CHAP. I. The Introduction, shewing the Scope and Matter of the Discourse.

ALthough the case is doleful, and highly to be lamented, that there is no where in the world so much strife and division apparent, as amongst those that are named Christians, nor that amongst any Christians greater a­nimosities do break forth, then sometimes amongst those that are the Ministers of the Gospel: yet this is a most certaine and undeniable Truth, and worthy of all acceptation, That the Doctrine of Christiani­ty in it self, is nothing else but the glad tidings of everlasting [Page 19] peace; that therein Christ is revealed to bee the Prince of love and peace; that none but his followers are capable of peace and unitie with God; and that amongst men the true directions to live in love and peace one with another, are no where to bee found, but in his kingdome. Which being so, it will follow (notwithstanding all these divisions) that none should more willingly undertake, nor can more profitably entertaine the thoughts of peace and unitie, for the composure of differences and ending of strife amongst men, then they whom God hath called to bee Preachers of his Gospel, and whom hee hath ap­pointed to bee witnesses of the Covenant of his grace and peace.

And seeing all they to whom this Covenant is tendred, and by whom it is received through Faith; are bound to live in the unitie of Faith and Love, as being all one in Christ, and con­federates one to another by vertue of that Covenant; There­fore I shall offer my selfe in the way of the heavenly calling (as one to whom the Gospell is revealed, and to whom the testimo­ny of Jesus in the Covenant of peace is committed) unto those that are my Brethren in the same Ministery, humbly intreating them all, but chiefly such as are most conscionably wise in loo­king rather to the will of God in the duties of their Ministeriall function, then to the interests of a partie amongst men, to ob­serve and consider with me, concerning the wayes of Unitie and Forbearance which they ought to mind amongst themselves, and acquaint their hearers withall, these three assertions.

First, that the ground wherefore they ought to professe and practise Ʋnitie and Forbearance one towards another, is the undeniable Law of Christian Brotherhood.

Secondly, that the Termes of Ʋnitie whereunto they have already at­tained, are full and satisfactory, and that the termes of the Forbea­rance which they should intend to practise are plain and easie to be ac­knowledged and setled amongst them.

Thirdly, that the Motives which should induce them to the acknow­ledgement, profession, practise; and setlement thereof; are as strong as unavoydable necessitie, and the highest relation unto dutie can make them.

And to make good these three Assertions, I shall with as much brevitie as I can declare my sense thereof distinctly and plainly, [Page 28] without any great inlargements, as intending chiefly to speak to men of understanding.

CHAP. II. Of the first Assertion. Concerning the Law of Christian Brotherhood, what it is, and whereunto to hinds us.

THe undeniable Law of Christian Brotherhood is this, That all such who are begotten of the same heavenly Father, by the same Word of Truth, in the some wombe of the free woman, the Jerusalem which is above, are children of God, and truely brethren one to another in Christ, and having the same sense of their relation one to another in Christ, and in all the chief Acts of their Religious profession, the same rules to walke by, in the houshold of faith, they are bound to acknowledge each other to be Brethren, and as Brethren to walk together in holy Com­munion for the administration and observation of Christs Ordinances in that whereunto they have attained, and to beare with one another in that whereunto they have not yet attained.

Now so it is, that such as are acknowledged to bee Orthodox and godly Ministers in this Kingdome of England, are begot­ten of the same heavenly Father, by the same Word of Truth, (which is the doctrine of Faith revealed in the Scriptures) in the same wombe of the 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.

Therefore it followeth undeniably, that they are truely Bre­thren one to another in Christ, and that they are bound in conscience to acknowledge each other to bee Brethren, and as Brethren to walke together in Holy Communion, for the ad­ministration and observation of Christs Ordinances in that whereunto they have attained, and to beare with one another in that whereunto they have not yet attained.

And lest any should make a doubt of this Truth; the first pro­position expressing the Law of Brotherhood, shall bee shewed from cleer places of Scripture, and the second containing an [Page 21] application thereof unto the Ministery of this kingdome, shall bee verified of them by a more speciall deduction of the particu­lars expressed therein.

The places of Scripture wherein the Law of Brotherhood is cleerly manifested, are amongst many others these.

Christ saith to his Disciples.

Matth. 23. 8. All yee (namely, my Disciples) are Brethren.

Rom. 8. 29. Whom hee (viz. the Father) did foreknow be also did predestinate to be conformed to the Image of his Sonne, that he [...] might bee the firstborne amongst many Brethren. Ergo, they are made all brethren unto Christ, and so Brethren to each other.

Jam. 1. 18. Of his owne will, hee (viz. the Father) begot us (viz. beleevers) by the Word of Truth. Ergo they all being chil­dren of the same Father and begotten of the same seed, are Bre­thren to each other.

Joh. 1. 12. As many as received him (viz. Christ) to them hee gave power to become the Sonnes of God, even to them that beleeve in his name. Ergo, those that receive Christ the same way, are alike Sonnes of God, and a like his Brethren.

Heb. 2. 12. I will declare (saith Christ) thy name unto my Brethren. Ergo, if Christ doth owne beleevers before God as his Brethren, shall they not own one another as such?

1 Cor. 12. 13. By one spirit wee are all Baptized into one Body. Ergo, those that have received the same Spirit are bound to be­come one body, and consequently to bee united together as members one of another.

Ephes. 4. 4, 5, 6. There is one body and one Spirit, one hope of your calling; one Lord, one Faith, one Baptisme, one God and Father of all. If all these are one and the same in and to all beleevers, then all beleevers are united unto each other by them, and woe bee to such that by their divisions give the world cause to beleeve, that there is not one body, but many, nor one spirit, but many, nor one hope, nor one Lord, nor one Faith, nor one Baptisme, but many, nor one God, but many.

Gal. 4. 26. Jerusalem which is above, is free, the mother of us all. If we are of one Father and Mother, then undeniably Brethren to each other.

Phil. 2. 1, 2. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies, fulfill yee [Page 30] my joy, that ye bee like minded, having the same love, being of one ac­cord, of one mind. Ergo, such as are in Christ and made partakers of the same spirit, are bound to have fellowship one with ano­ther, and in their fellowship to impart to each other matters of full joy, by mutuall consolation and comfort, by mutuall bowels and mercies; and to bee able to doe all this, they must studie unitie amongst themselves, in the same mind and in the same love.

Phil. 3. 16. Whereunto wee have attained already, let us walke by the same rule, let us mind the same thing. Ergo, Brethren, though not agreed in all things, yet are bound to professe so farre as they are agreed.

Ephes. 4. 1, 2, 3. Walke worthy of the vocation wherewith yee are called, with all lowlinesse and meeknesse, with long suffering, for bea­ring one another in love; endeavouring to keepe the unitie of the spirit in the bond of peace. Ergo, it is a part of our calling wherewith wee are called, to practise mutuall Forbearance; to the end, that Unitie and peace may bee preserved, and such as mind not the dutie of Forbearance, have therein renounced their calling.

1 Pet. 1. 22. Seeing you have purified your soules in obeying the Truth through the Spirit unto unfained love of the Brethren; see that ye love one another with a pure heart fervently. Ergo, one of the ends for which the Spirit is given to make us obedient to the Truth for the san­ctification of our soules, is this; that we should affectionately expresse our love unto the Brethren. In these places wee see what the ground of the Law of Brotherhood is amongst true Christians, and what the duties thereof are.

