Doctrine and holy example to convince them of their errors and withall presseth them to unity and warns them against their divisions as the worst of their errors as it is evident from those Scriptures quoted From whence I argue That if the Apostles and infallible penmen of Scriptures who were able to judge of matters of controversie without mistake did for the Churches peace sake permit persons holding and maintaining many great and dangerous errors to abide in the Church and there own them as fellow-Brethren whilest they manifested visible sanctitie in the main and retained the substance of true Faith and that in the most pure time of the Church when the erroneous persons could not receive those errors by tradition and education from Christian Ancestors or Teachers Then much more ought the Ministers of the Gospel and with them all Gods people now being themselves fallible in judgement and exceedingly disagreeing among themselves about the points in controversie even the able and gracious of them and especially considering the time we live in is but the dawning of the day of Gospel light and knowledge out of a long dark night of Antichristian error and pollution through which many of themselves not long since were groping in the dark about several Gospel truths in which the light of Christ hath since more fully informed them to walk towards one another with all tenderness and charity putting in practice that rule of forbearing one another in love Ephes 4.2 And thereby endeavouring to keep the unity of the Spirit in the bond of Peace verse 3. But it is evident the Apostle and holy Pen-men of Scripture did so walk in like cases when there was not the like Reason Therefore Gods Ministers and people ought so to walk now Object 2. Then you are for the permitting of all Errors in the Church for if we must not separate from Errors of this nature what shall we separate from Answ To make a particular discrimination by name of all Errors or to determine the degree of any particular Errors that shall render the erroneous person incommunicable is too hard a task for me to undertake I shall onely propose some general Rules and Cases which the Scriptures seems to countenance and shall submit them to the judgement of judicious Christians First That Churches and Beleevers ought to withdraw from and deny Communion with all such who though they profess the true form of godliness yet deny the power of it Secondly From such who though they make a profession of the power as well as the form of Religion by holding regeneration and visible grace to be necessary qualifications for visible members of Gospel Churches yet when they are so corrupt in judgement that their Errors are first contrary to godliness or secondly inconsistent with true Grace or thirdly destroy the foundation Doctrine of Salvation they ought to be withdrawn from For the first By persons denying the power of godliness I mean such who though professing of and practising the true external Acts of Gods worship as they may be generally professed and practised by the generality of sound Christians yet in their declared principles and conversation disown the inward life and power of it exprest by the visible effects of true Grace as the work of regeneration and being born again Jo 3.3 with all other visible signes of Repentance from dead Works and Faith towards God as Hebr. 6.1 to be necessary qualifications for Gospel-fellowship which may be discerned either by their palpable ignorance as Nicodemus Joh. 3.4 or otherwise by their apparent enmity to or scorn of gracious qualifications in others by deriding the godly as holy brethren and sisters or by the scorning the spirit in its gifts and graces in the Saints Now such though they may profess the form do visibly deny the power of godliness from whom we have an express rule to withdraw 2 Tim. 3.5 From such turn away and from such doubtless the Apostle presseth the Corinthians to separate themselves 2 Cor. 6.14 15 16 17. Be ye not unequally â—â—aked together with unbeleevers for what fellowship hath righteousness with unrighteousness and what commmunion hath light with darkness And what concerd hath Christ with Belial or what part hath he that beleeveth with an Infidel And what agreement hath the Temple of God with Idols for ye are the Temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you 2. Second sort of persons that the Scripture is clear the Churches and Servants of God are to separate from is from persons holding opinions or living in Practises contrary to Godliness I mean such opinions as tends to a denying of God to be a patterne of Life in his revealed communicable qualities manifested by his word and by the Life of Christ who was the express Image of his Father Heb. 1.3 and the lives of his holy Prophets and Apostles concerning which Paul to Timothy gives an express command 1 Tim 6.3 If any man teach otherwise and consent not to wholesom words even the words of our Lord Jesus Christ and to the doctrine which is according to Godliness c. from such withdraw thy self and further in the first Chapter and 1 verse But thou oh man of God flie these things and follow after Righteousness Godliness c. Nay the same Apostle to Titus makes this the distinguishing Character of the true faith Titus 1.1 Paul a Servant of God according to the faith of Gods Elect and the truth which is according to Godliness So in Titus 2.11 12 verses for the grace of God which bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present World and by well considering the scope of those three short Epistles you may plainly observe what the Apostles meaning was by doctrines according to Godliness in all persons of what State of condition soever as in People towards Magistrates 1 Tim 2.1 2 3. Titus 3.1 In Ministers in their places Chap. 3. Chap. 4.6.12 vers 2 Tim. 2.15.24 Chap. 4.2 Titus 1.6 7 8 9. in private Christians towards their Ministers Chap. 5.1 17 18 19. In Servants towards Masters Chap. 6.1 2. Titus 2.9.10 In rich toward the poor Chapter 6.17 18 19 verses In aged men Titus 2 2. In aged women Titus 2 3 4. In young women Titus 2.4 5. In young men vers 6. Teaching us by all those Scriptures with all other of like tendency in the Word of God that then are Opinions to be esteemed contrary to the truth which is according to Godliness when they tend to break the Bonds of natural and Civil relations and to slight the duties of them and fill the Heads and minds of Christians with loose
