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law_n	become_v	gain_v	weak_a	7,469	5	11.0638	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81213	The moderator: endeavouring a full composure and quiet settlement of those many differences both in doctrine and discipline, which have so long disturbed the peace and welfare of this common-wealth. Intended (especially at this time) to beget a brotherly love and unity amongst the ministers and people of all the three nations; the Parliament having now appointed a committee for receiving proposals for the propagation of the gospel. Brotherly unity amongst all Christians, especially amongst the ministers of Christ, being in it self so excellent and comely at all times, and (considering the danger and sad consequences of our present divisions) so desirable and necessary at this time: I conceive all overtures and counsels having a true tendency thereunto, worthy the publike light, and do therefore approve the publication of this ensuing discourse. Joseph Carly.	Caryl, Joseph, 1602-1673, attributed name.	1652 (1652)	Wing C780B; Thomason E664_1; ESTC R206830	94,748	118

the glory of God Now Christ received us to the glory of God that is to the participation of Gods love and goodnesse by a great condescension unto our weaknesse studying not to please himselfe but us to our good therefore wee are all bound to yeeld unto each other in like manner so then some condescension is both lawfull and requisite Compare with this that which is further to this purpose delivered concerning Christ Phil. 2. 4 5 6 7 and 1 Pet. 2. 21 22 23. But to presse further the point which in this dutie is to be heeded let us consider the precept given by the Apostle Rom. 12. 16. and his owne practise which hee sets before us elsewhere to bee followed as an example of that rule The precept is this Be of the same mind one ●●wards another mind not high things but condescend to m●n of low estate or to mean things bee not wise in your own cono●its As if he had said it is your dutie to bee like minded towards each other in love and that you may not bee taken off from performing this take heed to your thoughts that you neither affect high matters wherein naturally men use to please themselves nor that you bee in love with your owne wisedome but studie rather to make your mindes pliable and bring your selves to condescend to men and matters that are meane and low for except you all resolve upon this you can never bee of the same mind one towards another So then wee see that some condescension is not onely lawfull but wholly requisite to maintaine love and unitie and resist pride and self-love whence strife and confusion doth proceed Answerable unto this rule was the Apostles own practise mentioned 1 Cor. 9. for our imitation for there from the first verse till the 19th he sheweth that although hee had a full right to take maintenance from the Church of Corinth for his service done to them yet he would not doe it but condescended rather for their weakenesse sake to make the Gospel of Christ without charge unto them lest hee might bee thought to abuse his power in the Gospel So then to prevent an inconveniencie hee did condescend to quit his right to a benefit and a conveniencie which he might otherwise have lawfully enjoyed But then from vers 19. till the end of the Chapter hee speakes of another kind of condescension wherein hee did exercise himself and which hee relates that hee might therein bee imitated by others which was this that although hee was free from all men ye● hee made himselfe a servant to all that hee might gaine the more Vers 19. To the Jewes he became as a Jew to them that are under the Law as under the Law Vers 20. To them that are without Law ●● without Law though hee was not without Law to God but under the Law to Christ Vers 21. To the weake he became as weake and he made himselfe by way of condescension all things unto all men that h●● might by all meanes save some Vers 22. And the reason why hee exercised himselfe in this dutie was not onely for the good of others but for his owne good also in three things First that he might partake of the Gospel with every one in every condition Vers 23. Secondly that hee might keepe himselfe in a fit temper of spirit so 〈◊〉 〈◊〉 in his calling as to receive the prize and so to fight as not to 〈◊〉 the aire Vers 24 25 26. And thirdly that hee might bee master of his own body lest if hee neglected the dutie of bringing it into subjection hee might bee sound himselfe a reprobate after all his paines in preaching the Gospel unto others Vers 27. Thus wee see that the Apostle doth make this not onely a dutie which is lawfull but in some sort necessary to the faithfull discharge of the ministeriall function even so farre that without the performance of it a man can neither gaine all sorts of people to the Gospel no● partake fully of the Gospel himselfe nor ●ee in a temper so to runne and strive as to gaine his incorruptible crowne before others nor at last escape the danger of being a castaway although hee hath painefully preached the Gospel unto others From all which wee must conclude that the studie of condescension chiefly in a Minister with whom I am now dealing is not a matter of indifferencie but a dutie of very great importance And if so then wee are