But if neither this Law, nor the duties thereof bee at all regar­ded by those that pretend to bee the chief of Christians, is it not either a testimony against them, that they indeed are not what they pretend to be true, and faithfull Ministers of the Gospel of peace? or if they needs will be counted such; is it not then before the world a testimony against the Gospel it self and Chri­stianitie, that it is not amongst us what it is said to bee, viz. the way of true love and peace? Therefore the great Character of true Christians is to bee laid to heart seriously in these times of universall strife, wherein all pretend more then others unto Christ, namely this which Christ hath given us himself, Joh. 13. 35. Hereby shall all men know that yee are my Disciples if ye have [Page 31] love one to another. From whence must needs follow, that if yee have no love one to another, by this all men shall know, that ye are not his Disciples. Therefore let us not deceive our selves, it is not the bare dogmaticall knowing of the truth that will ap­prove us to be Christs Disciples, there must bee a reall practise of it, and this practise is nothing else but to walke in love, as Christ hath loved us: For herein wee shall approve our selves to be deare Ephes. 5, 1, 2. children and followers of God, because the new commandements which Christ hath given us, John 13. 34. is this, That yee love one ano­ther, as I have loved you, that yee also love one another. And John his beloved Disciple tells us, that wee know that wee have passed from death unto life, because wee love the Brethren, 1 John 3. 14. from whence hee doth in the same place inferre this consequence: hee that loveth not his brother abideth in death. Let therefore no man flatter himselfe with a vaine shew of the Truth of Christianitie; this is an infallible Rule; None is a Christian indeed and truth but hee that loveth the Brethren. If then we can make it appeare that the Ministers of this kingdome are to esteeme one another truely Brethren because fully united unto Christ, and that by the Law of Christian Brotherhood they are bound to make profession of that unitie, and to behave them­selves one towards another, as it becommeth the Brethren of Jesus Christ, and the brethren of each other in Christ; if (I say) wee can make these things appeare to bee an undoubted dutie, then wee may hope, that on the one hand such as pre­tend to be Christians, and yet minde not at all this distin­guishing dutie, but continuing to walke offensively in strife with every one, dishonour their profession, will bee discovered to bee voyd of truth; and on the other hand such as are sincere will bee stirred up to shew themselves zealous in the way of Truth, for the effectuall performance of the duties of Brotherly Uni­tie and Forbearance towards all those whom they are bound to acknowledge to belong to Jesus Christ no lesse them­selves.

CHAP. III. Of the second Assertion. Concerning the Termes of Ʋnitie and Forbearance in generall.

BY Vnitie wee meane the concurrence of mens judgments, affections and actions about the same thing in one and the same way, and for the same end.

By Forbearance wee meane the refraining from uncharitable and unkindly affections and behaviours towards another in some things, although there bee some difference between us and him in judgement and in the way of acting about these things.

By the termes of Ʋnitie and Forbearance wee understand all those things, which determine the judgement and conscience of a Christian to the profession and practise of these duties, as hee oweth them unto Christ and his members.

As then the profession and practise of Ʋnitie is grounded upon the Law of Brotherhood according to that of Abraham unto Let: Let there be no strife between me and thee, I pray thee, for wee Gen. 13. 8. bee Brethren: So the profession and practise of Forbearance must bee grounded upon the Termes of some Unitie: for where there is no Unitie at all, if ever the disunited parties come within the reach of one another, there no Forbearance can be expected; but where there is some Unitie, because there also will be some concurrence, therefore there will needs follow thereupon some restraint of strife, which is a Forbearance: for the affections of men are to bee answerable to the 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 [Page 33] 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 Ʋnitie 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 What the termes of bro­therly unitie are. in this kingdome are begotten of the same heavenly Father, 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 be [...]ten, that they have this sense of their Relation to Christ, and [Page 34] 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, not onely to The cause why brotherhood is so little regar­ded. 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.

This doth put me in mind of the failing of John and James Set forth in the example of Iames and Iohns disciples. 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 rebu [...] them, [Page 35] 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: For the Iewes had no dealings with the Sama­ritans. Iohn 4. 9.

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 heightned 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, the Sonnes of God came in into the fairest of the daughters Gen. 6. 2, 3, 4. 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 infuse his poyson into our 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 [Page 37] 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 saith in another; With men this is Matth. 19. 26. 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.

First, by wakening our consciences effectually towards himself in min­ding The remedy of these distem­pers. 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 stedfastnesse. 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 [Page 30] 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 satisfactory, 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 asserted 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 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 effectuall 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 fulnesse 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 cleer 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 unanimously, that in these holy Scriptures is revealed unto us, that there are three bearing witnesse in heaven, 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 becomming a Mediator between God and us, suffe­red [Page 40] 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 universall 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 assented [Page 41] unto, is not all that is requisite to makeup 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 satisfactory u [...]i­tie, 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 funda­menta [...]l 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 administration of their publick charges.

If then in all these acts, the fundamentall rules whereby they are to be directed and managed, are fully and satisfactorily the same, and not unknowne but rather acknowledged by the professors of both sides; it will follow, that both sides ought to look upon each other therein as upon Brethren, and practise the duties of [Page 42] Brotherhood one to another which are answerable unto this acknowledgment. But if notwithstanding this unitie and agree­ment in these rules, and in the acknowledgment thereof, the du­ties are neglected, then the sentence of the Apostle Iames 4. 16. is to be laid to heart; To him that knoweth to doe good and deth it not, to him it is sinne. And that of our Saviour which is more full and plain, Luke 12. 47. The servant which knew his Lords will and pre­pared not himself, neither did according to his will, shall be beaten with many stripes. Now that in these Acts of the profession, the sun­damentall rules obliging us unto holy Communion are acknow­ledged on both sides to bee the same, will appeare in these fol­lowing particulars.

CHAP. VII. Concerning the termes of forbearance, that therein is, and may bee found an agreement.

HAving shewed how full and satisfactory the unitie is, whereunto wee have attained, and which ought to be pro­fessedly acknowledged and put in practise; it remaineth now that wee speak also of mutuall forbearance, in that whereunto wee have not yet attained. For if it be made apparent, that wee are not onely thus farre agreed, but that wee have also the same sense of the termes, that is, of the Principles and Rules whereby a forbearance may be setled in that wherein wee are not yet agreed; then I cannot see what in conscience or reason should keep us still at this distance: But I am confident it may bee made unde­niably apparent that wee have the same sense of the termes, that is, of the principles, rules and conditions, whereby a forbea­rance may bee setled amongst us; therefore there is nothing in conscience or reason, that can keepe us at this distance. Now if the Question bee, what then the causes are that keep us from joyning in a forbearance? and what the difficulties are to pra­ctise that wherein wee are of one mind? My answer is, that I am very willing to confesse my ignorance of these causes and diffi­culties, rather then to reflect upon the jealousies, upon the de­signes, upon the passions and distempers of either side, and to lay open the uncharitable failings, and the unfriendly procee­dings [Page 56] of both sides against each other. I shall onely say that the chief difficultie concerning the termes of setling a Christian forbearance amongst us in my opinion hath been this; that this matter hath never been prosecuted in that way of simplicitie, which becommeth the Gospel, nor upon the termes, wherein ei­ther there is undeniably, or there may bee found infallibly, a full and satisfactory agreement; and whether yea or no any course will be taken to prosecute it otherwise hereafter, I know not, but I shall in the meane time endeavour to acquit my con­science, by shewing my sense of the principles and rules there­of, whereunto I am perswaded none will bee dissenters, who doe lay to heart without prejudice their dutie, in the profession of Christianitie.

CHAP. VIII. Concerning the principles of mutuall toleration wherein there is a full agreement.

THere bee two maine principles of a Toleration whereof both sides have the same sense to the full. The first is con­cerning the necessitie; the second concerning the limits and bounds of a Toleration amongst Christians.

Concerning the necessitie of some forbearance amongst Brethren in Christianitie, all will undeniably acknowledge these two Propositions.

First, that God hath commanded his children and servants both to beare one anothers burthens, and to beare with one anothers infirmities, and to forbeare one another in love, as appeareth in these places of Scripture, Gal. 6. 1, 2. Ephes. 4. 2. Colos. 3. 12, 13. and 1 Thess. 5. 14. Rom. 14. 1.

Secondly, that this dutie is not onely necessary (necessitate praecepti) because God hath commanded it, but it is also necessary (necessitate medii) as a meanes of mutuall edification; which cannot possibly bee advanced without the observation thereof. And the reason hereof is evident, because in many cases of humane failings, and in some of different opinions and practises, if there should bee no for­bearance at all, debates would bee sharpe and endlesse, about [Page 57] every small matter, and for every trifle; the affections of love would bee lost, the peace of the Churches disturbed, Schismes made unavoidable, and the healing or preventing of breaches become altogether impossible, Rom. 14. 13. and 15. 1, 2, 3. Phil. 2. 1, 2, 3, 4.

