AS it is a Principle in Moral Philosophy, that vertue is usu­aly found in mediums and Vice in extreams; so may it be ad­mitted in a great measure that Divine truth is found in medi­ums, & Errous in extreams; For the Lord was not in the Wind, nor in the Earthquake, nor in the Fire, but in the still small voyce. 1 Kings 19.11, 12. And therefore the way of truth in Scripture is held forth to be the strait-way: Psal 5.8. Isai. 40.3, 4. and 42.1 [...]. Matth. 3.3. in opposition to the crooked ways of Errour, Psal. 125.5. Prov. 2.15. Therefore they that would walk in the strait-path of truth and peace, must take heed they avoid the Errours of the right hand as well as the left: Deut. 5.32. Josh. [...].7. [Page 2] 2 Kings 22.2. Prov. 4 27. Jsai. 30.21. all which Scriptures evidence to us that there is danger of running into Errour of both hands, which many Christians not duely considering have runne into sad extreams, like those people Amos mentions, that fled from a Lyon, and a Bear hath met them, Amos 5.19.

And as this sad evill of extreamity hath had its influence over most controversal points at this day amongst the rigid sticklers for them; so in especiall manner hath it produced sad effects in the point of separation; wherein as on the one hand several professing Christ, not duely weighing the bounds the Lord hath set in di­stinguishing the Precious from the Vile, have opened the door of the Church too wide; so many others under pretence of separating the sheep from the Goats, do shut the door too close, and reject those that God hath chosen, and keep such sheep out of Christs fold as have his own mark upon them: And he that justifieth the wicked, and he that condemneth the just, even they both are an abomination unto the Lord, Pro. 17 15.

And therefore that the truth may be found out in this weighty case, I shall make an enqui­ry after the rule of Christ in Church-separation from the world; & shal therein occasionally dis­cusse the several principles and practices which those that erre in the extreams of either hand are stumbling in: that betwixt both, the straite [Page 3] and narrow (yet sweet and pleasant) path of puritie and unitie may be found out and walked in.

And for the more distinct handling of this matter, that the truth I plead for may be as well discerned, as the Errour pleaded against, I shall state these two general Positions.

First, That it hath been in all ages wherein God hath had a visible Church on earth, a duty required by the Lord from such his Church and People, to separate themselves in matters of his worship from all the rest of the Nations and People of the world. For proof, read Exod. 19.6. compared with 1 Kings 8.53. so Ezra 10.11: and 6.21. Exod. 23.16. Lev. 20.23, 24, 25, 26. so Neh. 9 2. and 13.3. Rom. 1.1. 2 Cor. 6.1.

Secondly, That it hath been also required by the Lord as an equal duty from his Church and People so separated to walk together in the practice of all those dutyes of worship and ser­vice required at their hands; without dividing or separating from one another. Deut. 5.1.3. and 18.6. and 1 Kings 8.55.62. 1 Chron. 13.5, 6, 7, 8. and 28.21. and 2 Chron. 30.1. and 35.3. Ezra 10.5. Psal. 31.23, 24. In which Scriptures consider the word ALL Israel and ALL Saints; and so Eph. 4. to the 14. Cant. 6.9. Psal. 133. Hosea 10 1, 2. Rom. 16.17. and 1 Cor. 1.10. and 3.3. and 11.18.

But these two Positions thus generally stated, [Page 4] I judge will be agreed unto by most, if not all sober Christians, and therefore I shall spend no time in the demonstration of them in this place, but referr the Reader to the Scriptures quoted, and to what shall be spoken in the ensuing dis­course to the several particulars relating to them.

And first I desire you to note, if the first Po­sition be true, then the difference amongst Chri­stians about separation is rather about the man­ner or extent then the thing; for that the church of God in the world should be a separated People from the the World in matters of Gods worship, would be ridiculous to deny.

Therefore the difficulty lieth in a right di­stinguishing betwixt the World and the Church, wherein some would have that part of the World called the Christian World, to be the uni­versall Catholique Church; and only the Nati­ons of the Jews, Turks, Pagans &c. to be the World; but I hope the most vehement a­gainst separation among the reformed Churches will not admit this extent (if they should, it would be a difficult thing for them to clear themselves from those brands of Separatists and Schismaticks cast upon them by the Papists) which if they do not, they then assent that a separation may be lawfull from a People make­ing an outward profession of the Christian Re­ligion.

[Page 5]But say others when there is not only an out­ward profession of the Christian Religion, but also a competent knowledge of the Doctrine of the Gospel and a suteable life and conversa­tion thereto, there are the bounds of the true Church; but the terms of this Qualification will admit of so much difficulty in their expla­nation that the generality of Christians will be as far to seek for their satisfaction in this point as before.

For first, some will interpret that term of a competent knowledge of the doctrine of the Gospel to be a bare ability through education to answer to questions given them in a Cate­chism, which a child of six or Seaven years of age is usually more capable of and expert in then persons of grown yeares; which if that be admitted, then repentance from dead works, and faith towards God, Heb. 6.1. with all other Gospel qualifications attending the work of conversion and regeneration may be spared as to Church fellowship on earth: But as vari­ous as men opinions are in the several points of Religion at this day in controversy, so various are their explanations of a competent know­ledge of the principles of Religion, each make­ing those points wherein they differ from o­thers in, and separate upon part of those points of Doctrine, which the knowledge of is necessary to a Church-member, the dis­cussing [Page 6] of all which would take a Treatise by it self.

Then for the other term of a suitable con­versation, that will admit of as much contro­versy as the former; for say some, They that are not of a scandalous conversation are of a suitable conversation; and if so, then many Pa­pists, nay Jews, Turks and Pagans are of a suita­ble conversation; for abundance of all them are free from scandal in their lives, and do walk very unblameably; Paul before his conversi­on, was according to the Law blamelesse: the Pha­rises made cleane the outside of the Cup and Plat­ter; and therefore sure a Suitable conversation to the Gospel must be more then a meer mo­ral conversation: but if all persons of the se­veral perswasions walking by these Rules that admit of so much variousness and uncertainty, were put to give their several meanings in these qualifications, they would leave the enquirer after truth at a greater uncertainty then they found him.

But surely the Lord hath not left his People in this great and weighty Case at so evident an uncertainty; and therefore to spend no more time in this labyrinth of different Opinions in this Case,

Let us consider what light the infallible word of the Lord wil afford us therein; For as the Lord knows who are his, Jo. 10.14. and is known of his, [Page 7] Col. 1.10. so hath he left to his Church and peo­ple a rule of knowing one another from all the people of the world: Psal. 4.3. But know that the Lord hath set apart him that is godly for himself.

And since the day that the Lord put an enmi­ty betwixt the two seeds, Gen. 3.15. there have been visible marks and rules of distinction to know them by: After Abels death we read no­thing of a visible Church, or Gods visible wor­ship upon earth until the dayes of Seth, who was given in stead of Abel, whom Cain slew; and after his posterity began to increase in the earth; that is, after Enoch was born; then began men to call upon the name of the Lord, Gen. 24.25, 26. in whose seed the Church of God continued un­til the Flood, at which time the Church and people of God polluted themselves, and corrupt­ed the holy seed by mixing themselves in mar­riages with the seed of the world: For the Sons of God saw the daughters of men that they were fair, and took them wives of all which they chose; at which the Lord was greatly provoked, and said, My Spirit shall not always strive with flesh, Gen. 6.2.3. and after the Flood the holy seed was again revived in Shem, Gen. 9.26, 27. in whose line the visible Church continued until Abra­ham's time, with whom the Lord again renewed his Covenant, and made another separation be­twixt the two seeds, Gen. 12.2, 3. who again re­formed [Page 8] and revived the visible worship of God, Gen. 12.7.8. Gen. 13.4. After which God did at several times not onely renew his Covenant of Promise, but in the seventeenth of Genesis did declare more fully then before, the Condition of his Covenant; for as before he usually said, my Covenant will I keep with thee; he here saith, my Covenant thou shalt keep with me, verses 9, 10, 11, 12, 13, 14. And God said unto Abraham, Thou shalt keep my Covenant therefore, thou, and thy seed after thee, in their generations: This is my Covenant which ye shall keep between me and you, and thy seed after thee: Every man-child among you shall be circumcised. And ye shall circumcise the flesh of your foreskins, and it shall be a token of the Covenant between me and you. And he that is eight dayes old, shall be circumcised among you, every man child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my Covenant shall be in your flesh for an everlasting Covenant. And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my Govenant. In which words the Lord doth ordain and establish a new pale or bound to his Church, which was never again to be altered; for Abrahams seed and circumcision in the type, [Page 9] or in the Antitype, in the flesh or spirit, shall ever continue to be the true bound of Gods Church militant: which Covenant we finde was renewed again to Isaac, Gen. 26.1, 2, 3, 4. Rom. 9.7. Gal. 4.28. Hebr. 11.1. And after that to Jacob, Gen. 28.13, 14, 15. from whose time this Covenant of distinction was usually repeated to be the Covenant made with Abraham, Isaac and Jacob, Exod. 2.24. Lev. 26.42. and that for an everlasting Covenant, 1 Chron. 16.16, 17. compared with the thirty fourth verse.

Which Rule of Church-membership, or visible bound of Gods Church, continued in the type unquestionable until the coming of the promised Messiah, Luke 1.59. & 2.21. And therefore the Pharisees in the 8th of John, thought they made a good plea to Christ, verse 33. We are Abra­hams seed; and verse 39. Abraham is our Father; which our Saviour admits to be true, verse 37. I know that ye are Abraham's seed; And this priviledge Paul pleaded, Rom. 11.1. Hath God cast away his people? God forbid; for I also am an Israelite, of the seed of Abraham: And so against those false teachers in the Church of Corinth, 2 Cor. 11. Are they Hebrews? so am I: are they Israelites? so am I: are they the seed of Abra­ham? so am I: By all which, and much more of that nature that might be added, it is a truth out of controversie, that the Condition of the Covenant made with Abraham, &c. was the [Page 10] standing unalterable bounds of the Church of God until Christ came, who did not at all dis­annul this Covenant, as it was a distinguishing Covenant, nor alter the least Condition of it, but fulfilled it; that what our Lord saith of the Law in general, may be truly applyed to this particular: Think not that I am come to destroy the Law and the Prophets; I am not come to de­stroy, but to fulfill; for verily I say unto you, till heaven and earth pass, one jot or one title shall in no wise pass from the Law, till all be fulfilled, Mat. 5.17, 18. And so Paul argues, Rom. 3.31. Do we then make void the Law through Faith? God forbid; we establish the Law: So that we must not seek for another Rule to know Gods Church and people by under the Gospel, then what was under the Law: But to enquire after that Legal Rule Gospelized; that what the seed of Abraham, and Circumcision under the Law, were Types of; under the Gospel, that must we enquire for, and make the same use of the Antitype now which the type then served for.

