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doctrine_n	church_n	faith_n	unity_n	4,187	5	9.2413	5	true

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

A PEACE-MAKER Without PARTIALITY and HYPOCRISIE OR The Gospel-way to make up the present breaches of Brotherhood and heale the divisions whereby some of the reforming Professors and Ministers of this Kingdome at this time sadly dishonour their profession mainely obstruct our Reformation utterly destroy the safe constitution both of Church and State Wherein are handled 1. How the meanes of Christian peace as well Civill as Ecclesiasticall may bee found and ought to bee followed both by Pastors and people 2. What are the speciall lets of Ecclesiasticall Reconciliation and what the causes of divisions are and how to be remedied 3. What are the Grounds Termes and Motives of Brotherly Vnitie and Forbearance which the Ministers and Members of the Churches of England ought to professe and practise one towards another for the Gospels sake All written upon severall occasions and at severall times by Mr. John Dury one of the Assembly of Divines c. and now published by Samuel Hartlib to whom they were sent Behold how good and how pleasant it is for brethren to dwell together in unitie Psal 133.1 For the divisions of Reuben there were great thoughts of heart Judges 5.15 A brother offended is harder to bee won then a strong Citie and their contentions are like the barres of a Castle Prov. 18 19. London Printed by R. Cotes for Iohn Bellamy at the three Golden Lions in Cornhill neer the Royall Exchange 1648. The Contents The Preface being two Letters sent at severall times to Mr. Samuel Hartlib by Mr. John Dury wherein are handled I. HOw the meanes of Christian peace as well Civill as Ecclesiasticall ought to bee followed and may bee found amongst Professors Pag. 1. II. What are the speciall lets of Ecclesiasticall reconciliation and what the causes of divisions are amongst Ministers and how to bee remedied p. 16. A discourse concerning the ground termes and motives of Brotherly Unitie and forbearance which the Ministers of the Churches of England ought to professe and practise one towards another for the Gospels sake Chap. 1. THe Introduction shewing the scope and matter of the discourse Pag. 26. Chap. 2. Concerning the Law of Christian Brotherhood what it is and whereunto it binds us p. 28. Chap. 3. Concerning the termes of unitie and forbearance in generall p. 32. Chap. 4. Concerning the termes of unitie by themselves what they are why not regarded and wherefore they ought to bee regarded p. 33. Chap. 5. Concerning the particular termes of unitie whereunto the Ministers of this kingdome have attained in the doctrine of faith and in their relation to Christ and his Church p. 30. Chap. 6. Concerning the tearmes of unitie in the chief Acts of our religious profession p. 41. Sect. 1. Of single professors p. 42. Sect. 2. Of Professors united to a Congregation p. 45. Sect. 3. Of severall Congregations as they are or ought to bee associated p. 46. Sect. 4. Of officers and rulers of severall Congregations and their association p. 49. Chap. 7. Concerning the termes of forbearance that therein is and may be found an agreement p. 55. Chap. 8. Concerning the principles of mutuall toleration wherein there is a full agreement p. 56. Chap. 9. Concerning the way how to settle and prosecute a mutuall toleration by rules wherein there is an agreement p. 58. Chap. 10. Of the rules of condescension how they may bee found out p. 60. Chap. 11. Concerning the causes of disaffection and of breaches how they should bee removed by common consent p. 67. Chap. 12. Concerning the motions which should induce us to make profession of this unitie and forbearance why these are requisite and what they are p. 70. Chap. 13. Concerning the necessitie of brotherly unitie in the Ministery p. 71. Chap. 14. Concerning the usefulnesse and commendablenesse of brotherly unitie in the worke of the Ministery p. 84. Sect. 1. What the communion and correspondency is wherein our unitie is to be setled p. 84. Sect. 2. Of the excellency of unitie and of the fountaine thereof Charitie p. 89. Sect. 3. Of the common rules of Christianitie as they are more especially obligatory unto Ministers in the duties of their calling p. 9. Sect. 4. Of the practise of those that are set before us as infallible examples in the Ministery p. 99. Sect. 5. Concerning that which concernes the Office of the Ministery in it self p. 104. How the means of Christian Peace as well Civill as Ecclesiasticall ought to bee followed and may be found amongst Professors Discovered in a Letter sent to Mr. Sam. Hartlib by Iohn Dury Septemb. 12. 1647. SIR YOu have acquainted me with the resolutions of some of our leading men eminent in the prevailing side to moderate matters and compose our differences Happy had this Church and State been if that aime had been carried all along from the beginning in the Counsells and endeavours of those The occasion and scope of this letter who have been intrusted with the management of affaires and if it be not now too late to quench this flame or if it can be hoped that in the midst of so great feares so many jealousies so different practises and so loud clamours and so sensible injuries mens spirits can be brought to mutualll confidence and made susceptible of temperate thoughts towards one another I would advise all but chiefly such as have power in the Houses in the Citie in the Assembly in the Army and most of all the Generall and the Lieutenant generall on whom the eyes of most men are fixed to proceed after this manner and lead as in this way First let our ayme bee as in the sight of God who tryeth the Reines to purge our heart from a designe to serve the interests of one side What ought zo bee the right aime of those that treat for peace mainly to crosse another For he that lookes upon his Brother with