And concerning the bounds and limits of this forbearance, all will undeniably acknowledge, that it ought not to bee exten­ded indifferently unto all persons, opinions and practises, but that these foure propositions are agreeable to the truth of Chri­stianitie.

First, that it is not the mind of Iesus Christ that his servants should agree to beare one with another in that which they know to bee evill and contrary to his will, but that their dutie is in such cases to endevour the removing of evill, by zeale and brotherly admonitions, as will appeare in these places of Scripture, Rev. 2. 2. and 1 Thes. 5. 14, 15. and 2 Thes. 3. 12, 13, 14, 15. and 1 Cor. 5. 2. 7. 11. 13.

Secondly, that it is not the mind of Christ that any of his servants should professe themselves willing, or obliged, to beare with any person which doth endeavour, and with any doctrine or practise which doth tend to overthrow the saith in his name, which is delivered to the Saints Iude 3., or to destroy the life and power of godlinesse either in the private or publick profession of Religion Tit. 1. 10. 11. 2 Tim. 3. 5, 6, 7, 8. Gal. 5. 7. til 13., or to dissolve the bonds of holy com­munion amongst Christian brethren Phil. 3. 2. Iud. 19. Rom. 16. 17. 18., or to abolish the orderly rela­tions and obligations naturall and morall, without which humane so­cieties cannot stand 1 Tim. 5. 8. Mat. 15. 4, 5, 6. 1 Tim. 4. 3., or to put downe the authoritie which God hath set up in and over humane sucieties for the Administration of justice therein 2 Pet. 2. 10. Rom. 13. 1. till 8..

Thirdly, it is the mind of Jesus Christ that his servants in all mat­ters me [...]rly circumstantiall by him not determined should be left free to follow their owne light, as it may be offered, or arise unto them, from the generall rules of edification and not constrained by an implicit faith to follow the dictates of other men; and although it may sometime fall out, that in things of this nature their wayes may be different from the wayes of their brethren; yet that ought not to make any breach of love amongst them, but they should esteeme all crosse and partiall practises about them, utterly unlawfull; because they beget disputes and jea­lousies, and tending to divisions, bring forth hatred and mu­tuall persecutions. Rom. 14. per totum, Gal. 5. 13, 14, 26. Phil. 2. 3, 4. 14, 15.

Fourthly, that in matters of greater weight, which are not meerely circumstantiall, but are conceived to bee determined by the word, yet so, as that it is diff [...]rently understood: in this case the mind of Christ is, that the rules of Christian charitie and mutuall edification, be in­violably observed with all long suffering and forbearance. And this course ought to be continued so long, either as there is hope to gaine the ad­vantage of loving conferences, whereby differences may be reconciled, and mistakes and scandals prevented and taken out of the way; or so long as there is cause to thinke that God may reveale his profitable truths to such as erre not wilfully, but through weakenesse of judgement and harme­lesly, Phil. 3. 15, 16. and 2 Tim. 2. 22, 23, 24, 25, 26.

CHAP. IX. Concerning the way how to settle and pros [...]cute a mutuall Toleration, by rules wherein there is an agreement.

HItherto in this matter of forbearance wee have looke upon the principles of our dutie, which wee conceive both [...]ides will fully assent unto, if now wee can also from thence gather, and from other undeniable and knowne truths, find out some rules which may direct us in a way, how to settle and pro­secute to a full period of practise the duties of this forbearance; and if these rules being found out can bee applied to the case in hand between the parties, by some transaction so fully and or­derly, that none who doth assent unto the principles and the rules, can except against the proceedings therein; if (I say) these rules can be thus found out and applied, then we shall be able convincingly to conclude that all such as follow not the practise thereof, walke neither answerable to the light which they have received, nor to the vocation wherewith they are cal­led in the profession of Christianitie, and consequently, that as they are not upright in their way, so they shall bee frustrate of the felicitie promised thereunto, and receive the reward of hypocrites: for in this case that which Christ said unto his Di­sciples, is to bee said unto th [...] [...]inistery, and to the professors of this kingdome, John 13. 17. If ye know these things, happy are yee if yee [...]e them.

But if you know them not, you cannot bee happy in doing them; and if knowing them, you doe them not, your profession shall be found vaine, and your end eternall misery; for not every one that saith Lord, Lord, shall enter into the kingdome of heaven, but Matth. [...]. 21. hee onely who doth the will of God, who is in heaven. From all which wee must gather this conclusion, that if wee know that there is a forbearance, which is necessary, it will not be enough for us to know what the principles thereof are, but the way how to practise the duties must also bee sought after, and regularly followed. Let us then doe this, and endeavour to find the rules of such a transaction as will beget between the parties a settle­ment of that toleration, whereof wee have seene and allowed the principles.

And to this effect if any Treatie or conference be intended (for without some such thing nothing can bee setled) there must be▪ before all other things, an agreement found in the aime of the transaction, and in the meanes to bring it to passe.

For if these two be not determined by common consent, and a resolution fixed to proceed according to that determination, nothing will take effect or be successefull in the transaction.

The aime then of the transaction should not bee to settle a forbearance which should leave the parties or confirme them in the distance, whereinto they are unhappily fallen: But both sides should expresly declare that the Treatie is to bee set afoot, and professedly intended for these two ends. First, that a dore may bee kept open and enlarged, to further a more perfect unitie then as yet the parties have attained unto. Secondly, that a path and course to maintaine the further unitie, which will be attained by Gods blessing, may bee prepared and made more plaine and easie then hitherto it hath been.

If this aime bee sincerely taken up, the meanes to bring it to passe will neither be difficult to be found, nor without successe, when they are set a worke amongst true Christians▪ I shall offer therefore at them.

First then, the meanes to open a dore to advance the parties to a more perfect unitie, then as yet they have attained unto, is to find out, and settle rules of mutuall condescension.

Secondly, the meanes to make the path plaine and easie to maintaine and walke in the unitie which shall bee setled, is, to re­move [Page 60] by common consent and upon conscionable motives all the causes of disaffection and of breaches. For if both sides cannot onely yeeld and stoop to embrace each other in love, but also remove all that which may occasion the dissolving of that embracement, we may bee sure that peace and unitie will bee setled without in­terruption. Therefore in hope that either now or hereafter this may bee laid to heart, and followed to produce a necessa­ry toleration, I shall offer my thoughts of these two meanes.

CHAP. X. Of the rules of condescension, how they may bee found out.

VVEe have formerly seene that some toleration amongst Christians is necessary; if so, then undoubtedly some condescension also towards one another, because without some yeelding it is not imaginable that any mutuall forbearance can bee setled or transacted amongst parties, that are at variance; and although this might suffice to satisfie the scruples of some, who perhaps will boile at the matter of condescension, as pre­judiciall to the truth of the holy profession, yet I shall adde a word to shew the lawfulnesse of such a course, as being a dutie recommended unto us by God, and necessary for edification.

The Apostle Rom. 15. 1, 2. saith that we ought not to please our selves, but that every one of us should please his neighbour for his good to edification. Now in this case every one is supposed to be strong, and the neighbour, whom hee ought to please, is by the Apo­stle supposed to be weake. Therefore wee are all bound to yeeld unto each other, as supposing others to be weake that wee may be able to edifie each other. And to presse this home as a dutie to the conscience of all, hee doth give us Christs example, as a patterne thereof in this particular, that he did not seek to please himselfe, but condescended even to beare reproaches, that wee might bee edified by that which is written of him, vers. 3. and 4. And then to make an application of this unto the end for which he doth prescribe it as a dutie; hee first prayeth to God for us, and secondly exhorts us to the imitation of Christs example. His prayer is, that God would grant us to be like minded one towards [Page 61] another according to Christ Jesus, that wee may glorifie God with me mind and mouth: where he intimates two things, which are in this matter very considerable. First, that except wee have this grace to bee so minded unto each others as Christ was to us, wee cannot bee at unitie amongst our selves. Secondly, that ex­cept wee be united with one mind and one mouth in our pro­fession of Christ, God cannot be glorified by us, vers▪ 5▪ & 6.

