Abrahams seed and heirs according to promise and in the 7th verse Know you therefore that they which are of Faith the same are the children of Abraham And for the Antitype of Circumcision it is evident to be the inward work of grace in the heart In whom also ye are circumcised with the Circumcision made without hands in putting off the body of the sins of the Flesh by the Circumcision of Christ and so Rom. 2.28 29. Rom. 4.9 10 11 12. and divers other places Now that which I desire you to observe in order to the finding out the everlasting infallible bounds of Gods true Church and Character of his true children on earth is that these Anti-types of Abraham's fleshly Seed and Circumcision are made use of in the Gospel and pleaded for the same end That the Types themselves were under the Law as you may read at large in the Epistles to the Romans and Galatians the chief drift and scope of those Epistles being to convince the Jews that what they formerly enjoyed by vertue of Abraham's Covenant were now made out to believers by Faith in Christ pleading with them that now all partition walls betwixt Jew Gentile were broken down Eph. 2.13 14. And shewing that in Jesus Christ neither circumcision availeth any thing nor uncircumcision but faith which worketh by Love Ga. 5.6 And so Peter Act. 10.34 said Of a truth I perceive that God is no respecter of Persons but in every Nation he that feareth him and worketh Righteousness is accepted of him and if you do but consider the Apostles Arguments in the aforesaid Epistles to prove the Gentiles to be fellow-Heirs with the Jews and of the same body partakers of his promise in Christ by the Gospel as in Eph. 3.6 you shall find he proves it by proving that they are Abrahams seed Rom. 4.15 16 17. Rom. 9.7 8. Gal. 3.16 29. And therefore heirs according to promise Rom. 8.17 Gal. 3.29 Eph. 3.6 And that they were not of the uncircumcised but were the true circumcision Rom. 2.25 26 27 28 29. Rom. 4.9 10. 1 Cor. 7.19 Phil. 3.3 Col. 2.11 From all which Scriptures and abundance more that might be added of like tendency it is evident that the distinguishing Character of Gods People and Church in Abrahams Covenant continues the same and ought to be observed by Gods Ministers and People to the end of the world to be the true unalterable and infallible bound of Gods Church and mark of Gods Children The swerving from which hath led into all those confusions and divisions which are at this day in Gods Church most particular opinions and perswasions laying waste those old Church bounds and clipping off Gods antient Sheep mark would confine the place of his flock to their own Folds and owne none to be his Pasture sheep but such as will receive their by marks against whom the Sons of the Church of Christ may justly take up that complaint Labans sons made against Jacob Gen. 31.1 He hath taken away all that was our Fathers And of that which was our fathers hath he gotten all this glory Some on the one hand wholy breaking down this hedge about Gods Vineyard they will not so-much as admit of an inward work of grace and regeneration of heart of being born again which is the undoubted type of Circumcision and Abrahams seed as before to be the visible bound of Gods visible Church and mark of visible Saints but content themselves with a bare profession of the Christian Religion and some others there are as we minded before will add some further uncertain disputable qualifications of knowledge and suitable conversation But doubtless this unsound Principle hath Antichrist set himself upon his thron by and laid Waste the mountain of God by and trodden under his Feet the holy City by This hath let in the Boare out of the wood and the wild Beasts out of the Field to devoure that it is time for the Church to cry out against this Principle with the Prophet Isay 64.10 Sion is a wilderness Jerusalem a desolation and to plead with the Lord in the words of the Psalmist Why hast thou broken down her hedges so that all they which passe by the way do pluck her the Boar of the forrest doth waste it and the wild beast of the Field doth devoure it Psal 80.12.13 For it is evident that Antichrist if you do but observe the History of the Churches declining state made his way into Gods Church and ushered all his train of false Prophets and false Doctrines by laying waste the Churches true fence and bounds and by laying the garden enclosed Cant. 4.12 into an open field in which every unclean beast may make his den and pass through Psal 80.12 13. And as these ancient bounds of Gods Church are again discovered and made up that our spiritual watchmen may keep their guards upon the towers of these holy walls so shall the Churches purity and unity be recovered But now there are some other Christians that admit visible grace and holiness to be a distinction nay the chief and main distinction betwixt Gods Church and the world beleevers and unbeleevers but they will not admit it to be the onely distinction but will add some other private mark according to their particular opinions and perswasions some doctrine or practice that they have attained to some different understanding in from the rest of Gods people must be as a post of their own set up by Gods post as in Ezek. 43.8 in the bounds of his Church Now though this be not so dangerous as the former in regard it preserves holiness and visible grace as the main rule or bound yet the effect of this error is very sad for this was the apparent inlet of all those divisions and carnal contentions that happened in the Church of Corinth and the rest of the Churches in the Primitive times and that continues and increaseth the same at this day even to the hazard of the total ruine and destruction of the Church of Christ as we shall more at large prove when we come to speak of the particular evil consequences of it For Jerusalem must not onely be as a City of righteousness an holy City Isa 52.1 Isa 1.26 but as a City compact Psal 122.3 A City with walls Psal 51.18 Lam. 2.8 18. Cant. 5.7 Now the way to avoid both these extreams is to observe the bounds and marks that God hath set about his Church to walk about Sion and go round about her and tell the towers thereof mark ye well her Bulwarks and consider her Palaces that ye may tell it the generations following the right observation and preserving of which would make the Church to be comly as Jerusalem Cant. 6.4 God would then be known in her Palaces for a refuge Psal 48.3 we should then behold how good and pleasant a thing it is for brethren to dwell together in unity Psal 133.1 But for the first and worst
they should proceed against us and withdraw from us upon this Account Answ Having as before walked with all tenderness and unblamableness towards them let not that offend you that is their Sin so to abuse an Ordinance of God it is not yours the fear of this punishment kept many a beleeving Jew from publiquely owning the Gospel John 12.42 Neverthelesse among the chief rulers also many beleeved on him but bicause of the Pharisees durst not confesse him least they should be put out of the Synagogue so John 9.22 Acts. 22.19 Object But would not this be a meanes to foment and encrease a great deal of contention and strife in every particular Church for where congregations do consist of persons so different-minded each enjoying an equall liberty of professing and practising their different perswasions this must necessarily tend to a frequent begetting disputes and controversies amongst them whereby the mutual edification and comfort of the whole would be endangered Answ Without doubt the different perswasions of Christians walking together in the same fellowship will be attended with many difficulties and hazards which the mercy of unity of understanding would remove but put them all in the ballance with the fore-mentioned evils which their dividing and separating from one another as at present is attended with and then judge which is the greatest for where a necessity of evill is upon us one in competition with the other it is our duty to admit the least that which least dishonors God and tends least to the ruine and desolation of his Church and people and sure I need not bring the evils attending each of these cases in competition to find out which is the greatest but when you find such Errors or Erroneous persons singled out the admitting of whom into the Church of God or giving the right hand of fellowship unto would be attended with equall evill either as to Gods dishonour or to the damage of his Church that our present Divisions are attended with then and not else I judge you ought to assent thereto But if once union of Saints had that weight upon our hearts which it ought to have I do not judge differences of judgement amongst Members of the same Church could be so inconsistent to its Peace and Edification For 1. The Church must allow an equal liberty to all controversal points either in doctrine or practice and withal must provide an equal rule to limit and restrain the extreams of unseasonable unsober and troublesom promotions of them or oppositions to them of each hand so that the mutual edification and comfortable walking of the whole in the practice of those main duties wherein there is a mutual agreement may not be interrupted for God is not the Author of confusion saith the Apostle but of Peace in all Churches of the Saints 1 Cor. 14.33 And James doth not say Where difference of understanding is but where envying and strife is there is confusion every evil work and