the eye of a partie hath put out the eye of a Christian A Christian doth not take notice of men after the flesh hee lookes upon the new creature in every one and hee that doth not walke after this Rule there can be nothing but misery and destruction in his wayes for the way of peace and truth hee hath not knowne Secondly then if wee can cleer our aimes from partialitie our Counsels may be free from prejudice and if this be we will not shunne the light but desire to shew that our workes are wrought in God and will bee ready to declare to all in publike the true rules and maximes by which our conscience is guided How they should manifest their aime by which wee intend to walke and by which wee desire to bee judged by all in our proceedings but if wee either have no such rules or are not willing to declare them wee shunne the light wee love darkenesse and let us not deceive our selves there is no truth nor love to peace in us And what although hitherto perhaps wee have not minded conscionably the

walke by dividing Principles rather then by the spirit of Unitie in the Gospel of Peace may have cause to reflect upon themselves to consider seriously of the errour of their way and shape their course otherwise then hitherto they have done lest happily they bee found guilty of that contentiousnesse and disobedience unto the Truth whereunto the Apostle hath sadly threatned a heavie judgement of wrath and indignation of Anguish and Tribulation in the Epistle to the Rom. Cap. 2. v. 8 9. from which I beseech the Lord to grant unto us all the seale of our deliverance and the effect all evidences thereof in a conversation which is holy and blamelesse in love CHAP. V. Concerning the particular termes of Vnitie whereunto the Ministers of this kingdome have attained in the doctrine of Faith and in their relation to Christ and his Church FOrasmuch as I am very confident that the Ministers of both sides are fully convicted of each others Orthodoxy in all those Truths which containe not onely the substance and Fundamentals of Christianitie but also all profitable matters unto edification therefore I shall assert the sulnesse and satisfactorinesse of this Unitie briefly in a few propositions which I am sure doe containe much more as to the agreement in doctrinals and no lesse as to the agreement in their relation unto Christ and his Church then is requisite to make up a Brotherly Vnitie First then it is undeniably evident that they all acknowledge and receive the same holy Scriptures of the Old and New Testament to bee the onely Word of God outwardly given both to the Church in generall and to all men in particular as the onely rule of Faith and Obedience which in it selfe and to all beleevers is cleer and sufficient for the attainement of salvation and for their direction in all good workes Secondly they all agree that in doubtfull places of Scripture the Interpretation thereof is to bee taken from the undoubted analogie that is the proportion of Faith which is in other ●●eer places of Scripture and from the right Analysis that is the resolution or division of the context of the same place Thirdly it is evident that they all beleeve unanimoufly that in these holy Scriptures is revealed unto us that there are three bearing witnesse in beaven the Father the Sonne and the Holy Ghost and that these three are one and the onely true and living God of whom the true knowledge is life eternall Fourthly they all agree to professe and teach that wee have hope to bee justified and saved by Faith onely in God through Iesus Christ alone who according to the Scriptures is the Messias promised to the Fathers and sent into the world and who being the onely begotten Sonne of the Father from eternitie was in time made flesh a true man like unto us sinne excepted in all things and be comming a Mediator between God and us suffered our punishment and paid the ransome for our sinnes to satisfie Gods justice and doth still make intercession for us in heaven Fifthly they all agree fully in this That there hath been alwayes that now there is and ever shall bee unto the end of the world amongst men a true Church wherein God is worshipped according to his will in spirit and truth by the Ordinances of his owne appointment That unto this Church the promises of perpetuall assistance by the spirit and word of protection against the gates of hell and of remission of sinnes are made in and through the Covenant of grace and that such as live in this Covenant the life of repentance and faith here shall in the resurrection of the just hereafter partake of the life of eternall glory with Christ when all the wicked shall bee punished with the everlasting judgement of being cast out of his presence into utter darknesse and endlesse torment Sixtly besides these necessary truths which I confesse to bee sufficient to oblige me to acknowledge every one a true Brother in the Faith of Christ as to the Doctrinall part who doth beleeve the same I say besides these Fundamentalls they all agree with the reformed Churches in the other Doctrines of Faith contained in their Confessions and publick writings such namely as concerne 1. The Creation of the world and of man 2. The decrees of God and his providence 3. The fall of man his sinne originall and actuall and the freedome of his will 4. The restitution of mans fall by Christ 5. Christs person offices natures and works of redemption and the application thereof 6. The Law and the Gospel 7. The use of good workes and their rewards 8. The nature of Faith and Repentance 9. The state of regeneration justification sanctification and perseverance in conversion 10. The univerfall Church and markes of a true particular Church 11. The worship of God 12. The Ministers of the Church and their calling 13. The true and false Ordinances 14. The Sacraments of the Lords Supper and Baptisme and such like wherein over and above necessary truths