Now the seed of Abraham in the Flesh, typed out to us the seed of Abraham in the Spirit; the Carnal seed under the Law, was the type of the Spiritual seed under the Gospel, Rom. 4.11. to the end, Rom. 9.10. first verses; so Gal. 3.14. to to the end, concluding with these words, if ye be Christs, then are ye Abrahams seed, and heirs [Page 11] according to promise; and in the 7th verse, Know you therefore that they which are of Faith, the same are the children of Abraham.

And for the Antitype of Circumcision, it is evident to be the inward work of grace in the heart: In whom also ye are circumcised with the Circumcision made without hands, in putting off the body of the sins of the Flesh, by the Circum­cision of Christ: and so Rom. 2.28, 29. Rom. 4.9, 10, 11, 12. and divers other places.

Now that which I desire you to observe, in order to the finding out the everlasting infallible bounds of Gods true Church, and Character of his true children on earth, is, that these Anti-types of Abraham's fleshly Seed and Circumci­sion, are made use of in the Gospel, and pleaded for the same end.

That the Types themselves were under the Law, as you may read at large in the Epistles to the Romans and Galatians, the chief drift and scope of those Epistles being to convince the Jews, that what they formerly enjoyed by ver­tue of Abraham's Covenant, were now made out to believers by Faith in Christ, pleading with them, that now all partition walls betwixt Jew & Gentile were broken down, Eph. 2.13, 14. And shewing that in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by Love. Ga. 5.6. And so Peter, Act. 10.34. said, Of a truth I perceive that God is no re­specter [Page 12] of Persons: but in every Nation, he that feareth him, and worketh Righteousness, is accept­ed of him; and if you do but consider the Apo­stles Arguments in the aforesaid Epistles, to prove the Gentiles to be fellow-Heirs with the Jews, and of the same body, partakers of his promise in Christ by the Gospel, as in Eph. 3.6. you shall find he proves it by proving that they are Abrahams seed: Rom. 4.15, 16, 17. & Rom. 9.7, 8. Gal. 3.16, 29. And therefore heirs according to promise: Rom. 8.17. Gal. 3.29. Eph. 3.6. And that they were not of the uncircumcised, but were the true circumcision; Rom. 2.25, 26, 27, 28, 29. Rom. 4.9, 10. & 1 Cor. 7.19. Phil. 3.3. Col. 2.11. From all which Scriptures, and abundance more that might be added of like tendency, it is evident that the distinguishing Character of Gods People and Church in Abrahams Cove­nant continues the same; and ought to be obser­ved by Gods Ministers and People, to the end of the world, to be the true unalterable and infalli­ble bound of Gods Church, and mark of Gods Children: The swerving from which hath led into all those confusions and divisions which are at this day in Gods Church, most particular opi­nions and perswasions, laying waste those old Church bounds, and clipping off Gods antient Sheep mark, would confine the place of his flock to their own Folds, and owne none to be his Pa­sture sheep, but such as will receive their by [Page 13] marks, against whom the Sons of the Church of Christ may justly take up that complaint Labans sons made against Jacob, Gen. 31.1. He hath tak­en away all that was our Fathers; And of that which was our fathers hath he gotten all this glory. Some on the one hand wholy breaking down this hedge about Gods Vineyard: they will not so-much as admit of an inward work of grace and regeneration of heart, of being born again (which is the undoubted type of Circumcision and Abra­hams seed, as before) to be the visible bound of Gods visible Church, and mark of visible Saints, but content themselves with a bare profession of the Christian Religion; and some others there are as we minded before, will add some further uncertain disputable qualifications of knowledge and suitable conversation; But doubtless, this unsound Principle hath Antichrist set himself upon his thron by, and laid Waste the mountain of God by, and trodden under his Feet the holy City by: This hath let in the Boare out of the wood, and the wild Beasts out of the Field to de­voure, that it is time for the Church to cry out against this Principle, with the Prophet Isay 64.10. Sion is a wilderness, Jerusalem a desolati­on; and to plead with the Lord in the words of the Psalmist, Why hast thou broken down her hedges, so that all they which passe by the way do pluck her? the Boar of the forrest doth waste it, and the wild beast of the Field doth devoure it: Psal. 80.12.13.

[Page 14]For it is evident that Antichrist, if you do but observe the History of the Churches declining state, made his way into Gods Church, and ushered all his train of false Prophets, and false Doctrines, by laying waste the Churches true fence and bounds; and by laying the garden enclosed, Cant. 4.12. into an open field, in which every unclean beast may make his den, and pass through, Psal. 80.12, 13. And as these ancient bounds of Gods Church are again discovered and made up, that our spiritual watchmen may keep their guards upon the towers of these holy walls, so shall the Churches purity and unity be recovered.

But now there are some other Christians that admit visible grace and holiness to be a distin­ction; nay, the chief and main distinction be­twixt Gods Church and the world, beleevers and unbeleevers; but they will not admit it to be the onely distinction, but will add some other private mark, according, to their particular opinions and perswasions; some doctrine or practice that they have attained to some diffe­rent understanding in from the rest of Gods people, must be as a post of their own set up by Gods post, as in Ezek. 43.8. in the bounds of his Church. Now though this be not so dangerous as the former, in regard it preserves holiness, and visible grace as the main rule or bound; yet the effect of this error is very sad; for this was [Page 15] the apparent inlet of all those divisions and car­nal contentions that happened in the Church of Corinth, and the rest of the Churches in the Pri­mitive times, and that continues and increaseth the same at this day, even to the hazard of the total ruine and destruction of the Church of Christ, as we shall more at large prove when we come to speak of the particular evil conse­quences of it: For Jerusalem must not onely be as a City of righteousness, an holy City, Isa. 52.1. Isa. 1.26. but as a City compact, Psal. 122.3. A City with walls, Psal. 51.18. Lam. 2.8, 18. Cant. 5.7.

Now the way to avoid both these extreams, is to observe the bounds and marks that God hath set about his Church, to walk about Sion, and go round about her, and tell the towers thereof; mark ye well her Bulwarks, and consider her Palaces, that ye may tell it the generations fol­lowing; the right observation and preserving of which would make the Church to be comly as Je­rusalem, Cant. 6.4. God would then be known in her Palaces for a refuge, Psal. 48.3. we should then behold how good and pleasant a thing it is for brethren to dwell together in unity, Psal. 133.1.

But for the first and worst of these two ex­treams, which disownes visible grace and holi­ness to be required in persons, in order to visible membership, or Church-state, I shall say [Page 16] no more to that point, it being already so large­ly spoken unto, and fully cleared by several of the congregational way; and especially that late eminent discoverer of the ancient and in­fallible bounds of Gods true Church, Mr Jo. Cot­ton in that little Treatise of his, (besides several others) intituled The holiness of Church mem­bers: for I am far from pressing an unity of Church-state with any that make not visible Grace and holiness the main mark of visible Faith and Church-membership; but what uni­on is to be desired, and endeavoured with the godly of that judgement, I shall give my opini­on in its place; and shall now chiefly insist up­on the second general Position, That all true be­leevers congregated together, and separated from the world and mixt worship, to serve the Lord in the beauty of holiness, ought to own and esteem one another as true Churches, and Saints, giving the right hand of fellowship to one another, and walking together as children of the same Father, Jo. 11.52. Members of the same body, Rom. 12.4, 5. sheep of the same fold, Jo. 10.16. in observance of all those joynt duties required by the Lord at their hands, without dividing, rending or separating from one ano­ther.

Object. The Terms of your Position so general­ly stated, may admit of several constructions, and thereby give little light to the cases in contro­versie, [Page 17] though you should prove it; if not more particularly explained.

Answ. I shall have occasion to explain the terms, in answer to several objections that will arise in the ensuing discourse; and therefore for brevitie sake shall pass them by here, and shall next proceed to the several sorts of Arguments to prove the Position with Arguments I shall chiefly draw from these seven general heads following.

First, From the visible choice and approbati­on of God the Father, proving, that such as the Father hath visibly manifested his choice and approbation of, to be his children, beleevers ought to chuse and approve of to be their brethren.

Secondly, From the visible choice and approbation of God the Son, proving, that such as the Lord Jesus Christ hath mani­fested his choice and approbation of to be members of his visible body and Church on earth, all his ought to make choice and approve of to be fellow members with him of the same body.

Third, From the evident choice and appro­bation of God the holy Ghost, proving, that such as the spirit hath manifested its visible choice of, by the holy inspiration of its quicken­ing, and sanctifying Grace, beleevers ought to make choice, and approve of as such who have [Page 18] an equal right with them to a mutual participa­tion in the priviledges, gifts and comforts of the same spirit.

Fourthly, From the choice and approbation of the infallible servants of God, his holy Pro­phets and Apostles, &c. in all ages, proving, that such as the infallible servants of God in all ages of his Church have made choice of, and appro­ved to be their brethren in the Lord, and fellow-members with themselves in Gods visible Church, ought to be so approved of and cho­sen by all his servants to the end of the world.

Fifthly, From the several Similes and Meta­phors the Church of God is compared unto in the Scriptures, whereby their mutual interest in an union with one another is held forth from thence; proving, that what unity is required, and interest is given to members of the same bo­dy, branches of the same root, sheep of the same fold, and under the same Shepherd, chil­dren of the same Father, and fellow-heirs of the same inheritance, &c. that the same interest is given unto, and union required in the several members of Gods Church, which is so fitly com­pared thereto, and lively set out thereby.

Sixthly, From the evident sad consequences that attend the Church and people of God, though their dividings and separatings from one another, and uniting together upon other [Page 19] principles then this of visible grace; arguing from thence, that such principles and practices as open the door, and let in upon the Church of God such destructive, uncomfortable conse­quences, should be of all evils laboured against, and avoided.

Seventhly, From the evident, and unspeak­able good, both to the outward and inward man, the union of Gods Church upon such Gospel lasting principles, would be attended with; ar­guing from thence, that since the unity of Gods Church, upon such a binding and abiding prin­ciple as this of visible grace, would so exceed­ingly tend to the unvaluable good thereof, it ought to be sought after, and prayed for above all things, by every true member thereof, next to an interest in Christ, and visible grace it self.