obliged in conscience not onely to resolve upon the practise but to seeke out the rules by which our conversation in this matter may bee ordered aright for seeing in every dutie there are some rules and in this of condescension because none do set themselves to the practise thereof the rules are not lookt into Seeing also none ought in any thing to presume to prescribe rules unto others but all should rather in all humilitie search after the discovery thereof in the holy Scriptures and then hold forth in simplicitie that which God doth teach them and they find profitable for the edification of others therefore we shall apply our selves unto this search and offer that which wee suppose neither side will except against and yet may prove a sufficient directory for the practise of condescension and the transaction of a forbearance in the cases of our divisions Wee shall say then that to find out without difficultie the rules of condescension towards a forbearance three things should bee reflected upon 1 That wherein there can bee no yeelding 2 That wherein there may bee and ought to bee a voluntary yeelding 3 That which may draw forth and oblige the spirits of men to discover the things whereunto they shall bee willing of themselves to yeeld Concerning the first there can bee nor condescension proposed which should oblige any to make profession of any thing otherwise then it is in his heart For no man can with a good conscience yeeld to professe any untruth or transact to relinquish his sense and opinion of any thing which hee doth esteeme a point of truth or of right I say no man can condescend to relinquish his opinion or his challenge of a right to a priviledge because the matters of truth and right can edifie no man but disedifie both our selves and others if they bee denyed and professedly given up A man may dispense with a truth so farre as not to speak of it to all sorts of persons or at all times because they cannot beare it nor is it seasonable for edification to speake all truths at all times as wee may see by Christs example John 16. 12. and the Apostles practise 1 Cor. 3. 1 2. and the rules Matth. 7. 6. and Rom. 14. 1. And concerning a point of right a man may dispense with the use of it as wee see the Apostle doth 1 Cor. 9. But no man ought to yeeld himselfe obliged to deny any truth or not to beare witnesse to it when it is opposed

or not to challenge his right to a priviledge when it is called in question for to do so were to betray truth and righteousnesse which cannot stand with a good conscience therefore no condescension may bee intended to suppresse the profession of these things but rather a transaction is to be intended to this purpose that both sides shall beare with one another in such a profession without offence and grant a freedome to each other to declare the truth as it is in their hearts for this is the dutie and one of the commendable characters of those that shall abide in the tabernacle of God and dwell in his holy hill Psal 15. 1 2. Concerning the second namely that wherein there may and ●●ght to bee a voluntary yeelding on all sides I shall not take upon me to specifie any rules for that is to bee referred to the transaction of the forbearance it self but I shall onely mention the heads of matters whereof rules may bee determined and gathered from the Word As first there may and ought to bee a mutuall condescension towards the setling of wayes and expedients of different sorts of orderly proceedings at severall places and times in publick meetings for the confirmation of the unitie of the spirits of brethren in the common profession and for the avoiding of confusion As for example at the publick meetings in some places they have no Assessors adjoyned to him that is the Prolocutor in other places they have in some places the Prolocutor or Mediator of the meeting is perpetually the same in other places he is continually changed and that either by a new election through the pluralitie of votes or without any election by a vicissitudinary succession of one after another into the office of presiding over the meeting in some places nothing is determined without the consent of all in other places it is otherwise and where the consent of all is required in some places the Preses of the action is obliged to aske every mans vote distinctly and in order in other places that custome is not precisely observed but it is free for any one to speak when hee can get a turne and if matters goe against his sense to enter his dissent and elsewhere who doth not give his consent is not obliged to the determination In all such wayes of orderly proceedings if those that entertain the meetings for their mutuall edification do alter their constitutions according to circumstances of times places persons and affaires upon grounds which they think valid for the end for which they meet I say in all such wayes a condescension may and ought to bee mutually intended and there ought not to bee any breach of unitie and affection for the difference of opinions amongst Brethren in matters of this nature Onely a care is to be● had that the generall rules of order and decency bee observed according to the Apostles commandement 1 Cor. 14. 