good against al objections that can be offered on the other part and to remove the scruples that may arise in the consciences of any that is a truly rationall consciencious brother of what ever way or form of judgement that he may be of if he be indeed a brother and member of Christ And further I declare that though it were to be wished that all that are of one heart and of one judgement in all fundamentalls were also one in all other respects yet it is my opinion that these divisions are of the hand of God who many times worketh by contrary meanes and yet by his wise ordering of the events of things the effect and product is the better and sweeter and the re-uniting so much the stronger as I shall instance in some particulars First you know it is the saying of Christ that a Nation or Kingdome devided against it selfe cannot stand and therefore as it is also the pollicy of men to devide as much as possible where they desire to reign Even so I say who knoweth but the Lord hath purposely devided us lest we should have stablished some Arbitrary government according to the will of man purposely to stop our settlement and to weary us out with our strivings and contests amongst our selves both to weaken our power and conceits of our own wisdome and to discover our folly and humble us that so he himselfe may have dominion over us and be our onely Head and Lord and that in every respect as King Priest and Prophet and so have all the glory ascribed unto him and that by all his people according to that prophesie Isa 2 11 12. ver 17. to wit The pride â—f men shall be brought low and the haughtinesse of men shall be abused and the Lord only shall be exalted in that day And as Paul saith to Philemon concerning his servant Onesimus so we may well hope concerning our selves That perhaps we are parted asunder for a season that we might receive one another for ever and be the more strongly united See v. 15. And it may be also that it is very much to prove the naturalnesse of our love See Philip. 2.20 2 Con. 8.8 24. verses And that those that are approved such might be made knowne for this is one expresse end wherefore there must be divisions amongst us See 1 Cor. 11.18 19. And the truth is it hath much proved already the unnaturalnesse of our love but very little of naturalnesse For what great proofe of our naturalnesse in love can it be to expresse our love to our brethren and friends of the same judgement and society with us this is not thanks worthy as hath been said from Luke 6.32 But if we can love the brotherhood that differ from us and it may be speak evill of us and are so far our enemies as they would persecute and destroy us this is thankes worthy and will indeed prove and demonstrate the naturalnesse of our love yea even to the very consciences of our enemies and be the greatest meanes to turn their hearts and win their affâ—ctions and convince them of their sin in being our enemies speaking evil of us and so to re-unite us by an inseperable bond of love and unity that can never be broken or such whoever upon whom it taketh not this effect it will heape coleâ— of fire upon their heads and the Lord shall reward and recompence us If we for our parts shall performe our duties See also 1 Pet. 2.19 20 21 22 23 24 25. by owning them as we ought And againe By means of these divisions and contests there is much more light and knowledge held forth then could possibly have had occasion to be knowne or so much as discussed amongst us but we should have gone blindly to worke in all or most of these things contested about in comparison of what is now made manifest both in respect of the temper of mens spirits which is discovered by their actings and the danger we were likely to have fallen into through Lordly and ridged arbitrary actings in imposing upon mens consciences things not convenient And besides These divisions have manifestly been a means to provoke all parties unto emulation in one respect or other See Rom. 11.14 15. Reade these two verses and you will know what I meane For by these devisions and strivings many are provoked to a holy emulation yea to emulate one another in holiness and righteousnesse And thus as the Apostle saith The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Yea even thus he catcheth the wise in their own craftinesse and maketh us fools and lets us find it by experience that we might be wise he well knoweth that the spirit which dwelleth in us lusteth to envy and hath told us of it and yet that if we have envying and strife in our hearts we should not rejoyce because this wisdom descendeth not from above but is earthly sensuall and devilish Thus he is glad to deal with us as children If we may so speak after the manner of men yea as with perrish foolish weward wilful stubborn children to devide us that he might unite us to let us quarrel and strive and fight in a spirituall sence purposely to unite us the more strongly and to prove the naturalnesse of our love and brotherhood and our wisdome and temper and strength what it is that we might know it our selves even our own weaknesse and folly and that we are as yet but children and unfit for governement or to Reigne as Kings as the Apostle speaketh Reas For it is hereby manifest to us by the practises of all of every division of us that we would be partiaâ—l to our own cause and party and principles and that against all others and not for them though acknowledged brethren and Christians in respect of fundamentalls And so would necessiâ—ate and inforce them to a complyance and conformity to our own particular principles and practices or else they must not expect any love or favour or kindnesse or help or incouragement from us And this I could manifest at large to be the present temper of the spirits of many and that of every party and how the severall parties have some of them at least been guilty of blood through their zeale and malignity against the others but it is so obvious and so well known that I need not to demonstrate the particulars thereof But this I dare say and justifie that this sort of zeale is not according to knowledge nor according to love and Christianity and so by consequence not according to Christ Jesus who was so farre off from shedding the blood of his brethren though they were enemies in their minds through wicked works that he laid downe his life and shed his owne blood for them And even so ought we to be also ready even to lay downe our lives for the brethren And till this temper of
blocks and offences that are on our parts and the Lord will blesse us and hear our prayers and reward our worke and labour of love that we have shewed to his name and for ought we know he may turne their hearts to be otherwise minded then we expect It may be our stiffenesse hath been a cause of theirs and theirs of ours And so likewise may our yeelding and holding forth of love and condescention provoke them to doe the like And therefore let no excuses reâ—ard or hinder our speedy indeavours for mutuall Accordance But let us make iâ— our â—usinesse and that as a matter of greatest importance and concernement to us yea as a matter of life and death lest the Lord cometh and findeth us smiting our fellow servants c. And give me leave a little to inculcate and beat it home to our very consciences Consider it seriously did not the Lord himself inculcate this command upon his holy Disciples and that over and over again with argument after argument and command after command and shall we think it needlesse in this frozen age Nay Did he make it his businesse when he was ready to leave them and to give it forth chiefely as his will and testament and shall not we think it worthy to be made as our businesse and that of greatest concernement in this our age and generation because the love of many waxeth