Then his exhortation is a consequence inferred upon these premises thus, ver. 7. Wherefore receive yee one another as Christ also received us to the glory of God. Now Christ received us to the glo­ry of God (that is, to the participation of Gods love and good­nesse) by a great condescension unto our weaknesse, studying not to please himselfe but us to our good; therefore wee are all bound to yeeld unto each other in like manner: so then some condescension is both lawfull and requisite. Compare with this, that which is further to this purpose delivered concerning Christ, Phil. 2. 4, 5, 6, 7▪ and 1 Pet. 2. 21, 22, 23.

But to presse further the point which in this dutie is to be hee­ded, let us consider the precept given by the Apostle, Rom. 12. 16. and his owne practise, which hee sets before us elsewhere to bee followed as an example of that rule.

The precept is this, Be of the same mind one [...]wards another, mind not high things, but condescend to m [...]n of low estate (or to mean things) bee not wise in your own cono [...]its. As if he had said, it is your du­tie to bee like minded towards each other in love, and that you may not bee taken off from performing this, take heed to your thoughts, that you neither affect high matters, wherein natu­rally men use to please themselves, nor that you bee in love with your owne wisedome, but studie rather to make your mindes pliable, and bring your selves to condescend to men and mat­ters, that are meane and low, for except you all resolve upon this, you can never bee of the same mind one towards another: So then wee see that some condescension is not onely lawfull, but wholly requisite to maintaine love and unitie and resist pride and self-love, whence strife and confusion doth proceed.

Answerable unto this rule was the Apostles own practise, men­tioned 1 Cor. 9. for our imitation, for there from the first verse till the 19 ^th. he sheweth that although hee had a full right to take maintenance from the Church of Corinth, for his service [Page 62] done to them, yet he would not doe it, but condescended ra­ther for their weakenesse sake, to make the Gospel of Christ without charge unto them, lest hee might bee thought to abuse his power in the Gospel. So then to prevent an inconveniencie hee did condescend to quit his right to a benefit and a conveni­encie, which he might otherwise have lawfully enjoyed. But then from vers. 19. till the end of the Chapter, hee speakes of a­nother kind of condescension wherein hee did exercise himself, and which hee relates that hee might therein bee imitated by others: which was this, that although hee was free from all men, ye [...] hee made himselfe a servant to all, that hee might gaine the more. Vers. 19. To the Jewes he became as a Jew, to them that are under the Law as under the Law.▪ Vers. 20. To them that are without Law, [...] without Law (though hee was not without Law to God, but under the Law to Christ). Vers. 21. To the weake he became as weake, and he made himselfe (by way of condescension) all things unto all men that h [...] might by all meanes save some, Vers. 22. And the reason why hee exercised himselfe in this dutie, was not onely for the good of others, but for his owne good also in three things. First, that he might partake of the Gospel with every one in every condition, Vers. 23. Secondly, that hee might keepe himselfe in a fit temper of spirit, so [...] in his calling, as to receive the prize, and so to fight as not to [...] the aire, Vers. 24, 25, 26. And thirdly, that hee might bee master of his own body, lest if hee neglected the dutie of bringing it into subjection, hee might bee sound himselfe a reprobate af­ter all his paines in preaching the Gospel unto others, Vers. 27. Thus wee see that the Apostle doth make this not onely a dutie which is lawfull, but in some sort necessary to the faithfull discharge of the ministeriall function, even so farre that without the per­formance of it, a man can neither gaine all sorts of people to the Gospel, no [...] partake fully of the Gospel himselfe, nor [...]ee in a temper so to runne and strive as to gaine his incorruptible crowne before others, nor at last escape the danger of being a castaway, although hee hath painefully preached the Gospel unto others. From all which wee must conclude, that the studie of condescension, chiefly in a Minister, with whom I am now dealing, is not a matter of indifferencie, but a dutie of very great importance. And if so, then wee are obliged in consci­ence, not onely to resolve upon the practise, but to seeke out [Page 63] the rules by which our conversation in this matter may bee or­dered aright: for seeing in every dutie, there are some rules, and in this of condescension (because none do set themselves to the practise thereof) the rules are not lookt into. Seeing also none ought in any thing to presume to prescribe rules unto others, but all should rather in all humilitie search after the discovery thereof in the holy Scriptures, and then hold forth in simpli­citie that which God doth teach them, and they find profitable for the edification of others, therefore we shall apply our selves unto this search, and offer that which wee suppose neither side will except against; and yet may prove a sufficient directo­ry for the practise of condescension, and the transaction of a forbearance in the cases of our divisions.

Wee shall say then, that to find out without difficultie the rules of condescension towards a forbearance, three things should bee reflected upon.

• 1 That wherein there can bee no yeelding.
• 2 That wherein there may bee and ought to bee a voluntary yeel­ding.
• 3 That which may draw forth, and oblige the spirits of men, to dis­cover the things whereunto they shall bee willing of themselves to yeeld.

Concerning the first, there can bee nor condescension proposed which should oblige any to make profession of any thing otherwise then it is in his heart. For no man can with a good conscience yeeld to pro­fesse any untruth, or transact to relinquish his sense and opi­nion of any thing which hee doth esteeme a point of truth or of right, I say no man can condescend to relinquish his opini­on, or his challenge of a right to a priviledge: because the matters of truth and right can edifie no man, but disedifie both our selves and others, if they bee denyed and professedly given up. A man may dispense with a truth so farre as not to speak of it, to all sorts of persons, or at all times, because they cannot beare it, nor is it seasonable for edification to speake all truths at all times: as wee may see by Christs example, John 16. 12. and the Apostles practise, 1 Cor. 3. 1, 2. and the rules, Matth. 7. 6. and Rom. 14. 1. And concerning a point of right a man may dispense with the use of it, as wee see the Apostle doth, 1 Cor. 9. But no man ought to yeeld himselfe obliged to deny any truth, or not to beare witnesse to it when it is opposed, or [Page 64] not to challenge his right to a priviledge, when it is called in question, for to do so were to betray truth and righteousnesse, which cannot stand with a good conscience: therefore no con­descension may bee intended to suppresse the profession of these things, but rather a transaction is to be intended to this purpose, that both sides shall beare with one another in such a profession without offence, and grant a freedome to each other to declare the truth, as it is in their hearts, for this is the dutie and one of the commendable characters of those, that shall abide in the ta­bernacle of God and dwell in his holy hill, Psal. 15. 1, 2.

Concerning the second, namely that wherein there may and [...]ght to bee a voluntary yeelding on all sides; I shall not take upon me to specifie any rules (for that is to bee referred to the trans­action of the forbearance it self) but I shall onely mention the heads of matters, whereof rules may bee determined and ga­thered from the Word.

As first, there may and ought to bee a mutuall condescension towards the setling of wayes and expedients of different sorts, of order­ly proceedings at severall places and times in publick meetings, for the confirmation of the unitie of the spirits of brethren, in the common pro­fession, and for the avoiding of confusion. As for example, at the publick meetings in some places they have no Assessors adjoy­ned to him that is the Prolocutor, in other places they have; in some places the Prolocutor or Mediator of the meeting is perpetually the same, in other places▪ he is continually chan­ged; and that either by a new election through the pluralitie of votes, or without any election by a vicissitudinary successi­on of one after another, into the office of presiding over the mee­ting: in some places nothing is determined without the con­sent of all, in other places it is otherwise: and where the con­sent of all is required, in some places the Preses of the action is obliged to aske every mans vote distinctly and in order; in other places that custome is not precisely observed, but it is free for any one to speak when hee can get a turne, and if matters goe against his sense, to enter his dissent; and elsewhere, who doth not give his consent, is not obliged to the determination. In all such wayes of orderly proceedings, if those that entertain the meetings for their mutuall edification do alter their constitutions according to circumstances of times, places, persons, and [Page 65] affaires upon grounds which they think valid for the end for which they meet, (I say) in all such wayes a condescension may and ought to bee mutually intended; and there ought not to bee any breach of unitie and affection for the difference of opi­nions amongst Brethren in matters of this nature. Onely a care is to be [...] had, that the generall rules of order and decency bee ob­served according to the Apostles commandement; 1 Cor. 14. 40.