therefore do but make an equal provision against carnal contentions and disorderly promotions of controverted points and then the holding them or sober preaching and practising of them could not be inconsistent to union in the same Church Object But would not this be a means to prejudice and block up the way of some despised controverted truths which much the least part of the people of God have received and the generality is very much prejudiced against And this way would subject the Saints professing them to the united Church power of such as oppose them and thereby bring such truths of God and the professors of them under great discouragements and contempt Answ Whatsoever the rule of Christ directs us unto in order to the promoting controverted despised truths is the best way to promote them howsoever to our reason it may not seem so to be and when we lay our hands to any part of Gods work we must be careful to keep our feet in the way of his pathes and though controversies and differences of understanding have been in all ages in the Church yet produce one Instance out of Gods Word to justifie Separation thereupon before you plead for the practice of it but this Union would not at all tend to the prejudice of any particular truth that may be at present under reproach amongst the generality of Christians for nothing more tends to the damage of an opposed despised truth then the reproach and dishonour brought upon it by weak self-conceited sticklers for it whose unseasonable and unsober contending for it doth so much offend and stumble the contrary minded that they take a prejudice against the truth for the promoters sake whereas were Saints united in Church Order there might be special times and places appointed for the most able and sober of each different perswasion to hold forth their grounds for their judgement either Doctrinally by way of Preaching or otherwise by a sober and Christian conference betwixt such as the brethren of each different perswasion should make choice of where all might have liberty to be present and to make their sober Objections against what should be delivered as they see cause and this might be done without the least disturbance of the peace and with mutual edification of the whole as a Church which would also exceedingly tend to remove those discouragements on the one hand which lye in the way of despised Truths and those encouragements on the other hand that are given by our divisions to several applauded Errors For when the Judgment of any person made him neither more nor lesse esteemed nor advantaged Christians would then receive or reject controverted points singly to answer a good Conscience towards God in obedience to his will made known to them whereby doubtless Truth would much prevail against Error for a sincere sober Conscience no ways byassed seldome miscarries in its judgement And so in our present divided confused state several controverted Truths may suffer much prejudice by the many Errors they are accompanied with in the Professors of them and oft-times so inter-woven and intangled in their practice that such as may have a desire to professe the Truth are discouraged and kept off thereby whereas this Union upon Gospel principles removes all that and leaves every Truth single and pure without any addition or detraction thou mayest then take up such a trampled on pearl though it be found among Swine and adde it to the Bracelet of thy former graces or duties without wallowing with them in the mire to enjoy it or perform it Object But there are many whom we judge godly both Ministers and private Christians that will be opposite to us in this work upon the account of our separation from the carnal multitude and visible unbelievers they admitting a bare profession of the Christian Religion with some other additional qualifications not evidencing conversion nor visible grace to be the rule of Church-membership c. now how should we walk towards them Answ
its uncharitable censoriousness and that 's the air it breaths in and therefore you may observe with what people soever this spirit is predominate they esteem not of any that own the same points with them wherin they differ from others unless they be sticklers for them they dare not lay more weight or place more religion in a controverted truth then their conscience tells them the Scripture doth they do little less then deny it in some mens opinions 3. As thou must expect opposition and discouragements and oughtest to be armed against them so take heed thou dost not imploy any of the carnal weapons of the spirit of division in the spirit of unions cause some men will oppose the spirit of division by a dividing spirit that is exercising the same carnal contention and proud wrath with uncharitable censoriousness c. against divisions as dividing spirits promote them by now this comes under Jobs reproof Chapter 13.7 Will ye speak wickedly for God and talk deceitfully for him if we had no better Physicians then these we might tell the Church with Jeremiah Chap. 30.13 thy bruise is incurable and thy wound is grievous thou hast none to plead thy cause that thou mayest be bound up thou hast no healing medicines And therefore Paul being sensible how apt the best Church-healers are to apply the wrong plaister he gives to Timothy a special direction 2 Tim 2.24 The servant of the Lord must not Strive but be Gentle unto all men apt to teach patient in meekness instructing those those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the truth I must say the contrary spirit in healers hath added much inflamation and thereby corruption to our wound 4. Labor to obtain a compassionate tender frame of spirrit even towards those whom thou art least in love with upon the account of their Errors in judgement If Christians would mourn and sigh more in the sense of Saints divisions and delusions and fret and rage less our healing would not seem to be so far of as it doth There is a kinde of religious hard-heartedness and cruelty overspread the hearts of many Christians in these dayes that we have cause to complain with the Church Lam. 4.5 Even the Sea monsters draw out the brest they give suck to their young ones the daughter of my people is become cruel like the Ostriges in the wilderness Christians can as easily and with as little reluctancy hear or speak evil of others that are gracious if they be but judged erroneous by them as carnal malicious persons can do of one another nay some be ready and zealous to stir up the rude carnal multitude against others and even take contentment in each others afflections Oh! where is the bowels of good Jeremiah that lived in a day when he could say of his people They be all Adulterers an Assembly of treacherous men they bend their tongue like a bowe for lies Chap. 9.2 3. and yet he cries out Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night for the slain of the daughter of my people and so Isaiah he mentions the Sins of Gods people to be very great Chapter 22.8 9 10 13. And yet when he considers their suffering verse 4. he cries out Look away from me I will weep bitterly labour not to comfort me because of the spoiling of the daughter of my people But the like bowels and compassion in Gods people towards one another is not found which until the Lord afford thee thou wilt be very unfit for healing work 5. Labour to set thy affections on those things or qualifications in Saints which most lively and evidently demonstrate the powerfull work of Grace in them and the sincerity of their Love to Christ many Christians will more esteem of their own image in their brethren then Christs their closing with them in judgement in some particular controverted opinion will answer the defect of a great deal of more precious grace when much grace in another will not answer the defect of their differing in that opinion it is an easie matter to love them that love us the worst of men can do that Luke 6.32 but Paul sets us a pattern of another manner of Love 2 Cor. 12.15 And I will very gladly spend and be spent for you though the more abundantly I love you the less I am beloved it was this love in Paul that enabled him to bear all those hard measures from the Corinthians to labor for their union and peace whilest they made war against him Now without this Love that will cover a multitude of infirmities thou wilt never be able to receive this truth in the love of it nor to bear with patience all those discouragements thou wilt meet withall in this work 6. Labour to abound in all other uniting graces which the Apostle mentions Col. 3.12 he having spoken of the union of Saints verse 11. he then comes to commend as a means to fit them for it verse 12. Put on therefore as the Elect of God holy and beloved bowels of mercy kindness humbleness of minde meekness long-suffering forbearing one another forgiving one another if any man hath a quarrel or complaint against any even as Christ forgave you so also do ye and above all things put on Charity which is the bond of perfectness and let the peace of God rule in your hearts unto which also ye are called in one body and be ye thankfull let the word of Christ dwell in you richly in all wisdom c. It is the want of putting on and exercising of these graces that hinders Saints from Gospel union more then all their different understanding doth for if all men were of one minde in the things wherein they differ the want of these uniting graces and living in the exercise of the contrary dividing vices would doubtless disunite and divide the people of God from one another for I am afraid there is little of that union among Saints at this day even among those of the same judgement that deserves the name of Gospel union either from the nature grounds or degree of it but generally a kinde of an outside heartless formal union that the very union of carnal people in carnal things seems to be more strongly founded which proceeds clearly from the want of the enjoying and exercising those precious graces for Christians united upon the Account of opinions are onely united in the head but Gospel-union upon the account of visible grace would be an uniting of hearts together such was the union the Saints enjoyed Acts 4.32 And the multitude of them that beleeved were of one heart ane of one soul 7. Labour to preserve a proportionable growth of grace in the soul all grace in the exercise of it must preserve an harmony otherwise it will sound like an Instrument out of tune some Christians seem to be all
