other professors and members of Christ one from another in the way of the common calling And this is so much the more to be heeded by how much the Scripture is more frequent and earnest in pressing this dutie and the effects thereof then any other thing requisite in the obedience of Faith To reckon up all the particular commandements and strong motives which are in the New Testament to enforce the practise of this dutie is not my purpose at this time but I would onely remonstrate unto those that intend to bee faithfull unto God and conscionable in their ministery that as the fundamentall Lawes of the common profession which are the practise of love and unitie belong more unto them in respect of each other then unto single members in respect of one another because mutuall love and unitie in the Ministers entertained or not entertained doth beget or destroy the same in common professors so the effects meanes and consequents of those duties are more eminently the concernment of their calling then of any others Therefore I shall briefly point at some places of Scripture wherein the chief effects and meanes of those fundamentals are earnestly recommended unto all that the Ministery of this age may see therein the rule of their comportment and how far wee are strayed from it Wee are then all commanded and that as a dutie wherein wee are to walke worthy of the vocation wherewith wee are called to study the unitie of the Spirit in the bond of peace because all our fundamentall relations to all the meanes and to Christ and God the Authors of our salvation are one and the same Ephes 4.1 2 3 4. 5 6. and 1 Cor. 1.10 11 12 13. and 2 Cor. 13.11 Col. 3.13 14 15. Therefore wee are commanded againe and againe to be of the same mind each towards another Rom. 12.16 Phil. 2.2 to have the same love and to be of one accord Phil. 2.2 and 1 Pet. 3.8 and 1 John 4.7 8.11 12. 5.1 and 2 John 5 6. and 1 Pet. 1.22 and the measure and hight of this love is that we are bound in imitation of Christ to lay downe our lives for our brethren 1 John 3.16 and Joh. 15.12 13. far more then ought wee to deny our selves in lesser things The effects of these graces and the meanes to honour the holy profession by the practise thereof are of two sorts the one positive the other negative The positive effects of the spirit of love and unitie are the expressions of all good will towards others in the common profession and the use of all the meanes whereby the integritie thereof may be upheld in every one These are chiefly 1 Mutuall care to build up each other to pray for each other to keep each other in the love of God Jud. 20.21 and to this effect 2 To looke to each others things and not to our owne things alone Phil. 2.4 and 1 Cor. 10.24 3 To serve each other in love Gal. 5.13 4 To please our neighbour for good to his edification Rom. 15.2 5 To provoke one another to love and good workes Heb. 10.24 and to follow the good whereunto we are provoked Hebr. 12.14 6 To exhort and admonish one another Heb. 3.13 Rom. 15.14 7 To preferre others to our selves in love and by humility Rom. 12.10 Phil. 2.3 8 To have compassion on each other in cases of infirmitie considering our owne condition lest wee also be tempted Jud. 22. Gal. 6.1 9 To beare one anothers burdens and in the spirit of meeknesse supporting the weake to restore one another Gal. 6.1 2. and 1 Thes 5.14 Rom. 15.1 10 To make a difference of faults and to save some as pulling them out of the fire Jud. 22 23. The negative effects of this spirit are the inclinations and indeavours whereby all evills which may occasion the breach of unitie or love are avoided And to this effect wee are commanded 1 Not to seeke or to please our selves Rom. 15.1.3 Phil. 2.4.6 7 8. 2 Not to have any evill will or hatred against any 1 Pet. 2.1 and 1 John 2.9 10 11. 3 Not to bee vaine-glorious to provoke any or to envie one another Gal. 5.26 4 Not to revenge or recompense evill with evill Rom. 12.17.19.21 and 1 Thes 5.15 but to forbeare and to forgive one another in cases of offence Ephes 4.2 Col. 3.13 5 Not to murmur nor dispute nor to give offence unto any Phil. 2.14 15 16. and 1 Cor. 10.32 6 Not to strive nor to fight nor to beat our fellow servants Matth. 24.49 and to avoid this it is especially required in the Ministers of the Gospel 2 Tim. 2.24 25. Of all which and such like duties whereof the Scriptures are full and which tend to perfect the Saints in their holy communion and to direct brethren in the common profession of Christianitie to advance truth and holinesse in themselves and others wee must say this that they oblige Ministers in a threefold respect above others For they are not onely bound to observe these rules in all their wayes as they are Christians but they are moreover bound to observe them First towards all more eminently then other common professors because they are appointed to bee the Salt of the earth and the light of the world and as a City built upon a hill that cannot bee bid Matth. 5.13 14. Secondly towards their fellow Ministers more especially and distinctly then towards others because they are bound to them by a double tie of followship viz. by