cold already However in this treatise I study brevity expecting that men better able will make it their businesse And yet if I seem to repeat and fall on againe with the same Scriptures it is to presse them further Consider therefore thus saith the Lord A new commandement I give unto you that ye love one another as I have loved you that ye also love one another John 13.34 Consider it I say It is the commandement of Christ to all such as are and would be accounted and knowne by all men to be his Disciples which is the promise annexed vers 35. By this shall all men know that ye are my Disciples if ye have love one to another Now the measure of this love is expressed in the latter part of the 34. ver to wit As I have loved you that ye also love one another And this measure of love is further explained as to the latitude and extent thereof in reference to the same command to wit John 15.12 13. This is my commandement that ye love one another as I have loved you And how is that See vers 15. Greater love hath no man then this that a man lay downe his life for his friends And that this is the true and proper meaning of Christ without any misticall dark sence See how the same Apostle that loving Disciple who is therefore truly called the beloved Disciple or the Disciple whom Jesus loved as though in comparison he had loved none 〈◊〉 him And certainâ— it is that though he loveâ— them all yet he loved John with a more peculiar transcendent affection then any of tâ—e rest and chiefly because that his doctrine of lovâ— and his commands thereof took more impression in him then the other Disciples and the love of God and the love of the brethren tooke more place in his heart as so it is manifest in his Epistles and Gospel by his treating more and more fully of love then all the other Disciples 1 Con. From whence I may gather by the way That they that love most are the most beloved and the most bent to the pressing and inculcating and communication of the doctrine of love unto their brethren 2 Con. And that they whomsoever that cannot cordially embrace and receive this doctrine are not cordially embraced and received of Christ and that in respect of the measure of our cordiallity 3 Con. Look how much more cordially we embrace and receive his doctrine of love by so much the more cordially we shall be and are embraced yea loved and received of the Lord Jesus Christ And thus much by the way Now for the proper extent of the manner and measure of this duty of love See 1 John 3.16 to wit Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brethren It is not sufficient to love in word and in tâ—ngue only but it must be in deed and in truth vers 18. especially if we would know that we are of the truth and that the love of God dwelleth in us and would have our hearts assured before him See ver 17.19 we must not shut up our bowels of compassion if we have this worlds good and see our brother hath need for in such case there is no appearance or manifestation that the love of God abideth in us No he that loveth not his brother abideth in death And whosoever hateth his brother is a murtherer and we know that no murtherer hath eternall life abiding in him See vers 14.15 Read this Chapter throughout and Ch. 4. wherein it is so evident that the Apostle presseth this duty of love as the great and chiefest duty and command of Christ and that without which we cannot possibly be assured that we are yet passed from death unto life nor that God loveth us and we him nor that we keep his commandements and doe those things that please him nor that we know God or dwell in him and he in us nor that we shall have boldnesse in the day of judgment neither can our feare that hath torment in it be cast out nor can we prove our selves to be true men but lyars because it is impossible that he who loveth not his brother whom he hath seene should love God whom he hath not seen And this commandement have we from him that he who loveth God should love his brother also See Chap. 4. And this is the message that ye have heard from the beginning that we should love one another Chap. 3.11 See also 1 Tim. 1.5 Now the end of the commandement is love out of a pure heart and a good conscience and faith unfained And why is this called the end of the coÌ„mandement but because that he that hath loved another hath fulfilled the Law for no man can love his brother but he loveth God nor any man love God but he will also love his brother and upon this hangeth the whole Law and the Prophets to wit To love God above all and our neighbours as our selves And againe Because if this love be in us in perfection as it ought the naturall product of it will be suitable both in respect of our duties to God and to our neighbours for love worketh no evill against our neighbours much lesse against God See 1 Cor. 13. Now this main duty of love and the measures and necessity of it being sufficiently proved and that from such authority as no Christian can for shame gainsay it or oppose it in the least I shall proceed to answer some Queries
the elect and beloved of God that know one another and in the Judgement of charity account one another such might love one another as brethren and that with a pure heart fervently See my ground for this 1 Pet. 1.22 2. That all that are in truth in the light might so walke in the light as to have fellowship one with another So as the blood of Jesus Christ might cleanse us from all sin See my ground for this 1 John 1.7 And the rather because that if we say that we have fellowship with God and walke in darknesse we lye and doe not the truth See vers 6 And if we walke in the light we have fellowship one with another c. So that we cannot demonstrate that we have fellowship with God and the Lord Jeâ—us Christ unlesse we also have fellowship one with another And therefore cannot say with the Apostle to wit And truly our fellowship is with the father and with his son Jesus Christ See ver 3. Neither can we demonstrate that we are in the light nor that we love God unlesse we also love the brethren See Chap. 2 9 10 11. and Chap. 4.20 He that saith he is in the light and hateth his brother is in darknesse and walketh in darknesse and knoweth not whither he goeth And if a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen From which it appeareth that it is for want either of light or love or rather both if we have not fellowship one with another So that we cannot demonstrate that we are in the light nor that we love God nor that we love our brethren nor that God loveth us nor that we keep his commandements unlesse we so love our brethren as to have fellowship with them For this is his commandâ—ment that we love one another and that even so as Christ hath loved us for this is the manner and measure required as I shall further make to appear from the Law and Testimony 1. From the command of God Lev. 19.18 thou shalt not avenge nor bear any grudge against the children of thy people but then shalt love thy neighbour as thy selfe 2. It is also the command of our Lord Jesus Christ Mat. 22.19 Luke 10.27 28. where the command is expressed This doe and thou shalt live John 15.17 This I command you that ye love one another 3. And the measure of this love which is here commanded is not a sparing or scant measure But this is my commandement that ye love one another as I have loved you See ver 12. And see also John 13 34. A new commandement I give unto you that ye love one another as I have loved you that ye also love one another From which it evidently appeareth that though this commandement is but the same in substance which was from the beginning Yet in this respect it is new and held forth to us under that notion in regard it is backed with such an example to wit the example of Christ who in his own person hath exemplified