Notions of carnall liberty which the Apostle calls perverse disputings of men of Corrupt minds destitute of the truth 1 Tim. 6.5 and doating about questions and strife of words whereof cometh envy Strife raylings evill surmizings vers 4. which he again presseth them to avoid as prophane vaine bablings vers 20th Now from such the Word of God is clear though they walk with never such a shew of holiness and profession of spiritualness they ought to be avoyed and withdraw from as ungodly persons 3. Third sort of persons I judge Churches and Saints ought to separate and withdraw from are persons so corrupt in Judgement and tainted with such gross impious Errours in opinions as are evidently inconsistent with true grace such was Hymeneus Alexander and Philetus mentioned 1 Tim. 1.2 compared with 2 Tim. 2.17 who had made Shipwrack of faith and a good conscience such doth the Apostle mean by an Heretick Titus 3.10 Such opinions the Apostle cals the Error of the wicked 2 Pet. 3.17 which implies more then a wicked Errour which a holy Christian through weakness or temptation may be drawn into as Peter and Barnabas was Gal. 2.11 12 13 14. vers such are said to erre from the Faith 1 Tim. 6.10 which is more then to erre in the Faith for those Errours were contrary to the graces of Righteousness Godliness Faith Love Patience Meekness c. which the Apostle in the next verse exhorts Timothy to follow in his flight from the foresaid Errours Such are said to erre from the truth James 5. 19. viz. the Body and substance of saving truth for he that converts such a sinner from the errour of his way shall save a Soul from death and shall hide a multitude of sins vers 20. which clearly implyes the erring from the truth in that peace is meant such an erring as putts the Erroneous person out of a saveable state they are said to live in Error 1 Pet. 2.18 which is more then to have Error live in them In which Chapter he fully describes what sort of erroneous persons he there means from the tenth verse to the end John calls it the Spirit of Error 1 John 4.6 by which he means more then an errring spirit Jude calls such sensual separatists Jude 19. such as had no appearance of the grace of God in them but were ungodly men turning the grace of our God into lasciviousness and denying the onely Lord God and our Lord Jesus Christ the whole Epistle is spent to describe those sort of Separatists now from such sort of Erroneous persons as these are mentioned and fully described least we should mistake doubtless the Church of God and Saints ought to separate from and reject 4. The fourth sort of Erroneous persons which I judge holy Churches and Saints ought to separate from are such as err in fundamentals or foundation points of Religion holding opinions that lay the Ax to the Root of the Tree of Life Now as these sorts of Errors are most dangerous to be permitted so they are most difficult to single out for though it be a thing out of doubt that there are foundation Doctrines which the Church of God ought to prefer in order to its Beeing before its Peace and Vnity yet it remains very doubtfull whether several of those precious and substantial truths that are highly to be prized and much contended for and are by several godly and sound Christians esteemed foundation points be so or no that is so to be esteemed foundations as the persons not beleeving them or holding Error contrary to them and are otherwise in the main gratious be thereby made incommunicable But as in the former cases so in this I shall decline coming to particulars as a work above my capacity and shal onely tender my thoughts in some few general Rules and so leave it to them who are more able to add 1. First I judge that Errors against the foundation points of Religion must be of such a nature and tendency as do strike at the very root of Saving-Grace and tend to unstate the the person holding them from a possibility of Salvation he living and dying therein for so Paul argues 1 Cor. 15.14 concerning the resurrection of the dead If Christ be not risen then is our preaching Vain and our faith is also Vain And also verse 17.18 And if Christ be not raised your Faith is Vain ye are yet in your Sins Then they also that are fallen asleep in Christ are perished 2. I judge they must be Errors contrary to the general tendency and scope of Scripture and to the Doctrines of Salvation plainly and evidently therein exprest which all true Beleevers concur and agree in And therefore saith the Apostle if our Gospel be hid it is hid to them that are lost 2 Cor. 3.3 and so chapter 11.3 But I fear lest by any means as the Serpent beguiled Eve through his subtilty so your mindes should be corrupted from the simplicity that is in Christ For if he that cometh preacheth Another Jesus whom we have not preached or if ye receive Another Spirit which ye have not received or Another Gospel which ye have not excepted c. ye might well bear with him And so Gal. 1.6 7 8. I marvel that ye are so soon removed from him that hath called you into the grace of Christ unto Another Gospel Which is not Another but there be some which trouble you and would pervert the Gospel of Christ But though we or an Angel from Heaven preach another Gospel unto you then that which we have preached let him be accursed Now it is evident that that bringing in another Gospel was a joyning Circumcision and the works of the Law with Faith in Christ in Justification contrary to the very Essence of Gospel Faith as they held it Object Why how did they hold it did not you before number this among one of the Errors Paul permitted in the Church of Rome c. and prest the Church to union without separating from it Answ They held it rigidly imposing it upon others as of necessity to Salvation chap. 2.14 and 6.12 For where the same Error was held more moderately as we observe before in the Church of Rome and Corinth c. the Apostles deals milder with it there he saith Circumcision is nothing nor uncircumcision is nothing 1 Cor. 7.19 Is any man called being circumcised let him not be uncircumcised verse 8. But when they come to hold it imposingly and positively as in this verse he then changeth his voice then O foolish Galatians who hath bewitched you that ye should not obey the truth c. Chap. 3.1 2 3 4. then Behold I Paul say unto you that if ye be circumcised Christ shall Profit you Nothing For I testifie again to Every Man that is circumcised Christ is become of None Effect unto you Chap. 5.2 3 4. So that the manner of holding an Error alters the case of its fundamentalness much It was Peters
its uncharitable censoriousness and that 's the air it breaths in and therefore you may observe with what people soever this spirit is predominate they esteem not of any that own the same points with them wherin they differ from others unless they be sticklers for them they dare not lay more weight or place more religion in a controverted truth then their conscience tells them the Scripture doth they do little less then deny it in some mens opinions 3. As thou must expect opposition and discouragements and oughtest to be armed against them so take heed thou dost not imploy any of the carnal weapons of the spirit of division in the spirit of unions cause some men will oppose the spirit of division by a dividing spirit that is exercising the same carnal contention and proud wrath with uncharitable censoriousness c. against divisions as dividing spirits promote them by now this comes under Jobs reproof Chapter 13.7 Will ye speak wickedly for God and talk deceitfully for him if we had no better Physicians then these we might tell the Church with Jeremiah Chap. 30.13 thy bruise is incurable and thy wound is grievous thou hast none to plead thy cause that thou mayest be bound up thou hast no healing medicines And therefore Paul being sensible how apt the best Church-healers are to apply the wrong plaister he gives to Timothy a special direction 2 Tim 2.24 The servant of the Lord must not Strive but be Gentle unto all men apt to teach patient in meekness instructing those those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the truth I must say the contrary spirit in healers hath added much inflamation and thereby corruption to our wound 4. Labor to obtain a compassionate tender frame of spirrit even towards those whom thou art least in love with upon the account of their Errors in judgement If Christians would mourn and sigh more in the sense of Saints divisions and delusions and fret and rage less our healing would not seem