Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	life_n	live_v	sin_n	7,486	5	4.8306	4	false

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

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

against that Church 3 And lastly That the keyes of the kingdome of heaven with authoritie to bind and loose on earth whatever should be bound and loosened in heaven shall be given to this Church These promises I beleeve to bee so sure that they shall never faile Therefore I must conclude that neither the foundation of the Church nor the Church which is builded thereupon nor the Ministeriall authoritie of the keyes given to that Church shall faile so long as this world doth last For what although some doe not beleeve and are disobedient to the will of God shall their unbelief and disobedience make the faith and truth of God without effect God forbid yea all men are to bee found liars that God may bee found true for he hath concluded all in unbelief that he might have mercy upon all therefore in his sayings he shall be justifified and when he is judged overcome Wee must therefore acknowledge that by our unrighteousnesse the righteousnesse of God is to be commended and that although we of this Nation should utterly faile him and bee no more worthy to be counted his Church yet that he will never faile to doe what hee hath said unto the seed of Christ amongst men and never recall the word which hee hath spoken concerning his Church But this we are bound to beleeve Isa 59.21 that wheresoever there is a societic of men beleeving with their heart and with their mouth making openly profession of this truth that Jesus is the Christ the Sonne of the living God there is a Church existent and wheresoever a Church is existent there the authoritie of the keyes is not wanting because Christ hath said that the gates of hell shall not prevaile against it I shall then confidently conclude from these premises two things first seeing there are societies of beleevers which are here existent and known to bee built upon that truth which is the foundation that therefore notwithstanding all these failings in particular duties whereof they are guiltie that yet Gods promise for the main will never be wanting to them as to his Church Secondly I may infer this also that notwithstanding all the advantages which Satan seemeth to have gotten both against the Ministery of this Church and against their administrations therein whereby hee doth blast them and the fruit of their labours yet wee may bee sure that he shall never prevaile so farre as to make void the priviledge of the Church which is to have a right to the keyes of the kingdome of heaven and thereby to the administration of all Christs Ordinances Now then although indeed it is very sad and lamentable that the Builders themselves should be so far wanting to their dutie as by their divisions to give such an advantage unto Satan that hee should bee able visibly to pull down more then they are able to build up yet we know that all things even these same and such like failings The comfort of beleevers against these evils Psal 76.10 will worke together for the best towards those that love God and that all the advantages which Satan hath gotten against the kingdome of Christ will tend together to Gods greater glory and Satans owne overthrow at last For as the wrath of man shall surely praise the Lord so the plots of Satan and all his prevailing upon the infirmities of his Saints when he shall have mercy upon Zion will redound exceedingly to the increase of his glory by the manifestation of the riches of his grace and of the stabilitie of his purposes in setting up the kingdome of Jesus Christ through a finall and totall destruction of all the enemies thereof Seeing then I have cause to hope for such an issue of this warfare I shall not feare that the discovery of this failing in the Ministery will bee taken as a reproach to discredit them towards others in their function which I acknowledge in its own way and degree to be of God not of man but rather as an admonition of love to show to those that are conscionable the necessity of laying their owne condition to heart and of seeking the remedy thereof in that way wherein it may bee found And that I may not bee wanting unto this designe I shall adde one thing more The necessitie of unitie further pressed for the demonstration of the necessitie of this dutie of brotherly unitie which is so much neglected amongst us that afterwards I may come to speake more fully of the usefulnesse and excellency thereof In the profession of Christianitie the Apostle saith that neither circumcision availeth any thing nor uncircumcision Gal. 6.15 16. but a new creature And as many as walke by this rule Peace saith bee will bee upon them and mercy and upon the Israel of God Here then wee see that the fruits of Peace and of mercy are Gods blessings upon the life of the new Creature and where these fruits are not at all apparent but on the contrary a spirit of strife of bitternesse of hatred and of mercilesse affection doth prevaile there wee needs must say that the old creature is still alive because the wisedome which is earthly Iam. 3.14 15 16 17 18. sensuall and devillish which is the old mans rule brings forth such effects Now it is the proper worke of the true Ministers of the Gospel to perswade all men to live the life of the new Creature and to mortifie