it to us and commandeth us to follow his steps and to love one another as he hath loved us binding us hereby to his example in what we are able and to make it all our marke to aime at as the marke of the price of the high calling of God in Christ Jesus So that in respect of the measure of our love we ought not to be content with any lesser attainement then to love one another as Christ hath loved us 4. It is also the message that we have heard from the beginning that we should love one another See 1 John 3 11. And this is his commandement that we should beleeve on the name of his son Jesus Christ and love one another as he gave us commandement 5. It is like unto that first and great commandement to wit Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde See Mat. 23.37 38 39 40. Deut. 6.5 6 7 8 9 c. For upon these two commandements hang all the Law and the Prophets 6. The end of the commandement is lâ—ve out of a pure heart and of a good conscience and of faith unfained See 1 Tim. 1.5 From which some having swarved have turned aside unto vain janglings See ver 6. yea and that in these very dayes of ours 7. We are exhorted seriously to see that we love one another with a pure heart fervently See 1 Pet. 1.22 It must not be in word and in tongue onely but in deed and in truth 1 John 5.18 8. And the Apostle John seriously exhorteth us to it shewing us a strong reason to induce us to wit Beloved saith he let us love one another for love is of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is love Chap. 4.7 8. It is therefore styled the royal Law James 2.8 Because it cometh both expressely and essentially from God the Father and from our Lord Jesus Christ who is Lord of Lords and King of Kings Now in regard it is both the expresse command to love one another and the essentiall and efficient worke of the Spirit of God for it both cometh of God and God is love And in regard that the end of the commandement is love c. And that the whole Law to wit that respects our neighbour is fulfilled in this to wit Thou shalt love thy neighbour as thy self and that this is that second great commandement and so like the first as that he that loveth not his brother whom he hath seen cannot love God whom he hath not seen Nor manifest himselfe to be his Disciple nor indeed a true Christian See 1 John 4.20 Ch. 3.14 15 16 17 18 19 c. Then it necessarily followeth that such who are Christians indeed and expect to be so accepted and accounted of either with God or men ought to account themselves most chiefly bound to this duty of love and that to all the brotherhood above all other duties commanded in the Law that concerns our neighbour And that in regard that all other dutyes are inferiour and lesser matters of the Law As tithing of Mint Annisse and Cumin was to the Jews which yet ought to be done provided that Judgement mercy and faith which are the greater matters be not thereby neglected nor secluded for this was in the Scribes and Pharisees a token of their hypocrisie and how can we possibly excuse our selves from the same charge if by our strivings and contests about inferiour outward circumstantiall matters and things of God as Sacramentall matters and wayes of government and ministration We neglect and hinder the growth of love and so of faith likewise which are the two essencialls and only infallible marks of our
whilest we live but by denying to communicate then when invited deny him to be a Christian and Minister of Christ And suppose a Minister at his first coming to a Congregation where the people are numerous that have formerly been received to communion by a precedent Godly Minister shall such a Mâ—nister be in conscience bound not to administer the Sacrament till he be so far acquainted with them as to know them to be free from scandal and to have a competency of knowledge to examin themselves and to know the danger in case they receive unworthily Let any Christian judge whether this were not too heavy a taske for a Godly Minister and in such a case whether it might not serve to admonish them all in publique to take care how they tempt God in medling with his ordinances in such respects before they know how to examine themselves that so they may come preparedly and discerne the Lords Body and so not eate and drinke to themselves Judgement And whether such a Minister is not cleared for his part in case he so admonish them or whether he must call them all into tryall and examination before he may lawfully administer the Sacrament let wise men judge whether the judgement of charity will ingage them to so heavy a task before they must admit them And whether after telling them the danger and inviting them to come to him in case that any make doubt whether he be fit and able to examine himselfe that so he may receive it in faith and have benefit thereby and he will be ready and willing to instruct and teach them what in him lyeth and advise them for their good But as for him what more can he doe in such a case doth not charity bind him to communicate with them knowing nothing to the contrary but that they are sutable and fitly prepared being owned as such by his predecessor think but of this Scripture 1 Cor. 16.14 Let all your things be done with charity and it will convince for what can this Imply lesse then that there must be an ingredient of charity visible in us in all our actings and administrations that we undertake in the name of God for edification now charity suffereth long and is kind it envyeth not it thinketh not evill it beareth all things beleeveth all things hopeth all things endureth all things Insomuch that if a man had all other gifts of the Spirit and wanted but this one ingredient of charity in the exercise thereof and that also in visibillity as held forth with them or as the efficient cause of the exercise and use of all the rest he is accounted as nothing by the Apostle Paul meaning that all the other gifts are as it were uselesse and unprofitable for edifiing of the Church if this be wanting as a chief ingredient for savouring and relishing and seasoning of them it being as salt for seasoning and relishing all unsavorie meats which else are naucious and unfit for food for our naturall bodyes See 1 Cor. 13. Mat. 5.13 see Coloss 4.6 Let your speech be alwayes with grace seasoned with salt that ye may know how ye ought to answer every man See also Mark 9.49 50. Lev. 2.13 By salt can be nothing else meant but a cordiall affection of love or charity and that held forth in visibillity for savouring all out actings and ministrations in the name of God For if such who are the only salt of the earth doe not keep themselves savoury but become naucious and unsavourie to those whom they ought to season how shall they ever season them having made themselves unsavoury and wherewith shall themselves be seasoned to make them relish better for the seasoning of others and especially of the world when they will not heare them For how shall they enlighten the world or salt or season them In case they will not come neer them because they have made themselves unsavoury as to them at least in their apprehensions though they be not so in themselves for by that means they put themselves out of all possibility of doing them any good and therefore the Apostle Paul became all things unto all men that by all means he might save some this was his wisdome and ought to be ours and wherein we faile of this and walke by some other rule we are doubtlesse so farre off from the wayes of God and the wisdome of his holy Spirit See for this Acts 21.24 26. how Paul acted as if the Jewish ceremonies had not been abolished and how he circumcised Timotheous because of the Jews Acts 26.3 And how he became as without law to them that were without law that he might win them that were without law