Secondly, there may and ought to be a voluntary condescen­sion [...]o all the meanes which are thought by those, who are of repute, fit and expedient to give just satisfaction to any that are possessed with pre­judices against us, or to cleer mistakes, or to prevent the evill effects of sinister reports, or to take away all inconveniencies and scandals of that nature: (I say) there ought to bee a yeelding to all motions in that kind which do not prejudicate the truth: because all things that are commendable and of good report are to bee followed; and all the occasions of murmurings, of jealousies and of dis­contents are to bee avoided. In such a case as this, Peter con­descended to make an Apologie for himself to those of the circumcision who contended with him for his going unto Cor­nelius, Act. 11. 2, 3, 4. till 19. and Paul at the advice of James and the Elders of Jerusalem went into the Temple and conde­scended to observe the customes of the ceremoniall Law to take away the prejudice which many had against him, Acts 21. vers. 18. till 28. Another time Paul of his owne accord did circum­cise Timothy by way of condescension to the Jewes, who were weake and would have been offended if that had not been done, Act. 18. 1, 2, 3. but when the cause was altered, and by condescending to circumcise Titus the libertie of the Gospel would have been prejudged towards the Gentiles, he would not at all yeeld unto it, Gal. 2. 3, 4, 5.

Thirdly, there ought to bee a condescension in matters of in­differencie, such as the Apostle doth mention, Rom. 14. through­out, to beare with the weake: item, in matters of offence, which may bee foreseen, wee are bound to prevent the same by yeel­ding unto the weake and ignorant, lest either our good bee evill spoken of, or our Brother be grieved at what wee doe, or his conscience bee embold [...]od by our example (whiles it wanteth light, to discerne its owne libertie) to sinne, Rom. 14. 15, 16. and 1 Cor. 8. 9, 10, 11, 12, 13. and chap. 10. vers. 23. till the end.

Fourthly and lastly, there ought to bee a condescension to beare with all men in that whereunto they have not yet attained; that by the things whereunto they have attained, and our friendly converse with them, according to the rules of edification, they may bee gained. Concerning this way of condescension towards others, these places are considerable, Matth. 12. 18, 19, 20. and 1 Cor. 9. 19. till the end, Gas. 4. 12. and 6. 1. 2 Tim. 2. 24, 25, 26, and 1 Th [...]. 5. 14, 15. 20, 21. Phil. 3. 15, 16. And all things which flow from the principles of Charitie, Gentlenesse, meeknesse, and humi­litie, with prudency and discretion, for the good of those that erre, and are ignorant, may bee called a condescension, and ought to bee practised in imitation of Christ and his Apostles, from whom the rules of forbearance are to bee learned, Col. 3. 13.

Concerning the third which is the way to draw forth the spirits of men, to discover the things whereunto they shal be willing of themselves to condescend unto others; I shall offer an expedient which I sup­pose none who desireth to walke in the light will thinke unrea­sonable or unconscionable, and that is this. That all such as would be borne withall in any thing by others, should offer first unto those from whom they expect a brotherly forbearance, all that condescension which they intend touse, and the rules of forbearance by which they pur­pose to walke towards them: for this is according to Christs fun­damentall rule of justice, Matth. 7. 12. Whatsoever things you would have men [...]e to you, doe yee even so to them, for this is the Law and the Prophets. If this one rule were rightly applyed and fol­lowed, there would bee no great difficultie in transacting this matter; chiefly if wee take up the practise of it, not upon the grounds of humane policie, but of Christian obedience to the dutie which is commanded, Heb. 3. 12. Exhort one another daily wh [...]es it is called to day, and Heb. 10. 24. Let us consider one ano­ther to provoke unto love and to good workes, and Phil. 2. 15, 16. Bee ye blamelesse and harmelesse, the sonnes of God, without rebuke, shine as lights in the world; hold forth the word of life. From all which this expedient will follow towards the finding out of the rules of condescension; that every one who doth delight to goe before others in good workes, and walke in the light, ought (in obedi­ence to the will of God revealed in these commandements) of his owne accord to offer unto his neighbour, with whom hee [Page 67] doth desire to walke in peace and unitie, a full discovery of those principles and rules, by which hee doth find himselfe obliged in conscience, according to Gods will, to walke towards every one in the wayes of condescension.

If every one would doe this freely and fully, it would bee ea­sie, without any danger of disagreement or of debates about particular interests (which continually trouble the wayes of our profession) to set downe the rules of condescension and forbearance, for that might bee taken as a rule to bind every one, which hee should offer freely, and acknowledge to bee an obligation upon his conscience; or which being offered unto him by others, should by the Law of love bind him to practise the like unto them. For I conceive this to be equall, that what another doth yeeld unto mee (supposing the matter in it selfe to be lawfull) I should yeeld unto him in like manner, even as I would have him yeeld unto mee that which I offer unto him; as then I would not have any to presse upon mee any thing of a Religious concernment, further then my light from the Word doth lead mee to embrace it: so I ought not to intend to presse upon others any thing of that nature fur­ther then their light doth lead them, but as I would bee born withall, so I should beare with another, till God give in more light to either of us, by private meditations or regular conse­rences. In the meane time let that which is yeelded on all sides bee setled as a rule of agreement to walke by, and improved to the best advantage of peace and unitie. Thus wee see, that if every one would but hold forth his principles of light and life unto others, and would bind himselfe as in the presence of God, to walke answerable thereunto; wee might easily come to the settlement and observation of the rules of condescension.

CHAP. XI. Concerning the causes of disaffection and of breaches, how they should bee removed by common consent.

THe first and originall causes of disaffection and of breaches are for the most part not taken notice of, and hardly dis­cerned [Page 68] by many, even then when they are discovered, because they lie very close to our nature, for they are commonly no­thing else, but the neglect of charitable inclinations and duties; and the unadvised admitting of prejudices, and entertaining of evill surmises, which not being observed and cured, fester in the mind, and first breed a shinesse or warinesse of him, against whom they are conceived, then a distance from him, after­wards a strangenesse to his wayes; and lastly a breach of unitie with opposition. The causes of prejudice are very many in all sorts of men; those which the ungodly and naturall man doth entertaine, against a conscionable and religious walking with God, I need not here to meddle withall ( Viz R. Juni­us, in two Treatises, the one called The cure of Preju­dice, the other, The cure of Misprision. another hath hand­led that subject profitably at large, and shewed the cure thereof) but those which godly and religious men, through humane frailtie entertaine one against another, are the matter which here is to bee considered, to make the way of unitie and for­bearance plaine and easie, and I shall now onely name them, and point at the cure thereof in a word or two; because I doe intend to speak to men of understanding onely, to whom God hath committed the charge of soules, and my aime to­wards them is, not to dictate any thing, but onely to disco­ver the possibility of a cure of this disease; first in themselves, and then in their hearers, by the removall of the chiefe causes of all our prejudices; which I shall reduce to two heads, whereof the one is openly, the other is secretly offensive.

That which doth openly offend, and causeth prejudices to rise in the mindes of men, who are otherwise godly, and against men who are truely godly and their Brethren, is the irregulari­tie of disputes and debates about matters of Religion, which is main­ly twofold, some irregularitie there is, in respect of the matter, some there is, in respect of the manner of disputing.

In respect of the matter prejudices are raised, when men strive about needlesse matters, and contend for words, and this the Apo­stle doth often warne Timothy to avoid, as a thing whereunto the Ministers were and would bee much subject, 1 Tim. 1. 4, 5, 6. and chap. 4. 7. and chap. 6. 4, 5. 20. and 2 Tim. 2. 14, 15, 16, 17, 23.

In respect of the manner of debating matters which are necessary and profitable; prejudices are raised divers wayes, but that [Page 69] which is the most common and hurtfull, is that, of passionate and provoking expressions against a mans person and his opinions to make him odious, and his errours thought to bee extreame dangerous in that wherein hee dissents from us; these railing accusations, and all other injurious and insolent proceedings, breed averse affecti­ons, and stirring up mens spirits to strife and contradictions, augment prejudices extreamly, and fill the Churches with di­sturbance and confusion.