to be so far of as it doth There is a kinde of religious hard-heartedness and cruelty overspread the hearts of many Christians in these dayes that we have cause to complain with the Church Lam. 4.5 Even the Sea monsters draw out the brest they give suck to their young ones the daughter of my people is become cruel like the Ostriges in the wilderness Christians can as easily and with as little reluctancy hear or speak evil of others that are gracious if they be but judged erroneous by them as carnal malicious persons can do of one another nay some be ready and zealous to stir up the rude carnal multitude against others and even take contentment in each others afflections Oh! where is the bowels of good Jeremiah that lived in a day when he could say of his people They be all Adulterers an Assembly of treacherous men they bend their tongue like a bowe for lies Chap. 9.2 3. and yet he cries out Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night for the slain of the daughter of my people and so Isaiah he mentions the Sins of Gods people to be very great Chapter 22.8 9 10 13. And yet when he considers their suffering verse 4. he cries out Look away from me I will weep bitterly labour not to comfort me because of the spoiling of the daughter of my people But the like bowels and compassion in Gods people towards one another is not found which until the Lord afford thee thou wilt be very unfit for healing work 5. Labour to set thy affections on those things or qualifications in Saints which most lively and evidently demonstrate the powerfull work of Grace in them and the sincerity of their Love to Christ many Christians will more esteem of their own image in their brethren then Christs their closing with them in judgement in some particular controverted opinion will answer the defect of a great deal of more precious grace when much grace in another will not answer the defect of their differing in that opinion it is an easie matter to love them that love us the worst of men can do that Luke 6.32 but Paul sets us a pattern of another manner of Love 2 Cor. 12.15 And I will very gladly spend and be spent for you though the more abundantly I love you the less I am beloved it was this love in Paul that enabled him to bear all those hard measures from the Corinthians to labor for their union and peace whilest they made war against him Now without this Love that will cover a multitude of infirmities thou wilt never be able to receive this truth in the love of it nor to bear with patience all those discouragements thou wilt meet withall in this work 6. Labour to abound in all other uniting graces which the Apostle mentions Col. 3.12 he having spoken of the union of Saints verse 11. he then comes to commend as a means to fit them for it verse 12. Put on therefore as the Elect of God holy and beloved bowels of mercy kindness humbleness of minde meekness long-suffering forbearing one another forgiving one another if any man hath a quarrel or complaint against any even as Christ forgave you so also do ye and above all things put on Charity which is the bond of perfectness and let the peace of God rule in your hearts unto which also ye are called in one body and be ye thankfull let the word of Christ dwell in you richly in all wisdom c. It is the want of putting on and exercising of these graces that hinders Saints from Gospel union more then all their different understanding doth for if all men were of one minde in the things wherein they differ the want of these uniting graces and living in the exercise of the contrary dividing vices would doubtless disunite and divide the people of God from one another for I am afraid there is little of that union among Saints at this day even among those of the same judgement that deserves the name of Gospel union either from the nature grounds or degree of it but generally a kinde of an outside heartless formal union that the very union of carnal people in carnal things seems to be more strongly founded which proceeds clearly from the want of the enjoying and exercising those precious graces for Christians united upon the Account of opinions are onely united in the head but Gospel-union upon the account of visible grace would be an uniting of hearts together such was the union the Saints enjoyed Acts 4.32 And the multitude of them that beleeved were of one heart ane of one soul 7. Labour to preserve a proportionable growth of grace in the soul all grace in the exercise of it must preserve an harmony otherwise it will sound like an Instrument out of tune some Christians seem to be all
hardened in their unbelief and impiety they presently stand up with the Pharisee in the Temple and cry out Thanks be to God I am not as other men are not as this false worshipper or Formalist nor that Heretick or Schismatick c. then they think they are religious enough for a great deal of the Religion of this day dissolves into negatives men are better able to tell you what they are not then what they are in Religion 6. In your labouring against Errors take heed of false accusations of charging persons tainted with one or some Errors with many others of a dangerous tendency which they profess a detestation against this evil practice hath much tended to Division and establishing some persons in their Errors they hold for when they have heard that point wherein they are said to be deluded opposed and spoke against by a slanderous tongue and uncharitable spirit they have concluded it to be a truth from the Error and evil of the spirit opposing it and have been so much moved to observe false witnesses to rise up against them who laid to their charge things that they knew not Errors that their souls abhor that they never heeded the Arguments against the chief point in controversie but are hereby further prejudiced against the truth prest upon them by the falsehood and slanderousness of the mouth pleading for it concluding the same fountain cannot send forth both sweet water and bitter and hereby this erroneous way of opposing Error doth serve some of the main designs of the father of Error and Lyes for next to the corrupting of the judgement he endeavours in order to lock them up in Error to incense their hearts and prejudice them in their affections against the truth and the professors of it which this untruth-like spirit and carriage of the pretended friends of truth doth exceedingly promote 7. In your opposing Errors controversal and of lesser moment take heed you thereby give not countenance and encouragement to Errors more weighty and fundamental least whiles you are pulling a mote out of the eyes of some you do thereby put a beam into the eyes of others some on the one hand so rigidly opposing Error in those of the separation that they harden and confirm others erring against the main truths of the new birth and regeneration setling poor carnal people upon the Lees of their formal profession and outward priviledges in the neglect of sanctifying grace and spiritual qualifications whereby thousands of poor souls are led blindfold to perdition yet made beleeve they are the onely Orthodox true Christians because they are free from some lesser controversal Errors some holy persons may be infected with when in the mean time they are ignorant of the main points of salvation and void of the very power and life of godliness yet by this sinfull daubing of some Preachers with untempered morter are perswaded of themselves Laodicean like that they are rich and have need