Consider these things seriously and lay them in the ballance of the Sanctuary and see if they will not more then counterpoise all that can be objected why we should not communicate in the most distinguishing ordinances with all whom we know to be Godly and yet still continue to differ in our practices as our judgments lead us till our judgements are convinced and reconciled that so our practices also may be the same Nor can it be said that we justifie such in their male administrations by our communicating with them our practise being publickly known to be the contrary in our own societies And consider also whether this is not the likeliest and neerest way to a full Accordance and reconcilement in all our differences that are amongst us And whether keeping seperate and at a distance can in any possibillity produce Accordance And whether our duty of love can be performed without this fellowship one with another See 1 John 1.7 Object But it is a thought which I feare ariseth in the hearts of many That their brethren of other Judgements and wayes from them are so stiffe spirited and so malignant towards us that if we should invite them to communion and shew them never so much love and respect they would not heare us nor accept our motion but despise our offer and invitement and it may be take it as though we were convinced that our wayes are not good and that we are ready to forsake them upon that account and to join with them and approve of their wayes as better then ours the which we are unwilling they should thinke of us till it be so indeed Answ To this I answer We must and ought to do our duty to them whom we account brethren what ever they thinke or how ever they take it if our consciences be clear in the sight of God we shall have peace with him though when we speake of peace to our brethren they are bent for war But if our brethren take it in the evill part and despise our motion and invitement the fault is theirs in the sight of God and if they be stiffe spirited and malignant against us let us take care that we give them no cause but doe our best indeavour to remove all stumbling
that may be made 1 Query The first and chief whereof is And who is our brother that so we may know whom we ought to love with so vast and boundlesse an affection as that for their sakes if need so require we should be willing even to lay down our lives for them and much more our goods and estates as so the command is clear and full and without exception Answ I answer I shall first shew whom we ought to account as brethren and such to whom we owe this measure and manner of love And secondly I shall shew whom we ought to account our neighbours and we ought to love them 1. All such ought to be owned and accounted our brethren whom we know to be professors of faith in God through our Lord Jesuâ— Christ and to be worshippers of God and that they doe not live in any scandalous known sin nor doe not hold and maintain any manifest convicted error after due admonition nor are not willfully schismaticall nor imperiously proud and arrogant and this I beleeve no rationall and sober Judicious Christian will deny 1. Considering that of necessity we must but judge according to the rules of charity in regard we have not any rules of certainty but such as wherein we may be deceived and it is far better to be deceived by extending our charity to the loving of such as doe not properly deserve it then through meer uncharitablenesse to deny such love and brotherly respect as our duty requireth to all the brother-hood and so to give them Just cause to be offended with us for it is dangerous to offend one of the least of those little ones that beleeve in him See Mat. 18.6 2. Considering the length and breadth of that love or charity which cometh of God Reas For if the love of God be shed abroad in our hearts really as it ought it is so charitable that it thinketh no evill Nay it beareth all things beleeveth all things hopeth all things endureth all things See 1 Cor. 13 5.7 Nay it suffereth long and is kind c. vers 4. It taketh not all things in the evill part it judgeth nothing before the time it quencheth not the smoaking flax nor breaketh the bruised reed and such like many Scriptures I might produce but these I hope are sufficient for any that understand them and the latitude of their sence 3. Considering the absurd unsavourinesse of judging or disowning any as brethren of whom we know so much as hath been said before of their profession and practise but have nothing to the contrary whereof to accuse them And they that are or should be the salt of the earth should by all means take heed they loose not their saltnesse or become unsavoury to whom they should season for who then shall season them that so they might be able or in a capacity to season others See Mat. 5. â—3 Mark 9.50 Have salt in your selves and have peace one with another saith our blessed Saviour And by this salt is meant the affection of love and charity for without the exercise of these though we had the tongue of men and Angells and such other gifts reckoned up by the Apostle 1 Cor. 15. yet we should be so unsavourie if together with those gifts we did not exercise charity us that we should profit nothing nor season any of those with whom we converse but seem as it were naucious unto them all other gifts would do us no good for edifying of the Church if Charity be wanting in us or if we doe not exercise them in a way of charity and as mixed with charity and powdred with the affection of love the which as salt to our corporall meat mâ—keth it savoury and seasoning to the hearts of others but if we step aside out of the ways of charity and cannot hold that forth as having it really in us and acting by it and in it It is because we have but little of it in our own hearts and then who can expect to be seasoned by us See 1 Cor. 1â— 31 Chap. 13 1 2 3. and compare the sence whether it be not so as hath been said Covet earnestly the best gifts and yet shew I unto you a more excellent way that is to say get abundance of charity so as to exercise those gifts in the way and shew a manifestation of charity or else they are all worth nothing for edifying of the Church but like sounding brasse or a tinckling cimbal in which there is not much for the use of edifying No No knowledge indeed puffeth up but it is love that edifieth See 1 Cor. 8.1 But it may yet be demanded how this Scripture is to be understood how love edifieth considering love is an internall grace as so also is faith which cannot be communicated to others from us but are gifts of God I answer It is love which edifieth because love is the efficient cause of all Spirituall ministrations that are effectuall for edification It is the fountain and spring from whence doth flow forth such cordiall expressions as are effectuall for edification It is of the essence of the Spirit of God he that dwelleth in love dwelleth in God and God in him So that when love ingageth us or is the efficient cause of any expressions or ministrations it may truly be attributed to the Spirit of God as the chief cause of such ministrations and they are certainly efficacious either as the favour of life unto life or of death unto death as the words of God nay as our Saviour saith the words that I speake unto you they are spirit and they are life See John 6.63 So words that come from the Spirit are Spirituall words they are cordiall fervent earnest and powerfull words They are words of life and power for edifying in the faith and provoking unto love and good works And therefore when men are acted and exercised from a root and principle of love they are properly acted and exercised by the Spirit of God And it is more proper to say so of them then that they exercise their gifts for it is their gifts to wit of the Spirit and Faith and Love which exercise them They are but the instruments God is the Agent It is God that granteth them according to the riches of his glory to be strengthned with might by his Spirit in the inner man that Christ may dwell in their hearts by faith that they being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge that they might be filled with all the fullnesse of God See Ephe. 3.16 17 18 19. See here what large requests the Apostle putteth up and that in few words for the Ephesians and in how compleat an order For though he ascribeth the originall of all strength and might in the inner man to the Spirit of God as