Now from the first head (viz) the visible choice and approbation of God the Father, I argue.

1. Those whom the Father hath manifested his visible choice and approbation of, to be his children. 2. Beleevers ought to manifest their choice and approbation of, to be their bre­thren.

But the Father hath manifested his choice and approbation of all visible beleevers, and grations holy persons to be his children.

Therefore ought Beleevers to choose and approve of such to be their Brethren.

[Page 20]1. The Major, or first Proposition, is evident from the very light of nature and reason; yet since prejudice against truth doth ofttimes put out all light, I shall add the light of some Scrip­tures to the clearing up this truth: And first that of our Saviour in Matth. 23. verse 8. com­pared with the 9th. Saith the word in verse 8. All ye are Brethren, which he proves in verse 9. For one is your Father which is in Heaven; and so Heb. 2.11. For both he that sanctifieth, and they who are sanctified are all of one; for which cause he is not ashamed to call them Brethen: from which Scripture, I gather, that the Lord Jesus Christ was not ashamed to own all Saints for Brethren, though they were attended with a­bundance of imperfection and uncomliness, un­sutatable to his most holy nature and course of life; because himself as head, and they as mem­bers, were all of one Father; that since his Fa­ther was not ashamed to own them all as Sons, verse 10. therefore he was not ashamed to own then all as Brethren, verse 11.

Now it is a sad thing, that fellow- Brethren, who are all subject to like infirmities, Jam. 5.17. who do all see but in part, and know but in part, 1. Cor. 13.9, 10, 11. should be more high-minded in this case, and sooner ashamed of their Brethren, upon the account of their infirmities and weakness, then their elder Brother, who was free from all imperfections, and stood in no [Page 21] need of their bearing with him; he bore all their sins, not onely in the punishment, but in the shame of them, Heb. 12.2. thereby setting them a pattern to bear the shame of each others infirmities: for so argues Paul, Rom. 15.1, 2, 3. We then that are strong ought to bear the infirmi­ties of the weak, and not to please our selves; for even Christ pleased not himself: but as it is writ­ten, The reproaches of them that reproached thee fell upon me: and that this is not onely a duty, but a special duty to all Saints, See further, Eph. 4.6. 1 John 1.3, and 2, 13. Mal. 2.10. John 4.21, 23. John 6.45.

2. For the Minor, or second Proposition, none can deny, that doth not deny the Scripture; consider the first Epistle of Iohn 3.1, 2. compared with verse 10. Galat. 3.26, 27. Isaiah 62.12. Deut. 28.9 Isa. 13.3. Act. 20.32. with a multi­tude of other places; it is hard to read a Chap­ter that affords no evidence to this truth.

So that I conclude, this Argument in every part of it fully cleared.

I might draw from this head many more Ar­guments of equal strength, as from the Fathers visible Covenant, with special promises unto the Saints, positive precepts for this union of Saints, upon the principle of visible grace, &c. But I shall leave them to the Readers meditation to enlarge, and come to the second head.

2. The visible choice and approbation, with [Page 22] the personal qualification of God the Son, who as he hath set himself a patern of all grace to his people; so in an especial manner of this glo­rious state of Gospel union, he became a perfect pattern of holy union, by uniting the humane and divine nature in his own person; God and Christ, and Saints, must all be made one in in the mystical union, Jo. 17.21, 22. which though it cannot be perfected until the state of glory, yet it is to be begun, imitated, and prest after, in the state of Grace: And therefore God the Father would have but one Son to be his dearly beloved Son, Mark 1.11. Luke 7.37. he must have no equal, Col. 1.18. nor no partner, nor help in his work, Isaiah 63.3.5. He must tread the wine­press alone; of the people there must be none with him.

And so Saints must have but one Saviour, Acts 4.12. one Redeemer, Revel. 5.9. one Mediator, 1 Tim. 2.5. one Head, Ephes. 1.22. one Husband, 1 Corinth. 11.2. one Chief Shepherd, John 10.16. one Captain of their Salvation, Heb. 2.10. all which lively holds forth to us the unity of Saints, and in him alone; Christ must not be divided, 1. Corinth. 1.13. neither in his headship, nor in his members; but they must grow up into him in all things, which is the Head, even Christ, from whom the whole Body fitly joyned together, and compacted by that which every joynt supplyeth, ac­cording to the effectual working in measure of [Page 23] every part, maketh increase of the body, to the edify­ing it self in love, Ephes. 4.15, 16. From whence we may observe, what a perfect pattern of uni­on the Lord Jesus Christ is, both Head and Bo­dy; as if not onely the Glory, but the very Essence of heavenly things depended on unity.

And so the main design of Christ, in his as­suming our nature, and doing and suffering all for us, was chiefly a work of union and reconci­liation, Col. 1.20. to reconcile God and man, 2 Cor. 5.20. to break down partition walls be­twixt Jew and Gentile, bond and free, Ephes. 2.14, 16. that in the dispensation of the fulness of time, he might gather together in one, all things in Christ, both which are in heaven, and which are on earth; even in him, Ephes. 1.10.

And so we finde him in the whole course of his ministry, walking by principles of union, commanding those duties, and commending those Graces most which were the uniting Du­ties and Graces. The first Gospel that was prea­ched on earth, was in these words; Glory to God in the highest, and on earth Peace and good will towards men, Luke 2.14. himself is called the Prince of Peace, Isa. 9.6, 7. Heb. 7.2. His Gospel is called the Gospel of Peace, Rom. 10.15. Ephes. 5.16. his people are called the Sons of Peace, Luke 10.6. his wayes are called the wayes of Peace, Luke 1.79.

And as Peace, so Love is held forth in the [Page 24] Gospel of Christ as a Cardinal Grace; A new commandment give I unto you, that ye Love one another, as I have loved you, John 13.34. And so we might proceed to the Graces of Humility, Meekness, Patience, Mercifulness, &c. which are all uniting Graces; and by our Lord commend­ed unto us above all Graces; they are conditi­onal Graces, unto which promises are annexed; above all things, saith the Apostle, put on Cha­rity: in the discription of which Grace all these are contained, 1 Cor. 13. from all which, and indeed from the whole scope, and tendency of the Scripture, I argue;

That the duty which is most lively held out unto us by our Paterne, and required of us by our Lawgiver the Lord Jesus Christ, should be most upon our hearts to imitate and obey him in.

But the Duty of uniting the Saints to one ano­ther, next to that of uniting them to himself, was the greatest duty held forth by our Lord and Master to us; and required by him of us; there­for the unity of Saints with one another ought to be most upon our hearts next unto their union with Christ.

Object. But say some, we do admit, all Christs Members ought to be united together in his worship, but the doubt lies who we should own as his mem­bers.

Answ. Those whom the Lord Jesus Christ [Page 25] owns as Members of his visible body here on earth, ought all to own one another, as members of the same body.

But the Lord Jesus Christ owns all true Be­leevers or visible gracious persons to be members of his visible body on earth.

Ergo, All such ought so to own one ano­ther.

2. Answ. Those for whom Christ prayed to the Father that they all might be One, as he and the Father were One, John. 17.11. ought to walk in union one with another.

But it was for all the Father had then visibly given him, verses 6, 7, 8, 9, 10, 11, 12. And that should afterward be converted by their doctrine verses 20, 21. for whom he prayed.

Ergo all such ought to walk together in uni­on.

We might draw arguments of union from all the Metaphorical relations the Scripture holds forth Christ to stand in to his People, as an head, Col. 1.18. an husband, Isai. 54.5. A King, Revel. 15.3. a Shepheard, Psal. 23.1. a Root, Rom. 11.17, 18. the very essence of which relations con­sists in union; and the main end of them in Scrip­ture is to hold forth the necessariness of union in the Church and People of God: hut I shall speak to them under another head.

Arg. 3. From the visible choice and appro­bation of God the holy Ghost. The Spirit of [Page 26] God though it fill all things, Eph. 4.10. yet is but one Spirit, verses 3, 4. the same spirit that fills Christ the head with all fulness. Col. 1.19. and 2.9. fills all his members out of the same fulness, Eph. 1.23. They all receive out of his fulness grace for grace, John 1.16.

And as the Spirit of God that fills whole Christ, head and members, is but one spirit: so the chief business of this own spirit, and tendency of its operation is unity, Eph. 4.3. And next to that betwixt head and members, Christ and Saints, it drives on the designe of the Saints union with one another in all truth, Eph. 4.13.

It can neither be divided, nor deceived, but must speak the same thing at all times to all per­sons, Heb. 13.8. Men may have different appre­hensions, and understandings, and from the va­riety in them may put a various interpretation upon the Spirits teaching, 1 Cor. 12.3. but yet the spirit remains the same spirit of truth, it leadeth into all truth; Jo. 16.13. And though this variety be in the spirits operation, in the work of illumination, and directing the judgement from the variety which is in the capacities and appre­hensions of men; yet in the more certain pro­perties of the spirits work upon the hearts of Beleevers, as in the works of mortification and sanctification &c. there is no such variety; for though there may be difference of degree, yet the least measure of the spirits work in those [Page 27] things bears a divine stamp: that fruit of the Spirit, which is in all goodness, righteousness and truth, Eph. 5.9. is of the same nature and com­plexion in all Saints; from whence I argue,

That the most infallible Rule Saints can walk by in their choice of gospel brethren or Church-members, is, to follow the tract of the Spirits choyce, to choose where it hath chosen before them.

But the visible tract, or evidence of the Spirits choyce is its manifesting its indwelling through its operation in carrying the Soul out to the ex­ercise of Grace.

Therefore the visible operation of the Spirit of Grace in persons, is the most infallible Rule for Beleevers to make their choyce by.

Object. But may some say, how shall we know the Spirits operations, and thereby its choyce in such a day of delusion as this is: when the spirit of Errour that new reigneth, hath transformed it self to so neere a likenesse to the Spirit of Christ?

Answ. Whatsoever is held forth to be the visible fruits and effects of the Spirit of grace in the hearts and conversation of Beleevers by the word of truth, ought to be admitted by them as sufficient Testimony of the Spirits choice, Acts 11.17.

But the effects and fruits of the Spirit are clear­ly testified to be Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness and Tem­perance, Gal. 5.22.23. Therefore such persons [Page 28] whom the Spirit of the Lotd hath so qualified, ought to be admitted, and owned by Beleevers as such of whom the Spirit hath manifested its choyce.