40. Secondly there may and ought to be a voluntary condescension ●o all the meanes which are thought by those who are of repute fit and expedient to give just satisfaction to any that are possessed with prejudices against us or to cleer mistakes or to prevent the evill effects of sinister reports or to take away all inconveniencies and scandals of that nature I say there ought to bee a yeelding to all motions in that kind which do not prejudicate the truth because all things that are commendable and of good report are to bee followed and all the occasions of murmurings of jealousies and of discontents are to bee avoided In such a case as this Peter condescended to make an Apologie for himself to those of the circumcision who contended with him for his going unto Cornelius Act. 11. 2 3 4. till 19. and Paul at the advice of James and the Elders of Jerusalem went into the Temple and condescended to observe the customes of the ceremoniall Law to take away the prejudice which many had against him Acts 21. vers 18. till 28. Another time Paul of his owne accord did circumcise Timothy by way of condescension to the Jewes who were weake and would have been offended if that had not been done Act. 18. 1 2 3. but when the cause was altered and by condescending to circumcise Titus the libertie of the Gospel would have been prejudged towards the Gentiles he would not at all yeeld unto it Gal. 2. 3 4 5. Thirdly there ought to bee a condescension in matters of indifferencie such as the Apostle doth mention Rom. 14. throughout to beare with the weake item in matters of offence which may bee foreseen wee are bound to prevent the same by yeelding unto the weake and ignorant lest either our good bee evill spoken of or our Brother be grieved at what wee doe or his conscience bee embold●od by our example whiles it wanteth light to discerne its owne libertie to sinne Rom. 14. 15 16. and 1 Cor. 8. 9 10 11 12 13. and chap. 10. vers 23. till the end Fourthly and lastly there ought to bee a condescension to beare with all men in that whereunto they have not yet attained that by the things whereunto they have attained and our friendly converse with them according to the rules of edification they may bee gained Concerning this way of condescension towards others these places are considerable Matth. 12. 18 19 20. and 1 Cor. 9. 19. till the end Gas 4. 12. and 6. 1. 2 Tim. 2. 24 25 26 and 1 Th●● 5. 14 15. 20 21. Phil. 3. 15 16. And all things which flow from the principles of Charitie Gentlenesse meeknesse and humilitie with prudency and discretion for the good of those that erre and are ignorant may bee called a condescension and ought to bee practised in imitation of Christ and his Apostles from whom the rules of forbearance are to bee learned Col. 3. 13. Concerning the third which is the way to draw forth the spirits of men to discover the things whereunto they shal be willing of themselves to condescend unto others I shall offer an expedient which I suppose none who desireth to walke in the light will thinke unreasonable or unconscionable and that is this That all such as would be borne withall in any thing by others should offer first unto those from whom they expect a brotherly forbearance all that condescension which they intend touse and the rules of forbearance by which they purpose to walke towards them for this is according to Christs fundamentall rule of justice Matth. 7. 12. Whatsoever things you would have men ●●e to you doe yee even so to them for this is the Law and the Prophets If this one rule were rightly applyed and followed there would bee no great difficultie in transacting this matter chiefly if wee take up the practise of it not upon the grounds of humane policie but of Christian obedience to the dutie which is commanded Heb. 3. 12. Exhort one another daily wh●●es it is called to day and

then some rules should bee thought upon debated and by common consent setled concerning three things First how needlesse disputes and multiplicitie of new controversies breaking forth in the Presse and Pulpit may be prevented Secondly how the injuriousnesse of censures and of proceeding which men of partiall dispositions and of high thoughts runne into may bee rectified when disputes are necessary And Thirdly how the secret mischief of suspicious whisperings and tale-bearing amongst Brethren may bee prevented and being discovered satisfactorily corrected And that some rules of righteousnesse may bee found in the Word to remedie these evills and may bee raised from the nature of Christian charitie equitie ingenuitie pietie discretion and prudencie I suppose none will deny who doth beleeve that the holy Scriptures with and by the spirit of God which is promised to the children of God are able to make the man of God perfect and throughly furnished unto every good word and worke Thus I have made out as briefly and as distinctly as this occasion seemeth to require the truth of the first and second assertion of this discourse namely that the Ministery of this kingdome is undeniably obliged in conscience to the mutuall profession of Brotherhood and that the termes of their unitie and forbearance are both in themselves full and satisfactory and may bee setled reciprocally amongst them in a plaine and easie way if the men that lead others were but willing to looke to God more then to men and to conscience more then to outward interests CHAP. XII The