Christianity And on the contrary part doe thereby provoke one another to wrath and enmity biting and devouring one another till we be consumed as is but just with God because we cannot agree but fall out by the way and that about the way like untoward children who part themselves into various pathes till they are be wildred and loose one another and some themselves and their poor soules And considering also that all the ordinances of God and the wayes of government and all the ministrations and gifts of God with all the ministrators whom he hath sent and set in his Church yea all the inferiour commandements in the morral Law with all the Prophets Apostles Scriptures both old and new yea all the truths and doctrines or examples therein held forth both concerning Judgements and mercies with all other wayes and means of grace Are all but given and held forth to us through the necessary meanes for this necessary end to wit The producing of love out of a pure heart and of a good conscience and of faith unfained See 1 Tim 1.5 From all which I make bold to conclude that if we make not the observance and use thereof as helps and means conducing to the acquirement and fulfilling of this end but in our keeping of the lesser we obstruct the greater yea and even the mâ—ine of all And that which if attained would bring the lesser with it as a naturall fruit which is included in it and cannot possibly be seperated from it See 1 Cor. 13. Then without all question or peradventure we quite pervert the end of all the commandements and meanes of grace that God hath appointed at least so far forth as we use them so as hath been said before Making his commandements void and of none effâ—ct in our selves or others through our owne traditions for we thereby hinder both our selves and others from acquiring to the end of the holy commandements that are given unto us By the keeping whereof we might be made partakers of the godly nature love cometh of God for God is lâ—ve Now these things being generally assented too as so I nothing doubt but all that are Christians iâ—deed in the sight of God both doe and will assent with me thus farre at least and that they will agree to indeavour the acquirement of this blessed end as in duty they are bound I shall further propose those means and wayes which as I conceive would strongly conduce to the acquirement of this end through the help of God the which as I conceive are of absolute necessity and such as without which there is little hopes of this Accordant nor of keeping this commandement in the keeping whereof there is great reward 1. Then I desire as accounting it our duty and the naturall product of true brotherly love that we might pray one with and for another and each for all that we might be healed and our breaches repaired and we united and made of one heart of one mind and of one judgement and that the same mind might be in us that was in Christ Jesus This I doubt not but all that are godly will justifie and own and indeavour to pâ—actise but that we might doe it in faith it is required that we go first and be reconciled to our brethren and then come and offer our gifts See Mat. 5.23 24. 2. Therefore it is desired for this end that we might have fellowship one with another and each with any both in publick and private and that in all Gods ordinances so as love requireth so farre as possible and convenient as being all members of the same body to wit of Christ and each of other for how else is it ever possible that we should be reconciled if we meet not together my if we receive not one another even as Jesus Christ hath received us to the glory of God the Father See Rom. 15.7 3. John 9.10 Mat. 9.3 3. That instead of disowning or excluding any that is known to be Godly of whatever way or Church they are of either Ministers or people from the Lords Supper or any other ordinance they desire to partake of We might all be willing to invite each other to any ordinance that Christ hath appointed for mutuall comfort and edification where our selves are admitted owned as Godly in case when any Brother shall have occasion to sojourn or be occasionally amongst us to hear the word preached on any other businesse 4. And not only so as but barely to partake of the outward ordinances But that each and all that in the judgement of charity may be accounted brethren might be owned as such and dealt with as such not in word only but in deed and in truth in a pâ—acticall manner in all these respects or in any other as we doe with brethren that are of the same judgement and society with us as accounting it our duty both to watch over and to exhort reproove admonish comfort restore and releeve and all such duties as need requireth in a brotherly way for his good and comfort as we our selves would also be dealt with in the like case for our soules health and benefit any wayes Reas For this we are commâ—nded Doe to all men as ye would they should doe unto you for this is the Law and the Prophets But if to all men much more to our brethren that in the judgement of charity are of the same body together with us under Christ our Head Reas For if they be members though they are but feete the body walketh slowly if it wanteth feete See 1 Cor. 12.21 22. nay If those necessary members of the body should either be cut off or it halteth on them you know the charge and how we are exhorted to make streight pathes for our feete lest that which halteth be turned out of the way which should rather be healed I wish this text were better understood then I doubt it is by the most part even of the Churches of Christ See Heb. 12 12 13 14 15. Such who halt betwixt two opinions should rather be healed and have streight paths made for their feete then turned out of the way to the Kingdome of Christ 5. That the doores of fellowship and Christian communion might be set as wide open as can lawfully be allowed or as can be practised without breach of duty and conscience towards God by building men up in their evill wayes and sowing pillowes under all arme holes healing their wounds slightly and preaching peace when there is manifestly no peace and that for their owne destruction Reas For if the doores of Discipline and Christian communion should shut out any of the elect of God either from hearing of the word or Church communion for their soules health or that they should be offended through the Churches default and scattered abroad yea whither they be weak or strong See Ezek. 34 they ought not to be thrust with the side or shoulder nor pusht with