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
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
Ministers p. 140 ERRATA PAge 7 l. 1. r Iohn 17.3 p. 17. l. 8. r. which p. 26. l. 24. for the r. that p. 44. l. 12. for care r. Core p. 60. l. 19. r. unseasonable p. 66. l. 21. r. quoted p. 32. 33. 34. p. 72. last line for peace r. place p. 85. l. 16. r. p. 68. p. 98. l. 8. r. aflictions p. 101. l. 10. for time r. kinde p. 104. l. 11. r. as it is p. 116. l. 11. r. p. 30. 31. 32. 33. 34. 35 p. 119. l. 1. for which r. such GOSPEL-SEPARATION SEPARATED From its Abuses Wherein is asserted the Duty of Gods Churches separating from the World AS it is a Principle in Moral Philosophy that vertue is usualy found in mediums and Vice in extreams so may it be admitted in a great measure that Divine truth is found in mediums Errous in extreams For the Lord was not in the Wind nor in the Earthquake nor in the Fire but in the still small voyce 1 Kings 19.11 12. And therefore the way of truth in Scripture is held forth to be the strait-way Psal 5.8 Isai 40.3 4. and 42 1â— Matth. 3.3 in opposition to the crooked ways of Errour Psal 125.5 Prov. 2.15 Therefore they that would walk in the strait-path of truth and peace must take heed they avoid the Errours of the right hand as well as the left Deut. 5.32 Josh â— 7 2 Kings 22.2 Prov. 4 27. Jsai 30.21 all which Scriptures evidence to us that there is danger of running into Errour of both hands which many Christians not duely considering have runne into sad extreams like those people Amos mentions that fled from a Lyon and a Bear hath met them Amos 5.19 And as this sad evill of extreamity hath had its influence over most controversal points at this day amongst the rigid sticklers for them so in especiall manner hath it produced sad effects in the point of separation wherein as on the one hand several professing Christ not duely weighing the bounds the Lord hath set in distinguishing the Precious from the Vile have opened the door of the Church too wide so many others under pretence of separating the sheep from the Goats do shut the door too close and reject those that God hath chosen and keep such sheep out of Christs fold as have his own mark upon them And he that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord Pro. 17 15. And therefore that the truth may be found out in this weighty case I shall make an enquiry after the rule of Christ in Church-separation from the world shal therein occasionally discusse the several principles and practices which those that erre in the extreams of either hand are stumbling in that betwixt both the straite and narrow yet sweet and pleasant path of puritie and unitie may be found out and walked in And for the more distinct handling of this matter that the truth I plead for may be as well discerned as the Errour pleaded against I shall state these two general Positions First That it hath been in all ages wherein God hath had a visible Church on earth a duty required by the Lord from such his Church and People to separate themselves in matters of his worship from all the rest of the Nations and People of the world For proof read Exod. 19.6 compared with 1 Kings 8.53 so Ezra 10.11 and 6.21 Exod. 23.16 Lev. 20.23 24 25 26. so Neh. 9 2. and 13.3 Rom. 1.1 2 Cor. 6.1 Secondly That it hath been also required by the Lord as an equal duty from his Church and People so separated to walk together in the practice of all those dutyes of worship and service required at their hands without dividing or separating from one another Deut. 5.1.3 and 18.6 and 1 Kings 8.55.62 1 Chron. 13.5 6 7 8. and 28.21 and 2 Chron. 30.1 and 35.3 Ezra 10.5 Psal 31.23 24. In which Scriptures consider the word ALL Israel and ALL Saints and so Eph. 4. to the 14. Cant. 6.9 Psal 133. Hosea 10 1 2. Rom. 16.17 and 1 Cor. 1.10 and 3.3 and 11.18 But these two Positions thus generally stated I judge will be agreed unto by most if not all sober Christians and therefore I shall spend no time in the demonstration of them in this place but referr the Reader to the Scriptures quoted and to what shall be spoken in the ensuing discourse to the several particulars relating to them And first I desire you to note if the first Position be true then the difference amongst Christians about separation is rather about the manner or extent then the thing for that the church of God in the world should be a separated People from the the World in matters of Gods worship would be ridiculous to deny Therefore the difficulty lieth in a right distinguishing betwixt the World and the Church wherein some would have that part of the World called the Christian World to be the universall Catholique Church and only the Nations of the Jews Turks Pagans c. to be the World but I hope the most vehement against separation among the reformed Churches will not admit this extent if they should it would be a difficult thing for them to clear themselves from those brands of Separatists and Schismaticks cast upon them by the Papists which if they do not they then assent that a separation may be lawfull from a People makeing an outward profession of the Christian Religion But say others when there is not only an outward profession of the Christian Religion but also a competent knowledge of the Doctrine of the Gospel and a suteable life and conversation thereto there are the bounds of the true Church but the terms of this Qualification will admit of so much difficulty in their explanation that the generality of Christians will be as far to seek for their satisfaction in this point as before For first some will interpret that term of a competent knowledge of the doctrine of the Gospel to be a bare ability through education to answer to questions given them in a Catechism which a child of six or Seaven years of age is usually more capable of and expert in then persons of grown yeares which if that be admitted then repentance from dead works and faith towards God Heb. 6.1 with all other Gospel qualifications attending the work of conversion and regeneration may be spared as to Church fellowship on earth But as various as men opinions are in the several points of Religion at this day in controversy so various are their explanations of a competent knowledge of the principles of Religion each makeing those points wherein they differ from others in and separate upon part of those points of Doctrine which the knowledge of is necessary to a Church-member the discussing of all which would take a Treatise by it self Then for the other term of a suitable conversation that will admit of as
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
Notions of carnall liberty which the Apostle calls perverse disputings of men of Corrupt minds destitute of the truth 1 Tim. 6.5 and doating about questions and strife of words whereof cometh envy Strife raylings evill surmizings vers 4. which he again presseth them to avoid as prophane vaine bablings vers 20th Now from such the Word of God is clear though they walk with never such a shew of holiness and profession of spiritualness they ought to be avoyed and withdraw from as ungodly persons 3. Third sort of persons I judge Churches and Saints ought to separate and withdraw from are persons so corrupt in Judgement and tainted with such gross impious Errours in opinions as are evidently inconsistent with true grace such was Hymeneus Alexander and Philetus mentioned 1 Tim. 1.2 compared with 2 Tim. 2.17 who had made Shipwrack of faith and a good conscience such doth the Apostle mean by an Heretick Titus 3.10 Such opinions the Apostle cals the Error of the wicked 2 Pet. 3.17 which implies more then a wicked Errour which a holy Christian through weakness or temptation may be drawn into as Peter and Barnabas was Gal. 2.11 12 13 14. vers such are said to erre from the Faith 1 Tim. 6.10 which is more then to erre in the Faith for those Errours were contrary to the graces of Righteousness Godliness Faith Love Patience Meekness c. which the Apostle in the next verse exhorts Timothy to follow in his flight from the foresaid Errours Such are said to erre from the truth James 5. 