For what may be further objected against this Argument from the various understandings, and different minds of several visible gracious persons; and from the grosse Errours held by se­veral persons seemingly gracious and spirituall; I shall have occasion to speak to, when I come to answer to such general Objections, as will in­clude many of those particular Objections that might be made against every Argument.

I might add many Arguments more drawn from the fruits of the Spirits choyce: But let all that long for the union of Saints, first resolve to make the Spirits choice theirs: and then they shall hardly read a Scripture, but will afford them some Characters of the Spirits choyce; for our heavenly Father hath not a Child, nor our chief Shepheard a Sheep (that are visibly such) but his holy Spirit hath set his seal on them; either lesse or more visible, 2 Cor. 1.22. Eph. 1.13. & 4.30. Therefore I shall conclude this head with one Argument more, and leave the remain to the Readers meditation.

That qualification or State which gives us free access to and acceptance with the Father, Eph. 2.18. & 1.6. by which we are made his adopted Sons, Rom. 8.15. unto which he hath an­nexed [Page 29] the performances of his preitious promises, 2 Peter. 1.4. wherein he seeks and desires us to worship him, Joh. 4.23. by which we are joyned unto the same body of which Jesus Christ is the head, 1 Cor. 12.13. and whereby we are made partakers of the same grace, 1 Col. 12. heirs with him of the same Kingdom, James 2.5. or inhe­ritance, Eph. 1.11, 14. and partakers with him of the same glory in heaven, Col. 1.27. & 3.4. nay wherein the perfection of, shall be their State in glory, John 17.23, 24, Eph 4.13. when all other qualifications and additional rules of distinction shall cease, 1 Cor. 13.8, 10. is doubt­lesse the most infallible rule, and qualification for Gods Church and People to owne and joyn with one another in the worship and service of God by. But the qualification that gives us right unto & interest in all the former particulars is a parti­cipation of a spiritual work of grace upon the heart, as the Srciptures annexed with abundance more that might be added, do sufficiently evi­dence.

Therefore it is the most infallible rule for Gods Churches and People to make choice of Church-members and Gospel Brethren by.

The fourth General head from which we shall argue, is, the choice and approbation of the in­fallible servants of God in all ages, whose fel­lowship and communion with persons as Gods Church, and People, is recorded for our Example [Page 30] in Scriptures; who in their several generations, and ages of the Church they lived in, made this duty of preserving the Churches union and peace within it self, the great and weighty duty; unto which most other dutyes when they come in competition must give place unto. And they did always make the declared visible choice of God their choice.

For those whom God had chosen to be his peo­ple by his visible Covenant with an especial grace unto —they owned to be their brethren and fellow members in his Church— ex­cluding none of them—nor admiting no o­ther; which point I suppose hath been sufficiently proved in my discourse of the true Church-bounds,

That until I meet with one instance at least out of Gods word of a person or persons visible which in those Church-bounds before mentioned (viz. Abrahams seed & Circumcision in the type & Antitype) was kept out or not esteemed one of Gods Church, not scandalous or unexcommuni­cated, I shall for bear further speaking to that.

And shall chiefly from this head insist to ob­serve the weight that the holy servants of God in all ages have laid upon the Churches peace and unity.

When the Church consisted of Jacobs family, how carefull was Joseph to preserve union among his Brethren, though they had little deserved it [Page 31] at his hands! yet the great and chief charge he layeth upon them, is, see that you fall not out by the way, Gen. 4.5.24. So Moses reproves his Brethren the Hebrewes for striving one with another Exod. 2.13. in in these words as Stephen quotes it, Acts 7.26. Sirs, ye are Brethren, why do ye wrong one another? So for the Divisions of Reuben there were great searchings of heart, Judges 5.15, 16. So David, Behold, how good and how pleasant a thing it is for Brethren to dwell together in Ʋnity, &c. The whole Psalm is a compendium of the blessings and excellencies of the Churches Ʋnity.

So observe Solomons discription of a sower of discord among Brethren, Prov. 6.12, 13, 14, 15, 16. verses, compared with the 19th verse, and you will judge he loved unity well. And so Da­vid again in Psal. 122.6. Pray for the Peace of Je­rusalem, they shall prosper that love her, verse 7. Peace be within thy walls; and verse 8. For my Brethren and companions sake, I will now say, peace be within thee.

Many Examples might be added, but I shall end with Paul, who was an eminent exam­ple, both to Ministers and Christians in the Church- uniting work: If we should consider him no further then the Church of Corinth, he approved himself amongst them a skil­full Physitian, furnished with healing medi­cines, which he tenderly administred to that [Page 32] sad divided erroneous Church; from whom he had received so much hard measure, and un­gratefull usage; and yet it is evident, the peace and union of that Church was more upon his heart to preserve, then all its other errours and miscarriage was to reform, though they were very great ones, and were minded by him in their due place too.

But the whole being under the profession of visible Saints, he writes unto them as fuch, without distinction, Ʋnto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, Called to be Saints, &c. as in the first chapter and second verse.

And after he had finished his Preface, in the 9th verse, begins with that which was most upon his heart, verse 10. Now I beseech you Brethren by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joyned together in the same minde, and in the same judgment: for it hath been declared unto me of you, my brethren, of them which of are the house of Cloe, that there are contentions among you, ver. 11. Now this I say, that every one of you saith, I am of Paul, I of Apollo, and I of Cephas, and I of Christ, ver. 12. is Christ Divided? was Paul crucified for you, &c. or were you baptized into the name of Paul? ver. 13. But if you please to observe the main scope and drift of this holy Apostle in the 1, 2, 3, 10, 12, 13, [Page 33] and 14. Chapter of this first Epistle; they all drive at union, teaching uniting principles and pressing uniting practices; affirming to them, that whatsoever pretences or arguments they might have to justifie their Divisions, &c. yet they must necessarily arise from carnal principles, Chap. 3. verse 3. And in the 12th Chapter, he commends to their consideration unanswerable uniting Arguments; in the 13th Chapter, he presseth them to uniting graces: in the 14th Chapter, directs to uniting Duties; videlicet, orderly improving their gifts to the Churches Edifi­cation.

So to the Church of Rome; Mark them which cause Divisions, &c. Rom. 16, 17. So to the Ga­latians the 5. and 6. Chapters, But if ye bite and devour one another, ye shall be consumed one of ano­ther, Chap. 5.15. So to the Ephesians the 2, 3, and 4. Chapters, especially Chap. 4. verse 1, 2, 3, 4, 5, 6. I therefore the Prisoner of the Lord beseech you, that you walk worthy of the vocation wherewith ye are called, with all lowliness and meckness, with long-suffering, forbearing one another in Love; endeavouring to keep the Unity of the Spirit in the bond of Peace: there is one Body, and one Spirit, even as ye are called in one Hope of your calling: One Lord, One Faith, One Baptism, One God and Father of all, who is above all, and through all, and in you all: So to the Phil. 2. 1, 2, 3, 4, 5. especially the first verse. If there be any consolati­on [Page 34] in Christ, if any comfort of Love, if any fel­lowship of the Spirit, if any bowels and mercies; Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one minde. Let nothing be done through strife, or vain-glory, but in lowliness of minde, let each esteem other better then themselves. Look not every man on his own things, but every man also on the things of others. Let this minde be in you, which was also in Christ Jesus: So to the Colossians, Chap. 3.12, 13, 14, 15, verses: Put on therefore (as the elect of God, ho­ly and beloved) bowels of mercy, kindeness, hum­bleness of minde, meekness, long-suffering, for-bearing one another, and forgiving one another, if any man hath a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on Charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankfull: And thus we might track him through all his Epistles; he hath sometimes more or less of this doctrine, as the state of the people to whom he writ required.

By which exhortations, and earnest perswasi­ons, you may observe how much the unity of Gods Churches and Saints were upon the heart of this blessed Apostle, having doubtless that Maxime of our Saviour much upon his heart; that a Church no more then a Kingdom, or house divided against it self could not stand, [Page 35] Matthew 12.25. From all which I Argue;

That if the union of Gods Church, and pre­venting divisions and separations amongst his people, were upon the hearts of the most holy and faithfull servants of God in all ages and sttates of the Church, as a principal and special mercy to labour the attaining of; it then ought to be of the same esteem and weight with all his now.

But that is evident by what hath been said be­fore; Ergo, the union of Gods Church, &c. ought to be principally upon the hearts of the servants of God now.

5. The fifth general Head from whence we shall argue, is, from the several Similitudes and Metaphors the Church of God is compared unto in Scripture; whereby their mutual interest in, & union with one another is so lively held forth, of which I shall onely mention some few, by which the Reader may make use of the rest to the same end.

First, From the Similitude of Beleevers, be­ing Gods Children, Gal. 3.26. and thereby of his houshsld, Gal. 6.10. Ephes. 2.1. from whence I Argue;

That all persons who stand in an equal rela­tion to God as children, and are thereby all equally of Gods family of the housh [...]ld of faith, Gal. 6.10. have all an equal right unto and in­terest in the priviledges and provisions of Gods [Page 36] house proportionable to their place therein; nay though prodigal children if they will return, may encourage themselves so to do from the conside­ration of that interest they have in the plenty of bread in their Fathers house, Luke 15.17. but all visible gracious persons, or true beleevers do stand in an equal relation to God as Children, and thereby of his houshould: Ergo, they ought all to be equally admitted by one another to the free par­ticipation in the priviledges and provisions of their Fathers house.

The second Argument; If it be a sin in men who are trusted by earthly parents, with the care and guardianship of their Children until they come to Age, to with-hold from them that part of their portion appointed for their main­tenance in their nonage, to the hazard of the starving or ruine of the Orphants; then it must be a greater sin in Gods ministers, and Churches whom God hath intrusted with that part of his Childrens portion which the Father hath appoint­ed them for their spiritual maintenance in their nonage of this life, to withhold or detain it from them: But is a grievious crying sin in the former Case; Ergo in the latter.

Third Argument. If it would not consist with true natural affection, and the fatherly Care and wisdom of an earthly father only to make pro­vision for his most healthfull strong and lovely Children, and leave the sickly, weak and deform­ed [Page 37] in a starving Condition, much less can it con­sist, with the affection wisdom and care of the most merciful and heavenly Father, ( who knows how to pitty his children, Psal. 103.13. who much more knows how to give good things to them that ask him: Mat. 7.11. who when his childen ask bread, will not give a stone, vers. 9. who though a mother may forget her sucking child, &c. yet he cannot forget his, Isa. 49.15.)