hornes But the diseased should be strengthned and the sick healed and that which is broken bound up and that which is driven away brought home againe and that which is lâ—st should even be sought out and recovered and no force nor violence should be used by any in ruling of them lest the great sheepheard of the sheep who is not willing that the least of his little ones should perish should require his sheep at the hands of the sheepheards and so destroy both the fat and the strong and also feed them with judgement See ver 16 read also Mat. 18.10 11 12 13 14. And how wisely ought those to walke towards them that are without who are the light of the world and the salt of the earth Mat. 5 13 14 15 16. For if that salt which should season the world yea even them that are without and so bring them in shall make it selfe naucious and so unsavory in their conceit as that they will not come neer it but abhorre and loath it wherewith then shall the world be seas ned even those yet without sure they may perish for such who are made unsavoury in their conceits if the great sheepheard doe not search his sheep and seek them out as Ezek. 34.11 12 13 14 15 16 c. And to this end it was least the Apostle Paul should make himselfe naucious and unsavory unto any at all he became all things unto all men that by all means he might save some and made himself servant unto all that he might winne the more and hath also commanded us to be followers of him even as he also was of Christ Jesus charging us to give non offence neither unto Jew nor Gentile neither to the Church of God even as he pleased all men in all things not seeking his owne profit but the profit of others that they might be saved c. And this he accounted to be walking wisely toward them that are without and the wisest way of all other for the winning of them and he that winneth soules is wise indeed Oh how much might be gathered and spoken from these texts of Scripture to spur us on to a tender hearted and pleasing savory in offensive carriage not only towards brethren but even towards them that are without and at enmity with us and how needfull it is even in these our dayes for ingaging brethren unto such carriage one towards another how true is that prophesie that the love of many shall wax cold because iniquity shall be increased yet it is not said that the love of all shall wax cold for some doubtlesse shall continue to the end and so be saved But oh how far are we off in these dayes from those commands of Christ Luke 6.35 to wit But love ye your enemies and doe good and lend looking for nothing againe and your reward shall be great in heaven and ye shall be the children of the highest for he is kind unto the unkind and to the evill But oh how little kindnesse is in these dayes shewed even unto the good But suppose there be some love and kindnesse shewed to our friends and brethren of the same society whereof we are What thanks may we possibly expect for this when the very publicans do as much as we See ver 32 33 34. And how farre are we off from obeying those Important commands of Christ verse 27 28 29 30 31. To love our enemies and blesse them that curse us and pray for them that despightfully use us and persecute us c. when we cannot love our brethren nor pray for them so cordially as we ought and only because they are led and ingaged through difference of Judgement to vary from us in respect of Church-government and Discipline and in some outward wayes and administrations which differences amongst us can never be proved to be scandalous sins for which they should be secluded and suppose them erroneous yet they can never be prooved to be therefore hereticks because their different Judgements are onely about inferiour matters and circumstantials by any party and therefore ought not to be rejected upon such accounts nor separated from but invited to communion in any ordinance state only in case when known to be under some scandalous sin All such I say as are known to be Godly and worshippers of God and so in the Judgement of charity of the misticall body of which Christ is the head And this I desi e might be taken notice of that as no man can deny but that the greatest lattitude of love is the most Christian So is the greatest lattitude of charity also for love and charity are the very same inseperable quality according to the lattitude and measure of our love such is the lattitude and measure of our charity either in judging of others or in our carriage towards them in any respect 6. lastly And that which must necessarily be agreed on before this admittance brotherly fellowship can be made tollerable to all the severall parties Is that this admittance and receiving one another as love requireth might not be accounted as a sin or scandall in them that do it by any Church or Christian society whereof they are members nor taken as an offence by any of their members but the contrary declared from these precedent grounds and inducements In case as hath been said that in the judgement of charity they be visible members of Christ his misticall body yea whether they be or be not for the present joyned with aâ—y particular body one more then others because some there are who through desire of correspondency with all or any so far as lawfull and so far seeking the love of all as not being willing to offend any of whatever Judgement or Church or way they are found to be of whose Jâ—dgements or wayes are matters of difference amongst the godly there being Godly men of various â—udgments in such respects whose wayes and practices are accordingly and this being granted and declared accordingly this end intended is halfe obtained And this I dare undertakâ— that all this is no more then these commands require as necessary duties for exemplification of our true Christianity and that ought to be performed by all the Saints unto all their brethren as much as in them lyeth as the providence of God shall give them abilities and opportunities But least any should thinke me to intend the exalting of some one way and to desparage others as being partially ingaged and so through prejudicat conceits and apprehensions of me and of my ends herein should be offended with me As I have therefore plainly declared what my ends are before I began and then my grounds from Scripture from which I nothing doubt but by the operation of the Spirit of God it will evidently appear that these ends are nothing but what in boundeâ— duty which we are mainly commanded and ought to practise nor doe I much doubt but to make it
and ingage to the government of the Church we have no power to exercise any authoritative discipline over them nor doe we account our selves ingaged to it Answ I answer The Church hath as much power from Christ and is as much ingaged in duty to exercise it over any that is called a brother and owned as a brother as if they were ingaged and incorporated with them in the same Church and this ought to be declared amongst all the Churches See Levit. 19.17 Mat. 18.15 16 17. and 1 Cor. 5.11 12 13. and 2 Thessa 3.6.14 15. Now it cannot be denyed but we ought to love and not hate our brother in our heart but we cannot shew that we love him if we doe not rebuke him but suffer sin upon him And therefore it is said thou shalt in any wise rebuke him which implyeth that no excuse must serve our turne as that he is not of our Church or way c. or it belongeth to the Church he is of to deal with him this will not serve to shew our love to him but rather that we hate him See Lev. 19.17 So that all the injunctions that lye upon us that ingage us to any duty to our brethren of the same Church lye as clearly upon us from this duty of love to be exercised unto all or any whomsoever that we account a brother so farre forth as we have abillity and opportunity yea though in some respects because of differences in judgements and ways they be really our enemyes Object But it will yet be objected that we have nothing to do with the members of other Churches in respect of discipline and governement but it belongeth wholly unto them to admonish rebuke suspend and excommunicate as need shall require and if they doe it not it is their sinne Answ To which I answer It is their sin if they doe it not when they see cause for it But if they doe it not they ought to be admonished of their duty and neglect thereof and if then they neglect any Church where he hath communicated and