most things that are profitable and expedient for edification are fully expressed and by all assented unto so that the unity of Faith in this kinde is without all doubt very abundantly full and satisfactory Seventhly seeing the bare theorie of truths dogmatically assente unto is not all that is requisite to make up a Brotherly unitie between Christ and our owne soules but there is also a subsistence and evidence of our interest in and relation unto him necessary to compleat this union Therefore in like manner to compleat a full and satis factory unitie in our Christian brotherhood one towards another there ought to bee some evidence of this subsistence of our relation unto him manifested unto each other And hereunto all the godly and orthodox Ministers of this kingdome will heartily agree That none are to bee counted true members of Iesus Christ and belonging unto his mysticall body but such as by faith embracing fiducially with their heart the fundamentall and saving truths of Christianitie make confession thereof with their mouth and endeavour in their life and conversation to walke in holinesse answerable thereunto that is not after the flesh but after the spirit in love towards one another as God loved us CHAP. VI. Concerning the termes of unitie in the chief Acts of our Religious profession OUr Religious profession is here taken notice of as it is publick and doth oblige us to stand in some relation towards others through the communion of Saints The chief Acts thereof are foure The first is of professors as they stand single by themselves in reference to the worship of God in publick The second is of professors as they stand united unto a congregation in reference to the visible constitution and government thereof The third is of severall Congregations in reference to their mutuall association The fourth is of the Officers and Rulers of these severall Congregations in reference to their interest in each other and the joynt

shall relate to nothing but his owne will and if any such spirit of life bee breathed but in a few of us wee may hope that it will not bee without effect towards others but that some resolutions may ensue which God will blesse with successefulnesse in the prosecution However I am resolved without all appearance of successe to cast this bread upon the waters and commending my self unto his providence leave these papers to you to be disposed of as you shall thinke fit in your discretion which with your self is recommended to to the grace of God by Your faithful friend and servant in Christ JOHN DURIE Written this 8th of May 1648. A DISCOVRSE Concerning THE GROVND TERMES And MOTIVES OF Brotherly Vnitie and Forbearance Which the Ministers of the Churches of England ought to professe and practise one towards another for the Gospels sake CHAP. I. The Introduction shewing the Scope and Matter of the Discourse ALthough the case is dolefull and highly to bee lamented that there is no where in the world so much strife and division apparent as amongst those that are named Christians nor that amongst any Christians greater animosities do break forth then sometimes amongst those that are the Ministers of the Gospel yet this is a most certaine and undeniable Truth and worthy of all acceptation That the doctrine of Christianitie in it self is nothing else but the glad tidings of everlasting peace that therein Christ is revealed to bee the Prince of love and peace that none but his followers are capable of peace and unitie with God and that amongst men the true directions to live in love and peace one with another are no where to bee found but in his kingdome Which being so it will follow notwithstanding all these divisions that none should more willingly undertake nor can more profitably entertaine the thoughts of peace and unitie for the composure of differences and ending of strife amongst men then they whom God hath called to bee Preachers of his Gospel and whom hee hath appointed to bee witnesses of the Covenant of his grace and peace And seeing all they to whom this Covenant is tendred and by whom it is received through Faith are bound to live in the unitie of Faith and Love as being all one in Christ and confederates one to another by vertue of that Covenant Therefore I shall offer my selfe in the way of the heavenly calling as one to whom the Gospell is revealed and to whom the testimony of Jesus in the Covenant of peace is committed unto those that are my Brethren in the same Ministery humbly intreating them all but chiefly such as are most conscionably wise in looking rather to the will of God in the duties of their Ministeriall function then to the interests of a partie amongst men to observe and consider with me concerning the wayes of Unitie and Forbearance which they ought to mind amongst themselves and acquaint their hearers withall these three assertions First that the ground wherefore they ought to professe and practise Vnitie and Forbearance one towards another is the undeniable Law of Christian Brotherhood Secondly that the Termes of Vnitie whereunto they have already attained are full and satisfactory and that the termes of the Forbearance which they should intend to practise are plain and easie to be acknowledged and setled amongst them Thirdly that the Motives which should induce them to the acknowledgement profession practise and setlement thereof are as strong as unavoydable necessitie and the highest relation unto dutie can make them And to make good these three Assertions I shall with as much brevitie as I can declare my sense thereof distinctly and plainly without any great inlargements as intending chiefly to speak to men of understanding CHAP. II. Of the first Assertion Concerning the Law of Christian Brotherhood what it is and whereunto it binds us THe undeniable Law of Christian Brotherhood is this That all such who are begotten of the same heavenly Father by the same