19. viz. the Body and substance of saving truth for he that converts such a sinner from the errour of his way shall save a Soul from death and shall hide a multitude of sins vers 20. which clearly implyes the erring from the truth in that peace is meant such an erring as putts the Erroneous person out of a saveable state they are said to live in Error 1 Pet. 2.18 which is more then to have Error live in them In which Chapter he fully describes what sort of erroneous persons he there means from the tenth verse to the end John calls it the Spirit of Error 1 John 4.6 by which he means more then an errring spirit Jude calls such sensual separatists Jude 19. such as had no appearance of the grace of God in them but were ungodly men turning the grace of our God into lasciviousness and denying the onely Lord God and our Lord Jesus Christ the whole Epistle is spent to describe those sort of Separatists now from such sort of Erroneous persons as these are mentioned and fully described least we should mistake doubtless the Church of God and Saints ought to separate from and reject 4. The fourth sort of Erroneous persons which I judge holy Churches and Saints ought to separate from are such as err in fundamentals or foundation points of Religion holding opinions that lay the Ax to the Root of the Tree of Life Now as these sorts of Errors are most dangerous to be permitted so they are most difficult to single out for though it be a thing out of doubt that there are foundation Doctrines which the Church of God ought to prefer in order to its Beeing before its Peace and Vnity yet it remains very doubtfull whether several of those precious and substantial truths that are highly to be prized and much contended for and are by several godly and sound Christians esteemed foundation points be so or no that is so to be esteemed foundations as the persons not beleeving them or holding Error contrary to them and are otherwise in the main gratious be thereby made incommunicable But as in the former cases so in this I shall decline coming to particulars as a work above my capacity and shal onely tender my thoughts in some few general Rules and so leave it to them who are more able to add 1. First I judge that Errors against the foundation points of Religion must be of such a nature and tendency as do strike at the very root of Saving-Grace and tend to unstate the the person holding them from a possibility of Salvation he living and dying therein for so Paul argues 1 Cor. 15.14 concerning the resurrection of the dead If Christ be not risen then is our preaching Vain and our faith is also Vain And also verse 17.18 And if Christ be not raised your Faith is Vain ye are yet in your Sins Then they also that are fallen asleep in Christ are perished 2. I judge they must be Errors contrary to the general tendency and scope of Scripture and to the Doctrines of Salvation plainly and evidently therein exprest which all true Beleevers concur and agree in And therefore saith the Apostle if our Gospel be hid it is hid to them that are lost 2 Cor. 3.3 and so chapter 11.3 But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your mindes should be corrupted from the simplicity that is in Christ For if he that cometh preacheth Another Jesus whom we have not preached or if ye receive Another Spirit which ye have not received or Another Gospel which ye have not excepted c. ye might well bear with him And so Gal. 1.6 7 8. I marvel that ye are so soon removed from him that hath called you into the grace of Christ unto Another Gospel Which is not Another but there be some which trouble you and would pervert the Gospel of Christ But though we or an Angel from Heaven preach another Gospel unto you then that which we have preached let him be accursed Now it is evident that that bringing in another Gospel was a joyning Circumcision and the works of the Law with Faith in Christ in Justification contrary to the very Essence of Gospel Faith as they held it Object Why how did they hold it did not you before number this among one of the Errors Paul permitted in the Church of Rome c. and prest the Church to union without separating from it Answ They held it rigidly imposing it upon others as of necessity to Salvation chap. 2.14 and 6.12 For where the same Error was held more moderately as we observe before in the Church of Rome and Corinth c. the Apostles deals milder with it there he saith Circumcision is nothing nor uncircumcision is nothing 1 Cor. 7.19 Is any man called being circumcised let him not be uncircumcised verse 8. But when they come to hold it imposingly and positively as in this verse he then changeth his voice then O foolish Galatians who hath bewitched you that ye should not obey the truth c. Chap. 3.1 2 3 4. then Behold I Paul say unto you that if ye be circumcised Christ shall Profit you Nothing For I testifie again to Every Man that is circumcised Christ is become of None Effect unto you Chap. 5.2 3 4. So that the manner of holding an Error alters the case of its fundamentalness much It was Peters
separating from the Saints differing minded and dissimulation rather then his Error Chap. 2.11 12 13 14. that made Paul withstand him to the face verse 11. But it is my opinion most other fundamental Errors are included under the three heads foregoing and therefore I shall not venture any further upon this difficult work of distinguishing fundamentals but conclude my Answer to this Objection with this one Argument That if those Errors and Heresies the Scripture mentioneth as dangerous and unsufferable in the Church of God which the Churches and Saints of God are onely exhorted to reject and withdraw from was all either of a scandalous prophane nature denying the power of godliness on the one hand or contrary to a godly life inconsistent with true grace or striking at the foundation of Saving Faith on the other hand Then the Churches and Saints of God who desire not to be wise above what is written at this day ought onely to reject and withdraw from such But the Errors and Heresies the Scripture mentions as dangerous and insufferable in the Church of God whom the Churches and Saints of God were exhorted to reject and withdraw from were only such Ergo the Churches and Saints at this day ought only to reject withdraw from such Object But there are several commands or rules in Scripture to withdraw from and note persons for offences that seem to be of a different nature from these general Rules proposed by you as for disorderly walking 2 Thes 3.6 Now we command you brethren in the name of the Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly c. and and so for disobedience verse 14. If any man obey not the word by this Epistle note that man c. Answ I do admit all offences and disorders coming within the rules of Church censure to be incommunicable after the Church censure is past so far as such censure extends to excommunicate and consequently persons living in such disorders and not manifesting repentance and resolution to reform ought to be refused admission into fellowship if they should tender themselves and none other It being my opinion that whatsoever is sufficient to unqualifie a person for a Church state before admission would also be sufficient to cast him out or withdraw from him if he were already in But the cases quoted with all other of that nature I judge come clearly within the second rule laid down of opinions and practises contrary to the Doctrine which is according to godliness For if you observe these two verses quoted with what the Apostle saith betwixt them by way of explanation we shall not need to search further for his meaning by these two rules which are indeed but one intending both the same persons and the same things which was not Errors of judgment or opinion but Errors of life and conversation as ver 11. For we hear that there are some which walk among you disorderly working not at all but are busie bodies now such we command and exhort by the Lord Jesus Christ that with quietness they work and eat their own bread By which we may discern there were some members of this Church that were idly disposed living in the neglect of their callings and not onely so but busying themselves about matters they were not called unto tending not onely to the burthen and charge of the Church 1 Thes 2.9 2 Thes 3.8 but to the disturbance and disquiet of it 1 Thes 4.11 And also to the scandal of the Gospel to them that were without verse 12. which sort of persons are onely meant here by the Apostle and of the like disorder he further complains 1 Tim. 5.13 And they withall learn to be idle wandring about from house to house and not onely idle but tatlers also and busie-bodies speaking things which they ought not and therefore this cannot concern any persons who are of holy blameless conversations for their Error in judgement not within the former rules proposed Object But is there not an Order that God hath appointed his Churches to walk in which such as refuse to observe ought to be excluded and withdrawn from as Disorderly persons Answ Yes there is an Order God hath appointed which such as refuse may be withdrawn from as disorderly persons yet all disorder doth not arise to that height of offence as to be liable to that censure and therefore we must consider disorderly walking amongst Christians chiefly to consist of offences against one of these two Rules First either against the Rule of Gospel conversation or Secondly Against the Rule of Gospel visible worship Against the first of these Rules did all those offend which we observe the Apostle to Timothy writes against and those idle busie-bodies mentioned by Paul to the Thessalonians as in the former Objection of such Peter prophesied 2 Pet. 2.2 By reason of whose pernitious wayes the way of truth shall be evil spoken of So Paul to the Philippians Chapter 3.18 For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the Cross