the members of the old man Col. 3.5.8 which are upon the earth whereof these are a part But if through the spirit of division and variance the Ministers themselves are intangled in these passions and that even one against another so that they doe not shew forth all meeknesse with all long-suffering and forbearance wherein they ought to receive each other to the glory of God as Christ received us how can they performe this worke how can they perswade others to walke by a rule which they mind not and wherein they themselves are not exercised It is cleer then that to doe the proper worke of their Ministery it is necessary for them to intend the dutie of brotherly love and unitie Moreover it is said here that neither circumcision nor uncircumcision doth availe any thing in Christ Jesus and if this is so then the division and distraction which is amongst us for things of such a kind is sinfull and necessary to bee left off for I am sure that circumcision to the Jewes and uncircumcision to the Gentile was a matter of greater concernment then any thing about which wee at this time are divided And if that ought not to have made a breach between them farre lesse these things amongst us Now that which by the new Creature is available in Christ Jesus Gal. 5.6 is faith onely which worketh by love If then the Ministers of the Gospel are appointed by God to beget faith and love in their hearers that is to perswade the unbeleevers thereunto and to

follow that which is good hath not yet applyed himself unto the dutie but I am obliged to goe before him in the way thereof and therefore I must expresse my love to him first although hee hath not done his dutie to mee If then I would have another to trust me it is cleere by this rule that I must first shew that I doe trust him but if I shew not this then I provoke him to the contrary namely not to trust mee And if but the Law which the Gentiles by common nature knew were heeded in this case it would take away the causes of our differences and jealousies and teach us to follow that which is good Quod tibifieri non vis alteri ne feceris What thou wouldest not have done to thy self doe not thou to any Is it that thou wouldest not have any feare thee or suspect thee or arme himselfe against thee then doe not thou feare and suspect him or arme thy selfe against him Wouldst thou not have all thy faults ript up and all advantages taken against thee to bring thee into discredit then rip not up the faults of others and take no advantages against them to discredit them Wouldst thou not be judged condemned and disarmed doe not judge condemne and endeavour to disarme others For with what judgement thou judgest Matth. 7.2 thou shalt be judged and with what measure thou dost mete it shall bee measured unto thee againe and if thou wilt disarme others and keepe them as captives under thy power Rev. 13.10 Esa 33.1 thou must expect to bee disarmed and led captive under the power of others for God doth render to every one according to his workes Wilt thou then follow that which is good doe not make thy selfe terrible unto any because thou wouldest have none to be terrible unto thee cure thine owne distempers meane well towards others and as thou hast opportunitie make the power which thou hast in thine hand serviceable unto others for good for hee that hath power to doe good to those that are under his power and doth it not is foolish and weake and by not using his power to the end for which it is given doth overthrow himselfe by it Summisque negatum stare diu things at the height stand not long Therefore if a man hath not learned of Christ to deny himselfe in the use of his power hee must fall under the weight of it now the weight of it is nothing else but the jealousie of State which it begets in others that are equalls or inferiors I have done with the causes hindering others to confide in us 2. The way to finde out such as we ought to deale withall is The second thing to bee considered is How wee shall finde out those that are fittest to entertaine and receive the good which wee doe follow and in case of aversion from us how to make them susceptible of better impressions For to conquer the world it is not enough to meane well and to doe that which in it selfe is good but the good which is done must bee well placed also A good seed should be sowen in fruitfull ground else how will it multiply Now to doe this let me offer these thoughts 1. To free our selves from prejudice towards all 1 No man is able exactly to discerne his owne farre lesse other mens hearts our prejudicate opinions deceive us no where more then in the thoughts of persons the imaginations which wee frame to our selves of others and of their principles insnare our affections and shut us up from that freedome of spirit towards them which might bee a meanes either to gaine or to discover them to us for they byas our proceedings and corrupt that ingenuitie without which wee are darkned and neither can discerne others nor be discerned by them in truth For when wee apply our selves to one this way and to another that way and doe not walke equally by the plain Rule of the new creature towards all wee must needs be intangled and lose our strength which is upheld by nothing so much as by that plainnesse wherein it is alwayes like it selfe Our various presumptions of men and of their different designes cause us to be with child and when