That which doth offend more secretly and doth beget much prejudice, is the perverse and uncharitable observation of mens failings, when they are construed suspiciously to the worse sense, and then whispe­red in the eares of others, that are leading men, under the pre­tence of a caution, or warning given unto them, to take heed of this or of that, for the strengthning of their hands in par­tiall designes, and the promoting of particular interests. This darke malicious devill, who covers himselfe oft-times with a cloke of light and a zeale for holinesse and truth, is exceeding busie in our dayes, and hurtfull to our affaires, and doth work his mischiefe, not onely against him, who is blasted in his re­putation, to make all the good which his talents may produce unprofitable unto others; but also against the Authors of such whisperings themselves, to make them the ring-leaders of divi­sion and of evill intelligence amongst brethren.

These are in brief the chief causes of our prejudices, these must needs bee removed; else the way of a lawfull condescen­sion and forbearance will never bee plaine and easie in the set­tlement, nor lasting in the continuance; it will then bee of absolute necessitie that some course bee taken to remedy the same. Therefore I shall for the present onely advise, that when a brotherly transaction of matters, towards a mutuall forbearance shall bee intended, then some rules should bee thought upon, debated, and by common consent setled, concer­ning three things.

First, how needlesse disputes and multiplicitie of new controversies, breaking forth in the Presse and Pulpit may be prevented.

Secondly, how the injuriousnesse of censures and of proceeding, which men of partiall dispositions and of high thoughts runne into, may bee rectified; when disputes are necessary: And

Thirdly, how the secret mischief of suspicious whisperings and tale­bearing [Page 70] amongst Brethren may bee prevented, and being discovered sa­tisfactorily corrected.

And that some rules of righteousnesse may bee found in the Word to remedie these evills, and may bee raised from the nature of Christian charitie, equitie, ingenuitie, pietie, discretion, and prudencie: I suppose none will deny, who doth beleeve that the holy Scriptures with and by the spirit of God, which is promised to the children of God are able to make the man of God perfect, and throughly furnished unto every good word and worke.

Thus I have made out (as briefly and as distinctly as this occa­sion seemeth to require) the truth of the first and second asser­tion of this discourse, namely that the Ministery of this king­dome is undeniably obliged in conscience to the mutuall pro­fession of Brotherhood; and that the termes of their unitie and forbearance, are both in themselves full and satisfactory, and may bee setled reciprocally amongst them, in a plaine and easie way, if the men that lead others, were but willing to looke to God more then to men, and to conscience more then to outward interests.

CHAP. XII. The third Assertion. Concerning the motions which should induce us to make profession of this unitie and forbearance: Why these are requisite, and what they are.

BUt now although these things are evidently thus demon­strable, and by all that which hitherto hath been alledged; it may be manifestly apparent, that these who are the leaders of the flockes, should not onely stand united, and walk by one rule in that whereunto they have attained; but also, that their differences may and ought to bee composed in love by amiable meetings, by orderly conferences, and by the settlement of a necessary and lawfull forbearance of each other: although (I say) all this is so, yet wee see to the great dishonour of God, the lamentable disadvantage of the truth, and the extreame griefe of many godly soules, that this hath not hitherto, either [Page 71] beene done or effectually prosecuted and intended by th [...]se that are in the worke of the Ministery, or if it hath been intended by some, yet not so as it ought to have been, that is, upon the grounds which are proper unto their vocation.

What the causes of this neglect may bee, wee shall not now particularly search into; onely in generall, wee may take no­tice that all such failings in dutie may proceed from two main causes; either that men (otherwise knowing and godly, yet) consider not the necessitie of this dutie in respect of the evills that follow upon the neglect thereof, or that the excellencie, commendablenesse and worth thereof is either not known, or if not unknown, yet not laid to heart. Now then in this our present sad condition if any thing can be suggested which may be a helpe to remove these causes of our failing in this kind, it may bee hoped, that godly and con­scionable men will bee more carefull of the performance, and more fearefull of the neglect thereof, then hitherto they have been. Therefore it will not bee amisse but may bee of very great use, to offer some motives and inducements to incline them without partialitie to these resolutions, and this wee shall intend to doe if God permit.

CHAP. XIII. Concerning the necessitie of Brotherly unitie in the Ministery.

IF then we should take into consideration the absolute necessi­tie of this dutie, it will appeare that the present evills where­into these Churches, and the state of this kingdome are fallen, and which threaten all with unavoydable ruine, are mainely brought upon us through the neglect of that ministeriall unitie and correspondencie, which is sutable unto Christianitie.

For whosoever in the feare of God shall lay to heart the wo­full condition of the Churches of Christ in this land, will per­ceive that amongst the manifold causes of our miserable breaches The cause of [...] all our mise­ries. and sinfull distractions, the originall and consequently the grea­test of all the rest is this; That such as are called to bee the Ministers of the Gospel, who by their owne confession are Brethren and fellow-labourers in the same imployment, doe [Page 72] not maintaine those duties of Brotherly love, fellowship and communion, which by the nature of their work, and by the appointment of their Lord and Master are made necessary for the manifestation of his glory, and for their own mutuall edi­fication. For seeing by that which hath been hitherto shewed, it must needs be acknowledged, that they ought to stand toge­ther and looke upon each other as Brethren begotten of the same Father, as fellow-souldiers in the same fight and warfare, and as fellow-members in the same body of Christ: Seeing (I say) this is confessed and cannot bee denied to bee so, it will follow also undeniably, that they ought in conscience to dis­charge the duties belonging to these relations, which are not onely to professe a Brotherhood, but to bee knit together in fervent love, to have the same care one for another, and joynt­ly to communicate in things belonging to the kingdome of Christ. But that these duties, notwithstanding all these relati­ons, are neither really thought upon, nor at all prosecured to any purpose almost by any, is no lesse undeniable, and must needs (although to our great shame) be plainly and ingenuously confessed. Seeing then the guilt of this their fault is so great and so apparent, that no colour of excuse can bee pretended to extenuate it, therefore the judgement is ripe for them, and the punishment hath now in the sight of all the world most justly overtaken them: For whereas they were lately in a capacitie to bee as happy within themselves, and as profitable to the King­dome of Christ abroad, as any of all the Ministers on earth if they had continued in their unitie, now they are like to bee more unsetled and more miserable within themselves, and lesse respected by others, and lesse usefull both at home and abroad towards the cause of Christ, then any that are elsewhere in all the Churches, & this onely, because they have suffered themselves in their profession to bee divided, and have not regarded nor doe they yet regard the duties of their Christian Brotherhood The guilt of the Ministery. so much as outward concernments. For by this meanes they have corrupted the Covenant, and are become partiall in the Law, and caused many to stumble at the Law, and therefore the Lord Mal. 2. 8, 9. hath made them contemptible, and caused all their adversaries to prevaile against them, so that they have just cause to give▪ glory unto him, to lay their hands upon their mouths, to be sensible [Page 73] of their guiltinesse, and to accept of the punishment of their transgressions. For if the very vocation wherewith all the pro­fessors Ephe. 4. 1, 2, 3. of the Gospel are called unto God, doth oblige them to keepe the unitie of the spirit in the bond of peace one with another; farre more doth it oblige the Ministers, to intend before others this great and fundamentall dutie in the vocation wherewith they are called. And if all the members of the mysticall body of Christ are by Gods appointment fitly joyned together, and ought to bee compacted in their stations to make the increase of the body unto the edifying of it selfe in love, by that which every joynt supplieth, then it must needs also be granted, that the chief joynts of these members are more especially appointed by God, and obliged in conscience to bee united in their re­lations, and compacted in the duties of their ministeriall im­ployments. But how farre they are not onely distant from this conjunction, but have even an aversion unto it, I need not at all to mention (the thing is cleere as the Sunne at noone day) nor shall I search at whose dore the fault doth principally lie, whether here or there (for I know that every one will justifie his owne proceedings). But this I shall freely say, and I say it with grief of heart; and therefore I hope without offence to either side; that this is the great sinne of the Ministery, and the misery of this Nation, that at this time, when a concurrence of affections and of endeavours, is so absolutely necessary for the preservation of the truth in the very fundamentals thereof, and The sinfull mi­sery following upon this guilt. when we all are called forth to fight in the same cause as it were for our life, that (I say) at this time there is so much of ani­mositie prevailing, and so small a sense of Christianitie in com­mon duties and of imminent dangers found in mens hearts, that it is almost impossible to move any to compassionate one ano­thers calamities; farre lesse to draw any to rise up and stand united, for each others conservation, that (I say againe) it is so with us at such a time, this is the great sinne of the Ministery and the misery of this Nation. For where is the man to bee found that doth truely mourne, and not rejoyce rather at his opposites parties failings and miscarriages; and yet wee know that charitie doth not rejoyce at iniquitie? where is hee that doth 1 Cor. 13. 6. seeke to heale breaches upon common principles and without a particular interest? and yet wee all know that charitie doth 1 Cor. 13. 5. [Page 72] not seeke it selfe; and who is hee that doth blow a retrait from the battell and seeke for a cessation from needlesse and injuri­ous controversies? who is hee that doth endeavour a through and unprejudicate reconciliation? and who dare owne a Trea­tie for mutuall condescension, without a feare of being cast off, or fallen upon by his Brethren? and yet wee all know, that wee are seriously exhorted, even because the Lord is at hand, to let our moderation bee known to all men; and that wee are Phil. 4. 5. 1 Pet. 3. 11. 1 Cor. 9. 22. Rom. 12. 18. expresly commanded to seeke peace and follow after it; and that it i [...] our dutie to become all things unto every one for their edifications sake; and, if it bee possible and so farre as in us lyeth, to have peace with all men.

