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
but one spirit so the chief business of this own spirit and tendency of its operation is unity Eph. 4.3 And next to that betwixt head and members Christ and Saints it drives on the designe of the Saints union with one another in all truth Eph. 4.13 It can neither be divided nor deceived but must speak the same thing at all times to all persons Heb. 13.8 Men may have different apprehensions and understandings and from the variety in them may put a various interpretation upon the Spirits teaching 1 Cor. 12.3 but yet the spirit remains the same spirit of truth it leadeth into all truth Jo. 16.13 And though this variety be in the spirits operation in the work of illumination and directing the judgement from the variety which is in the capacities and apprehensions of men yet in the more certain properties of the spirits work upon the hearts of Beleevers as in the works of mortification and sanctification c. there is no such variety for though there may be difference of degree yet the least measure of the spirits work in those things bears a divine stamp that fruit of the Spirit which is in all goodness righteousness and truth Eph. 5.9 is of the same nature and complexion in all Saints from whence I argue That the most infallible Rule Saints can walk by in their choice of gospel brethren or Church-members is to follow the tract of the Spirits choyce to choose where it hath chosen before them But the visible tract or evidence of the Spirits choyce is its manifesting its indwelling through its operation in carrying the Soul out to the exercise of Grace Therefore the visible operation of the Spirit of Grace in persons is the most infallible Rule for Beleevers to make their choyce by Object But may some say how shall we know the Spirits operations and thereby its choyce in such a day of delusion as this is when the spirit of Errour that new reigneth hath transformed it self to so neere a likenesse to the Spirit of Christ Answ Whatsoever is held forth to be the visible fruits and effects of the Spirit of grace in the hearts and conversation of Beleevers by the word of truth ought to be admitted by them as sufficient Testimony of the Spirits choice Acts 11.17 But the effects and fruits of the Spirit are clearly testified to be Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness and Temperance Gal. 5.22.23 Therefore such persons whom the Spirit of the Lotd hath so qualified ought to be admitted and owned by Beleevers as such of whom the Spirit hath manifested its choyce For what may be further objected against this Argument from the various understandings and different minds of several visible gracious persons and from the grosse Errours held by several persons seemingly gracious and spirituall I shall have occasion to speak to when I come to answer to such general Objections as will include many of those particular Objections that might be made against every Argument I might add many Arguments more drawn from the fruits of the Spirits choyce But let all that long for the union of Saints first resolve to make the Spirits choice theirs and then they shall hardly read a Scripture but will afford them some Characters of the Spirits choyce for our heavenly Father hath not a Child nor our chief Shepheard a Sheep that are visibly such but his holy Spirit hath set his seal on them either lesse or more visible 2 Cor. 1.22 Eph. 1.13 4.30 Therefore I shall conclude this head with one Argument more and leave the remain to the Readers meditation That qualification or State which gives us free access to and acceptance with the Father Eph. 2.18 1.6 by which we are made his adopted Sons Rom. 8.15 unto which he hath annexed the performances of his preitious promises 2 Peter 1.4 wherein he seeks and desires us to worship him Joh. 4.23 by which we are joyned unto the same body of which Jesus Christ is the head 1 Cor. 12.13 and whereby we are made partakers of the same grace 1 Col. 12. heirs with him of the same Kingdom James 2.5 or inheritance Eph. 1.11 14. and partakers with him of the same glory in heaven Col. 1.27 3.4 nay wherein the perfection of shall be their State in glory John 17.23 24 Eph 4.13 when all other qualifications and additional rules of distinction shall cease 1 Cor. 13.8 10. is doubtlesse the most infallible rule and qualification for Gods Church and People to owne and joyn with one another in the worship and service of God by But the qualification that gives us right unto interest in all the former particulars is a participation of a spiritual work of grace upon the heart as the Srciptures annexed with abundance more that might be added do sufficiently evidence Therefore it is the most infallible rule for Gods Churches and People to make choice of church-Church-members and Gospel Brethren by The fourth General head from which we shall argue is the choice and approbation of the infallible servants of God in all ages whose fellowship and communion with persons as Gods Church and People is recorded for our Example in Scriptures who in their several generations and ages of the Church they lived in made this duty of preserving the Churches union and peace within it self the great and weighty duty unto which most other dutyes when they come in competition must give place unto And they did always make the declared visible choice of God their choice For those whom God had chosen to be his