of Christ Now these sort of disorderly persons I hope all that are gracious will agree to disown But the difficulty lieth in the second head of disorders against the rule of Gods visible worship the controversie about which hath produced more rents and divisions among Gods people then Doctrines of Faith or inward qualification of grace hath done for such as never were able to contend for the Faith once delivered to the Saints Jude verse 3. nor to understand the mystery hid from ages and generations Col. 1.26 such as never had acquaintance with the power of godliness in their own hearts have been very able to plead for the form of it from rational conclusions out of the History of the Gospel with which they have filled their heads and therefore it must be admitted that not onely carnal Christians but even Jews Turks and Pagans that are capable of reading the Scriptures are capable of discovering and observing the outward form of Gods worship for what men are rationally capable to oppose they are rationally capable to judge of and observe But Atheists Jews and Turks c. are rationally capable to oppose Therefore rationally capable to judge of and observe the visible written rule of Gods worship and therefore though the visible rule and true form of Gods worship laid down in Scripture ought to be highly valued by all sincere Christians and by them all faithfully observed yet when through the general Apostacy of Professors of the true Religion or the corrupt estate of the Church the visible form of Gods worship becomes corrupted and from thence controversies arise about the Primitive patern betwixt persons equally aiming at purity in it there ought then to be much of tenderness and caution in such about their striving for the right form lest thereby they stifle and destroy the true power which is the end
and substance of the form and ought to be proportionably preferred before it and therefore we finde the Lord despising and pouring contempt upon the true form when it hath been so abused as to set up it self against or without the true power To what purpose is the multitude of your sacrifices unto me saith the Lord I am full of your burnt-offerings of Rams and the fat of fed beasts I delight not in the blood of Bullocks nor of Lambs or of he-goats when you come to appear before me who hath required this at your hands to tread my Courts Bring no more vain oblations incense is abomination unto me the new Moons and Sabbaths and calling of Assemblies I cannot away with It is iniquity even the solemn meeting Your new Moons and appointed Feasts my soul hateth they are a trouble to me I am weary to bear them so Isa 29.13 Ezek. 33.30 Yet all these particular performances were the required instituted Acts of Gods visible worship which he blames them for the neglect of Isa 43 21 22 23 24. Mal. 1. 8. compared with the 13 14. But when his people become carnal observers of his visible worship crying as those carnal Jews did the Temple of the Lord the Temple of the Lord Jer. 7.4 without manifesting a due regard to the life and power of Religion which all outward acts of worship are but the shadow and form of Then behold to obey is better then Sacrifice 1 Sam. 15.12 He will have mercy then and not Sacrifice Hosea 6.6 Mat. 9 13. Then to do Justice and Judgement is more acceptable to the Lord then Sacrifice Pro. 21.32 as the Scribe replied to our Saviour Mark 12.3 Well Master thou hast said the truth for there is one God and none other but be and to love him with al the heart and with all the understanding and with all the soul and with all the strength and to love his neighbour as himself is more then all whole burnt-offerings and sacrifices and when Jesus saw â—hat he answered discreetly he said unto him Thou art not far from the Kingdom of God in which reply the Lord places a great deal of weight in persons esteeming the power of Religion much above the form of it And from all these Scriptues I would infer that in our strivings about the true forms of worship we should have a tender regard to the preserving and propagating the true power before it if they come in competition in regard the Lord hath so evidently in his word declared his well-pleasedness in the power when mentioned distinct from the form but never to the form when mentioned distinct from the power Object Do you think the power of Religion can consist without the true form Answ If by true form is meant a sincere desire after the true form and a consciencious walking up thereto so far as the soul is convinced or perswaded of the truth thereof I answer no For I do not judge the power of Religion can consist in the wilfull and setled neglect of the least of Gods Commandments even in his visible worship when nothing comes in competition therewith of more immediate concernment to Gods Church and Glory But if you mean by true form the perfect unerring Observance of the outward Acts of Gods worship without the mistake of the Rule given in his word Then I answer it may in regard the most understanding and sincere Christian is fallible and subject to mistake for the proof of which our own sad experience speaks loud for I hope there is none so uncharitably rigid of any perswasion retaining gracious qualifications but wil admit that amongst such as are godly differing from them there are some that are both able and sincere and that if they were convinced of their duty in the matter wherein they are judged to erre would practice it and in that case I judge it is against all the rules of spiritual and natural Reason as wel as Scripture to compel a conformity to a visible Act of worship before the conscience be convinced of its duty therein or at least unprincipled in Judgement and Conscience against the Act required which all that separate from or reject gracious persons for not conforming to such Acts of worship before conviction do evidently do For I judge there can be no higher impulsion upon conscience in a gracious person their anonstating of him from his visible interest in priviledge with the visible Church of Christ which surely sincere Christians do value above their Liberty or the greatest outward good they enjoy yet this they must lose if they will not conforme to Acts of worship against their judgment and Conscience and these violations of conscience are oft practised by such as most cries up Liberty of Conscience as if the imposing of practises and principles upon gracious persons conscientiously dissenting from them were no violation of Conscience Object But there are some differences of opinion betwixt such as are Godly about the visible worship of God that are inconsistent to unity in Gospel Order for where some are possitively for and others positively against the same thing how can such agree together to walk in one fellowship Answ Either those positive contraries must be about things of that weight that one side must come within some of the Former Rules before minded page 17. or otherwise of lesse weight for which there is no visible rule in Scripture to separate and withdraw from If the former the sound in Judgment hath there an evident rule to withdraw and separate from If the latter then to walk tenderly and charitably towards each other then the strong ought to bear the infirmities of the weak not to please themselves then Pauls rule Philip. 3.15 16. comes in Let us therefore as many as be perfect or sincere be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you Neverthelesse whereto we have already attainted let us walk by the same rule let us mind the same thing Object But you would do well to be more particular as to those controversies amongst the Godly about the power of the Keyes the extent of Christs death Baptisme c. Answ Though I do judge as those and the most of such like controversies are held by the generality of the Godly of each perswasion the erring party wheresoever it is is not incommunicable nor the differences about them of that extent as to be inconsistent to an Orderly and comfortable walking together in the fellowship of the Gospel and therein each enjoying both the purity and liberty of his conscience they walking tenderly and humbly towards each other therein yet I shall decline a particular speaking my thoughts at present having reason to be sensible of my own insufficiency and disability for that work and being in hope the Lord may draw out the heart of some more able to engage in this controversy against controversyes whereby I shall
