strife or vain-glory but in lowliness of mind let each esteem other better then themselves Look not every man on his own things but every man also on the things of others Let this mind be in you which was also in Chrst Jesus In whom I rest Your Friend and Brother in the Unity and Purity of the Gospel R. LAWRENCE THE CONTENTS TRuth seldom found in extreams p. 1. Searchers after truth must suspect danger of erring on each hand p. 1. 2. As the door of the Church may be opened too wide so it may be shut too close p. 2. That since God hath had a Church on earth its separation from the World and unity in its self have been required by him as an equal duty p. 3. All the Reformed Churches justifie separation p. 4. The General notion of a competent knowledge and suitable conversation are to intricate and uncertain rules to be the visible bounds of Gods visible Church p. 5 6 The Lord hath alwayes preserved to his Church a visible undisputable bound betwixt them and the World p. 6. 7 8. Circumcision and Abrahams seed in the Type and Antitype was foreordained established to be the infallible and everlasting bounds of Gods visible Church on earth p. 8 9. It continued so unquestionable untill Christ came who only changed the Type for the Antitype p. 9 10. Believers ought to make the same use of the Antitype under the Gospel the Type served for under the Law p. 10 11. The Antitype of Circumcision and Abrahams seed is visible Grace and Holiness p. 11. Which Paul affirms to be the visible bound of Gods Church and mark of Gods children to Rome and Galatia c. p. 11 12. Antichrist set up his Kingdom by laying waste these Gospel Bounds and Christians open the door to all division and confusion by not repairing them p. 13. 14. Gods Church must not only be a City of righteousness but a City with Walls p. 15. All Churches of Saints ought to own one another as true Churches of Christ and fellow members of his body p. 16. Seven General Heads from whence the arguments to prove the duty of Saints union as such are drawn p. 17 18. 1. From the choyce and approbation of the Father p. 19. Prooving that such as the Father hath manifested his visible Choyce and approbation of to be his Children beleevers ought to admit and chuse to be their Brethren p 9 Christ and all Saints have but one Father for which cause he was not ashamed of their infirmities p. 20. 21. 2. General head is from the choyce and approbation of God the Son p. 22. Christ a perfect Emblem of union in his person p. 22. Christ had no helper in his work nor no partner in his relations to his Church that Gods designe of union in him might be visible p. 22. Christs chiefe designe in assuming our nature was a work of union p. 23. Christ walked by uniting Principles prest uniting dutyes and commended uniting Graces most to his People p. 23 24. Christ owned all visible gracious persons to be members of his body therefore ought all Saints to own them so p. 25. The 3 sort of Arguments is drawn from the visible choice and approbation of the holy Spirit p. 26. The most infallible rule to chuse Church-members by is to follow the track of the Spirits choyce p. 27. The sanctifying effects of the spirit in Saints ought to be admitted as sufficient testimony of the Spirits choyce p. 27. No beleevers without some visible mark of the Spirits choyce p. 28. Prooved that this choyce of the spirit instates a Beleever in all Gospel relations and Priviledges both in the Kingdom of grace and glory p. 29. The 4 general head from whence arguments are drawn is from the visible choyce and approbation of the infallible servants of God in all ages p. 30. They made the choyce of the Father Son and Spirit their choyce p. 30. They laid more weight upon the duty and mercy of the Churches union then upon most others dutyes and mercyes p. 31. Paul laid more to heart and endeavored more to preserve the Churches union then all other errors to reform p. 32 33 34. The Argument for Saints union from the whole p. 35. The 5 generall Head from whence Arguments are taken is from the several Metaphors and Similitudes the Church is compared unto in Scripture p. 35. 1. From that of Beleevers being Gods Children and thereby of his Family the housholder of faith p. 36 37. 2. From that of the membership of the same body which relation is inconsistent without union p. 38 39. The 6 general Head is from the sad consequences and effects of our present divisions p 40. Division is usually the forerunner of destruction the former preparing the way for the latter p. 40. Directions to be observed in heart searchings for the cause and cure of Saints divisions p. 41 42 43. The spirit of division sometime imployes our graces as well as our Corruptions to divide by p 42. Knowledge and Zeal much imployod at this day by the spirit of division in dividing work p 42. 43. The sad effects and consequences of our divisions p. 44. 1. They have obstructed and hindred reformation p. 44. 2 They have opened the door and let in upon us that overflowing flood of Errors heresies and blasphemies which many Professors among us are carried away with p. 45. And the continuation of them will make that disease uncurable p. 46. They have been the cause of that great decay in the life and power of Religion amongst us p. 46. They have rendered the power and life of godlyness contemptible in the eyes of Formalists and the carnal multitude p. 47. 