people by his visible Covenant with an especial grace unto they owned to be their brethren and fellow members in his Church excluding none of them nor admiting no other which point I suppose hath been sufficiently proved in my discourse of the true Church-bounds That until I meet with one instance at least out of Gods word of a person or persons visible which in those Church-bounds before mentioned viz. Abrahams seed Circumcision in the type Antitype was kept out or not esteemed one of Gods Church not scandalous or unexcommunicated I shall for bear further speaking to that And shall chiefly from this head insist to observe the weight that the holy servants of God in all ages have laid upon the Churches peace and unity When the Church consisted of Jacobs family how carefull was Joseph to preserve union among his Brethren though they had little deserved it at his hands yet the great and chief charge he layeth upon them is see that you fall not out by the way Gen. 4.5.24 So Moses reproves his Brethren the Hebrewes for striving one with another Exod. 2.13 in in these words as Stephen quotes it Acts 7.26 Sirs ye are Brethren why do ye wrong one another So for the Divisions of Reuben there were great searchings of heart Judges 5.15 16. So David Behold how good and how pleasant a thing it is for Brethren to dwell together
of these two extreams which disownes visible grace and holiness to be required in persons in order to visible membership or Church-state I shall say no more to that point it being already so largely spoken unto and fully cleared by several of the congregational way and especially that late eminent discoverer of the ancient and infallible bounds of Gods true Church Mr Jo. Cotton in that little Treatise of his besides several others intituled The holiness of Church members for I am far from pressing an unity of Church-state with any that make not visible Grace and holiness the main mark of visible Faith and Church-membership but what union is to be desired and endeavoured with the godly of that judgement I shall give my opinion in its place and shall now chiefly insist upon the second general Position That all true beleevers congregated together and separated from the world and mixt worship to serve the Lord in the beauty of holiness ought to own and esteem one another as true Churches and Saints giving the right hand of fellowship to one another and walking together as children of the same Father Jo. 11.52 Members of the same body Rom. 12.4 5. sheep of the same fold Jo. 10.16 in observance of all those joynt duties required by the Lord at their hands without dividing rending or separating from one another Object The Terms of your Position so generally stated may admit of several constructions and thereby give little light to the cases in controversie though you should prove it if not more particularly explained Answ I shall have occasion to explain the terms in answer to several objections that will arise in the ensuing discourse and therefore for brevitie sake shall pass them by here and shall next proceed to the several sorts of Arguments to prove the Position with Arguments I shall chiefly draw from these seven general heads following First From the visible choice and approbation of God the Father proving that such as the Father hath visibly manifested his choice and approbation of to be his children beleevers ought to chuse and approve of to be their brethren Secondly From the visible choice and approbation of God the Son proving that such as the Lord Jesus Christ hath manifested his choice and approbation of to be members of his visible body and Church on earth all his ought to make choice and approve of to be fellow members with him of the same body Third From the evident choice and approbation of God the holy Ghost proving that such as the spirit hath manifested its visible choice of by the holy inspiration of its quickening and sanctifying Grace beleevers ought to make choice and approve of as such who have an equal right with them to a mutual participation in the priviledges gifts and comforts of the same spirit Fourthly From the choice and approbation of the infallible servants of God his holy Prophets and Apostles c. in all ages proving that such as the infallible servants of God in all ages of his Church have made choice of and approved to be their brethren in the Lord and fellow-members with themselves in Gods visible Church ought to be so approved of and chosen by all his servants to the end of the world Fifthly From the several Similes and Metaphors the Church of God is compared unto in the Scriptures whereby their mutual interest in an union with one another is held forth from thence proving that what unity is required and interest is given to members of the same body branches of the same root sheep of the same fold and under the same Shepherd children of the same Father and fellow-heirs of the same inheritance c. that the same interest is given unto and union required in the several members of Gods Church which is so fitly compared thereto and lively set out thereby Sixthly From the evident sad consequences that attend the Church and people of God though their dividings and separatings from one another and uniting together upon other principles then this of visible grace arguing from thence that such principles and practices as open the door and let in upon the Church of God such destructive uncomfortable