of nothing and knows not that they are wretched and miserable poor blinde and naked the blood of whose souls will be required at such Preachers hands by the Lord Ezek. 33.8 9. Solomon saith Him that saith to the wicked thou art righteous him shall the people curse and if so then surely him will not the righteous God bless he who would not have his childrens bread cast to Dogs would much less have Dogs accounted Children whilst his Children are accounted Dogs which is a crying sin at this day amongst some such as would be loth not to be accounted godly Ministers who ye shall observe carry themselves towards some poor Christians in their Parishes who differ from them as towards the worst of men and in their Pulpits are more vehement and harsh against them then against the most prophane impious persons and practices and in the mean while administer the precious sealing Ordinances of the Gospel to a mixt multitude many if not most of which being ignorant scandalous and prophane persons common scoffers at Religion common swearers drunkards Sabbath-breakers c. yet all those saving some general admonitions against sin and general exhortations to duty shall be spoke of and to and walked towards as the Church of Christ and people of God and if there be some more sober person or persons who are free from the fore-mentioned scandals and have attained to some Historical knowledge of Religion and close but with them in the way of worship they are for especially if by their estate or interest they be able to serve their designs why such men must be esteemed of and cried up for eminent godly men when as to any inward sanctifying work of grace in their hearts there is no more appearance of it then there was of Gospel in Paul when he was Saul the persecutor or of the work of regeneration in Nicodemus when he came to Christ by night Now what is this less then justifying the wicked for a reward and taking away the righteousness of the righteous from him Isa 5.23 And the same sort of evil is to be discerned though not in so great a measure in them that are rigidly for separation and particular opinions many of them will be ready to have a huge good opinion and shew a singular respect to persons that favour them in their particular perswasions though otherwise loose notional frothy persons void of any savour or power of Godliness and in the mean time have a slight esteem of persons both sober and gratious that differ from them against whom they will be ready to take up an evil report and joyn with carnal loose people in reproaching them whereby the mindes of such carnal Incendiaries are setled in a loose frothy notional frame against the gravity and purity of Religion now these practises of all hands though they may be vailed under pretences of zeal for Truth against Error or for purity of worship against the Traditions and customs of men yet they are impious and evil in themselves besides exceeding prejudicial and destructive both to the purity and unity of Gods people and ought to be avoided and witnessed against as the worst sort of ungodliness in godly persons But though I could not omit the giving these cautions to all that pretend a Love to Jerusalem's Peace yet little is my expectation as to the furtherance of this blessed work from such as have engaged themselves far in these carnal contendings for spiritual things for evils clothed with good and plausible pretences are not easily reclaimed therefore I shall direct my self chiefly in what I have further to say to Gospel Ministers to those few names in Sardis that have not defiled their garments with these contentious dividing practices for many there are I hope that for the Divisions of Reuben have great thoughts of heart whose souls long for Sions Peace who with Jeremiah could wish their heads were waters and their eyes fountains of tears that they might weep day and night for the slain of
renew its purity p. 57. 3. Vnity would repaire its reputation and esteem p. 57 58. 4. Vnity would renew its growth and increase p. 59. 60. 5. Vnity would abundantly renew its joy and comfort p. 61. The Argument from the whole p. 62. From whom objections may be expected p. 63. How the objections are stated to the Reader p. 64. 1. Object Against the admission of erroneous persons answered p. 65. And wherein is proved that persons holding greater errors then Generally Saints now separate upon were admitted communion with the Primitive Churches p. 65. 66. Much more reason for Gods Ministers and Churches to permit Erroneous persons into communion now then then p. 67. 2. Object That this Principle admits all Errors and heresies in Gods Church answered p. 67. In which answer is shewn what sort of errors or erroneous persons Gods Churches and people ought to withdraw from p 68. to 77. 3. Object Raised from the 2 Thess 3.6 concerning disorderly walking and disobedience answered from p. 77. to 83. 4. Object Whether the power of Religion can consist without the true form answered p 83. 84 5. Object From the inconsistency of unity with Principles directly opposite one to another answered p. 85. 6. Object Against the too generall stateing the case and not coming to those particular points wherein the difference lies answered p. 86. 7. Object From the unpossibility of Gospell union untill the fulfilling of the glorious promises relating to the later times answered p. 87. Wherein is proved that there is as much reason to deferr our indeavors after the increase of knowledge and purity as after unity p. 87. 88. Vnity must precede Glory to Christs Church p. 88. Division lies as much in the way of Christs glory now as unbelief did formerly in the way of his grace p. 89. The promises of the Churches glory hold forth an universality of peace purity and glory to all Saints p. 89. The union we are capable of attaining is not to proceed from the agreement of our understandings wherein we differ but in the exercise of Grace one towards another while thus differing p. 90. The Lord hath supplyed his Church with speciall uniting graces as the meanes to assist them in this speciall uniting duty as the end p. 91. They that begin the work of Saints union by disputing and reasoning them into the same understanding begin at the wrong end p. 92 93. Saints too apt to be pâ—aring upon each others infirmities p. 94. Object From the prejudice that is in Christians against each others opinions and principles answered p. 95. Directions to such as shall set upon the work of Saints union p. 96. 1. Direction to labour to informe themselves of the worth of the mercy and weight of the duty p. 95. 2. Direction to arme themselves against all discouragements and dificulties they must expect to meet with therein p. 96. 3. To take heed of exercising any of the Spirit of divisions weapons in the Spirit of unions cause p. 96. 97. 4. Labour to obtain a Compassionate tender frame of Spirit p. 97. 5 Set thy affections on those things in Saints wherein the Image of Christ is most visible p. 99. 6. Labor to abound in uniting graces p. 99. 100. 7. Labour to preserve a proportionable growth of of grace in thy soule p. 100. 8. Be most exercised in those duties thy place and abilities most cal thee unto and fit thee for p. 102. 103. Further directions to Gospel Ministers in order to Saints union p. 103. 104 1. To be sensible of the sad effects of the divisions amongst themselves 104. 105. 106. 2. Then to study all holy waies of furthering the worke of union p. 107. 