they have put us in pain they make us bring forth as it were wind nor can wee at all worke any deliverance in the earth by them to our selves or others because we bring nothing but earthly wisedome with us to subdue the spirits of men before which the inhabitants of the world will never fall Therefore if wee would seeke out and find those that are fit to receive the good which wee would offer to them let us never take upon us to judge determinately of any man this or that way according to appearances but leaving him to God and himselfe let us judge righteous judgement as wee desire others to judge and presume of us by the Rules of Charity so let us apply our thoughts unto them for this will keep us in a frame of freedome within our selves and ingenuity towards them without which no safe addresse can bee made unto any 2. To addresse our selves to all by one rule observe by whom the good which is offered is resented 2 To discover then such as are capable of the good which wee doe follow wee must addresse our selves unto all alike by one and the same Rule of sincerity and truth and where wee finde that the good which wee have prosecuted is resented there we should apply our selves more particularly to multiply the manifestation thereof unto them and to fix more deeply the sense thereof into their apprehensions For where wee see that God doth cause the seed which is sowen to take root there wee may hope that being watered it will fructifie by his blessing 3. To make a more speciall application to those that are of note 3 And although our addresses should bee thus towards all yet this must not hinder a more speciall application of our selfe to some who are likely to bee more capable then others of good motions such then as are of good report for piety and parts such as are noted for temper and moderation from humane passions and such as are apparently zealous for the workes of Reformation ought to bee lookt upon with a speciall eye and sought out They ought to be dealt withall more plainly and more fully for the setting of their judgements aright and the clearing of doubts which they may have concerning our wayes and principles and then wee ought also to put an edge upon their affections to concurre with us towards a progresse in publike workes that the righteousnesse which doth reach alike unto the edification of all may bee advanced for the compleating of the work of our reformation 4. Not to bee much swayed with good or evill reports concerning any but to measure all by the true standard the life of Christ in the Spirit 4 And as

publick and private reports are not altogether to bee slighted for the finding out of men so are they not either way easily and much to bee credited for they are carried for the most part by interests and a man of judgement that doth set a rule unto himselfe in all his wayes will both on this fide and on that side arme himselfe against the strong impressions of evill and good reports Against the evill ones hee will have in store charitable constructions of things that may bee well taken lest his spirit be rashly byased to a wrongfull affection against him that deserveth it not and against the largenesse of the good ones hee will ballance himselfe with discretion and prudence lest hee bee swayed through too much credulity to a groundlesse confidence in one that may deceive him and thus keeping himselfe both wayes free in an equall temper neither too high nor too low in his apprehensions to rise and fall with the blasts of reports hee will bee able to steer an even course in his cariage towards all measuring himselfe and all other men in his and their actions by one and the same rule which is the life of Christ in the Spirit for that is the onely standard by which all are to bee measured that is the onely touchstone by which all spirits are to bee tryed whether they bee true gold or not In this search and discoverie of persons although none are to bee excluded of what qualitie and condition soever yet those that are called Divines are chiefly to bee sought after because they have a great influence upon the spirits both of the multitude and also of the ordinary sort of stayed men to sway their affections Except then wee deale with these men according to these rules to gaine them to our ayme wee shall finde the wayes of peace and union mainely obstructed and the gall of bitternesse now stirred and overflowing in many almost impossible to be allayed I have done with the discovery of persons fit to bee dealt withall The third point is concerning the means by which confidence may bee begotten in these towards us and set a working towards all for the composure of differences This meanes I conceive is none other but a free and orderly Treatie to be set afoot between some of us and some of their side And to the end that by this meanes mutuall confidence may bee begotten The meanes to beget confidence is a treatie of which the requisites are briefly noted equall power to propose matters to bee taken into consideration and equall freedome from awfull prescriptions must bee assured unto all and an equall engagement must bee conscionably laid upon all alike to meet to meet I say constantly and never to leave off the Treatie till the end for which it shall bee undertaken be attained or at least the course which therein should bee followed shall be brought to a full period The disagreement was originally