To make provision for the strong, and health­full, and lovely, and to leave the diseased, weak, and unlovely in a perishing state: But it would not consist with the former;

Ergo not with the latter.

Nay, the Scripture holds forth a more special extraordinary care in the Lord of sick & weak souls, then of strong and healthy: The whole needs no Physitian, but they that are Sick, Luke 5.31. He shall feed his flock like a Shepherd: he shall gather the Lambs in his Arms, and carry them in his bosom; and shall gently lead those that are with young, Isa. 40.11.

And the contrary unmercifull disposition in his people he severely reproves, Ezek. 34.4. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them; compare this with [Page 38] the tenth verse, from which Scriptures it is evi­dent, That our heavenly Father is a mercifull tender Father to all, but especially to the weak; they stand in more need of Church guidance and feeding then the strong doth; And there­fore for any one to deny the benefit of Church-priviledges and provisions to such as are visi­ble beleevers, and sincere in the main, and walk close with God according to the light received by them, upon the consideration of lesser errors and weaknesses, then what by a visible Rule un­saints them, or brings them within Church cen­sures, as they have no Authority, so have they no example from the Lord for it: The weak and diseased of Gods children are not onely pro­vided for by him, but most especially upon his heart to be taken care of, and therefore not to be denied the priviledges and provisions of his house.

The second Metaphor whereby the necessity of the Saints union is lively held forth, is their membership of the same body: now of all relati­ons, this is least consistent without unity; if they be living members, though some may be lame, and others weak; yet the other members will not despise, nor cut them off whiles there is any hope of cure; but rather take more care for the preservation and recovery of them; and therefore saith the Apostle, If one member suffer, all suffer with it, 1 Cor. 12.26. in which Chapter [Page 39] he doth fully speak to the duty of unity amongst members of the same body, proving that the eye cannot say to the hand, nor the head to the feet, I have no need of thee; but that the Lord had so ordered the State of the body, that the most feeble, and uncomely members should have their office in and care from the body, the comly and useful have, verse 21, 22, 23, 24, That there might be no Schism in the body; but that the members should have the same care one for ano­ther, verse 25. From whence I argue;

That if all the members of Christs body have a right unto the priviledges, and benefits of their membership, and have upon them a mutual duty of care, and service to one another,

Then ought no members to exclude each other from their right of membership in the body.

But all Christs true members of his visible body, have an equal right to the priveledges and duties of their place in the body, 1 Cor. 12.

Ergo, None ought to exclude each other from their right of membership.

To which might be added that of branches, of the same Root, Sheep of the same Fold, under the same Shepheard, Plants in the same Garden, be­sides their holy fellowship, 1 John 1.3. in the fellowship of the Gopel, Phil. 1. [...]. Fellowship of Christ, 1 Cor. 1.9. Fellowship of the spirit, 2 Phil. 1. so fellow-Citizens, Eph. 9.19 Fellow Heirs, Eph. 3.6. Fellow-servants, Matt. 18.28, [Page 40] 29. and chap. 24.49. Fellow-Soldiers, Phil. 2. 25. All which relations implie mutnall interest in the publique Stock of their fellowship, and would afford plenty of Arguments to prove this duty of the unity of Saints in all their joynt pri­viledges and duties as such. But I shall leave them to the Readers own meditation; and shall pro­ceed to the sixth general head.

The sixth sort of Argument, shall be drawn from the evident sad consequences that attend the Church and People of God, through their separating and dividing from one another; and their uniting together upon other principles then that of visible grace.

The many and great evills that enter in at this door (if former ages had left us without presi­dents) the age in which we live will afford us sad experience, that the old Machivilian principle, divide if ye will destroy—hath much truth in it; and therefore when Jacob would pronounce a curse against Simeon and Levi for their iniquity he saith; I will divide them in Jacob, and scatter them in Israel. Gen 49.7. And so the Church complaines, Lam. 4, 16. The an­ger of the Lotd hath divided them, he will no more regard them.

Division is an evident forerunner of destructi­on, the former being usualy inflicted upon a peo­ple as a forerunning Judgment to make way for the latter; and from thence was the force of our [Page 41] Saviours Argument, Mat. 12.25. Every King­dom divided against it self is brought to desolation, and every City or house divided against it self can­not stand; implying that division prepares a king­dom for desolation, and removes the strength by which the united City or House stands; And therefore for the divisions of Reuben, Jud 5.16. there were great searchings of heart; partly to find out and remove the cause, and partly to pre­pare and arme themselves against the necessary and sad consequences that might attend them: which Duty the division of our days among Gods people loudly calls for: which to speak a word unto, I shall make a little digression; which is to entreat all who desire in sincerity to set upon this work of heart-searching in order to find out the cause and avoid the cosequences of the sad Divisions amongst us, to consider the fol­lowing directions.

1. Search thine own heart and way throughly; for this cursed spirit of Division may have hidde it self under such plausible pretences of good; that whilst thou seekest for it among thy tempta­tions and corruptions, it may be close hid in seve­ral of thy best duties, and religious qualificati­ons.

And therefore if thou find him not amongst thy temptations of pride of minde, self con­ceit, affecting Singularity, a desire to seem some body amongst those with whom thou [Page 42] walkest—a loving preheminence, over thy Brethren, or in a froward, rash uncharita­ble spirit &c.

If thou searchest thy heart throughly, and find him not dwelling there under the Covert of these or the like temptations, or corruptions; then proceed to a further heart searching; as to the tryall of thy graces, and religious dutyes: for this spirit of darkness knows how to transform it self into an angel of light. If thou beest one that hath attained to an eminent knowledge, and hath found out the mind of God, in some special truths that many other of Gods people are dark in: then search whether thy knowledge hath not pufft thee up, as in 1 Cor. 4.18.19. 4 chap. verse 8. Col. 2.8. and begotten in thee an high esteeme of thine own things, Phil. 2.4 and a low esteem of the things of others, Phil. 2.3. Whether thy gifts, graces, and religious endowments have not been more employed by thee in promoting and propagating of disputable points, and doubtfull questions, Rom. 14.1. tending rather to strife a­bout words, 1 Tim. 6.4. and 2 Tim. 2.23. and vaine janglins. 1 Tim. 1.7. then to godly edifying, 1 Cor. 14.26. Whether by thy knowledge thou hast not laid a stumbling block in thy weak brothers way, Rom. 14.13. by pressing upon him more remote dutys, while the immediate du­ties of his present state in grace have been neg­lected, contrary to that of our Saviour who had [Page 43] many things to say, but could not say them then, because the Disciples could not bear them, John 16.12. And to that of Paul, who could not speak to the Church of Corinth as spirituall but unto carnal, even unto babes in Christ, 1 Cor. 3. 1. And therefore fed them with milke; and not with strong meat, verse 2. I say search and ex­amine whether thy knowledge hath not been employed by this Spirit of Division in some such or the like failings which hath so visibly tended to the promoting the dissentions and divisions among Gods People.

But secondly, Art thou one that hath attain­ed to an extraordinary zeal for God, his wayes and truths, that thou thinkest thou couldest say with the Psalmist, The zeal of thy House hath eaten me up, Psal. 69.9. then search and try thy zeal, for fear this spirit of division hath not hid it self there: the Jews misguided zeal, mention­ed Acts 21.20. provoked them to cry out against Paul; verse 28. Men of Israel, help! this is the man that teacheth all men everywhere against the people, and the Law, and this place, &c. It was Paul's misguided zeal before conversion, for the tradition of his fathers, Gal. 1.14. that pro­voked him beyond measure to persecute the Church of God, and waste it, verse 13. and so Phil. 3.6. And therefore when thou art zealous, be sure it be in a good thing, Gal. 4, 18. It is dangerous be­ing exceedingly zealous for points of Doctrine, [Page 44] or practice in matters disputable, and much controverted betwixt both godly and able Chri­stians; least whilest like those Pharisees, Luke 11.42. thou be zealous in Tything Mint, and Rue, and pass over Judgement, and the Love of God.

For as holy zeal rightly managed, is the most excellent grace among Christians; so misguided is the most dangerous; and thus in thy search­ings of heart, for the divisions among Saints, go on by the same rule to search and try every grace and gift in thee, lest thou missest of thy care in searching the wound.

Now for the sad effects and evil consequences flowing from Divisions among Christians, I may say they are unmentionable; for it is very hard to name an evil, that at this day the people of God, and this Commonwealth groans under, that our Divisions hath not had an hand in, if not the main cause of.

Is there cause to complain; the much prayed for, and expected reformation hath been ob­structed and retarded?

Why, consider whether Division hindred it not; if the generality of the godly could but agreed on good things, to have proposed them, or joyntly desired them, we have not wanted an Authority to have granted and confirmed them: but the several opinions and perswasions in Religion have had every one a Reformation to promote; wherein an equal provision of [Page 45] liberty, and encouragement for all that are truly godly, have been declined, and the ex­treams of each of their different perswasions insisted on, like the cruel harlot Solomon gave judgement against, they have rather chosen half a dead child, then their opposites should enjoy a living one.

2. Is there cause to complain of the spread­ing of Errors, Heresies, and Blasphemies, &c.

Why, Division opens the door for them; for every one making their particular opinions a particular different Religion; and separating thereupon, hath given a kinde of reputation to [...]aration, though it be from the most pure Churches, and holy people; so that if any make shipwrack of Faith and a good conscience, and suck in principles inconsistent with grace and godliness: And observe, they will not be born among the people with whom they then walked; why, it is but separating, and setting up for themselves, and they have field-room enough to sowe their tares in.

Whereas were the people of God, who are sound in the Substantials of Religion, united together within the bounds before mentioned, and exercising that discipline God hath set in his Church, it would bear an Authority, that as the Apostle saith, 2 Thes. 3.14. Tit. 2.8. The offending person would be ashamed, which now it doth not; for now the personmarked, Rom. 16.17. or with­drawn [Page 46] from, with all others observing him not of the same way or fellowship with them that past the censure, do but look at it, as a cen­sure past by a few Christians upon the account of opinion, and from thence heed it not: That I may say the solemn Ordinances of Christ, for the healing and recovery of the diseased and infected of his people, are become contemptible, which nothing but the union of his Church (that the censure of one congregation may be the censure of the whole) will remedy.