5. They have rendered the power and purity of Religion and the professors of it unacceptable in the eyes of authority and several persons in eminent place p. 48 49. 6. They have brought scorn and contempt upon the glorious cause of God in these Nations and have stained the glorious presence of God with his People that had once stained the pride of all the Glory of the World p. 50 51. They have been the cause of the removal of many eminent worthy Instruments from their Publick Stations therby made way for others no wayes spirited nor principled for the places they stand in p. 52. 8. They furnish wicked Magistrates and Ministers with plausible excuses in the exercise of their oppressing persecuting principles p. 53. 9. It is from this spirit of division so many eminent gracious persons in Authority are disabled from doing that good in their places they have otherwaies an opportunity for p. 53 54. The argument for union from the whole p. 55. The 7 General head from whence arguments for Saints union is drawn is from the evident and great good it would be attended with to Gods Church p. 55. 56. 1. Vnity would renew its strength and make it terrible to its enemies p. 56. 57. 2. Vnity would
Doctrine and holy example to convince them of their errors and withall presseth them to unity and warns them against their divisions as the worst of their errors as it is evident from those Scriptures quoted From whence I argue That if the Apostles and infallible penmen of Scriptures who were able to judge of matters of controversie without mistake did for the Churches peace sake permit persons holding and maintaining many great and dangerous errors to abide in the Church and there own them as fellow-Brethren whilest they manifested visible sanctitie in the main and retained the substance of true Faith and that in the most pure time of the Church when the erroneous persons could not receive those errors by tradition and education from Christian Ancestors or Teachers Then much more ought the Ministers of the Gospel and with them all Gods people now being themselves fallible in judgement and exceedingly disagreeing among themselves about the points in controversie even the able and gracious of them and especially considering the time we live in is but the dawning of the day of Gospel light and knowledge out of a long dark night of Antichristian error and pollution through which many of themselves not long since were groping in the dark about several Gospel truths in which the light of Christ hath since more fully informed them to walk towards one another with all tenderness and charity putting in practice that rule of forbearing one another in love Ephes 4.2 And thereby endeavouring to keep the unity of the Spirit in the bond of Peace verse 3. But it is evident the Apostle and holy Pen-men of Scripture did so walk in like cases when there was not the like Reason Therefore Gods Ministers and people ought so to walk now Object 2. Then you are for the permitting of all Errors in the Church for if we must not separate from Errors of this nature what shall we separate from Answ To make a particular discrimination by name of all Errors or to determine the degree of any particular Errors that shall render the erroneous person incommunicable is too hard a task for me to undertake I shall onely propose some general Rules and Cases which the Scriptures seems to countenance and shall submit them to the judgement of judicious Christians First That Churches and Beleevers ought to withdraw from and deny Communion with all such who though they profess the true form of godliness yet deny the power of it Secondly From such who though they make a profession of the power as well as the form of Religion by holding regeneration and visible grace to be necessary qualifications for visible members of Gospel Churches yet when they are so corrupt in judgement that their Errors are first contrary to godliness or secondly inconsistent with true Grace or thirdly destroy the foundation Doctrine of Salvation they ought to be withdrawn from For the first By persons denying the power of godliness I mean such who though professing of and practising the true external Acts of Gods worship as they may be generally professed and practised by the generality of sound Christians yet in their declared principles and conversation disown the inward life and power of it exprest by the visible effects of true Grace as the work of regeneration and being born again Jo 3.3 with all other visible signes of Repentance from dead Works and Faith towards God as Hebr. 6.1 to be necessary qualifications for Gospel-fellowship which may be discerned either by their palpable ignorance as Nicodemus Joh. 3.4 or otherwise by their apparent enmity to or scorn of gracious qualifications in others by deriding the godly as holy brethren and sisters or by the scorning the spirit in its gifts and graces in the Saints Now such though they may profess the form do visibly deny the power of godliness from whom we have an express rule to withdraw 2 Tim. 3.5 From such turn away and from such doubtless the Apostle presseth the Corinthians to separate themselves 2 Cor. 6.14 15 16 17. Be ye not unequally â—â—aked together with