and be ye kinde one to another tender-hearted forgiving one another even as God for Christ sake forgave you verse 31.32 here was the means then verse 3. endeavouring to keep the unity of the spirit in the bond of peace here is the end so the same Apostle to the Philippians Chapter 2.2 that ye be like-minded having the same Love being of one accord of one minde here he expresseth the end then verse 3. Let nothing be done through strife or vain janglings but in lowliness of minde let each esteem other better then themselves so verse 4. Look not every man on his own things but every man also on the things of others thus he directs the means so that the great mercy of Gospel union is not to be expected but in the exercise of the great means of suitable Gospel Grace and why Beleevers should be more discouraged in endeavouring the Churches unity then its purity I know no ground for there is no difficulty attending the one but what attends the other even the corruption of our hearts and principles which Paul affirmed to be the cause of the divisions in the Church of Corinth 1 Cor. 3.3 And therefore they that begin in the work of Saints union to dispute and reason them into the same understanding and practice begin at the wrong end The first step to unity is humility and therein the exercise of the graces of patience meekness charity long-suffering and forbearing one another in love c. The principal and main use of those graces in their exercise would be little needed if all the Saints had once attained to the same understanding in all things And therefore if through the rigid froward contentious disposition of some Christians unity of Church-state in some places could not be obtained but Christians should continue to walk in several distinct societies according to their several perswasions yet therein they might be through the exercise of the foregoing uniting graces and unity of brotherhood by giving the right hand of fellowship to each other as Gospel Churches and exercising all Brotherly and Christian affection towards each other and in extraordinary cases where the joynt advice or the assistance of the Eldership or Presbytery of the several societies may be required in things wherein they are all agreed they might make use of and submit unto the help of each other therein which would prepare the way for a more perfect union For as nothing more tends to divide then a frequent controverting of the cases in controversie amongst Saints so nothing would tend more to unite then a frequent partaking of each others gifts and graces in those things wherein they agree for in the one they onely come to discern the unsoundness of judgement and weaknesses of each other by passionate unpleasing expressions which the best of Christians are subject unto in disputes whereas in the other they would come to observe the soundness of judgement and strength of grace in each other which would exceedingly tend to endear and unite for if godly persons were better known to one another in their spiritual excellencies and graces and less in their defects and weaknesses their union would not be so difficult a thing as at present it seems to be and therefore what the Church saith Cant. 1.5 concernning her afflictions might be repeated by different-minded societies of Christians one to another to the weaknesses of their judgement or supposed Errors on each hand Look not upon me because I am black for as a good man observed in a discourse upon Hebr. 12.1 Christians are the exceeding apt to be poring upon the dark side of the cloud prying into each others infirmities and weaknesses judging of one another according to the sight of the eye and the hearing of the ear which he that shall judge righteous Judgement will not do Isa 11.3 for it is the natural disposition of the Churches enemies to be so exercised they say Let her be defiled and let our eye look upon Sion Mich. 4.11 which sin in Saints is neer kin to the sin of Ham Gen. 9.22 whose sin did not lie in the seeing of his fathers nakedness but in not covering it and his publishing it to his brethren without and therfore to expect union of Saints whiles we live in the exercise of all dividing practises is to expect it by way of miracle but to expect it as before in the exercise of uniting graces is to expect it in a way of means unto which the promise of blessing is onely annexed Object But although the union of Saints as before be a mercy of that worth and a duty of that waight you press it yet the present sad divided State of Gods People in these Nations seemes to render it so difficult that endeavours to unite may tend further to divide there is such a spirit of prejudice in Christians against the opinions and principles they are contrary unto that not only the opinions of each other but the very persons holding them are ofttimes unacceptable and burthensome to each other for their opinions sake Answ I would I could say there is no ground for this Objection but doubtlesse there is The work is like to be attended with much difficulty and opposition both from good and bad men but especially where this spirit of Division is predominant it will exceedingly rage it will there like those unclean spirits our Saviour cast out Mark 1.26 Chap. 5.2 3 4. teare those it possesseth and cry with a loud voice before it come forth but be not discouraged the spirit of power and love and of a sound mind 2 Tim. 1.7 shall prevaile against this carnal spirit of contention strife and vain iangling which thus begets and increaseth Divisions amongst Gods People but the better to enable thee to employ thy talent and opportunities in this good work consider the following directions In general to all persons of what degree or condition soever labour to inform thy self not only that the unitie of Gods Church is a mercy and the endeavouring of it is a duty but that it is a duty and mercy to be prefered before many others nay most others when they come in competition therewith for the consideration of the worth of a mercy and the weight of a duty doth much enlarge the heart towards it and carryes the heart in earnest prayer for it which is the first and chief duty I shall press thee unto to pray for the peace of Jerusalem 2. Being satisfied of the worth and weight of it and therby seeking frequently the Lord with fervent prayer for it labour to arm thy self against all discouragements and difficulties that may seem to lie in the way of it that though its likely thou mayest come to bear the reproach of a luke-warm Laodicean a person of no setledness in judgment that is filled with notions of unpractiseable things and much worse then this yet heed it not but know this spirit of division is best discerned by
affection and no judgement others all judgement and no affection some have zeal but want knowledge others have knowledge but want zeal whereas light and heat goes together if grace be of a true growth Now this time of unevenness in thy graces will much disinable thee for uniting work for herein thou wilt be like the foolish Physitian who hath but one sort of medicines for all diseases and constitutions whereas that which cures some kills others and therefore Job's friends though good men applying the wrong plaister to his sore he esteems them to be Physitians of no value Job 13.4 How forcible are right words saith he but what doth your Arguments reprove that is words rightly applied sutable to the condition of the person or people unto whom they are spoke and seasonable to the time and place occasion therefore saith Isaiah Chap. 50.4 The Lord God hath given me the tongue of the learned that I should know how to speak a word in season c. so the wise man Prov. 25.11 A word fitly spoken is like apples of gold in pictures of silver and as an earing of gold an ornament of fine gold so is a wise reprover upon an obedient ear Now until thou hast a spiritual judgment as well as spiritual affections thou wilt not be capable of Understanding the season of a duty nor the right way of performing and applying it 8. Be most consciencious and diligent in performing that duty in order to this good work that is most properly thy own unto which thou art most clearly call'd by that place or condition Providence hath set thee in either in Church or Commonwealth and thy abilities and gifts in such thy place do most fit thee for the want of a due regard thereto amongst Christians hath greatly encreased and promoted their Divisions for order of Place is necessary to union and harmony in all things whether natural Civil or Spiritual for what a confusion in nature would it be for the hands to be performing the work of the feet or the feet the hands or the eye to usurp the office of the ear or the ear of the eye which Metaphor the Apostle makes use of in 1 Cor. 12. to teach the divided Corinthians that order of Place was necessary to union of Saints which he proves first in regard all had not the same gifts verses 8 9 10 11. 2 in regard all had not the same Place or office verse 28 29. God hath set some in the Church first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing helps of governments diversities of tongues are all Apostles are all Prophets are all Teachers are all workers of miracles c. wherein he doth not only preserve distinction but also degree of place which he doth not say himself set in the Church though that might have been of sufficient Authority but God hath set them in his Church least the Ringleaders of Division in that Church should have broken the Order under pretence of the insufficiency of the Authority it were appointed by and so the same Apostle observing the inclination of the same People to be expecting changes in their outward condition after they profest the Christian Religion answers several particular Cases 1 Epistle Chap 7. And least any others from the like temptation or mistake should not think themselves concerned in those Answers he layes down some general Rules or precepts to answer all Objections against this truth as verse 20. Let every man abide in the same calling wherein he was called and so verse 24. Brethren let every man wherein he is called therein abide with God therefore of all duties labour to be performing those dutyes thy present place and calling requires at thy hands in Order to the union of Saints and when the Lord of the harvest finds thee like a good and faithful Servant faithfully improving thy few Talents he will trust thee with many Talents Matt. 25.23 And therefore I shall speak a word to the Ministers of the Gospel by whom I intend not