Word of Truth in the same wombe of the free woman the Jerusalem which is above are children of God and truely brethren one to another in Christ and having the same sense of their relation one to another in Christ and in all the chief Acts of their Religious profession the same rules to walke by in the houshold of faith they are bound to acknowledge each other to be Brethren and as Brethren to walk together in holy Communion for the administration and observation of Christs Ordinances in that whereunto they have attained and to beare with one another in that whereunto they have not yet attained Now so it is that such as are acknowledged to bee Orthodox and godly Ministers in this Kingdome of England are begotten of the same heavenly Father by the same Word of Truth which is the doctrine of Faith revealed in the Scriptures in the same wombe of the true Church and have the same sense of their relation unto Christ and in all the chief Acts of their Religious profession have the same Rules to walke by Therefore it followeth undeniably that they are truely Brethren one to another in Christ and that they are bound in conscience to acknowledge each other to bee Brethren and as Brethren to walke together in Holy Communion for the administration and observation of Christs Ordinances in that whereunto they have attained and to beare with one another in that whereunto they have not yet attained And lest any should make a doubt of this Truth the first proposition expressing the Law of Brotherhood shall bee shewed from cleer places of Scripture and the second containing an application thereof unto the Ministery of this kingdome shall bee verified of them by a more speciall deduction of the particulars expressed therein The places of Scripture wherein the Law of Brotherhood is cleerly manifested are amongst many others these Christ saith to his Disciples Matth. 23.8 All yee namely my Disciples are Brethren Rom. 8.29 Whom hee viz. the Father did foreknow he also did predestinate to be conformed to the Image of his Sonne that hee might bee the first borne amongst many Brethren Ergo they are made all brethren unto Christ and so Brethren to each other Jam. 1.18 Of his owne will hee viz. the Father begot us viz. beleevers by the Word of Truth Ergo they all being children of the same Father and begotten of the same seed are Brethren to each other Job 1.12 As many as received him viz. Christ to them hee gave power to become the Sonnes of God even to them that beleeve in his name Ergo those that receive Christ the same way are alike Sonnes of God and a like his Brethren Heb. 2.12 I will declare saith Christ thy name unto my Brethren Ergo if Christ doth owne beleevers before God as his Brethren shall they not own one another as such 1 Cor. 12.13 By one spirit wee are all Baptized into one Body Ergo those that have received the same Spirit

natures of things as then things wholly opposit cannot possibly agree to beare one with another in that wherein their opposition doth lie when they are are to act upon the same subject no more then things agreeing can intend to oppose and destroy each other in that wherein their agreement doth lie So it is with the Motions of mens spirits both in the way of opposition and agreement when either of these is fundamentall For as in case of opposition the Apostle doth argue thus 2 Cor. 6.14 What fellowship hath righteousnesse with unrighteousnesse what communion hath light with darknesse and what concord hath Christ with Balial So in case of agreement he argueth in like manner thus 1 Cor. 12.21.26 The eye cannot say to the hand I have no need of thee nor againe the head to the feet I have no need of you And whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it So then all Forbearance from strife and opposition must proceed from the presupposall of some Unitie and where no Unitie is presupposed there can be no such Forbearance Therefore before wee can speake of the termes of Forbearance wee must consider first the termes of our agreement to see how full and satisfactory these will be found CHAP. IV. Concerning the termes of Vnitie by themselves what they are why not regarded and wherefore they ought to bee regarded THe thing whereof wee are to make enquiry at this time is this Whether yea or no the termes of Vnitie whereunto the Ministers of this Kingdome which are counted Orthodox and godly have already attained are not full and satisfactory to make them acknowledge one another to be Brethren If it can bee made out that the termes of their Unitie are such then it may bee inferred that they ought to behave themselves each to other as it becommeth brethren which to the grief of many is very slightly or not at all performed Now to resolve the question let us consider that which maketh men fully and satisfactorily brethren in Christ whether it bee not truely found in them although by many of them not at all regarded Wee shall say then that which formerly hath been asserted If such as are acknowledged to bee godly and Orthodox Ministers in this kingdome are begotten of the same heavenly Father What the termes of brotherly unitie are by the same Word of Truth in the same true Church and have the same sense of their relation unto Christ and in all the chief Acts of their Religious profession have the same rules to walke by then they have attained already unto that unitie which is full and satisfactory to make them acknowledge one another to bee Brethren But so it is that they are thus begotten that they have this sense of their Relation to Christ and these Rules to walke by in their Religious profession Therefore the Vnitie whereunto they have already attained is full and satisfactory to make them acknowledge one another to be Brethren To these three heads then the particular termes of their Vnitie are to bee referred viz. 1. To the doctrine of Truth which is the seed of the heavenly Father begetting