unbeleevers for what fellowship hath righteousness with unrighteousness and what commmunion hath light with darkness And what concerd hath Christ with Belial or what part hath he that beleeveth with an Infidel And what agreement hath the Temple of God with Idols for ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you 2. Second sort of persons that the Scripture is clear the Churches and Servants of God are to separate from is from persons holding opinions or living in Practises contrary to Godliness I mean such opinions as tends to a denying of God to be a patterne of Life in his revealed communicable qualities manifested by his word and by the Life of Christ who was the express Image of his Father Heb. 1.3 and the lives of his holy Prophets and Apostles concerning which Paul to Timothy gives an express command 1 Tim 6.3 If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the doctrine which is according to Godliness c. from such withdraw thy self and further in the first Chapter and 1 verse But thou oh man of God flie these things and follow after Righteousness Godliness c. Nay the same Apostle to Titus makes this the distinguishing Character of the true faith Titus 1.1 Paul a Servant of God according to the faith of Gods Elect and the truth which is according to Godliness So in Titus 2.11 12 verses for the grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present World and by well considering the scope of those three short Epistles you may plainly observe what the Apostles meaning was by doctrines according to Godliness in all persons of what State of condition soever as in People towards Magistrates 1 Tim 2.1 2 3. Titus 3.1 In Ministers in their places Chap. 3. Chap. 4.6.12 vers 2 Tim. 2.15.24 Chap. 4.2 Titus 1.6 7 8 9. in private Christians towards their Ministers Chap. 5.1 17 18 19. In Servants towards Masters Chap. 6.1 2. Titus 2.9.10 In rich toward the poor Chapter 6.17 18 19 verses In aged men Titus 2 2. In aged women Titus 2 3 4. In young women Titus 2.4 5. In young men vers 6. Teaching us by all those Scriptures with all other of like tendency in the Word of God that then are Opinions to be esteemed contrary to the truth which is according to Godliness when they tend to break the Bonds of natural and Civil relations and to slight the duties of them and fill the Heads and minds of Christians with loose
renew its purity p. 57. 3. Vnity would repaire its reputation and esteem p. 57 58. 4. Vnity would renew its growth and increase p. 59. 60. 5. Vnity would abundantly renew its joy and comfort p. 61. The Argument from the whole p. 62. From whom objections may be expected p. 63. How the objections are stated to the Reader p. 64. 1. Object Against the admission of erroneous persons answered p. 65. And wherein is proved that persons holding greater errors then Generally Saints now separate upon were admitted communion with the Primitive Churches p. 65. 66. Much more reason for Gods Ministers and Churches to permit Erroneous persons into communion now then then p. 67. 2. Object That this Principle admits all Errors and heresies in Gods Church answered p. 67. In which answer is shewn what sort of errors or erroneous persons Gods Churches and people ought to withdraw from p 68. to 77. 3. Object Raised from the 2 Thess 3.6 concerning disorderly walking and disobedience answered from p. 77. to 83. 4. Object Whether the power of Religion can consist without the true form answered p 83. 84 5. Object From the inconsistency of unity with Principles directly opposite one to another answered p. 85. 6. Object Against the too generall stateing the case and not coming to those particular points wherein the difference lies answered p. 86. 7. Object From the unpossibility of Gospell union untill the fulfilling of the glorious promises relating to the later times answered p. 87. Wherein is proved that there is as much reason to deferr our indeavors after the increase of knowledge and purity as after unity p. 87. 88. Vnity must precede Glory to Christs Church p. 88. Division lies as much in the way of Christs glory now as unbelief did formerly in the way of his grace p. 89. The promises of the Churches glory hold forth an universality of peace purity and glory to all Saints p. 89. The union we are capable of attaining is not to proceed from the agreement of our understandings wherein we differ but in the exercise of Grace one towards another while thus differing p. 90. The Lord hath supplyed his Church with speciall uniting graces as the meanes to assist them in this speciall uniting duty as the end p. 91. They that begin the work of Saints union by disputing and reasoning them into the same understanding begin at the wrong end p. 92 93. Saints too apt to be pâ—aring upon each others infirmities p. 94. Object From the prejudice that is in Christians against each others opinions and principles answered p. 95. Directions to such as shall set upon the work of Saints union p. 96. 1. Direction to labour to informe themselves of the worth of the mercy and weight of the duty p. 95. 2. Direction to arme themselves against all discouragements and dificulties they must expect to meet with therein p. 96. 3. To take heed of exercising any of the Spirit of divisions weapons in the Spirit of unions cause p. 96. 97. 