so been owned as a brother may doe it as to him and them as after admonition if he will not hear to suspend him from any communion with them as if be â—ere their own member and that in the name of the Lord Jesus Christ and by his power and authority if there be ground in Scripture for what they doe Object But it will yet be objected that suppose they be not as yet of any Church nor will not ingage to any party how then can they be discipline if need should require Answ If it may be conceived in the judgement of charity that any such is a brother he ought likewise to be owned as a brother by any Church where he is knowne as such and be admitted to all the ordinances And where he is admitted in any or many Churches he is also subject to the discipline thereof and cannot avoid it if he would for he cannot avoid the Judgement of Christ where ever he dwelleth or removeth and if he stay amongst them they may and ought to deale with him according as they do with brethren and it will be as authoritative by the power of Christ as if he were a joynt member For Christ will make good and approve and blesse any just ministration in his sacred name See Mat. 18.18 19 20. And in my apprehension there it that are Godly that are not yet joyned with any Church save only in love and private communion and that cannot yet resolve to be joyned to any but the body-misticall And that because their judgements are contrary to some or other of each of their principles and this principle last named is one of the greatest obstructions to their coming in of any that I know of being not grounded on Scripture but on meer humane pollicy and being the most obstructive to love and communion which God hath so strictly commanded and charged on us above all other duties as hath been proved And it is well known that many would joyne themselves to one Church or other but for offending the rest and therefore they look for and pray and expect also through â—â—medy of God for a reconcilement that so they might joyne â—â—d give no offence neither to Jew nor Gentile nor to the Church of God no not to those of their own mind in this respect of which there is many And therefore this principle being unto generally agreed to be laid aside would open door to â—full Aâ—otâ—â—â—t and that in a little time through the blessing of God in all other differences about these inferiour matters Reas For by meanes of fellowship one with another The Spirit of God co-operating amongst us would bring us all to the same judgement whereas whilest our judgements are different it much cooleth and interposeth and obstructeth our love and cordiall respects one to another and many times produceth evill-speaking and reproaches and disdaining one of another through our naturall infirmities which is not a meanes to provoke unto love and good works which we ought to use and continually practise but the quite contrary even to wrath and hatred and enmity and displeasure as it evidently appeareth by too much experience besides what we know from Scripture Object We shall not deny some will say to own such for brethren whom we know to be Godly but we cannot own all to be brethren who are admitted to the Sacrament of the Lords-Super especially where it is promiscuously administred and how then can we communicate with them 〈◊〉 were that lesse in us then a justification of their male administration which is quite contrary to our Judgements and Faith and what ever is not of faith is sin Answ 1. I suppose it cannot properly be said that either the Presbiterians Independants or Anabaptists doe administer it promiscuously but there is care taken that is be not administred to the ignorant or scandalous or to such as make not some profession or other of the Christian religion lesse or more either in truth or hypocrisie And suppose they minister Godly that is of larger principles for admittance then we and in case we think him too large we ought in the judgement of charity to suppose that his judgement leads him to it and upon that account we may lawfully communicate with him if we judge him to be godly and ought to owne him and if occasion serve communicate with him and the charge will lye at his owne doore if he be in fault and not at all on us who doe not by so communicating with him and owning him own all the rest of which it may be we know but few or it may be none at all but are only invited by the Godly Minister to partake with him and it is he that administreth it and and communicateth it to us and if we should deny being invited till we know all the rest it may be we should never owne him as a Christian
the prime efficient cause thereof and the most immediate as so it is yet as next immediate and as instrumentall causes whereby he workâ—th immediately he joyneth faith and love as co-operative and if I may so say as co-essenciall causes of all spirituall power and strength for working us up and making us capable and comprehensive to be filled with all the fullnesse of God for unlesse Christ dwelleth in our hearts by faith and that we be rooted and grounded in love we cannot be able to comprehend with all Saints as vers 18. Nor can we be filled with all the fullnesse of God as ver 19. And consider also how no lesser meaâ—ures of the Spirit and Faith and Love will serve the turne to fulfill the desires and requests of the Apostle on their behalfe but that they might be filled with all the fulnesse of God which might teach us not to be content with any poor measures of his holy Spirit But to covet earnestly even the best gifts and the largest measures that are attainable and that we are capable of For he that hath bid us covet them and aâ—ke them can easily give them and make us capable and comprehensive of them through faith and love which are in Christ Jesus Now the spirit worketh faith and worketh by faith to make us capable of discerning all spirituall things for they being invisible as God himselfe cannot be seene with bodily eyes but only through an eye of faith And faith worketh by love and also worketh love See 1 Thess 1.3 Gal. 5.6 For what we cannot see through faith and apprehend to be lovely we cannot possibly love it I meane it of spiritualls and invisibles And therefore it followeth that if we have but a little faith a dim-eyed faith we have also but a little love and a little desire after spirituall things but are poor and content also to remain poor in all such respects See Rev. 3.7 8. But God hath chosen the poore of this world rich in faith to be heirs of his Kingdome And David also his eyes were upon the faithfull in the Land and upon the excellent that they might dwell with him Psal 101.6 But he was a man after Gods own heart where shall a man be found now in this generation that maketh his choice after the same rule to make them his associates and companions and delight and his counsellers as David did See Psal 16.3 James 2. 