3. To change their sharp censurings and blamings into intreatings and beseechings p. 108. 4. To commend what is good as well as condemn what is evill in those differing from them p 109. 5. To lay no more stress upon the errors reproved then the Scripture doth p. 110. 6. To take heed of so intailing errors one to another as to charge upon persons holding some lesser error with others they detest the thoughts of p. 111. 7. To beware in so opposing errors controversall in some they do not thereby commend errors fundamentall in others p. 112. Christians of all hands are too apt to manifest more indignation against some holy persons for controversall errors differing from them then against visible ungodliness and open prophanness in them that in opinion close with them p. 113. 114. Little helpe to be expected in the work of Saints union from such as have much engaged themselves in the evil of Saints devisions p. 115. Therefore those that have the evill of Saints divisions upon their hearts ought the more to labor for unity p. 116. 1. By being much in prayer together and apart for Saints union p. 116. 2. To study to propagate the principles of this truth p. 117. 3. To set up some beginnings in Gospel fellowship upon this Gospell principle p. 117. 118. Object From the aversness of particular Churches and from thence the danger of further divisions upon the promoting this principle answered p. 118 119 120. Object From the inconsistency of persons not agreeing in judgment to walke together in fellowship without obstructing the mutuall edification of the whole answered p. 121 122. Object From the disadvantage that some controverted despised truths might receive thereby answered p 123. 124. Object From the opposition that may arise from such of the godly as are against all separation answered p. 126 127. Object From the difficulty of walking towards such whose Conversion though hopeful may be very doubtfull answered p. 128. 129. A censorious Spirit and provoking carriage towards any professing Christianity though not visibly gracious is blameable and hurtfull p. 130. What cases may give a dispensation from the present promoting this or any other pretious truth among some people p. 131. What the dross and rubish of Christians principles and spirits are that hinder them from uniting which Gods Ministers should be labouring to remove in order to unity when they can do nothing else towards it p. 132 133. Christians usually more curious about the dish the Lord presents the bread of life to them in then the purity and spirituallness of the bread it selfe p. 134. Vnpossible for Saints ever to come to an union wherein they differ untill they come to a communion in what they are agreed p. 135. The Spirit of division never speakes good of differing Christians one to another p. 136 The Spirit of division confines the hearts of Saints in prayer and praises to a few of Gods people and ofttimes sets them in opposition one to another at the throne of grace p. 137 138. This evil principle leades to a wresting misapplying the pretious promises and precepts of Christ and to misguide us in our obedience to God and duty towards our Bretheren p. 139. What the Author drives at in all he hath spoke to Gospell
but one spirit so the chief business of this own spirit and tendency of its operation is unity Eph. 4.3 And next to that betwixt head and members Christ and Saints it drives on the designe of the Saints union with one another in all truth Eph. 4.13 It can neither be divided nor deceived but must speak the same thing at all times to all persons Heb. 13.8 Men may have different apprehensions and understandings and from the variety in them may put a various interpretation upon the Spirits teaching 1 Cor. 12.3 but yet the spirit remains the same spirit of truth it leadeth into all truth Jo. 16.13 And though this variety be in the spirits operation in the work of illumination and directing the judgement from the variety which is in the capacities and apprehensions of men yet in the more certain properties of the spirits work upon the hearts of Beleevers as in the works of mortification and sanctification c. there is no such variety for though there may be difference of degree yet the least measure of the spirits work in those things bears a divine stamp that fruit of the Spirit which is in all goodness righteousness and truth Eph. 5.9 is of the same nature and complexion in all Saints from whence I argue That the most infallible Rule Saints can walk by in their choice of gospel brethren or Church-members is to follow the tract of the Spirits choyce to choose where it hath chosen before them But the visible tract or evidence of the Spirits choyce is its manifesting its indwelling through its operation in carrying the Soul out to the exercise of Grace Therefore the visible operation of the Spirit of Grace in persons is the most infallible Rule for Beleevers to make their choyce by Object But may some say how shall we know the Spirits operations and thereby its choyce in such a day of delusion as this is when the spirit of Errour that new reigneth hath transformed it self to so neere a likenesse to the Spirit of Christ Answ Whatsoever is held forth to be the visible fruits and effects of the Spirit of grace in the hearts and conversation of Beleevers by the word of truth ought to be admitted by them as sufficient Testimony of the Spirits choice Acts 11.17 But the effects and fruits of the Spirit are clearly testified to be Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness and Temperance Gal. 5.22.23 Therefore such persons whom the Spirit of the Lotd hath so qualified ought to be admitted and owned by Beleevers as such of whom the Spirit hath manifested its choyce For what may be further objected against this Argument from the various understandings and different minds of several visible gracious persons and from the grosse Errours held by several persons seemingly gracious and spirituall I shall have occasion to speak to when I come to answer to such general Objections as will include many of those particular Objections that might be made against every Argument I might add many Arguments more drawn from the fruits of the Spirits choyce But let all that long for the union of Saints first resolve to make the Spirits choice theirs and then they shall hardly read a Scripture but will afford them some Characters of the Spirits choyce for our heavenly Father hath not a Child nor our chief Shepheard a Sheep that are visibly such but his holy Spirit hath set his seal on them either lesse or more visible 2 Cor. 1.22 Eph. 1.13 4.30 Therefore I shall conclude this head with one Argument more and leave the remain to the Readers meditation That qualification or State which gives us free access to and acceptance with the Father Eph. 2.18 1.6 by which we are made his adopted Sons Rom. 8.15 unto which he hath annexed the performances of his preitious promises 2 Peter 1.4 wherein he seeks and desires us to worship him Joh. 4.23 by which we are joyned unto the same body of which Jesus Christ is the head 1 Cor. 12.13 and whereby we are made partakers of the same grace 1 Col. 12. heirs with him of the same Kingdom James 2.5 or inheritance Eph. 1.11 14. and partakers with him of the same glory in heaven Col. 1.27 3.4 nay wherein the perfection of shall be their State in glory John 17.23 24 Eph 4.13 when all other qualifications and additional rules of distinction shall cease 1 Cor. 13.8 10. is doubtlesse the most infallible rule and qualification