those carnal scandalous dumb dogs who seldom open their mouths unless it be to bark at the precious flock of Christ for to expect better from them would be to expect grapes of Thorns and figs of thistles but I mean such as are gracious holy men solemnly set apart to serve the Lord in that work of what judgment or perswasion soever as to the present contoversies among the Godly who are not only to be fellow-Labourers but Master-builders in this work of Saints union And it is my opinion they have had the first and chiefest hand in Saints Divisions so it is my earnest prayers they might be owned and fitted by the Lord in the first and chief place in this work of Saints union Now that which I shall propose to them is First that you Labour to be sensible of the sad effects of those sad Divisions that have been amongst your selves and from thence those unbrotherly untender and uncharitable carriages in your publick writings and speakings one towards another that I am assured many private Christians of the same perswasions with you have been grieved and ashamed to read and hear though the generality of Christians are too apt to be pleased most with such of their teachers as are most vehement against those contrary minded to them and from thence hath that general overflowing spirit of division and dissentions which we now complain of received its life and nourishment That the Lord hath cause to complain as in Isa 4.12 O my people they which lead thee caused thee to erre and destroy the way of thy paths if the leaders of the people go before them in a froward contentious uncharitable spirit towards one another in matters wherein they differ no marvel if the generality of their followers tread on each others heels in that crooked path Therefore if no other Argument be prevailing let the consideration of the sad divided condition of Gods Church and people produced by your example affect your hearts that you cannot with that comfort and authority repeat that exhortation to the Saints under your charge that Paul gave to the Church of Philippi Chap. 3 having in the 15 and 16. verses exhorted them to union and directed them how to preserve it he exhorts in verse 17 Brethren be ye followers together of me and mark them which walk so as ye have us for an ensample so he exhorts Timothy Chap. 4. after he had spent the former part of the Chapter in Instructions to him concerning the Errors and Divisions that were in his Flock he then exhorts him verse 12. But be thou an example of the Beleevers in word in conversation in charity in spirit in faith in purity and so Peter in his first Epistle Chap. 5.3 he exhorts the elders that were among them not to be as lords over Gods heritage but to be examples to the Flock I am far from saying that none of Gods Ministers at
the daughter of their people Now to such I have these following directions to propose Though you do not think it convenient to engage your selves in the controversies of the times as they tend to estrange the hearts and alienate the affections of good People one from another yet to engage your selves in a controversy against controversies managing of it with a spirit of love and tenderness which may so much tend in the fruits of it to the endearing and uniting of the hearts of Saints one to another that may be worth your engaging in If you observe what is said page 32 33 34 35 36. you will there see how all the servants of God in all ages contended against the contentions in the Church and laboured to preserve union amongst Saints as the main duty And therefore in the first place I would begg of you to stir up your own hearts with all the Saints near you to be much in prayer for this mercy set special times apart to meet together to wrestle with the Lord about it this is a difficult and a great work and prayer hath done many such all those late great mercies that God hath bestowed upon his People in these Nations which they are now so unable to agree about the dividing of were all by many gracious and eminent instruments received and acknowledged to be the returns of Prayer I shall close this request with Joels exhortation Chap. 2.17 Let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say Spare thy People O Lord and give not thy heritage to reproach that the Heathen should use a by-word against them wherefore should they say among the People Where is their God 2. Give up your selves to study and propagate this truth for among the multitude of books that this day hath produced I have found few though I have diligently enquired and sought for them of this subject And had I not been wearied with long delayed expectation I should not durst to have made an Essay upon this work but I hope if it be of no other use it may serve to provoke some of you to lay your hand to this plough least such unskilful ones as my self is should spoile a good cause by badly managing it 3. Set upon some beginnings in Gospel-fellowship upon this Gospel principle I am perswaded the Lord would prosper and blesse it against this Spirit of division as the house of David against Sauls it shal grow stronger and stronger and the other weaker and weaker the Lord seems to be withdrawing his good spirit of his quickening sanctifying comforting grace from the People with whom the spirit of division is most predominate even pouring upon the head of dividers what he threatned to back-sliders Prov. 14.14 even to fill them with their own wayes that they are even wearied with the multitude of their divisions and contentions and such as are sincerely sensible thereof are ready to cry out with David Psal 120.6 My soul hath long dwelt with him that hateth peace unto whom your feet will be beautiful that bring good tydings that publish peace Esay 52.7 when they shall observe by your Order and spirituall concord how good and pleasant a thing it is for brethren to dwell together in unity as Psal 133.1 If you have already the charge of a particular Church labour to instruct them in this precious truth which when they have received endeavour to manifest it and make it known to all the Godly round about that you are in charity and desire to be in fellowship with them and all the godly or visible Beleevers in the World But if you be not engaged to any particular Church at present then make known your judgment to al that feares God near unto you and press them to their dutys to congregate themselves together and to have fellowship one with another in all Ordinances so farr as the Lord hath enlightned them therein which when obtained proceed as before Object But in case the Churches or at least a great part of them over whom the Lord hath set us be so averse to this truth that the promoting of it among them may hazard a breach betwixt us or at least a division in the Churche show should we then walk in the prosecution of this duty Answ Either such an aversness must proceed from a conscientious godly fear that some other truth of Christ they have received may be prejudiced thereby Otherwise from a contentious unruly frame of spirit not being able to bear the sincere and savory advice and instruction of those the Lord hath set over them If from the former a great deal of tenderness and Christian patience ought to be exercised toward them and endeavours used to satisfie them that your main aim and intendment in promoting this duty is to take away the cause from whence all grievances of that hand come and to provide that an equal provision of Liberty and opportunity may be to all conscientiously professing or practising any controverted point without the least discouragement or restraint which is as much as any sober mind can desire If from the latter lesse weight is to be put upon it saith Paul if any man seem to be contentious we have no such custom neither the Churhes of God 1 Cor. 11.16 And so to Titus There are many unruly and vain talkers whose mouths must be stopped Titus 1.10 11. Rebuke them sharply that they may be sound in the faith vers 13. These things speak and exhort and rebuke with all authority let no man despise thee Chapter 2.15 when Christians contain not themselves within the bounds of a sober gracious spirit whether the matter they strive about be truth or error their pride passion unruliness ought to be reproved But if in case they all should agree to dissent in this matter and will retain their former rule of separation yet if they be willing to allow that liberty to others that they desire to enjoy themselves separate not from them but the rather abide with them as with a Church of Christ that most needs your help For Christians much more ministers should not somuch consider where they may walk to enjoy most comfort and Christian liberty c. but rather where they may be most serviceable to the Lord and the weak diseased of his People for the whole need not the Physitian But though I do judge you ought to condiscend to the weakness of your Brethren and to walk with all Christian and brotherly affection towards them yet not herein with Peter Gal. 2.12 13. to dissemble the truth or to suffer any of the same society to be imposed on by them but your selves withall like-minded to manifest your charity towards and desire of fellowship with all the Saints on earth and as your occasions give you opportunity to evidence your principle by your practice Object But in case the Church with whom wee walk should be so offended as
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