them to himself 2. To the sense of their Relation unto Christ in the Church 3. And to the Rules of their religious walking that if in every one of these the Unitie whereunto they have already attained bee found fully satisfactory to oblige them to a mutuall acknowledgment of Brotherhood then the publick profession thereof may not any longer bee held in unrighteousnesse as it is done by many to the great dishonour of their Ministery and of Christianitie it self For it is a very sad thing and extreamly destructive to the honour of true Christianitie to see those men that in all main things are fully agreed and cannot bee otherwise esteemed as to men then truely sincere and godly in their walking The cause why brotherhood is so little regarded not onely to drive opposit designes and courses one to another in Religious matters without just cause but even hatefully to seeme willing to destroy one another onely through want of charitie in themselves and for meer infirmities and incivilities in others which the fundamentall Lawes and aimes of Christianity oblige them to beare withall And the more holy and heavenly these men seeme to bee in the wayes wherein they agree with their Brethren the more destructive and pernicious is the consequence of their failing in this kind unto the Brotherhood of Christianitie because it causeth every small matter of difference to bee heightned so in the mindes of their followers that all the grounds of Unitie of Love of Forbearance and of mutuall edification are not onely weakned but directly cast off and disregarded See forth in the example of Iames and Iohns disciples This doth put me in mind of the failing of John and James which is mentioned Luke 9. ver 53. till 57. Christ was going with them towards Jerusalem in his way hee passeth by a Village of the Samaritans and they perceiving that his face was towards Jerusalem would not receive him and give him civill entertainment whereat James and John were so highly offended that they would have revenged this injury with their utter destruction by fire from heaven but Christ did rebuke them and told them two things first ye know not saith hee what manner of spirits ye are of Secondly The Sonne of man is not come to destroy mens lives but to save them As if hee had said Your spirit is distempered and you discerne not that Satan hath caught you in his snare and you remember not that my aime is to save mens lives and not with vengeance to right my selfe against them to their utter destruction From this Historie wee may observe these Truths 1. That it is incident even to godly men to bee transported with zealous distempers wherein Satan doth take hold of them For it cannot bee denyed but that James and John were truely godly and faithfull Disciples of Christ and that here they are transported with a zeal which is not godly but devillish is altogether also undeniable 2. That the devillish zeale of godly men may arise in them from their love to the Truth and from a sense of the indignities done unto it which they cannot brooke at the hands of unworthy men for it is cleer that nothing could occasion this excesse in James and John so much as their great love and high esteeme of Christs worth and the injurie which they thought was done to him and themselves by such men as they thought Samaritanes to bee viz. men of corrupt Principles in Religion Schismaticks and unworthy of their societie Iohn 4.9 For the Iewes had no dealings with the Samaritans 3. That this love to the Truth and sense of the indignities done to it by unworthy men may bee mixed with the spirit of self-love which is indiscernible unto them that

a facultie of life and a right through that facultie to act in and by it self the worke of its owne office and hath immediatly from the head its direction what to doe and is not under the command of any particular fellow-member yet in the use of this facultie and in the exercise of this right every member is directed by the head to subordinate it selfe to the service of the whole and to depend upon the unitie thereof and not to stand or act by it self for the Apostle saith that the eye cannot say to the hand I have no need of thee nor the head though head and over all the rest to the feet though but feet and under all the rest I have no need of you but even the weakest and the most unseemly members are the most necessary and every one of them in the performance of their duties towards the whole for none of them are allowed to doe any thing for themselves alone are made to depend upon each other If this doctrine were laid to heart and applied practically without disputing to particular matters now in dispute and if our braines were lesse and our consciences more exercised in looking herein to that which is without all dispute the known will of God wee should not need to be troubled with the nicities though wee might conferre about them of the proper seat of right to power and government and with the nationall debates of the prioritie of the universall and of the rights and priviledges of the particular Churches upon which rocks our affections being now split all the duties of necessary communion correspondency and concurrence are neglected amongst us notwithstanding all the known excellencie commendablenesse and usefulnes thereof Therefore my purpose is to set before the consciences of those that seek life the lovelinesse of this dutie whereunto we have already attained if so be we will but put forth our hand unto it as to the tree of life in the midst of the Paradise of God and not feed upon the Theory of disputable opinions concerning particular rights and priviledges which are to us a tree of the knowledge of good and evill whereof the fruit doth worke nothing but death and enmitie between God and us and between man and man nothing but strife and distances by reason of our pride wherewith our knowledge doth puffe us up to appeare