for Gods Church and People to owne and joyn with one another in the worship and service of God by But the qualification that gives us right unto interest in all the former particulars is a participation of a spiritual work of grace upon the heart as the Srciptures annexed with abundance more that might be added do sufficiently evidence Therefore it is the most infallible rule for Gods Churches and People to make choice of Church-members and Gospel Brethren by The fourth General head from which we shall argue is the choice and approbation of the infallible servants of God in all ages whose fellowship and communion with persons as Gods Church and People is recorded for our Example in Scriptures who in their several generations and ages of the Church they lived in made this duty of preserving the Churches union and peace within it self the great and weighty duty unto which most other dutyes when they come in competition must give place unto And they did always make the declared visible choice of God their choice For those whom God had chosen to be his people by his visible Covenant with an especial grace unto they owned to be their brethren and fellow members in his Church excluding none of them nor admiting no other which point I suppose hath been sufficiently proved in my discourse of the true Church-bounds That until I meet with one instance at least out of Gods word of a person or persons visible which in those Church-bounds before mentioned viz. Abrahams seed Circumcision in the type Antitype was kept out or not esteemed one of Gods Church not scandalous or unexcommunicated I shall for bear further speaking to that And shall chiefly from this head insist to observe the weight that the holy servants of God in all ages have laid upon the Churches peace and unity When the Church consisted of Jacobs family how carefull was Joseph to preserve union among his Brethren though they had little deserved it at his hands yet the great and chief charge he layeth upon them is see that you fall not out by the way Gen. 4.5.24 So Moses reproves his Brethren the Hebrewes for striving one with another Exod. 2.13 in in these words as Stephen quotes it Acts 7.26 Sirs ye are Brethren why do ye wrong one another So for the Divisions of Reuben there were great searchings of heart Judges 5.15 16. So David Behold how good and how pleasant a thing it is for Brethren to dwell together
out and remove the cause and partly to prepare and arme themselves against the necessary and sad consequences that might attend them which Duty the division of our days among Gods people loudly calls for which to speak a word unto I shall make a little digression which is to entreat all who desire in sincerity to set upon this work of heart-searching in order to find out the cause and avoid the cosequences of the sad Divisions amongst us to consider the following directions 1. Search thine own heart and way throughly for this cursed spirit of Division may have hidde it self under such plausible pretences of good that whilst thou seekest for it among thy temptations and corruptions it may be close hid in several of thy best duties and religious qualifications And therefore if thou find him not amongst thy temptations of pride of minde self conceit affecting Singularity a desire to seem some body amongst those with whom thou walkest a loving preheminence over thy Brethren or in a froward rash uncharitable spirit c. If thou searchest thy heart throughly and find him not dwelling there under the Covert of these or the like temptations or corruptions then proceed to a further heart searching as to the tryall of thy graces and religious dutyes for this spirit of darkness knows how to transform it self into an angel of light If thou beest one that hath attained to an eminent knowledge and hath found out the mind of God in some special truths that many other of Gods people are dark in then search whether thy knowledge hath not pufft thee up as in 1 Cor. 4.18.19 4 chap. verse 8. Col. 2.8 and begotten in thee an high esteeme of thine own things Phil. 2.4 and a low esteem of the things of others Phil. 2.3 Whether thy gifts graces and religious endowments have not been more employed by thee in promoting and propagating of disputable points and doubtfull questions Rom. 14.1 tending rather to strife about words 1 Tim. 6.4 and 2 Tim. 2.23 and vaine janglins 1 Tim. 1.7 then to godly edifying 1 Cor. 14.26 Whether by thy knowledge thou hast not laid a stumbling block in thy weak brothers way Rom. 14.13 by pressing upon him more remote dutys while the immediate duties of his present state in grace have been neglected contrary to that of our Saviour who had many things to say but could not say them then because the Disciples could not bear them John 16.12 And to that of Paul who could not speak to the Church of Corinth as spirituall but unto carnal even unto babes in Christ 1 Cor. 3. 1. And therefore fed them with milke and not with strong meat verse 2. I say search and examine whether thy knowledge hath not been employed by this Spirit of Division in some such or the like failings which hath so visibly tended to the promoting the dissentions and divisions among Gods People But secondly Art thou one that hath attained to an extraordinary zeal for God his wayes and truths that thou thinkest thou couldest say with the Psalmist The zeal of thy House hath eaten me up Psal 69.9 then search and try thy zeal for fear this spirit of division hath not hid it self there the Jews misguided zeal mentioned Acts 21.20 provoked them to cry out against Paul verse 28. Men of Israel help this is the man that teacheth all men everywhere against the people and the Law and this place c. It was Paul's misguided zeal before conversion for the tradition of his fathers Gal. 1.14 that provoked him beyond measure to persecute the Church of God and waste it verse 13. and so Phil. 3.6 And therefore when thou art zealous be sure it be in a good thing Gal. 4 18. It is dangerous being exceedingly zealous for points of Doctrine or practice in matters disputable and much controverted betwixt both godly and able Christians least whilest like those Pharisees Luke 11.42 thou be zealous in Tything Mint and Rue and pass over Judgement and the Love of God For as holy zeal rightly managed is the most excellent grace among Christians so misguided is the most dangerous and thus in thy searchings of heart for the divisions among Saints go on by the same rule to search and try every grace and gift in thee lest thou missest of thy care in searching the wound Now for the sad effects and evil consequences flowing from Divisions among Christians I may say they are unmentionable for it is very hard to name an evil that at this day the people of God and this Commonwealth groans under that our Divisions hath not had an hand in if not the main cause of Is there cause to complain the much prayed for and expected reformation hath been obstructed and retarded Why consider whether Division hindred it not if the generality of the godly could but agreed on good things to have proposed them or joyntly desired them we have not wanted an Authority to have granted and confirmed them but the several opinions and perswasions in Religion have had every one a Reformation to promote wherein an equal provision of liberty and encouragement for all that are truly godly have been declined and the extreams of each of their different perswasions insisted on like the cruel harlot Solomon gave