truly say of this spirit of Division as Ahab said of Micaiah 1 Kings 22.8 It doth never speak good of me that is of Christians differing in judgement to one another It will not want its Spies at every Christian meeting or Sermon to gather up all offensive dividing expressions and passages and carry them up and down as fuell to the fire of contention that if ye observe it there is not the least secret mis-carriage among Christians but shall be known talked of and stretched out to the utmost by others contrary-minded to them But Christ wants his Intelligencers to publish and tell of those expressions and passages which would tend to unite and endear differing Christians one to another and if any out of a desire to beget love amongst Saints should take upon them that Office they would find it a very unthankful one where this spirit of Division hath found entertainment though there it is most needed and therefore until ye open the door of a free participation of gifts and graces among Saints expect no union And as this principle of confining the Church c. within our own limits thus nourishes dividing practices and hinders a free communication of gifts and graces so it tends to beget and nourish the saddest of inward delusions of heart that Christians can be possest with tending to the Corruption of our best duties to God and to make all our solemne sacrifices have an ill savour before him as 1. It confines our petitions and the desires of our hearts in prayer to a few of Gods people excluding the rest for no further then our principles carry us to own Gods Church and people to extend can our petitions to the Lord for his Church and people intend nay hereby sometimes our prayers becomes opposite to Gods designes of mercy to his people when they appeare before him at the throne of grace in opposition to one another and justifying where he condemnes and condemning where he justifies it would make a considerate heart tremble to appeare before him that knows all hearts in Prayer and there to repeat such general petitions as these Doe good in thy good pleasure unto Sion build thou the walls of Jerusalem Psal 51.18 and in their hearts exclude the generality of the Lords people or to utter such complaints as these Let them all be confounded and turned backe that hate Sion c. Psal 129.5 and intend hereby amongst others such as are gracious persons differing-minded to them only for opposing some controverted point of Doctrine or practice which they have received and maintaine as carnally as the other opposeth it I say thus to do is to provoke the Lord against us all by engaging him as much as lyeth in us in our carnal contentions and divisions that the Lord hath just cause to take up that complaint against us Psal 50.20.21 Thou sittest and speakest against thy brother thou slaunderest thine own mothers sonne these things hast thou done and I kept silence thou thoughtest I was altogether such an one as thy selfe but I will reprove thee and set them in Order before thine eyes This is very neere kinne to the sin of that evill Servant Mat. 18.31 whom when his Lord had forgiven him many Talents to take his fellow servant by the throate for one And as it thus misguides the heart in prayer so in prayses this contraction in our hearts of the extent of God Church will tend to put us upon rejoycing and praysing when we should weepe and mourne and put us upon mourning when we should rejoyce how hath this ungratefull principle robbed the Lord of the glory due unto his name for all the great mercies he hath bestowed upon us in these Nations of late years which before this spirit of division overspread us had weight upon our hearts that the people of the Lord did then seem to say with the Church Psal 126.1 When the Lord turned againe the captivity of Sion we were like them that dreame then was our mouth filled with laughter and our tongues with singing then said they among the heathen the Lord hath done great things for them the Lord hath done great things for us whereof we are glad but now we have cause to complaine with the Church Lam 5.15 the joy of our heart is turned into mourning the Crown is fallen from our head woe unto us that we have sinned now little but murmuring and complaining is heard in our streets what we yet want seemes to make all wee possess not worth being thankfull for As this confineing Principle byasses our hearts in prayer and praise so it tends to put us upon a wrestling and misapplying the precious promises and precepts of Christ in the Scripture to misguide our obedience to God and duty towards our brethren for all we exclude out of the pale of the Church we therby exclude from an interest in the promises they are thereby made as far as it is in our power Aliens from the Commonwealth of Israel and strangers to the Covenant and promises and also thereby we excuse our selves of all those special dutyes we owe to one another as Christian Brethren that ye shal receive it as an Ordinary answer from some Christians if ye press them to Christian duty towards such as are not of the same fellowship with them what have we to do with them that are without but I am well assured that will not be admitted for a good answer at the last day to the Lord. And thus I shall conclude what I have to say to Gods Ministers as to their part in this work of Saints union hoping the Lord will stir up the hearts of some of them to set their shouldiers to it that that precious promise of the Lord to his Church Esay 60.17 18. may be fulfilled in them I will make thine Officers peace c. violence shall no more be heard in thy Land wasting and destruction within thy borders but thou shalt call thy walls salvation and thy Gates praise FINIS Books Printed and are to be sold by Giles Calvert at the black-spread Eagle at the West-end of St. Pauls REnodaeus his dispensatory containing the whole body of Physick discovering the natures and Properties and vertues of Vegetals Minerals and Animals in folio The History of Diodorus Siculus containing all that which is most memorable and of greatest Antiquity in the first ages of the World until the war of Troy in folio Doctor Pordages Innocencie appearing through the Dark Mists of pretended guilt in folio Cornelius Aggrippa his occult Philosophy in 3 Books in quarto Henry Laurence Lord President his book Entituled Our Communion and War with Angels in quarto Christopher Goad his Sermons Entituled Refreshing Drops and Scorching Vials in quarto William Dells works in quarto Samuel Gorton his Exposition on the fifth Chapter of James in quarto Samuel Hartlibs of Bees and Silkworms in quarto Cotton his Book called the Bloody Tenet of Persecution for cause of conscience in quarto Doctor Gells Sermon Entituled Noahs Flood returning in quarto A Taste of the Spirit of God and of this world by Robert Bacon in quarto Several Pieces of Christopher Blackwood now publick Teacher in Ireland in quarto Jacob Behem his Signatura Rerum or Signature of all things in quarto His Epistles explaining many things written in his other Books in quarto Of Election and Predestination in quarto His Book Entituled Aurora or the day-spring lately printed in quarto Several Pieces of Jsaac Penington Junior in quarto Biggs of the vanity of the Craft of Physick or a new Dispensatory in quarto Averies Scriptures Prophesies in quarto An Apology or Plea for two Treatises against Infant Baptisme by John Tombs in quarto William Sedgwicks his leaves of the tree of life for the healing of the Nation in quarto Collier his Pulpit-guard routed in quarto His Font-guard routed in quarto Simon Hendon his key of Scripture Prophesies in quarto Mr. Parker his Answer to the Assembly in large octavo Several pieces of Thomas Collier in large octavo Tillom on the eleventh Chapter of the Revelations in large octavo Henry Laurence Lord President his Book of Baptisme in large octavo Cobs Sermons entituled the Straight-Gate in large octavo Several Peeces of H. N. in octavo namely Prophecy of the Spirit of Love Revelatio dei or the Revelation of God Introduction to the Glass of Righteousness Evangelium Regni a joyfull message of the kingdome Spiritual Tabernacle The first Exhortation The Apology for the service of Love all in octavo Samuell Hartlibs Chymicall addresses in octavo Several Peices of Joshua Spriggs in octavo Several Peices of Jerrad Winstanley in octavo The Marrow of Moderne Divinity in octavo Thomas Butler his little Bible of the Man or the book of God opened in Man in octavo Crooked Paths made streight or the ways of God made known in lost sinners by A. Yeomans in octavo Simmons Saints like Christ in octavo William Sedgwick his Eleven sermons Intituled some Flashes of Lightnings of the Son of Man in octavo A Word of Peace from the Prince of Peace by J. Hatch in octavo Mysteries unvailed wherein the Doctrine of Redemption by Christ is handled by Robert Gardner in octavo Edward Hide Junior his book of the Mystery of Christ in us in octavo Purnels Weaver Shuttle in octavo His good tidings for Sinners great Joy for Saints in octavo Biscos Glorious Mysteries in octavo The confession and Fame of the Rosie Crosse by English Philalethes in octavo Several Peeces of Joseph Salmon in octavo Peytons History of the Rise Raign and Ruine of the house of Stuarts in octavo Larkhams Sermons in octavo Bacons Catechisme in twelves Corporations vindicated in their fundamentall Liberties by Charles Hotham in twelves Iohn Saltmarsh his book of Free Grace in twelves And his book Intituled Sparkles of Glory or some beames of the morning Starr in twelves Dawnings of Light in twelves