And then if the walls of our Gospel Jerusa­lem were again repaired, the gates might be kept shut against all that is Infectious, as well as t [...]e Ʋnclean, which whiles the one lies waste, the other will stand open.

3. Is there cause to complain, that Religion is sadly decayed, the Professors of it are gene­rally abated in their zeal for it, life or liveliness in it, and love unto it?

Why, it is evident Divisions are the main cause of that too; for the great noise that hath been made amongst the Professors of Religion in ge­neral about their different judgements (nay in most particular Societies of the same way, there hath not wanted so much difference of minde amongst them, as to occasion much debates, disputings and vain janglings) hath converted the time and pains of such who should have laboured in the teaching and hold­ing [Page 47] forth heart-searching, quickning words to the people, into controversies and unprofitable Subjects not tending to spiritual edification, and from the same cause the generality of Professors have had their heads filled with notional Reli­gion, and their hearts with discouraging im­pertinent scruples and doubts; thus striving about the shadow until they have lost the Sub­stance, contending about the true form until they have lost the true power.

4. Is Religion in the power of it become con­temptible with formal Professors and the carnal multitude, and most faithfull Preachers in many places little followed nor esteemed, whereby the work of conversion hath little success, &c?

Why, in these evils, Divisions hath had the greatest hand; for what will formall Professors and carnal people say to you, if you ask them, why they take up in the form, and reject the power of Religion, and scorn and oppose the Professors of it? why, they will answer; we know not which of your new Religions to choose; when you can agree among your selves which is the right way, and what Religion you will be of, then you shall know more of our mindes; from whose answer you may plainly perceive, that they judge all the difference be­twixt them and others that professe the power of Religion, is the difference in opinions; where­as were opinions less heeded, and Religion more [Page 48] placed in the power and life of godliness; if Christians would use the same Arguments a­against such as David did ( Psalm 4.2.3. Oh ye sons of men, how long will ye turn my glory into shame; how long will ye love vanity; and seek after leasing. Selah. But know that the Lord hath set apart him, that is Godly for himself) they would not bless themselves in the evil before mentioned, as they do.

5. Doth Religion, as to the power and spiri­ality of it, begin to grow daily less and less in re­quest with many persons in Authority? That whereas formerly Religion and gracious qualifi­cations in persons were most enquired after, an [...] first approved of, its now with them little set by, unless the person to be admitted be of the same opinion with the Admittor; or at least of that opinion which shal add something to his reputa­tion and interest to be a favourer of: but to shew respect and countenance to a religions man as he is a religious man, which was the principle owned by the instruments God chiefly chose to carry on his work by in its low estate, this much decayes.

Why, Divisions about opinions in Religion, hath been the cause hereof too. For at that time when Religion was so much in request with most persons in Authority, it was before Religion was so much dissolved into disputes and opinions, as it is now; and it is evident [Page 49] that reputation which a gratious humble pious disposition and conversation gave religious per­sons generally once in the eyes of Authority, and several persons of eminency in place, the contra­ry frame of spirit and conversation, that have since overspread so many professing persons about different opinions hath lost it so far as it is diminished: and I must say of all persons, the hot contenders about opinions, of all hands, have the least ground to be offended at this; for I know few of them, if they had power in their hands, would reform it. But it is evident that so far as there may be ground for this complaint, the contentions, strifes, and vain janglings about opinions in Religion hath caused it, by being stumbling blocks, and cause of offence to several in Authority, not able to bear it, nor to distin­guish betwixt the weaknesses and offences of some violent promoters of an opinion they dis­sent from; and the innocency or truth of the opinion it self, or the generality of people pro­fessing it, which with the discouragements put upon many truly gratious, for their judgement sake, by some rigid froward persons in Autho­rity in several places, I desire the Lord may make those in chief Authority in time sensible of, whose hearts I hope are yet preserved sin­cere to God in this matter, if they had but a right understanding of cases, which for want of, they may too slightly pass over.

[Page 50]6. Is that glorious cause of God in these Nations so wonderfully owned, and prospered by him in the hands of his people, for so many years past, wherein he hath so eminetly manifested his subduing overturning power against his ene­mies, and with all his assisting and strengthen­ing power with his people to whom that graci­ous promise, Levit. 26.7. hath been fulfilled, And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thou­sand to flight, &c. From whence all the Nations round about have been put to silence, and made to confess with the Heathen, Psal. 126.2.3. The Lord hath done great things for us: is this glo­rious day of Gods presence overshadowed with clouds of scorn and contempt from enemies both at home and abroad, that there is cause to fear our Sun will set at noon? why consider what a great hand our Divisions in Religion hath had in this; for this carnal spirit of Divisions in the things of God hath been the mother of all our Divisions and Factions in civil things; for seve­ral particular opinions in Religion have dissol­ved into particular Factions and interests of State, wherein the mutual common good of all good men hath been declined, each party la­bouring to set up it self above the rest, and hath onely prevailed in this, to keep those things down, wherein the mutual good and benefit of [Page 51] the whole consisted, and to weaken the hands of such whose hearts were sincere and uprightly disposed to the common good, that they have been constrained to throw much of the richest loading of the ship of this new Commonwealth overboard in this storm, in order to save the whole from sinking: from whence hath also proceeded those obstructing oppositions that have been betwixt good men, with those uncha­ritable reflections and aspersions they have one endeavoured to cast upon another, to the laying open and publishing to the view of their com­mon Adversaries all, (nay, more then all) their frailties and weaknesses; from whence they have taken encouragement from time to time to strengthen themselves in their evil principles; concluding that a people thus divided and dis­united could not long preserve themselves, much less protect them, if they should have inclined to a peaceable acquiescence in their present conditi­on under them; and from thence they have ta­ken encouragement to attempt what they have done, and even to make use of some of our selves to carry on their treacherous, and wicked disigns by: and to an eye of reason, unless the Lord do speedily unite all or most good men joyntly to agree, and stand by one another in the pro­moting of, and preserving the common good of the whole, it will not be possible long to bear up against such an united and potent adversary [Page 52] with such a miserable divided, distracted people, as our divisions render us to be; that if the glo­ry of God, and the good of his people should be of no weight with us, yet if we were not stupi­fied with this spirit of Division, self-preservati­on might be sufficient to stir up all sober-minded to labour for union among all good men, lest whiles we strive for that we cannot obtain, we lose what we do possess. I might proceed to mention the loss of all those eminently worthy instruments, both military and civil, that our divisions hath laid aside, even of several judge­ments, and prevented their generation in a great measure of the benefit of their abilities and gra­ces; besides a great number of mean-spirited and uncertain-principled persons, who are thereby crept into places of power, wherein they carry themselves much to the discourage­ment and grievance of several precious to the Lord, & the encrease of whom even threatens the return of all those hard measures to Gods peo­ple they have been by a mighty hand of his for several years delivered from, there wanting no­thing but a supream Magistrate to countenance or permit such to oppress and persecute; and if any person branded with a nick-name of Religi­on, should discover or speak his sense of this thing, or of any person so qualified, it would be answered, he is not of your opinion, and there­fore you esteem him not.

[Page 53]That let any person in power have never so much manifest prejudice in his heart against godliness and a pious life: why, he hath by our divisions an opportunity to exercise it under the vizzard of opposing errors and heresies, &c. without being discovered as an enemy to godli­ness; and the same opportunity hath any car­nal principled or froward spirited preacher to stigmatize and wound holy persons and princi­ples, and incense Authority and the rude multi­tude against them, and to crush the power of Religion in their parishes, by exalting some pleasing form of it to the people; and by the advantage of the divisions among the Godly can put a plausible vail over all this; It is onely against Schismaticks and Hereticks, &c. they speak.

Nay, further, if we take a view of all the hard measure that any gracious tender spirited persons in Authority have met with, to the weaking their hands from professors of Religi­on, it proceeds generally from this cause: such of them as have endeavoured to bear an even hand towards all they judge Godly, and to ex­tend an equal encouragement to all that fear God without respect to opinion; why present­ly that spirit of jealousie and emulation, this spirit of Division hath begotten, will suggest apprehensions of their want of Love to Religi­on and Gods people and truths, such are pre­sently [Page 54] esteemed men of loose uncertain princi­ples, favourers of Hereticks and Schismaticks, discountenancers of publick worship, and ob­structers of Reformation, &c. on the one hand; and yet at the same time esteemed lukewarm La­odiceans, carnal Politicians, and complyers with carnal principles, and interests, time-servers, &c. on the other hand, when all the matter is, they do not give a special or peculiar respect to the private opinion of such persons as finde them­selves grieved above other their brethren, equal­ly godly; by which means the hands of some in chief places have been weakened, and their hearts discouraged in the work of their genera­tion; and some others who have for a long time professed an equal respect to all the godly, have been offended, and stumbled; and from thence have withdrawn their countenance from some of the godly, and thereby strengthened the hands of Dividers and insulting principles and spirits; which poor Ireland at this day hath sad experience of.

I might further minde that general dejection of spirit that seems to be upon many godly Ma­gistrates and people in the work of their gene­ration, with that encrease on the other hand, of confidence and height of spirit in opposers and malignant Adversaries.

But to conclude, it is hard to name an evil of a publick nature, either in Church or Common­wealth, [Page 55] that divisions among the Godly hath not had a great hand in, if not been the chief cause thereof.

From all that hath beene said to this head I shall argue;

That that evill which is the inlet and support­er of such a multitude of other evills, must needs be a very great evill, and of all other evills to be avoided and laboured against.

But it is evident such is the evill of Saints Di­visions; Therefore it ought of all evills to be a­voided and laboured against.

7. The last general head from which I shall argue, is from the evident and unspeakable good both to Church and Commonwealth, and Soul and Body, the union of Saints upon such Gospel stable principles would be attended with.

Whatsoever hath been observed before as the evill of Divisions, union must necessarily be the remover of, which I shall not need again to re­peat, but shall leave the Reader to observe and satisfie himself in by meditation: For the most happy Commonwealth, City, Nation, Family, or Society of men, it is evident to the very light of nature and reason, that union in their commu­nities is the preservation of their happiness, nay the perfection of union is part of the Glory and happiness of heaven; And therefore of the Church of God on earth.

[Page 56]Those pretious promises in Scripture foretell­ing the glorious estate of Gods Church on earth do declare the Excellency of it shall be its union and peace, as Isay 11. The Wolfe shall dwell with the Lamb; and the Leopord shall lie down with the Kid, and the Calf and the Young Lyon and the Fatling together, and a little Child shall lead them, vers. 6: And the sucking child shall play on the hole of the Aspe &c. They shall not hurt nor destroy in all my holy Mountaine &c. verses 8, 9.