somewhat more then others in all our undertakings Sect. II. Of the excellency of unitie and of the fountaine thereof Charitie THe holy Ghost hath set himself of purpose to commend Unitie and Charitie unto us which now I am to speak of in two severall places of Scripture which I shall make the matter of this Section to represent onely the heads thereof in brief unto such as are conscionable that by themselves they may lay the thing to heart and weigh it consideratly that God may perswade their affections to the practise thereof ❧ The excellencies of brotherly unitie are set forth in the 133. Psal where first by way of preface and proposition the holy Ghost doth call upon us and invites us to contemplate and observe the same with admiration in the twofold propertie thereof viz. the goodnesse and the pleasantnesse which is in it Behold how good and how pleasant it is for Brethren to dwell together in unitie Vers 1. Then secondly by way of proof and demonstration he doth shew wherein that goodnesse and pleasantnesse doth consist and whence it doth proceed The goodnesse and pleasantnesse of brotherly unitie doth consist in this that it doth bring with it to those that maintain it all manner of blessings in great plentie The blessings are both spirituall and bodily the first in the Church the second in the Common-wealth The spirituall blessings bestowed in the Church are the graces of the holy anointing it is like the oyntment whose excellencies are 1. in their worth the precious oyntment 2. in their use and application which is to consecrate and make men Priests unto God by the vertues conferred upon their principall faculties upon the head the beard Aarons beard 3. in their abundance and fruitfull proceeding from the head to all the inferiour parts it ran down upon the beard went down upon the skirts of his garment Vers 2. The bodily blessings bestowed in the Common-wealth are the fruits of the earth in the highest parts thereof both farre from the Church and neer unto the same As the dew of Hermon a hill and land farre from Jerusalem neer Jordan and the dew that descendeth upon the mountaines of Zion Vers 3. All this goodnesse and pleasantnesse doth accompany brotherly unitie because the Lord hath commanded the blessing to bee there viz. where unitie is and the blessing which he hath commanded is even life for evermore Vers 3. and consequently all the meanes of life and if of life eternall then of temporall also for wee have the promise that if wee seek the kingdome of God and his righteousnesse all other things shall bee added unto us Matth. 6.33 Now from all this which is the cleer doctrine of the holy Ghost I shall make this inference onely that if these promises are made to brotherly unitie by reason of the blessing of God upon those that maintain it in Church and Common-wealth then we may denounce the contrary threatnings unto those that maintain it not Rom. 2.8 9. for the wrath of God is upon those that are contentious and obey not the truth Hitherto of unitie The ground of it is love as may bee gathered from 1 Cor. 12.25 where the same care of members one for another which is the effect of their love is the cause why there is no rent in the body and consequently why unitie is preserved For where that loving care is not unitie is not but a rent will bee as wee may daily perceive in our dolefull estate Therefore all the excellencies that belong to brotherly unitie are first and originally to be attributed unto charity But then there are yet other excellencies which are more immediatly attributed unto it by the holy Ghost in 1 Cor. 13. where the Apostle having in the foregoing Chapter from the beginning reckoned up the spirituall gifts which are given to the Saints in the Church to profit withall in the unitie of the body as is cleer from Vers 7. compared with Vers 12 13. of Chap. 12. he commeth in the conclusion of that Chapter to exhort the Saints to covet earnestly the best gifts and to encourage them unto this dutie he promiseth to shew them the way which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most excellent Which is that which immediatly in the following 13th Chapter he begins to describe From whence this inference doth offer it selfe that as the chief and most excellent meanes to attaine to all spirituall gifts is the practise and exercise of love so the neglect of that dutie is the chief cause of the decay and losse of all spirituall gifts Now the Apostle in

Brotherly Communion and Correspondency in Acts 15. vers 1. till 30. where one Church doth crave and another doth contribute assistance counsell and authoritie in a Synodicall way towards the decision and settlement of the difference which broke forth amongst them Fourthly the example wherein Ministers amongst themselves did strengthen one another in the worke of their employment towards the Churches is that of the Apostles of the Jewes and Gentiles who having communicated together concerning the doctrine which they preached Gal. 2. vers 2. and made known to one another their practise Verse 3 4 5 6. to gaine mutuall approbation and confirmation therein Verse 6.7 8. they did enter into a contract of followship Vers 9. and an obligation of Communion and communication of good things between their Churches Vers 9 10. Nor was it found lawfull or answerable to the truth of the Gospel that upon humane considerations or partiall respects that Communion should be broken Vers 11. till the end From all which againe doth follow that which formerly hath beene concluded that nothing is more conscionable nothing more commendable nothing more profitable and nothing more sutable to the glory of God and the perfecting of the Saints in the worke of the Ministery then that the Ministers of the Gospel should maintaine a Brotherly Communion and correspondency one with another and that such as neglect this dutie walke not worthy of the calling wherewith they