about the frame and constitution of Churches The subject thereof is twofold but now it is about the power of setling the government of the Kingdome the first controversie hath still an influence upon the latter so that this will never bee well agreed without some determination of that 1. Concerning civill government to bee transacted in the Parliament The treaty concerning Civill government can bee no where set a foot but in the Parliament The Parliament is there where by the Kings authority according to the constitution of the Kingdome the bodies of Peeres and Commons are met to order the affaires of the Kingdome intrusted to their care Onely now for matter of order it is to bee wished that the things henceforth to bee debated and voted should looke rather forward then backward that is that the Houses should rather determine things tending to our settlement in time to come then alter or unsettle things present or call things past into question before our settlement bee in view or the foundation thereof established If an Act of Oblivion were past on all sides for things done in the heat of strife since the parties were formed and positive Counsels entertained for preventing of breaches hereafter wee might hope to see better dayes shortly then otherwise wee are like to enjoy in this generation But I shall leave the civill Treaties to those to whom they are intrusted by the Kingdome and beseeching the Lord to give them one mind in his feare to make them all faithfull to their publick trust without selfe-seeking and interests of parties I shall speake of a Treatie which may relate unto the settlement of the Churches 2. Concerning Church matters To advance which This Ecclesiasticall Treatie is of absolute necessitie that ingenuous men may not mistake one another as for the most part in these differences they doe for it is cleer that matters are misunderstood on both sides and being misrepresented hainously to the simple multitude by many and no body labouring effectually to rectifie mistakes 1 Railing is to be restrained on all sides our divisions must needs bee multiplied and our breaches made greater If then the freedome which hitherto hath been taken and abused on both sides to traduce each other in the Presse and Pulpit can neither by authoritie nor by perswasion bee restrained wee are never like to gaine any advantage for the composure of mens affections by a Treatie though never so faire never so orderly never so peaceable and effectuall in it selfe for it will never become so unto others because as long as the windes blow fiercely the Seas will bee stormie as long as railing accusations continue passions will bee raised and whiles passions rule conscience is asleepe judgement is darkned and men are not capable of rationall and good proposals For this Reason also the men to be chosen for the Treatie on both sides must not onely be conscionable judicious and learned but moreover free from all pre-ingagement and passion 2. The countenance of authoritie is to be had to set it afoot Then the Treatie it selfe although for the same cause it may not bee publick for then it must have publick authoritie whereupon a thousand inconveniences will follow to make it fruitlesse yet it must not bee altogether private but should have the foreknowledge and countenance of authoritie to beget it lest it be wholly slighted and inconsiderable So then let some of the peaceable and chiefe leading States-men of both sides being thereto either deputed or allowed by the rest of each side order and direct the Treatie in a course which shall bee wholly free from partialitie and let a jealousie be raised against the intent and purpose of such a Treatie let it bee declared that it shall not bee to conclude any thing for that cannot bee done without the full knowledge and consent of parties but onely to try what hopes there may bee of finding a sure way to procure an accommodation either by the meanes of a reconcilement or by

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

are led thereby For it may bee conjectured that although the Disciples loved their Master sincerely and thought him highly affronted by the Samaritanes that would not give him lodging-roome yet that they should not have been sensible at all of their owne inconveniencie of not being refreshed with meat when they were hungry and of the affront done to themselves not to bee civilly entertained when they were wearie is not at all likely but it may bee probably gathered from circumstances that the disappointment of their expectation messengers being sent before to make ready for them when they were weary hungry did heighten both their discontent and the sense of the injury done unto their Master 4 That even godly men when they are insnared into passions occasioned by injuries will for small matters of private concernment be sometimes set upon thoughts of revenge take up destructive resolutions and thereby forget the maine end of their profession for wee see all this in the Apostles and by Christs reproof of them and his reason taken from the end of his Ministery whereunto all his and their actions were to bee subordinate it appeares that they are put in minde of what they had forgotten Now as it was with Iames and Iohn in this case so it is with many godly men in like cases For in these times of controversie wherein divisions are beightned to the utmost it doth often