The Envy also of Ephraim shall depart &c. Ephraim shall not envy Judah, nor Judah shall not vex Ephraim, verse 13. and so Ezek. 37.22. And I will make them one Nation in the Land upon the Mountaines of Israel, And one King shall be King to them all, and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more, and David my Servant shall be King over them, and they all shal have one Shep­herd, so Zech. 14.9. And the Lord shall be King over all the earth; in that day shall there be one Lord, and his name one. But more particu­larly,

1. This glorious union of Gods Church would renew its strength, that though now in its divided shattered state it shews it self like Israel scat­tered abroad throughout all the Land of Egypt to gather stubble, Exod. 5.12, in which state every Petty task-master of Pharcah can exercise Tyranny over them, ve [...]s. 14. but if once united, [Page 57] they would then be in the sight of their enemies, as Israel gathered together was in the plains of Moab, terrible for their enemies to look upon, Numb. 22.3. their beholders then, instead of cur­sing, of them would say: How goodly are thy tents, O Jacob, and thy Tabernacles, O Israel! Numbers 24.5. He hath as it were the strength of an Ʋnicorn; he shall eat up the Nations his enemies, and shall break their bones, and pierce them through with his arrows, verse. 8. The Church in its united State, is like a City with walls and bulwarks, Isa. 26.1. In that day shall this song be sung in the Land of Judah: We have a strong City, Salvation will God appoint for walls and bulwarks. Beautifull as Tirzah, comly as Jerusalem, Terrible as an Army with Baxners, Cant. 6.4, 10.

2. The renewing of the Churches unity would renew its purity; when there shall be One Lord, and his Name One, Zach. 14.9. Every Pot in Judah and Jerusalem shall be holy unto the Lord, verse 21. The way of the Lord shall then be cal­led the way of holiness, Isay. 35.8. compared with the 9th. The Gates of the holy City might then be shut, that there should no more pass through the uncircumcised and unclean.

3. The Churches unity would repair its repu­tation and esteem; the precious sons of Sion more precious then fine gold, how are they esteemed as earthen Pitchers in their scattered divided State, [Page 58] Lam. 4.2. The Church may then truly complain; how is the gold become dim, the most fine gold changed; the stones of the Sanctuary are poured out on the top of every street, verse 1. they are de­spised as the Common pibbles of the Brook; eve­ry vile abject, every mean, base, vile-spirited man, can look uppon precious Saints, if but branded with a nicknamed Religion, as a meaner creature then himself, of which the Church complains, Psal. 44.11. Thou hast given us like sheep, appointed for meat▪ and hast scattered us among the heathen; and from thence in the 13th verse complains, thou makest us a reproach to our neighbours, and a scorn and derision to them that are round about us; thou makest us a by-word among the heathen, and a shaking of the head among the people. But when Sion comes to be a City with Walls and Towers, Psal. 48.12, 13. then Beau­tifull for stituation, the joy of the whole earth is mount Sion, verse 2. then the abjects and base people shall be so far from scorning her, and shaking the head at her; That loe Kings, when assembled, and pass by together, shall see her, they shall marvel, and be troubled, and haste away; fear shall take hold upon them, and pain as on a woman in travel, verses 4, 5, 6.

4. The renewing the unity of the Church will renew the growth and increase of the Church; it is a sad and just complaint of many of the god­ly in these dayes, that converting work ceaseth, [Page 59] we are spending all upon the old Stock; Why, what hinders, as a second cause, so much as our divisions? I am perswaded, that never since the ascention of him that ascended up on high to give gifts unto men, and the cessation of extraordi­nary gifts, there hath been such a measure of spiritual gifts given forth as this day affoords; never more painfull Labourers sent into Gods harvest; nor more able faithfull Pastors and Teachers given to his Churches, of all perswa­sions, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4.11, 12.

But this overflowing spirit of Division, like a sweeping rain in harvest, carries all the fruit away; or like the frosts in spring, nips all in the bud.

This spirit may well be reckoned as the chief of those little foxes that spoils the vines; for our vines have tender grapes, as Cant. 2.15. for no sooner is a soul brought to a sense of his lost estate by nature, and begins to enquire after Christ, to say with the Jaylor, What shall I do? but forthwith it meets with, from this spirit, such a multitude of needless, or at lest unseaso­nable questions and doubts in its minde, about some of the points in controversie, that dissolves all its beginnings of heart-work into head-work; that most of Christs new born babes at this day, instead of desiring the sincere milk of the word [Page 60] to grow thereby, 1 Pet. 2.2. will at first be­gin to drink wine, and feed on strong meat, which they being not able to digest, fall into spiritual surfeits, from whence proceed spiri­tual loathings of heavenly things, spiritual sick­nesses, and diseases of all sorts, which so many poor Professors at this day lie languishing under; whereas if once the Lord should unite his people upon the principles of visible grace, all would then be joyntly concerned chiefly to propagate those principles of grace and godliness, upon which they were united; and though most of the points in controversie might remain of weight upon the hearts of all that sincerely hold them, to be faithfull to their consciences in walking up in the practice of them; yet there would be an holy tenderness of troubling the heads of young Converts, or weak Christians, with unreasonable scruples; but each sober mind would take the Apostles advice, Rom. 14.1. Him that is weak in the faith, receive you, but not to doubtfull disputations. And with the Apostle Pe­ter would exhort them, to add to their faith, ver­tue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindeness; and to brotherly kindness, charity; 2 Pet. 1.5, 6, 7. and to tell them, if these things be in them, and abound, they shall neither be barren nor unfruitfull in the knowledge of the Lord Jesus [Page 61] Christ, verse 8. That the unity of Gods people in principles of visible grace and godliness, would much tend to the encrease and growth of Gods Church; therefore in the glorious day of the Churches Ʋnion, Isa. 60. when violence shall no more be heard in the land, nor wasting, nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates praise, verse 18. Then shall Kings come to thy light, and Kings to the brightness of thy rising, verse 3. then shall the Abundance of the Sea be Converted unto thee, verse 5. It shall be then said, who are these that flye like a Cloud, and as the Doves to the Windows, verse 8. The Sons also of them that afflicted thee shall come bending to thee, and All they that de­spised thee shall bow themselves down at the soles of thy feet, and They shall call thee the City of the Lord, the Sion of the holy one of Israel, verse 14. That whereas in thy divided disunited State, thou hast been forsaken and ha [...]ed, so that no man went through thee, I will make thee an eternal excel­lency, a joy of many generations, verse 15. the whole Chapter is spent in seting forth the migh­ty encrease of Gods Church in the day of its Ʋnity.

5. The renewing of the Churches unity would abundantly tend to renew its joy and comfort; The ransomed of the Lord shall then return, and come to Sion with songs and everlasting joy upon their heads; they shall obtain joy and gladness; and [Page 62] sorrow and sighing, shall flee away, Isa. 35.10. compared with the 8. and 9. verses, which speaks of the Churches Unity; So Psal. 48.1. Let mount Sion rejoyce; let the Daughter of Judah be glad, &c. compared with the 12. and 13. verses; which speaks of Unity; if for the divi­sions of Reuben there were such great searchings of heart, surely for the healing of the divisi­ons of Reuben there must flow in great Com­fort and Joy of heart; and therefore saith David, who had great experience of the evil of divisi­ons among Gods people, the sense he had thereof, made him cry out, Psal. 133. How good, and how pleasant it is for Brethren to live toge­ther in unity! Its like the precious ointment upon the head, that runs down upon the beard, even Aa­rons beard, that went down to the skirts of his gar­ments, as the dew of Hermon, and as the dew that descended upon the mountain of Sion, &c. He could not think of things excellent enough to compare the sweetness and comfortableness of union unto.

I might further proceed upon this Head, as to the encrease of the Peace and all other outward prosperitie with the encrease of all spirituall graces, both in the enjoyment and exercise of them: but I shall leave the rest to the Readers en­largement and close up this head with this fol­lowing Argument.

That that mercy which would prepare the [Page 63] way for, and bring in with it such a multitude of other precious mercies, must needs be it self a glorious mercy, and of all other mercies infe­rior to it, to be laboured after and prayed for.

But such is the mercy of the Saints union as before; Therefore it ought of all mercies inferi­or to it to be prayed, and laboured for.

I shall now proceed to the answering of such Objections as I can remember to have met with, or have ground to beleeve will be made against the several forementioned heads and arguments drawn from them, which I have deferred for this place rather then to annex them to the head or argument they may most properly op­pose, in regard several of them are so general, that they will include the several particulars that might be made against each part, thereby avoiding prolixity. Now the persons from whom the ensuing objections may be expected, must be either from such as do erre in the extream against my first proposition, in not approving of a sepa­ration betwixt Beleevers and Unbeleevers, or visibly gracious and visibly ungracious persons, or otherwise from such as do erre in the extream against my second generall position of the duty of all true Beleevers, and Churches separated from the World &c. to walk together in the performances of all Religious worship and ser­vices without separating or dividing from one a­nother.

[Page 64]Which two sorts of persons will include the contrary-minded to this truth in both extreams. And being desirous to avoid all names of di­stinction that might be offensive, earnestly wish­ing that those Nicknames of division among Saints might be like those names of Baal [...]m, Hos. 2.17. taken out of our mouths, that the old good names of Beleevers and Unbeleevers, or godly and Ungodly might be again revived:

I shall state the objections in a general way, leaving the reader to choose such as are his own, and consider the Answers to them as to himself accordingly; for I judge there will be several ob­jections that would be joyntly made by persons of several perswasions, and from several Prin­ciples, which to answer to distinctly would be a meanes to multiply many words to the same thing.

Object. 1. We do admitt all true Beleevers, and holy gracious persons to have a right to all Gods Ordinances, and to be admitted as true members of his Church. But they which only seem to be such, and are poysoned with Errours and Delusions; with which they would infect the flock of Christ, th [...]se we only reject and speak against as Schismaticks and Hereticks &c.

Answ. Such as the Errours, and delusions may be, your rejection may be just; but the generality of Christians so rejected, and stigmatized with nick-names by you are not of that sort; but ge­nerally [Page 65] holds the foundation points of Do­ctrine, and substance of Religion with you, the difference lying in things very controversal.