are called in imitation of Christ and his Apostles Sect. V. Concerning that which concernes the Office of the Ministery in it self IF wee reflect upon the Ministeriall office in it selfe and consider that whereunto it hath a speciall reference wee shall find that all Ministers that are faithfull to their charge are bound at all times to have respect unto foure things The first is their relation unto Christ as they are under him who is the head of the Church The second is their relation to the Church as therein they are Officers The third is their relation to the workes of their charge in the Office The fourth is their relation to their fellow labourers in these workes None of these respects must be wanting because without their subordination unto Christ they are no Ministers nor are they otherwise in Christ but as they are members of his Church nor can they bee counted members without a work to performe because the use of every member is to be an Organ of the soul in the body now the soul of this body is the spirit of Christ and every true beleever is a member Organicall in his own place that is appointed to some usefull worke Nor is any member alone but it is put together with the rest to make up the whole by mutuall conjunction and cooperation therefore none doth worke as it is alone but as it standeth united with its fellow-labourers in every worke And as none of these respects can bee wanting in the office of the Ministery so none besides these are needfull for if a member doth duely depend upon his head and standeth in its right place in the body and hath a lively facultie to doe its owne worke and is no wayes disjoynted but fitly compacted and linked to the other members in doing its work nothing can bee further desired or wished for in it These are then the essentiall and proper relations under which a Minister as an Officer of the Church is to bee considered Now if it bee found that in the profession of truth and holinesse nothing doth make him so fit for his office in all these relations as to maintaine the duties of brotherly love unitie communion and correspondencie and that without the studie of these hee cannot stand aright in any of those relations then I suppose that these duties will without contradiction bee acknowledged to bee the most commendable and usefull that hee can apply himselfe unto and that without the observance of the same hee cannot bee said to walke worthy of the vocation wherewith hee is called Let us therefore take these relations into a more distinct consideration and see how therein by these duties a Minister is fitted for his office First then a Minister by his Office is subordinate unto Christ as a Servant as a Disciple and as a friend of his and to make these relations evident to the world and sure to himself is to make his calling and election sure which is effected when both others are made to see and hee himself doth assuredly of himselfe know that what hee doth in his charge is done to serve Christ as it becommeth his Disciple and friend But except his behaviour in all the workes of his charge bee sutable to that love whereby Christ his master did love us and thereby did unite himselfe unto us these relations will not bee evidenced For to be a faithfull servant of Christ he must make two things appeare First that hee serves none but him alone as the Apostle doth Gal. 1.10 and as Christ requires of all to bee done when hee tells us that none can serve two masters Matth. 6.24 And secondly that hee applies himselfe to the same worke which Christ did For hee commands all his servants to follow him Iohn 12.26 namely in that service which hee performed which was to doe the will and manifest the love of his Father unto us therefore the Apostle 2 Cor. 4.5 in order to this doth professe not to preach himselfe but Christ Jesus the Lord and himselfe a servant to the Corinthians for Iesus sake This was to be a servant of the love of Jesus to us to invite all to bee reconciled to God for his sake 2 Cor. 5.18 19.21 and 6.1 As the imployment is nothing else but a service of love Gal. 5.13 that is to expresse the love and fulfill the Law of Christ 1 Cor. 16.14 Gal. 6.2 so the infallible character of a disciple by which hee is to bee distinguished in the world from all others is mutuall love and unitie as is cleer by Iohn 13.35 and herein as well as in holding forth the word they are to approve themselves to bee the light of the world Matth. 5.14 which will appeare by comparing these two places Phil. 2.14 15 16. with 1 John 2.9 10 11. The whole relation then of being a true servant and Disciple is evidenced by nothing more then by this worke of love and mutuall unitie Lastly also it is evident that none can claime the title of being Christs friend but by the performance of this dutie For Christ hath intailed the right to this dignitie wholly upon this condition which is cleerly expressed Iohn 15.12 13 14 15 16 17. This is my commandement that yee love one another as I have loved you greater love hath no man then this that a man lay downe his life for his friends Yee are my friends if yee doe whatsoever I command you c. And when in vers 15. and 16. hee hath shewed how much by his friendship to