consequences should be of all evils laboured against and avoided Seventhly From the evident and unspeakable good both to the outward and inward man the union of Gods Church upon such Gospel lasting principles would be attended with arguing from thence that since the unity of Gods Church upon such a binding and abiding principle as this of visible grace would so exceedingly tend to the unvaluable good thereof it ought to be sought after and prayed for above all things by every true member thereof next to an interest in Christ and visible grace it self Now from the first head viz the visible choice and approbation of God the Father I argue 1. Those whom the Father hath manifested his visible choice and approbation of to be his children 2. Beleevers ought to manifest their choice and approbation of to be their brethren But the Father hath manifested his choice and approbation of all visible beleevers and grations holy persons to be his children Therefore ought Beleevers to choose and approve of such to be their Brethren 1. The Major or first Proposition is evident from the very light of nature and reason yet since prejudice against truth doth ofttimes put out all light I shall add the light of some Scriptures to the clearing up this truth And first that of our Saviour in Matth. 23. verse 8. compared with the 9th Saith the word in verse 8. All ye are Brethren which he proves in verse 9. For one is your Father which is in Heaven and so Heb. 2.11 For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them Brethen from which Scripture I gather that the Lord Jesus Christ was not ashamed to own all Saints for Brethren though they were attended with abundance of imperfection and uncomliness unsutatable to his most holy nature and course of life because himself as head and they as members were all of one Father that since his Father was not ashamed to own them all as Sons verse 10. therefore he was not ashamed to own then all as Brethren verse 11. Now it is a sad thing that fellow Brethren who are all subject to like infirmities Jam. 5.17 who do all see but in part and know but in part 1. Cor. 13.9 10 11. should be more high-minded in this case and sooner ashamed of their Brethren upon the account of their infirmities and weakness then their elder Brother who was free from all imperfections and stood in no need of their bearing with him he bore all their sins not onely in the punishment but in the shame of them Heb. 12.2 thereby setting them a pattern to bear the shame of each others infirmities for so argues Paul Rom. 15.1 2 3. We then that are strong ought to bear
they ought all to be equally admitted by one another to the free participation in the priviledges and provisions of their Fathers house The second Argument If it be a sin in men who are trusted by earthly parents with the care and guardianship of their Children until they come to Age to with-hold from them that part of their portion appointed for their maintenance in their nonage to the hazard of the starving or ruine of the Orphants then it must be a greater sin in Gods ministers and Churches whom God hath intrusted with that part of his Childrens portion which the Father hath appointed them for their spiritual maintenance in their nonage of this life to withhold or detain it from them But is a grievious crying sin in the former Case Ergo in the latter Third Argument If it would not consist with true natural affection and the fatherly Care and wisdom of an earthly father only to make provision for his most healthfull strong and lovely Children and leave the sickly weak and deformed in a starving Condition much less can it consist with the affection wisdom and care of the most merciful and heavenly Father who knows how to pitty his children Psal 103.13 who much more knows how to give good things to them that ask him Mat. 7.11 who when his childen ask bread will not give a stone vers 9. who though a mother may forget her sucking child c. yet he cannot forget his Isa 49.15 To make provision for the strong and healthfull and lovely and to leave the diseased weak and unlovely in a perishing state But it would not consist with the former Ergo not with the latter Nay the Scripture holds forth a more special extraordinary care in the Lord of sick weak souls then of strong and healthy The whole needs no Physitian but they that are Sick Luke 5.31 He shall feed his flock like a Shepherd he shall gather the Lambs in his Arms and carry them in his bosom and shall gently lead those that are with young Isa 40.11 And the contrary unmercifull disposition in his people he severely reproves Ezek. 34.4 The diseased have ye not strengthened neither have ye healed that which was sick neither have bound up that which was broken neither have ye brought again that which was driven away neither have ye sought that which was lost but with force and with cruelty have ye ruled them compare this with the tenth verse from which Scriptures it is evident That our heavenly Father is a mercifull tender Father to all but especially to the weak they stand in more need of Church guidance and feeding then the strong doth And therefore for any one to deny the benefit of Church-priviledges and provisions to such as are visible beleevers and sincere in the main and walk close with God according to the light received by them upon the consideration of lesser errors and weaknesses then what by a visible Rule unsaints them or