fall out that men being of different parties for farre lesser causes then Jewes and Samaritanes were divided yet look upon one another with no lesse animositie then did the Jewes upon the Samaritanes and the Samaritanes upon the Jewes that is with so much prejudice that if they find a man but looking towards that partie to which they have set themselves in opposition as the Samaritanes found Christs face set towards Ierusalem they will bee ready to deale with him as the Samaritans dealt with Christ and his Disciples refuse him civilitie use him inhumanely and perhaps offer injuries both in deeds and words These injuries will sometimes bee taken as reflecting upon the Truth of the profession sometimes upon the justice of the cause and the innocencie of the partie which we favour and if withall as oft-times it falleth out some private concernment of our owne is mixed with the publick interest that will mainly heighten the sense of those injuries and transport us unto some excesse of zeale For when any degree of passion for self concernment doth meet in our affection with any object of true zeale and a ground of publick interest to mixe withall and raise it self upon then it becommeth a mightie one and a giant-like passion as when in the first world Gen 6. 2 3 4. the Sonnes of God came in into the fairest of the daughters of men and those bore children unto them they were mighty ones and men of renoune so it falleth out here that in the Spirits of men mighty resolutions and purposes of high revenge are begotten upon such occasions and when Satan doth finde us in any such distemper hee hath a fit opportunitie to in fuse his poyson into cur aimes to cause us forget the end of our spirituall calling which is not to destroy but to save the lives of men by rectifying them and building them up in the Spirit of meeknesse and of love with all long-suffering and Forbearance Thus wee may see by daily experience that when humane parties are formed for in Christianitie there is none and when inhumane injuries are mutually offered about religious concernments it is one of the hardest things in the world to prevent or to rectifie the distempers which arise from thence but yet wee must say in this case what Christ faith in another Matth. 19.26 With men this is impossible but with God all things are possible Therefore I beleeve that God is able both to prevent and rectifie such excesses of passion two wayes The remedy of these distempers First by wakening our consciences effectually towards himself in minding us of the end and way of our ministeriall function as it is in Christ that is to say to teach us to aime at nothing but to bee conformable unto Christ by minding the same thing which he did mind towards God and by walking in the same way wherein hee is gone before us to glorifie his Father in his Ministery Secondly by setting a spirituall edge upon our affections towards men not to consider them after the flesh but after the spirit as they are or may be in Christ Iesus our Brethren That is to say to walke in all things towards them by the Law of Christian Brotherhood and make the positive rules thereof beare the onely sway in all our resolutions For by these principles and by these alone wee shall bee enabled both to free our selves from the trouble which otherwise will fall upon us for small and inconsiderable matters of difference in judgement and practise and also to cause all outward concernments fall flat before the Majestie of Gods will in the duties of peace and Brotherhood but without these wee shall bee found void of all strength to doe any such thing and every little trifle will make us fall from our own sted fastnesse Whence it is that because these principles and duties have been and are disrespected in our work of reformation amongst those that undeniably are Brethren therefore the scandalls which are given to the weak and observed by the wicked to discredit our proceedings are multiplied to the sadding of the hearts of all that are godly nor is there any other way imaginable as I conceive relating to conscience fit to remove them and to heale the breaches which follow thereupon but this to manifest unto those that are faithfull to their principles and conscionable in the Ministery that the relation wherein God hath set them one towards another is a brotherly Unitie which in it self is so full and fatisfactory and by his commandement is so strict and obligatory that whosoever doth not take up the profession thereof and endeavour to observe the duties belonging thereunto shall not only be found a transgressour but even inexcusable and unworthy of the name of a Christian For this cause I have laid to heart this subject of Brotherly Unitie and Forbearance that if God permit it may cleerly though briefly bee laid open to some of the Ministery that seeme wholly to neglect the consideration thereof For my scope is onely to name the chief heads of their agreement to shew how ful satisfactory it is in my opinion to settle the profession and practise of a Christian Brotherhood between them offering this that if any shall make a scruple of the Truth of that which shall bee afferted concerning this matter in brief that a large deduction and demonstration in due time shall bee made thereof to the end that such who heighten matters of strise amongst Brethren that multiply controversies unadvisedly for small matters and that