Professors of Christianitie from that unsettlement which is brought upon those that are children in understanding by the different doctrines of men and their sleights and cunning craftinesse whereby they lay in wait to deceive the simple and draw disciples after them whence wee may gather that if the true Ministers had done their worke as they should have done in love and unitie from the beginning of the Reformation the deceivers of these times would never have prevailed so as they have done hitherto But because this hath not been intended therefore they have gotten all the advantages that they can desire and wish for both against us and all other Protestants Thirdly their worke is not onely to unite them in faith and knowledge Vers 15. and to preserve them from seducers but to endeavour their growth in all things into him who is their head Christ by the sinceritie and truth of love Fourthly and to this effect their worke is to compact them and joyne them together as one body to build up themselves in love by that which every joynt is able to supply unto another Vers 16. Whence wee may most evidently perceive that the whole substance of their worke towards the Church and Saints to perfect them and build them up is in effect nothing but this to unite them in the faith and knowledge of Christ to preserve them from unsettlement and to cause them grow up within themselves by the loving communication of their graces to each other As concerning the work which they are to intend for the Gospel to maintain the profession of it in the world it is in a word to uphold the truth which is after godlinesse that it may be acknowledged to bee the grace of God which bringeth salvation Tit. 1.1 and that it may appeare unto all men to teach them to deny ungodlinesse and worldly lusts Tit. 2.11 12 13 14. and to live soberly righteously and godly in this present world looking for the blessed hope and the glorious appearing of the great God and the Saviour Jesus Christ who gave himselfe for us that hee might redeeme us from all iniquity and purifie unto himselfe a peculiar people zealous of good workes Now to hold forth this word of life the Apostle requireth in all Professours and therefore most of all in the Ministers of the profession that they should doe all things without murmurings and disputings Phil. 2.14 and that they should bee in their conversation blamelesse and harmelesse as the Sonnes of God without rebuke in the midst of a crooked and perverse nation and that they should stand fast in in one Spirit Phil. 1.27 with one mind striving together for the faith of the Gospel Where wee may observe that in that worke which is proper to the advancement of the Gospel of truth in the world the holinesse of life the peaceablenesse and the unitie of the professors are the necessary requisites without which nothing in this kind can bee effected For this worke hath two parts The one is towards the children of truth the other is against the adversaries of truth Towards the children of truth the worke is in respect of the common profession to concurre in the wayes of righteousnesse of faith of charitie and of peace with all those that call upon God out of a pure heart 2 Tim. 2.22 and in respect of the aime of mutuall edification for practise it is to exhort one another daily whiles it is called to day Hebr. 3.13 and to provoke one another to love and to good workes Heb. 10.24 and for knowledge it is to endeavour that their hearts may bee comforted being knit together in love and to all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ in whom are hid all the treasures of wisedome and knowledge Col. 2.2 3. Where we ought to observe that the studie of love and unitie have not onely an influence upon the common profession and that part of the peculiar worke of edification which is practicall to maintain it but also that it is a meanes to confirme and comfort the hearts of the beleevers in all the riches of the full assurance of the knowledge of the highest and most secret Mysteries And consequently that where this studie is not entertained there both the profession and all the comforts which arise unto the soules of beleevers practically and intellectually from their peculiar interests in each others edification doe wholly decay and the great mysteries of our salvation concerning God and the Father and Christ are darkned made doubtfull and by some utterly contradicted all which is brought to passe now adayes as much if not more then in any age heretofore by our dissensions As for the adversaries and gainesayers who are to bee opposed if wee take them to bee the principalities and powers of darknesse and spiritualities of malice in high places a chief part of the armour by which we are to fight against them and preserve our selves from their assaults is to have our Loines that is our affections girt about with truth that is with sincere love which is the bond of perfectnesse Ephes 6.14 and to have our feet shod that is our wayes of conversion fitted with the preparation of the Gospel of peace that is with meanes of peace Col. 3.14 with Ephes 4.15 to prepare men to entertain without offence and peaceably the Gospel of the peace of God which is revealed in his word to us Ephes 6.15 But if wee take the opposers to bee men although sometimes their mouthes must be stopped Tit. 1.10 11 12 13. Tit. 3.9 2 Tim. 2.23 and they sharply rebuked namely when it is evident that they are vain talkers unruly deceivers and liars yet alwayes matters of strife and jangling both with them and all others are to bee avoided which we now have not heeded and the behaviour of the servant of God even in his greatest zeale and in the worst of times must never bee precipitate and hasty that is without long-suffering 2 Tim. 4.2 3. But chiefly towards such of whom there may be hope of recovery all gentlenesse patience forbearance and meeknesse of instruction is with great care to bee used as the Apostle doth teach Timothy 2 Epist 2.24 25. which is a lesson almost utterly forgotten in these our dayes amongst some that esteeme themselves the chief of Professors Thus then wee see that there is no particular part of all the Ministeriall worke wherein the spirit of love and unitie must not appeare as the principall agent to make it successefull Fourthly and lastly their relation to each other as fellow-labourers in these workes is properly that of joynts which are between the Members of the body to unite them to each other and to make them dependent upon the head For in Ephes 4. vers 16. the Apostle doth cleerly speak of the visible body of the Church as it