brings them within Church censures as they have no Authority so have they no example from the Lord for it The weak and diseased of Gods children are not onely provided for by him but most especially upon his heart to be taken care of and therefore not to be denied the priviledges and provisions of his house The second Metaphor whereby the necessity of the Saints union is lively held forth is their membership of the same body now of all relations this is least consistent without unity if they be living members though some may be lame and others weak yet the other members will not despise nor cut them off whiles there is any hope of cure but rather take more care for the preservation and recovery of them and therefore saith the Apostle If one member suffer all suffer with it 1 Cor. 12.26 in which Chapter he doth fully speak to the duty of unity amongst members of the same body proving that the eye cannot say to the hand nor the head to the feet I have no need of thee but that the Lord had so ordered the State of the body that the most feeble and uncomely members should have their office in and care from the body the comly and useful have verse 21 22 23 24 That there might be no Schism in the body but that the members should have the same care one for another verse 25. From whence I argue That if all the members of Christs body have a right unto the priviledges and benefits of their membership and have upon them a mutual duty of care and service to one another Then ought no members to exclude each other from their right of membership in the body But all Christs true members of his visible body have an equal right to the priveledges and duties of their place in the body 1 Cor. 12. Ergo None ought to exclude each other from their right of membership To which might be added that of branches of the same Root Sheep of the same Fold under the same Shepheard Plants in the same Garden besides their holy fellowship 1 John 1.3 in the fellowship of the Gopel Phil. 1. â— Fellowship of Christ 1 Cor. 1.9 Fellowship of the spirit 2 Phil. 1. so fellow-Citizens Eph. 9.19 Fellow Heirs Eph. 3.6 Fellow-servants Matt. 18.28 29. and chap. 24.49 Fellow-Soldiers Phil. 2. 25. All which relations implie mutnall interest in the publique Stock of their fellowship and would afford plenty of Arguments to prove this duty of the unity of Saints in all their joynt priviledges and duties as such But I shall leave them to the Readers own meditation and shall proceed to the sixth general head The sixth sort of Argument shall be drawn from the evident sad consequences that attend the Church and People of God through their separating and dividing from one another and their uniting together upon other principles then that of visible grace The many and great evills that enter in at this door if former ages had left us without presidents the age in which we live will afford us sad experience that the old Machivilian principle divide if ye will destroy hath much truth in it and therefore when Jacob would pronounce a curse against Simeon and Levi for their iniquity he saith I will divide them in Jacob and scatter them in Israel Gen 49.7 And so the Church complaines Lam. 4 16. The anger of the Lotd hath divided them he will no more regard them Division is an evident forerunner of destruction the former being usualy inflicted upon a people as a forerunning Judgment to make way for the latter and from thence was the force of our Saviours Argument Mat. 12.25 Every Kingdom divided against it self is brought to desolation and every City or house divided against it self cannot stand implying that division prepares a kingdom for desolation and removes the strength by which the united City or House stands And therefore for the divisions of Reuben Jud 5.16 there were great searchings of heart partly to find
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
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
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
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
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
As in the former Cases so in this there must be a great deal of regard had to the disposition of mind and nature of the Principles from which such persons dissent or oppose for that may much aggravate or extenuate their evill and thereby much differ the Rule of your walking towards them for if such opposition or dissent proceed from that common Principle and Spirit of opposition and contempt which generally the Popish and Prelatical people walk in against holy qualifications and purity of worship prest after by the Godly then to walk towards them as persons holding only the form of Religion but denying the power of it but if such dissent or opposition proceed from a conscientious mind charitably disposed towards the godly thus walking only differing in judgment as to the Rules of Church-membership then such a conscientious dissent and charitable mind on the one hand requires a suitable deportment on the other then though you ought not to own them nor joyne with them in an union of Church-state in regard their Principles and practices may wast the visible bounds of Christs Church viz. Regeneration and Sanctifying faith yet to walk towards them with all Christian tenderness and charitable respect owning what is good in them as well as rejecting what is evill that though you cannot own them in the state in which they