judgement against they have rather chosen half a dead child then their opposites should enjoy a living one 2. Is there cause to complain of the spreading of Errors Heresies and Blasphemies c. Why Division opens the door for them for every one making their particular opinions a particular different Religion and separating thereupon hath given a kinde of reputation to â—â—â—aration though it be from the most pure Churches and holy people so that if any make shipwrack of Faith and a good conscience and suck in principles inconsistent with grace and godliness And observe they will not be born among the people with whom they then walked why it is but separating and setting up for themselves and they have field-room enough to sowe their tares in Whereas were the people of God who are sound in the Substantials of Religion united together within the bounds before mentioned and exercising that discipline God hath set in his Church it would bear an Authority that as the Apostle saith 2 Thes 3.14 Tit. 2.8 The offending person would be ashamed which now it doth not for now the personmarked Rom. 16.17 or withdrawn from with all others observing him not of the same way or fellowship with them that past the censure do but look at it as a censure past by a few Christians upon the account of opinion and from thence heed it not That I may say the solemn Ordinances of Christ for the healing and recovery of the diseased and infected of his people are become contemptible which nothing but the union of his Church that the censure of one congregation may be the censure of the whole will remedy And then if the walls of our Gospel Jerusalem
separating from the Saints differing minded and dissimulation rather then his Error Chap. 2.11 12 13 14. that made Paul withstand him to the face verse 11. But it is my opinion most other fundamental Errors are included under the three heads foregoing and therefore I shall not venture any further upon this difficult work of distinguishing fundamentals but conclude my Answer to this Objection with this one Argument That if those Errors and Heresies the Scripture mentioneth as dangerous and unsufferable in the Church of God which the Churches and Saints of God are onely exhorted to reject and withdraw from was all either of a scandalous prophane nature denying the power of godliness on the one hand or contrary to a godly life inconsistent with true grace or striking at the foundation of Saving Faith on the other hand Then the Churches and Saints of God who desire not to be wise above what is written at this day ought onely to reject and withdraw from such But the Errors and Heresies the Scripture mentions as dangerous and insufferable in the Church of God whom the Churches and Saints of God were exhorted to reject and withdraw from were only such Ergo the Churches and Saints at this day ought only to reject withdraw from such Object But there are several commands or rules in Scripture to withdraw from and note persons for offences that seem to be of a different nature from these general Rules proposed by you as for disorderly walking 2 Thes 3.6 Now we command you brethren in the name of the Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly c. and and so for disobedience verse 14. If any man obey not the word by this Epistle note that man c. Answ I do admit all offences and disorders coming within the rules of Church censure to be incommunicable after the Church censure is past so far as such censure extends to excommunicate and consequently persons living in such disorders and not manifesting repentance and resolution to reform ought to be refused admission into fellowship if they should tender themselves and none other It being my opinion that whatsoever is sufficient to unqualifie a person for a Church state before admission would also be sufficient to cast him out or withdraw from him if he were already in But the cases quoted with all other of that nature I judge come clearly within the second rule laid down of opinions and practises contrary to the Doctrine which is according to godliness For if you observe these two verses quoted with what the Apostle saith betwixt them by way of explanation we shall not need to search further for his meaning by these two rules which are indeed but one intending both the same persons and the same things which was not Errors of judgment or opinion but Errors of life and conversation as ver 11. For we hear that there are some which walk among you disorderly working not at all but are busie bodies now such we command and exhort by the Lord Jesus Christ that with quietness they work and eat their own bread By which we may discern there were some members of this Church that were idly disposed living in the neglect of their callings and not onely so but busying themselves about matters they were not called unto tending not onely to the burthen and charge of the Church 1 Thes 2.9 2 Thes 3.8 but to the disturbance and disquiet of it 1 Thes 4.11 And also to the scandal of the Gospel to them that were without verse 12. which sort of persons are onely meant here by the Apostle and of the like disorder he further complains 1 Tim. 5.13 And they withall learn to be idle wandring about from house to house and not onely idle but tatlers also and busie-bodies speaking things which they ought not and therefore this cannot concern any persons who are of holy blameless conversations for their Error in judgement not within the former rules proposed Object But is there not an Order that God hath appointed his Churches to walk in which such as refuse to observe ought to be excluded and withdrawn from as Disorderly persons Answ Yes there is an Order God hath appointed which such as refuse may be withdrawn from as disorderly persons yet all disorder doth not arise to that height of offence as to be liable to that censure and therefore we must consider disorderly walking amongst Christians chiefly to consist of offences against one of these two Rules First either against the Rule of Gospel conversation or Secondly Against the Rule of Gospel visible worship Against the first of these Rules did all those offend which we observe the Apostle to Timothy writes against and those idle busie-bodies mentioned by Paul to the Thessalonians as in the former Objection of such Peter prophesied 2 Pet. 2.2 By reason of whose pernitious wayes the way of truth shall be evil spoken of So Paul to the Philippians Chapter 3.18 For many walk of whom I have told you often and now tell you even weeping that they are the enemies of the Cross of Christ Now these sort of disorderly persons I hope all that are gracious will agree to disown But the difficulty lieth in the second head of disorders against the rule of Gods visible worship the controversie about which hath produced more rents and divisions among Gods people then Doctrines of Faith or inward qualification of grace hath done for such as never were able to contend for the Faith once delivered to the Saints Jude verse 3. nor to understand the mystery hid from ages and generations Col. 1.26 such as never had acquaintance with the power of godliness in their own hearts have been very able to plead for the form of it from rational conclusions out of the History of the Gospel with which they have filled their heads and therefore it must be admitted that not onely carnal Christians but even Jews Turks and Pagans that are capable of reading the Scriptures are capable of discovering and observing the outward form of Gods worship for what men are rationally capable to oppose they are rationally capable to judge of and observe But Atheists Jews and Turks c. are rationally capable to oppose Therefore rationally capable to judge of and observe the visible written rule of Gods worship and therefore though the visible rule and true form of Gods worship laid down in Scripture ought to be highly valued by all sincere Christians and by them all faithfully observed yet when through the general Apostacy of Professors of the true Religion or the corrupt estate of the Church the visible form of Gods worship becomes corrupted and from thence controversies arise about the Primitive patern betwixt persons equally aiming at purity in it there ought then to be much of tenderness and caution in such about their striving for the right form lest thereby they stifle and destroy the true power which is the end