What shall wee say then to these things? shall wee still justifie our selves notwithstanding the manifest transgression of all these rules? No surely, for to cover or to excuse this fault would ag­gravate the guilt thereof; and to discover or condemne it, is the way to gaine pardon for it; but to reforme and remove the causes thereof, is that onely which in this case will make us happy: for it will availe nothing to confesse our sinne, except it bee forsaken. Let us then looke upon it so, as to resolve ef­fectually upon a course of reformation. Our sinne, in a word, is this breach of Christian unitie. The chief causes thereof are carnall self-seeking, disorderly controversies, and the want of true brotherly inclinations, notwithstanding the manifold bonds, and the name of brotherhood taken up amongst us. The remedies of these causes are, that wee should learne self­deniall from Christ, that we should not strive nor cry, nor let our voice bee heard in the streets, nor quench the smoaking flax, nor Matth. 12. 19, 20. breake the bruised reed, but that wee should in truth and sincerity, as in the presence of God, consider one another, to exhort Heb. 10. 24. and provoke each other unto love and to good workes. Now to move us effectually hereunto (next unto the expresse and known will of God, which is before all others the greatest of inducements) I know nothing that should bee more powerfull with us, then the discovery of the dolefull and pernicious effects of our divi­sions The dolefull effects of our divisions as punishments of the sinne. Upon all in gen [...]rall. and distempers. For whilst wee are thus at a distance for points of outward order, the inward substance of the professi­on is not regarded. Whilst wee contend for circumstantials, concerning the wayes of going about our worke, the maine of [Page 73] the worke is lest undone; and whilst for temporall jealousies about small matters, Brethren uphold no spirituall correspon­dency, Satan in matters of the greatest concernments hath gotten this advantage against us, that the whole doctrine of truth is become doubtfull unto very many; and the Gospel it self, and in it the wayes of peace (the chief object of comfort) are made a matter of strife and contradiction unto all. And if wee will observe particulars, wee shall perceive that amongst other things by this way of strife and contradiction, hee hath prevailed chiefly in this, that the very being of an orderly Ministery is called in question, and opposed most universally: For to abolish the work, and the office of the ordinary ministery, is that about which under severall pretences all his agents on all hands, are most earnestly imployed, and by their meanes all the fundamen­tals of order and ordinances in the Church are already unset­led, and all the grounds of authoritie in the State are almost quite overthrown: For by and upon some principles of that, which is called a new light, it is free for every one to doe what seemeth good in his owne eyes without controule, or giving account thereof unto any. This licentious freedome doth leade them that follow it to the fulfilling of all their fleshly desires, and doth confirme them in all manner of confusion, wherein the spirit of railing, of bitternesse, of envy, of contradiction and of uncharitablenesse in opposing and censuring others, doth increase strife and hatred, and multiplieth scandals infinitely, all which bring forth the woes that lie upon us. For to raile and calumniate without shame is become the very trade of many; nor is there any way left almost either in Church or Common­wealth to redresse the injuries of this kind, though never so grosse and palpable. All this breaketh the hearts of the godly, staggereth the weake, gladdeth the adversaries, openeth a dore to all profanenesse, and causeth the Name of God to bee blas­phemed, and the way of truth to bee evill spoken of in the world, at which Atheists and Papists triumph and exult with joy, expecting in the end, that the effect of all this will bee the utter ruine and desolation of all Protestants.

Hee that cannot see these evills to rise originally from the misbehaviours of Brethren in the Ministery of the Gospel about their differences, is wholly blind; hee that doth not feele the in­conveniences [Page 76] thereof is senselesse, and hee that cannot grieve for the same, is hardned in sinfulned.

Now because all these inconveniencies reach unto all the Pro­fessors in some sort alike, therefore every one (though chiefly the Ministers, as chief of the Professors) should bee moved thereby to contribute their whole strength towards the speedy removall thereof.

But besides these common evils, there is in this neglect (whereof the Ministery is most of all guiltie) something which doth more especially reflect, (and that justly) upon them­selves, More especi­ally upon the Ministery. more then others, and from them upon their Mini­steriall function, as tending to make void the authoritie, and wholly frustrate the end of their ordinary vocation. For al­though personal faults ought not to prejudice the vocation & the credit of the function; yet because it is very naturall to all men to make a consequence from the one to the other, therefore the Apostle will have even the meanest of the profession to behave themselves so, as it may not suffer any disesteeme for their sakes. For speaking of servants professing Christianitie to Titus and to Tit. 2. 10. Timothy, he will have them to shew all good fidelitie unto their masters, that they may adorne the doctrine of Christ our Saviour in 1 Tim. 6. all things, and to honour their masters, that the name of God and his doctrine be not blasphemed, through their misbehaviour. If then Christianitie it self will suffer in the opinions of men, and bee discredited by the faults of the meanest that take the name thereof upon them, how shall it not bee discredited by the mis­carriages of those that are the chiefest of the profession? and how shall the credit of the ministery be upheld in mens opini­ons and affections, if those to whom the charge thereof is com­mitted, dishonour their administration? and how can they bee thought to honour their administration, if they walke not an­swerable unto the end thereof? Now there is nothing more op­posit unto the true end of the Ministeriall calling, then this ve­ry neglect of dutie, whereof they are at this time found guilty: For the end, use and effect of the Ministeriall worke is, to reform the world; To perfect the Saints, and to edifie the body of Christ, Ephes. 4. 12, 13. till we all come in the unitie of the faith, and of the knowledge of the Son of God unto a perfect man; but this effect must needs be made void, and this end frustrate, as long as the Ministers maintaine no [Page 77] Brotherly communion one with another, but stand at their di­stances, and are single by themselves; so as to have no familiari­tie of concurrence about their Masters worke, even although he hath therein strictly commanded them to bee united. For how can they reforme others, that are not reformed themselves? How can they bee thought fit to perfect the Saints so long as they seek not one anothers perfection? how can they be said to advance the unitie of Faith who doe all things belonging to the professi­on of faith within themselves dividedly? How can they in the work of the Ministery be able joyntly to build up the same bo­dy of Christ, who in that work maintain no communion one with another in reference unto his body; but rather set themselves to make up every one a separate body for himselfe? and how can they be able to bring all unto the unitie of the knowledge of the Son of God unto a perfect man through love, whose imperfection in love is such; that they doe value no common relations unto Christ and his service further then these se [...] up some private inte­rests; nor do mind the unitie of the spirit through the love of Christ which is common unto all, so much as to entertain either commembership, or ministeriall fellowship, or true Gospel-work­acquaintance with any, that are not either setled in the circum­stantiall courses of their way, or willing to come up unto them therein? Wee see then upon these grounds, that except this neg­lect of dutie be reformed, and the true end of the Ministeriall work without humane aimes, be heartily entertained by those to whom it is intrusted, the effects thereof will never prosper in their hands; but Satan (as hitherto he hath done since they were divided) will continually prevaile against them all, till hee hath brought them unto finall destruction and irrecovera­ble desolation.