4. Labour to obtain a Compassionate tender frame of Spirit p. 97. 5 Set thy affections on those things in Saints wherein the Image of Christ is most visible p. 99. 6. Labor to abound in uniting graces p. 99. 100. 7. Labour to preserve a proportionable growth of of grace in thy soule p. 100. 8. Be most exercised in those duties thy place and abilities most cal thee unto and fit thee for p. 102. 103. Further directions to Gospel Ministers in order to Saints union p. 103. 104 1. To be sensible of the sad effects of the divisions amongst themselves 104. 105. 106. 2. Then to study all holy waies of furthering the worke of union p. 107. 3. To change their sharp censurings and blamings into intreatings and beseechings p. 108. 4. To commend what is good as well as condemn what is evill in those differing from them p 109. 5. To lay no more stress upon the errors reproved then the Scripture doth p. 110. 6. To take heed of so intailing errors one to another as to charge upon persons holding some lesser error with others they detest the thoughts of p. 111. 7. To beware in so opposing errors controversall in some they do not thereby commend errors fundamentall in others p. 112. Christians of all hands are too apt to manifest more indignation against some holy persons for controversall errors differing from them then against visible ungodliness and open prophanness in them that in opinion close with them p. 113. 114. Little helpe to be expected in the work of Saints union from such as have much engaged themselves in the evil of Saints devisions p. 115. Therefore those that have the evill of Saints divisions upon their hearts ought the more to labor for unity p. 116. 1. By being much in prayer together and apart for Saints union p. 116. 2. To study to propagate the principles of this truth p. 117. 3. To set up some beginnings in Gospel fellowship upon this Gospell principle p. 117. 118. Object From the aversness of particular Churches and from thence the danger of further divisions upon the promoting this principle answered p. 118 119 120. Object From the inconsistency of persons not agreeing in judgment to walke together in fellowship without obstructing the mutuall edification of the whole answered p. 121 122. Object From the disadvantage that some controverted despised truths might receive thereby answered p 123. 124. Object From the opposition that may arise from such of the godly as are against all separation answered p. 126 127. Object From the difficulty of walking towards such whose Conversion though hopeful may be very doubtfull answered p. 128. 129. A censorious Spirit and provoking carriage towards any professing Christianity though not visibly gracious is blameable and hurtfull p. 130. What cases may give a dispensation from the present promoting this or any other pretious truth among some people p. 131. What the dross and rubish of Christians principles and spirits are that hinder them from uniting which Gods Ministers should be labouring to remove in order to unity when they can do nothing else towards it p. 132 133. Christians usually more curious about the dish the Lord presents the bread of life to them in then the purity and spirituallness of the bread it selfe p. 134. Vnpossible for Saints ever to come to an union wherein they differ untill they come to a communion in what they are agreed p. 135. The Spirit of division never speakes good of differing Christians one to another p. 136 The Spirit of division confines the hearts of Saints in prayer and praises to a few of Gods people and ofttimes sets them in opposition one to another at the throne of grace p. 137 138. This evil principle leades to a wresting misapplying the pretious promises and precepts of Christ and to misguide us in our obedience to God and duty towards our Bretheren p. 139. What the Author drives at in all he hath spoke to Gospell
whence they are hewn and the hole of the pitt whence they are digged they would be less in offensive termes and scornefull carriages towards poore carnal professors they would rather say as Paul argues 1 Cor. 4.7 who maketh us to differ from others what have we that we did not receive Unto whom I shall conclude with Pauls reply Now if you did receive it why doe ye glory as if you had not received it I might multiply many more Answers to Objections that may lie in the way of this duty of making beginnings in this blessed worke but I hope the prosperous success of some whose hearts the Lord shall engage in the practice hereof will be more convincing arguments to prove that gracious holy persons of different judgments may comfortably walke together in Gospel fellowship edifying each other in their most holy faith without being offensive or grievous one to another in their different mindes then I am able to adde and therefore I shall conclude what I have to say to Gospell Ministers as to their propagating this pretious truth with this one direction 4. If providence hath placed your present residence amongst a people so frowardly bent to dividing principles and practices that the labouring to promote this Gospel union might be so ill resented by them as might render your present ministration unacceptable and thereby unsuccesfull amongst them that you have cause to take up Davids complaint Psal 120.7 I am for peace but when I