stand as true Gospel Churches in regard the Principle by which they walk opens the door to all materiall pollution and the body of the matter of which they are built are not living stones yet you may own their persons whiles in that State as Gospel brethren and perform towards them all dutyes of Gospel brotherhood which they are capable as particular Christians to receive and are willing to accept of at your hands and such of them as the Lord hath by his Providence called by his graces spiritual gifts qualified for the work of the ministry they making it their maine business to convert Souls to Christ and to press their hearers to sanctification and Godly life they ought doubtles to be highly esteemed for their works saâ—â— and to be frequently prayed for that God would give them utterance that they may open their mouths boldly to make known the mystery of the Gospel as in Eph. 6.19 and the success of their labours to be as much prized and thanks to be as duly returned to the Lord for it as for the success of those in Gospel Order herein Christ set us an example Mark 9.39 shewing this reason for it he that is not against us is on our part verse 40. And so Paul though some preached Christ of envy and contention Phil. 1.15.16 yet saith he what then notwithstanding every way whether in pretence or truth Christ is preached and I do therein rejoyce yea and will rejoyce therein verse 18. so that I do judge though there cannot be an union of Church State with such yet there ought to be a tender and charitable deportment towards such as visible Saints and Gospel Brethren Object But there are many who will be excluded amongst the number of common professors that though there be nothing appearing in them that evidences a work of grace or true conversion yet they are not prophane scandalous persons nor despisers nor raylers at Godliness but seem to be sensible of their own ignorance and desirous to be further informed in the power and mystery of the Gospel Now how ought we to walk towards such must we esteem them as Idolaters or Heathens because they are not visible Converts and walk in a false way of worship Answ As I do judge the grace of Christ in Saints where it hath its kindly work dos naturally tend to humble lay low Saints in their own eyes and makes them vile in their own sight so it doth as naturally tend to work in them a tender heart and charitable affections towards all others in whom the least appearance of love to Christ is found rather directing them to erre in matters in the least doubtfull in charity then in Severity for that great Gospel grace of Charity which the Scripture so much magnifies and gives the preheminence above all other graces unto 1 Cor. 13. is only then usefull when the case is doubtfull for where certain evidences of things are there needs not Charity to Chancellorize for then our understanding and judgment of themselves are able to determine which being defective and subject to erre in doubtful cases the Lord hath provided Charity to be Chancellor in the Conscience whose business is when the severity of a rule tends to oppress to moderate and prefer mercy and equity before severity and exactness of rule therefore wherein the case may be in any measure doubtful Charity must then supply the defect of visible evidences at least to suspend thy judgement on the severe hand And therefore I answer you ought not to esteem them either Heathens or Idolaters but Christians though their conditions were much more doubtfull then the qualification in your objection states them to be for I do judge a sense of ignorance with a sincere desire after further knowledge in the mystery of the Gospel are if not signes of the new birth yet evident signes of spiritual pangs that prepare for it and ought instead of being so vilified and slighted to be taken into the Churches care and watch who is in that case to perform the part of a compassionate tender and spiritual midwife by using all means to encourage strengthen and comfort such soules lest there shall want strength to bring forth yet not administer the Seals until there be Evidence of a new Creature for first God must subscribe the evidence you must be able to read his hand in a visible work of grace before you ought to apply his Seals which are to be a visible confirmation of the new Covenant agreement between God and the soul. But doubtless not only in these cases but towards all professing Christianity Gods people ought to demeane themselves with all tenderness and respect and avoid all provoking and harsh carriage either in word or deed that shall tend to the hardning and incensing of them against the precious wayes of God and to shew out of a good conversation their workes with meekness of wisedome Paul fearing the spirits of the Saints in this case exhorts the Collossians to walke in wisdome towards them that are without and that their speech should be alwaies with grace seasoned with salt that they might know how they ought to answer every man Chap. 4 5 6. And so to the Thessalonians studdy to be quiet and to do your own business c. that ye may walke honesty towards them that are without c. 1 Thes 4.11.12 But if Christians were more exercised in considering the riches and freeness of Gods Grace to their poore souls and of their own vileness and unworthiness of the least part thereof if they would more look unto the Rock
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