third Assertion Concerning the motions which should induce us to make profession of this unitie and forbearance Why these are requisite and what they are BUt now although these things are evidently thus demonstrable and by all that which hitherto hath been alledged it may be manifestly apparent that these who are the leaders of the flockes should not onely stand united and walk by one rule in that whereunto they have attained but also that their differences may and ought to bee composed in love by amiable meetings by orderly conferences and by the settlement of a necessary and lawfull forbearance of each other although I say all this is so yet wee see to the great dishonour of God the lamentable disadvantage of the truth and the extreame griefe of many godly soules that this hath not hitherto either beene done or effectually prosecuted and intended by th●se that are in the worke of the Ministery or if it hath been intended by some yet not so as it ought to have been that is upon the grounds which are proper unto their vocation What the causes of this neglect may bee wee shall not now particularly search into onely in generall wee may take notice that all such failings in dutie may proceed from two main causes either that men otherwise knowing and godly yet consider not the necessitie of this dutie in respect of the evills that follow upon the neglect thereof or that the excellencie commendablenesse and worth thereof is either not known or if not unknown yet not laid to heart Now then in this our present sad condition if any thing can be suggested which may be a helpe to remove these causes of our failing in this kind it may bee hoped that godly and conscionable men will bee more carefull of the performance and more fearefull of the neglect thereof then hitherto they have been Therefore it will not bee amisse but may bee of very great use to offer some motives and inducements to incline them without partialitie to these resolutions and this wee shall intend to doe if God permit CHAP. XIII Concerning the necessitie of Brotherly unitie in the Ministery IF then we should take into consideration the absolute necessitie of this dutie it will appeare that the present evills whereinto these Churches and the state of this kingdome are fallen and which threaten all with unavoydable ruine are mainely brought upon us through the neglect of that ministeriall unitie and correspondencie which is sutable unto Christianitie For whosoever in the feare of God shall lay to heart the wofull condition of the Churches of Christ in this land will perceive that amongst the manifold causes of our miserable breaches The cause of● all our miseries and sinfull distractions the originall and consequently the greatest of all the rest is this That such as are called to bee the Ministers of the Gospel who by their owne confession are Brethren and fellow-labourers in the same imployment doe not maintaine those duties of Brotherly love fellowship and communion which by the nature of their work and by the appointment of their Lord and Master are made necessary for the manifestation of his glory and for their own mutuall edification For seeing by that which hath been hitherto shewed it must needs be acknowledged that they ought to stand together and looke upon each other as Brethren begotten of the same Father as fellow-souldiers in the same fight and warfare and as fellow-members in the same body of Christ Seeing I say this is confessed and cannot bee denied to bee so it will follow also undeniably that they ought in conscience to discharge the duties belonging to these relations which are not onely to professe a Brotherhood but to bee knit together in fervent love to have the same care one for another and joyntly to communicate in things belonging to the kingdome of Christ But that these duties notwithstanding all these relations are neither really thought upon nor at all prosecured to any purpose almost by any is no lesse undeniable and must needs although to our great shame be plainly and ingenuously confessed Seeing then the guilt of this their fault is so great and so apparent that no colour of excuse can bee pretended to extenuate it therefore the judgement is ripe for them and the punishment hath now in the sight of all the world most justly overtaken them For whereas they were lately in a capacitie to bee as happy within themselves and as profitable to the Kingdome of Christ abroad as any of all the Ministers on earth if they had continued in their unitie now they are like to bee more unsetled and more miserable within themselves and lesse respected by others and lesse usefull both at home and abroad towards the cause of Christ then any that are elsewhere in all the Churches this onely because they have suffered themselves in their profession to bee divided and have not regarded nor doe they yet regard the duties of their Christian Brotherhood The guilt of the Ministery so much as outward concernments For by this meanes they have corrupted the Covenant and are become partiall in the Law and caused many to stumble at the Law and therefore the Lord Mal. 2. 8 9. hath made them contemptible and caused all their adversaries to prevaile against them so that they have just cause to give glory unto him to lay their hands upon their mouths to be sensible of