speak they are for warre Then it is my opinion you ought to suspend earnest pressing the practice of this Gospel union and say as the Lord did Iohn 16.12 I have yet many things to say but you cannot beare them now But yet not to close with such in their rigid dividing principles as Peter and Barnabas did Gal. 2.12 13. but to be daily labouring to remove them for take but away the rubbish and dross of Christians principles and spirits and then like hewn stones they will unite of themselves 1. By the rubbish and dross of their spirits that hinders union I meane those sinful distempers of spirit that are contrary to the uniting graces before mentioned as Pride and Passion selfe conceit Envy Hatred Emulations and the like for if these were once removed and the opposite graces strengthned inclinations to union would become as natural to them as now inclinations to division are for remove but the cause and the effect ceaseth and if you should convince them of the evill of their dividing principles before their dividing spirits were subdued they would be no more capable to practice this Gospel union then a drunken man would be capable to goe without staggering and therefore if nothing else can be done towards this worke be preparing the spirits of Gods people with uniting graces 2. By the rubbish or dividingness of their principles I meane such notions and tenents as naturally tend to division which Christians of most perswasions have received by tradition from their fathers as I may say that because former good men of the same opinion with them and the people all along professing the same way with them have so done therefore they conceive they must do so too of which sort of dividing principles are 1. A confining their Christian relation affection and duty within the limits of their own judgements allowing God to have no visible Church nor judging themselves to owe any special duty to Christians as Brethren beyond their own rule of fellowship which principle is usually the nurse if not the mother of these following practices From hence proceed all those scruples which hinder Saints from a free participation of each others gifts and graces on the one hand such as are rigid against Separation will neither hear nor joyn with any but such as are of their own Principles they will either have Objections against their Call and Ordination or otherwise against their judgement and qualifications and thereby oft deprive themselves of a soul-searching powerful instruction and stand picking the bones of a dry sapless Historica Discourse set off with the trimming of some humane excellency that the other might want more minding what the dish is the Lord presents the Bread of life to them in then the purity and spiritualness of the Bread it self when the Lord doth usually put this treasure of his graces and spiritual gifts into earthen vessels that the glory might be of God and not of man 2 Cor. 4.7 He oft times hides these things from the wise and prudent when he reveals them to babes and sucklings Mat. 11.25 I having observed some whom I judge godly to rigid upon this hand that they have rather chose to hear where the Speaker hath been a visible ungracious person or stay at home then to attend a powerful heart-searching Godly Preacher contrary-minded in some things to them And on the other hand many poor Christians do run into the like extream for as the former makes humane defects the Rule of Rejection they go neer to make them the Rule of Election and so by both the true Rule of gracious qualifications and spiritual gifts where-ever found are declined and set light by and put in competition with every circumstantial thing whereas if Christians would make that which tends most to answer the ends of hearing viz. the nourishment edification and comfort of their souls the rule of hearing these things would not be and nothing would more tend to further the Saints union then the removal of these hinderances in their providential Communion in things wherein they are agreed for if gracious persons different-minded did but sometimes meet to pour out their Souls to the Lord together in prayer for their joynt concernments and to taste the preciousness of each others experiences and graces by a mutuall communication of spiritual gifts it would much tend to remove uncharitable jealousies and endear their hearts one to another that was the Argument Peter used to convince the unbeleeving Jews that the Gentiles were pertakers with them of the same grace Acts 11.17 Forasmuch then as God gave them the like gifts as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God unto which Reason they assented v. 18. When they heard these things they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life From which Scripture you may clearly gather that it was both Peters and the believing Jews opinion that such ought to own and esteem each other as fellow-brethren in the Gospel of Christ whom God had granted the same precious gifts and graces unto And I may say it is impossible for Christians ever to come to an union in things wherein they differ until they come to a Communion in things wherein they agree for while Christians be at the utmost distance one from another they can never come to acknowledge of any thing that is obliging or uniting for we may