the daughter of their people Now to such I have these following directions to propose Though you do not think it convenient to engage your selves in the controversies of the times as they tend to estrange the hearts and alienate the affections of good People one from another yet to engage your selves in a controversy against controversies managing of it with a spirit of love and tenderness which may so much tend in the fruits of it to the endearing and uniting of the hearts of Saints one to another that may be worth your engaging in If you observe what is said page 32 33 34 35 36. you will there see how all the servants of God in all ages contended against the contentions in the Church and laboured to preserve union amongst Saints as the main duty And therefore in the first place I would begg of you to stir up your own hearts with all the Saints near you to be much in prayer for this mercy set special times apart to meet together to wrestle with the Lord about it this is a difficult and a great work and prayer hath done many such all those late great mercies that God hath bestowed upon his People in these Nations which they are now so unable to agree about the dividing of were all by many gracious and eminent instruments received and acknowledged to be the returns of Prayer I shall close this request with Joels exhortation Chap. 2.17 Let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say Spare thy People O Lord and give not thy heritage to reproach that the Heathen should use a by-word against them wherefore should they say among the People Where is their God 2. Give up your selves to study and propagate this truth for among the multitude of books that this day hath produced I have found few though I have diligently enquired and sought for them of this subject And had I not been wearied with long delayed expectation I should not durst to have made an Essay upon this work but I hope if it be of no other use it may serve to provoke some of you to lay your hand to this plough least such unskilful ones as my self is should spoile a good cause by badly managing it 3. Set upon some beginnings in Gospel-fellowship upon this Gospel principle I am perswaded the Lord would prosper and blesse it against this Spirit of division as the house of David against Sauls it shal grow stronger and stronger and the other weaker and weaker the Lord seems to be withdrawing his good spirit of his quickening sanctifying comforting grace from the People with whom the spirit of division is most predominate even pouring upon the head of dividers what he threatned to back-sliders Prov. 14.14 even to fill them with their own wayes that they are even wearied with the multitude of their divisions and contentions and such as are sincerely sensible thereof are ready to cry out with David Psal 120.6 My soul hath long dwelt with him that hateth peace unto whom your feet will be beautiful that bring good tydings that publish peace Esay 52.7 when they shall observe by your Order and spirituall concord how good and pleasant a thing it is for brethren to dwell together in unity as Psal 133.1 If you have already the charge of a particular Church labour to instruct them in this precious truth which when they have received endeavour to manifest it and make it known to all the Godly round about that you are in charity and desire to be in fellowship with them and all the godly or visible Beleevers in the World But if you be not engaged to any particular Church at present then make known your judgment to al that feares God near unto you and press them to their dutys to congregate themselves together and to have fellowship one with another in all Ordinances so farr as the Lord hath enlightned them therein which when obtained proceed as before Object But in case the Churches or at least a great part of them over whom the Lord hath set us be so averse to this truth that the promoting of it among them may hazard a breach betwixt us or at least a division in the Churche show should we then walk in the prosecution of this duty Answ Either such an aversness must proceed from a conscientious godly fear that some other truth of Christ they have received may be prejudiced thereby Otherwise from a contentious unruly frame of spirit not being able to bear the sincere and savory advice and instruction of those the Lord hath set over them If from the former a great deal of tenderness and Christian patience ought to be exercised toward them and endeavours used to satisfie them that your main aim and intendment in promoting this duty is to take away the cause from whence all grievances of that hand come and to provide that an equal provision of Liberty and opportunity may be to all conscientiously professing or practising any controverted point without the least discouragement or restraint which is as much as any sober mind can desire If from the latter lesse weight is to be put upon it saith Paul if any man seem to be contentious we have no such custom neither the Churhes of God 1 Cor. 11.16 And so to Titus There are many unruly and vain talkers whose mouths must be stopped Titus 1.10 11. Rebuke them sharply that they may be sound in the faith vers 13. These things speak and exhort and rebuke with all authority let no man despise thee Chapter 2.15 when Christians contain not themselves within the bounds of a sober gracious spirit whether the matter they strive about be truth or error their pride passion unruliness ought to be reproved But if in case they all should agree to dissent in this matter and will retain their former rule of separation yet if they be willing to allow that liberty to others that they desire to enjoy themselves separate not from them but the rather abide with them as with a Church of Christ that most needs your help For Christians much more ministers should not somuch consider where they may walk to enjoy most comfort and Christian liberty c. but rather where they may be most serviceable to the Lord and the weak diseased of his People for the whole need not the Physitian But though I do judge you ought to condiscend to the weakness of your Brethren and to walk with all Christian and brotherly affection towards them yet not herein with Peter Gal. 2.12 13. to dissemble the truth or to suffer any of the same society to be imposed on by them but your selves withall like-minded to manifest your charity towards and desire of fellowship with all the Saints on earth and as your occasions give you opportunity to evidence your principle by your practice Object But in case the Church with whom wee walk should be so offended as