This then is the danger whereinto wee are fallen, and to lay this to heart is that matter of absolute necessitie, which by all should be apprehended, but chiefly by those that are called to the Ministery, that they in doing their principall dutie, which is to studie unitie in the truth in Christianity, may uphold the holy profession, and thereby intend their mutuall preservation. For without all doubt their very being in this kingdome, if they take not this course, will be very shortly in a most desperat condi­tion; because as it is undeniably apparent, that hitherto nothing but their own disunion about matters extrafundamentall, hath [Page 78] made Satan and their enemies to prevaile against them. So it is The applica­tion to exhort to unitie. cleerly manifest that hence forth nothing but their mutuall uni­on will bee effectuall to maintain what they yet hold, or restore what they have lost in the minds of men, and of their standing in the profession; hee then that doth decline to concurre in the wayes of spirituall unitie with those that offer and sue for the same unto him, and being convicted of this danger doth not endeavour to prevent it, shall bee found guilty of all the evils that follow upon our breaches, of all the ruine that befalleth unto these Churches, of all the confusions that from thence arise unto the Commonwealth, of all the dishonor done to the name of Christ for want of order in his house, and of all the shame and reproach which this Nation is either now aspersed withall abroad amongst their Neighbours, or will in after ages cleave unto it. If then there is any love to the Fundamentall truths of the Gospel, if there is any zeale for righteousnesse and against damnable heresies, if there is any just hatred due to Blasphemies, and to the wayes of profanenesse and licencious­nesse, whereby the kingdome of Satan is erected, and setled upon the ruines of Christs kingdome amongst us; and if there is any faithfulnesse and constancie to bee expected from those that professing Christianitie, have entred into solemne prote­stations, vowes and covenants to stand united according to the will of God, for the advancement of a common-reformation, and the settlement of our union therein: if I say there bee any such thing as love to truth, zeale for righteousnesse and faith­fulnesse of Christian Covenants, I may adjure such as pre­tend thereunto, to shew themselves at this time therein, for their owne and their Brethrens preservation, that by the duties of Brotherly unitie in the holy profession, they may bee found to keepe faith and a good conscience without blame.

For as it is not possible, that the Faith once given to the Saints can bee maintained by any, without a good conscience, so the integritie of a good conscience cannot bee kept without obser­ving the end of the holy Commandement, which is the practise of love out of a pure heart. Now this practise amongst Mini­nisters in their Ministeriall charges, can bee none other but a conscionable concurrence of their spirits in that aime, wherein the all relate unto Christ, to strengthen one anothers hands [Page 79] in the works of his service. For their unity and love to each other can have no truth, but as it relates unto him, nor can it relate o­therwise unto him, then by fulfilling his will, in doing the works of his service; and if this aime be lost in any, let them pretend what they will, their conscience is not sound, their performance is not acceptable, nor will their indeavours be for ever established; hence it is, that because many have left off to aime sincerely at this (who either delight to stand wholly by themselves, and give way to dividing principles and practises; or thinke it more ex­pedient to stand wholly associated, but give way to the meanes of humane power to trust more thereunto then to the duties of Christian love and serviceablenesse) therefore it is just with God to withdraw from such of both sides that walke in these wayes, and from their undertakings, the blessing of his presence. So that by reason of the want of his strength to goe along, and conduct, to guide them, all their hands are weakned, nothing which is undertaken doth prosper, the service of Christs house is not advanced, the stewards thereof are either divided by them­selves, or scattered by others, and generally they are as men without a heart, afraid one of another: and through these their breaches, a whole deluge of damnable errors, and a full cur­rent of all unrighteous, wicked and scandalous practises, hath overwhelmed and almost drowned the Churches; so that the very floodgates of hell seeme to bee opened upon us, and have covered us with the proud waves of all licenciousnesse.

And although it cannot bee denied, but that it is just with God, to suffer Satan thus farre to prevaile against all for the sinnes of all, and to make this breach upon the Leaders for their A doubt an­swered con­cerning the office of the Ministery. failing in the Ministery; yet it is farre from mee to thinke, (as some doe) that the promise of God is failed in this our age; at if there were neither true Church nor Ministery any more amongst us, or any where in this world, but that the gates of hell, having prevailed against the Church, which Christ did once institute by his Apostles; a new mission must be expected, and a new foundation laid for the erecting of his kingdome. I say God forbid that I should thinke so. Yea, let God bee true but every man a liar: for I beleeve that heaven and earth shall passe Rom. 3. 4. Matth. 24. 3 [...]. Matth. 16. 16, 17, 18, 19. away, but the word that is gone out of Christs mouth shall not passe away. Now Christ upon a speciall occasion said distinctly unto [Page 80] his Disciples three things, which are these.

1 That his Church should bee built upon the rock of that truth, whereof the Apostles made confession, which was, that Jesus was the Christ, the sonne of the living God.

2 That the gates of hell should not prevaile 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. Forwhat 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 Isa. 59. 21. this we are bound to beleeve, that wheresoever there is a socie­tie 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 [Page 81] 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 Build [...]rs 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, will worke together for the best towards The comfort of beleevers against these evils. Psal. 76. 10. 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 The necessitie of unitie fur­ther pressed. unto this designe, I shall adde one thing more, 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 Gal. 6. 15, 16. circumcision availeth any thing nor uncircumcision, but a new crea­ture. And as many as walke by this rule, Peace (saith hee will) bee upon them and mercy, and upon the Israel of God. Here then wee [Page 82] 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 Iam. 3. 14, 15, 16, 17, 18. wisedome which is earthly, 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 Col. 3. 5. 8. of the old man, 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 Gal. 5. 6. which by the new Creature is available in Christ Jesus, 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 build up and confirme and increase the beleevers therein) by the testimo­ny of Jesus, and by their unitie and love amongst them­selves, how shall they bee able to doe this, except they bee first agreed to hold forth the same testimony, and except there be some amiable concurrence amongst them in the workes of their Ministery? Therefore as faith and love are inseparably necessary [Page 83] to make a true Christian: so the testimony of Jesus, and the spirit of unitie are inseparably requisite for the worke of the Ministery. For as there is an absolute necessitie lying upon the Ministery to beare witnesse unto the truth, towards the mani­festation thereof, for the saving of their own soules: So they are also no lesse necessitated to maintain the profession of their uni­tie, for the edification of their hearers. For without this pro­fession, that manifestation will never in reason be found a truth fit to convict the world, which otherwise it may be; because as it is just, that when witnesses doe not agree, their testimony should not be received, so it is equitable that when they doe a­gree, their testimony should not be rejected. And if by this one­ly default, they make their testimony without effect, it is evi­dent, that to establish the truth and not to discredit it, to up­hold the Ministery and not to make it contemptible, to buildup the Churches and not to ruine them, and to confirme the faith of the Professors and not to stagger them, the profession and practise of Brotherly unitie amongst the Ministers of the Gospel, is absolutely necessary. For all may see, that are not blind and senselesse; that originally nothing but the neglect of this dutie, hath deprived us of all our hopes and blessings, and brought us under the yoake of all these miseries. Upon all which this consequence doth manifestly follow; that the onely way to preserve the remnant which is left entire, to restore that which is not utterly decaied in the Church, and to helpe this distracted State unto some settlement (if there be any possibility of attaining it) is this. That the Ministers of the Gospel should set themselves to concurre and correspond toge­ther, that they may hold forth unto the world in the testimony of Jesus Christ, the lovelinesse, the peaceablenesse, the meeknesse and the unitie of his spirit, to the end that both they and their hearers may follow therein his footsteps, as hee is gone before us to leave us an example. For this is a path of the new and the living way, which hee hath consecrated for us; and out of this way no man can come unto the Father, it is therefore absolute­ly necessary, that such as will enter into the holiest, become followers of God as deare children, and walke in love as Christ also hath loved us, and made himselfe as one of us, even our Brother, to gaine us unto God.

CHAP. XIV. Concerning the usefulnesse and commendablenesse of brotherly unitie in the worke of the Ministery.