2 3 4 5. And why is it but for want of faith which worketh by love and worketh love to the choicest objects that are the most lovely and also the most loving for there is a reciprocacy in this respect in the sight of God as hath been shewed But if it be conceived that many doe in a great measure as David did I say let us take the Apostles counsell who beseecheth in such a case to increase more and more See 1 Thess 4 10. which sheweth that he would not have us rest content with any poore or scant measures but to be pressing forwards towards perfection in such respects wherein we can never goe beyond the mark that is set us and therefore it is that the Apostle biddeth seeing we desire and are zealous of spirituall gifts seeke that we may excell to the edifying of the Church See 1 Cor. 14 12. From which it is evident that we may and ought to seek that we might excell provided it be not to make our selves famous in the eyes of men but that our consciences may bear us witnesse in the holy Ghost that our end is mainly for the edifying of the Church Now this end can never sway us to any great zeal unlesse our love to the Church ingage us to it and the love of Christ must as it were constraine us as it did the Apostles yea and even Christ himselfe now where love engageth us it will not pervert the end of such ordinances which Christ hath left us for our edification to make them as stumbling blocks and as rocks of offence to obstruct our communion whereby we have occasion for edifying one another in faith and love But it will rather cast up and prepare the way and remove the stumbling blocks out of the way of his people See Isa 57.14 That so all the elect and beloved of God may accord with us and come in and consecrate with us in all Christian communion and brotherly fellowship for it is the nature of love to unite cordially for love is in the heart and therefore it was that in the primative times they that beleeved were of one heart and of one mind and the successe was they had all things common Now it is well known that cordiall love cannot be enforced but must be induced we cannot cudgell it into the hearts of any God is the Author and Fountaine thereof nor can our seperation and keeping a part ever induce it but it must be induced through loving and kind fellowship and communion together and therefore it is that God hath commanded fellowship Consider seriously this Text of Scripture what it clearely importeth I speak it as to wise men as the Apostle did to judge what I say of it to wit 1 Cor. 10.14 15 16 17. Wherefore my dearly beloved fly from idolatrie I speak as to wise men judge ye what I say The Cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ For we being many are one bread one body for we are all partakers of that one bread From all which give me leave to aske you doth not his bidding us fly from idolatry imply that we may idolize the bread and wine as so not only the Papists do who account it the reall body and blood of Christ which they heare us doe and must containe till all things be restored But when we make account as if the bread and wine after consecration or blessing of them had any vertue in them to nourish our soules to eternall life â—hich were only left us as outward signes to be eate and drunke in remembrance of him and that by his body the Church so that when they gave thanks or blessed the bread and wine they did not pray that the bread and wine might be blessed to the people for their Spirituall nourishment But they prayed that the communion and fellowship of the misticall body might be blessed that is to say that their union and fellowship together might be a meanes oâ— their edification and that is faith and love and so might grow up together and hold close to the Head from which all the body being knit together by joynts and bands having nourishment ministred might increase with the increase of God See Coloss 2.19 And this is the end for which this Sacrament was ordained to wit for our edification in faith and love and that by having communion with Christ who hath
judgment mercy and faith and tithing of Mint Annisse and Cumin as hath been spoken to before Object But it will yet be objected shall not we be going on and pressing forwards but we must stay for them that will not pace with us but make stands by the way and are not satisfied that we goe the right way and therefore will not forward in the best and neerest pathes which we know are such and they will not be perswaded and some are not so able and zealous as yet to goe forward so fast as we and shall we stay for them Answ If they be our brethren we may well stay a while to perswade them and tell them what way our father directed us to goe and we cannot be sure our selves that he hath so directed us but we can easily shew it them and make it manifest But if it be their weaknesse and want of zeale let us take them by the hand as little children and help them forward and go their pace and not leave them behind as amongst the wolves our Father will be angry if we over-run them and whip us for it For this is not like as a nurse cherisheth her children as the Apostle dealt with the Thessalonians 1 Thes 2.7 8. It is not so gentle nor so affectionate for he being â—ffectionately desirous of them was willing to impart unto them not onely the Gospel but even his owne soule because they were deare unto him and so would also Silvanus and Timotheus whom in such respects we ought to follow and if we will indeed presse forward unto perfection let this be our marke and then we shall not over-run our little brethren whiles they are in non-age no though they be a little froward and pettish like children nor though they think themselves wise and strong and yet we know them to be weak and foolish For if we know them to be such we know them also to be but children and babes in Christianity in comparison with others of a riper standing for because they are weake or froward pettish or foolish shall we be so likewise Do we not shew our selves also to be but children in Christianity as well as they and are we not so far short of the Apostles practise and resolution before named It were but a bad nurse that should so carry towards little children Compare but such practices with the Apostles and it will convince And if we take in also that undenyable example of the Lord himselfe how he dealt with Israel who were a stiffe-necked people and how long he suffered their manners in the wildernesse See Deut. 32.11 12 13 14. How he dealt with them as an Eagle and bare them on his wings and lead them in the way through a desart wildernesse feeding them with oyle and milke and butter and honey so as they wanted nothing neither did he leave them nor forsake them for all their frowardnesse till they first forsooke him and served other gods though he said of them vers 20 They were a very froward generation children in whom was no faith And sure there cannot be much faith in us whilest we have so little love and regard so little to obey his first and great commandement wherein all the whole laws of God and the ends of them are so clearely contained and comprehended so as in obeying them we cannot choose but fulfill them all as hath been proved at large from sacred Scriptures And let us consider also another Scripture or two to wit Eph. 5.29 30. No man saith the Apostle ever yet hated his own flesh but nourisheth and cherisheth it even as the Lord doth the Church for we are members of his body of his flâ—sh and of his bones And he gave himselfe for it that he might sanctifie and cleanse it with the washing of water by the word that he might present it to himselfe a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish See ver 25 26 27. Now if Christ so loved and hath owned his Church as members of his own body and flesh and bones and hath given himselfe for it and made it his businesse to sanctifie and cleanse it c. And if we ought to be followers of God as deare children and to walke in love as Christ also hath loved us As vers 1 2. Then doubtlesse we ought also to make it our businesse and our maine businesse of all other to present all the members of his body the Church perfect we being also members one of another See Chap. 4.25 as a perfect and glorious Church without spot or wrinckle or any such thing And to that end we must let all bitternesse and wrath and anger and clamour and evill-speaking be put away from us with all mallice And be kinde one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven us See Chap. 4.31 32. The Lord open our understandings to consider and discerne how much these sacred words of truth and faithfullnesse concern us all in these dayes of ours for his great names sake Amen FINIS