Now in the purest times of the Church, there were believers tainted with divers errors of a dangerous nature, who yet were not rejected, as incommunicable, nor reproached with the odious names of Schismaticks, &c. by the rest of their brethren, though several of them erred in points of great weight; as denying Justifica­tion by Faith, without the works of the Law; against whom Paul wrote his Epistle to the Ro­mans and Galatians; the chief scope of which Epistles being to prove the erroneousness and danger of those Doctrines, with which you may observe the Ephesians, Colossians and Philippians were also tainted; which error, as it was held by those Christians, I judge was of a more dan­gerous tendency, then the generality of those controversies, Christians in these dayes usually separate upon: and in the Church of the Colossi­ans there were several deluded with Philoso­phical errors, and Heathenish opinions and cu­stoms, as worshipping of Angels, &c. Col. 2.8. compared with the 16, 17, 18, 19, verses. And further, what sad errors and schisms was the Church of Corinth infected with? there were contentions, strifes, and vain janglings, 1 Cor. 1.10. and 3.3, 4. contradiction and contempt of their Ministers, 1 Cor. 1.12. even of Paul [Page 66] himself, whom God had used as the instru­ment of their conversion, 1 Cor. 11.12. 2 Cor. 10.1, 10. given to vexatious, Law suits, to the shame of the truth among the heathen, chap. 6. verses 1, 2. and abusing of their Christian liber­ty, to the hazzard of the destruction of the Faith of their brethren, chapter 8. Errors in the ad­ministration and receiving of the Lords Supper even to the prophaning that holy Ordinance, Chap. 11.

Yet the Apostle in all he wrote against these great errors and miscarriages, gives not a word of Command or direction to the more sober and sound, to separate from those corrupted, nor cast them out of the Church, nor to esteem them as Schismaticks, &c. but labours by sound Do­ctrine and holy example, to convince them of their errors; and withall, presseth them to unity, and warns them against their divisions, as the worst of their errors; as it is evident from those Scriptures quoted: From whence I argue;

That if the Apostles and infallible penmen of Scriptures, who were able to judge of matters of controversie without mistake, did for the Churches peace sake, permit persons holding and maintaining many great and dangerous errors to abide in the Church; and there own them as fellow-Brethren, whilest they manifest­ed visible sanctitie in the main, and retained the substance of true Faith, and that in the most pure [Page 67] time of the Church, when the erroneous per­sons could not receive those errors by tradition and education from Christian Ancestors or Teachers:

Then much more ought the Ministers of the Gospel, and with them all Gods people now (being themselves fallible in judgement, and ex­ceedingly disagreeing among themselves about the points in controversie, (even the able and gracious of them) and especially considering the time we live in, is but the dawning of the day of Gospel light, and knowledge out of a long dark night of Antichristian error and pol­lution, through which many of themselves, not long since were groping in the dark about seve­ral Gospel truths, in which the light of Christ hath since more fully informed them) to walk towards one another with all tenderness and charity, putting in practice that rule of forbear­ing one another in love, Ephes. 4.2. And thereby en­deavouring to keep the unity of the Spirit, in the bond of Peace, verse 3.

But it is evident, the Apostle and holy Pen­men of Scripture, did so walk in like cases, when there was not the like Reason.

Therefore Gods Ministers and people ought so to walk now.

Object. 2. Then you are for the permitting of all Errors in the Church; for if we must not separate from Errors of this nature, what shall we separate from?

[Page 68] Answ. To make a particular discrimination by name of all Errors, or to determine the de­gree of any particular Errors that shall render the erroneous person incommunicable, is too hard a task for me to undertake; I shall onely propose some general Rules and Cases which the Scriptures seems to countenance, and shall sub­mit them to the judgement of judicious Chri­stians.

First, That Churches and Beleevers ought to withdraw from, and deny Communion with all such, who though they profess the true form of godliness, yet deny the power of it.

Secondly, From such, who though they make a profession of the power as well as the form of Religion, by holding regeneration and visible grace to be necessary qualifications for visible members of Gospel Churches; yet when they are so corrupt in judgement, that their Errors are first, contrary to godliness; or secondly, in­consistent with true Grace; or thirdly, destroy the foundation Doctrine of Salvation, they ought to be withdrawn from.

For the first, By persons denying the power of godliness; I mean such, who though professing of, and practising the true external Acts of Gods worship, as they may be generally pro­fessed, and practised by the generality of sound Christians; yet in their declared principles and conversation disown the inward life and power [Page 69] of it, exprest by the visible effects of true Grace, (as the work of regeneration, and being born again, Jo 3.3. with all other visible signes of Re­pentance from dead Works, and Faith towards God, as Hebr. 6.1.) to be necessary qualificati­ons for Gospel-fellowship, which may be di­scerned, either by their palpable ignorance, as Nicodemus, Joh. 3.4. or otherwise by their ap­parent enmity to, or scorn of gracious qualifi­cations in others, by deriding the godly, as holy brethren and sisters; or by the scorn­ing the spirit in its gifts and graces in the Saints.

Now such, though they may profess the form, do visibly deny the power of godliness, from whom we have an express rule to withdraw, 2 Tim. 3.5. From such turn away; and from such doubtless the Apostle presseth the Corin­thians to separate themselves, 2 Cor. 6.14, 15, 16, 17. Be ye not unequally [...]aked together with unbeleevers; for what fellowship hath righteousness with unrighteousness? and what commmunion hath light with darkness? And what concerd hath Christ with Belial? or what part hath he that beleeveth with an Infidel? And what agreement hath the Temple of God with Idols? for ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith [Page 70] the Lord, and touch not the unclean thing, and I will receive you.

2. Second sort of persons, that the Scripture is clear, the Churches and Servants of God are to separate from, is from persons holding opini­ons, or living in Practises contrary to Godliness, I mean such opinions as tends to a denying of God to be a patterne of Life, in his revealed com­municable qualities, manifested by his word, and by the Life of Christ, who was the express Image of his Father, Heb. 1.3. and the lives of his holy Prophets and Apostles, concerning which Paul to Timothy gives an express com­mand, 1 Tim, 6.3. If any man teach otherwise, and consent not to wholesom words, even the words of our Lord Jesus Christ, and to the doctrine which is according to Godliness &c. from such withdraw thy self; and further in the first Chapter, and 1 verse; But thou oh man of God, flie these things, and follow after Righteousness, Godliness, &c. Nay the same Apostle to Titus makes this the distinguishing Character of the true faith, Titus 1.1. Paul a Servant of God, according to the faith of Gods Elect, and the truth which is accord­ing to Godliness, So in Titus 2.11, 12, verses, for the grace of God which bringeth salvation, hath ap­peared to all men, teaching us, that denying ungod­liness, and worldly lusts, we should live soberly. righteously, and godly in this present World, and by well considering the scope of those three short [Page 71] Epistles, you may plainly observe what the Apo­stles meaning was by doctrines according to Godliness in all persons, of what State of con­dition soever, as in People towards Magistrates, 1 Tim, 2.1, 2, 3. Titus 3.1. In Ministers in their places, Chap. 3. Chap. 4.6.12. vers. 2 Tim. 2.15.24. Chap. 4.2. Titus 1.6, 7, 8 9. in private Christians towards their Ministers, Chap. 5.1. 17, 18, 19. In Servants towards Masters, Chap. 6.1, 2. Titus 2.9.10. In rich toward the poor, Chapter 6.17, 18, 19 verses. In aged men, Titus 2, 2. In aged women, Titus 2, 3, 4. In young women, Titus 2.4, 5. In young men, vers. 6.

Teaching us by all those Scriptures with all o­ther of like tendency in the Word of God, that then are Opinions to be esteemed contrary to the truth which is according to Godliness, when they tend to break the Bonds of natural and Civil relations, and to slight the duties of them, and fill the Heads and minds of Christians with loose Notions of carnall liberty, which the Apostle calls perverse disputings of men of Corrupt minds, destitute of the truth, 1 Tim. 6.5. and doating a­bout questions and strife of words whereof cometh envy, Strife, raylings, evill, surmizings vers. 4. which he again presseth them to avoid, as pro­phane, vaine bablings, vers. 20th.

Now from such the Word of God is clear, though they walk with never such a shew of holiness and profession of spiritualness, they [Page 72] ought to be avoyed and withdraw from as un­godly persons

3. Third sort of persons I judge Churches and Saints ought to separate and withdraw from, are persons so corrupt in Judgement, and tainted with such gross impious Errours in opinions, as are evidently inconsistent with true grace; such was Hymeneus, Alexander and Philetus menti­oned, 1 Tim. 1.2. compared with 2 Tim. 2.17. who had made Shipwrack of faith, and a good conscience; such doth the Apostle mean by an Heretick, Titus 3.10. Such opinions the Apo­stle cals the Error of the wicked, 2 Pet. 3.17. which implies more then a wicked Errour; which a holy Christian through weakness or temptation, may be drawn into as Peter and Barnabas was, Gal. 2.11, 12, 13, 14. vers. such are said to erre from the Faith, 1 Tim. 6.10. which is more then to erre in the Faith; for those Errours were con­trary to the graces of Righteousness, Godliness, Faith, Love, Patience, Meekness &c. which the Apostle in the next verse exhorts Timothy to fol­low in his flight from the foresaid Errours.

Such are said to erre from the truth, James 5. 19. viz. the Body and substance of saving truth; for he that converts such a sinner from the errour of his way, shall save a Soul from death, and shall hide a multitude of sins, vers. 20. which clearly implyes the erring from the truth in that peace is meant such an erring as putts the Erro­neous [Page 73] person out of a saveable state: they are said to live in Error, 1 Pet. 2.18. which is more then to have Error live in them: In which Chapter he fully describes what sort of errone­ous persons he there means, from the tenth verse to the end; John calls it the Spirit of Error, 1 John 4.6. by which he means more then an errring spirit. Jude calls such sensual separatists, Jude 19. such as had no appearance of the grace of God in them, but were ungodly men, turning the grace of our God into lasciviousness, and de­nying the onely Lord God, and our Lord Jesus Christ: the whole Epistle is spent to describe those sort of Separatists; now from such sort of Erroneous persons as these are mentioned, and fully described, least we should mistake, doubt­less the Church of God and Saints ought to sepa­rate from, and reject.

4. The fourth sort of Erroneous persons, which I judge holy Churches and Saints ought to separate from, are such as err in fundamen­tals, or foundation points of Religion, holding opinions, that lay the Ax to the Root of the Tree of Life.

Now as these sorts of Errors are most dange­rous to be permitted: so they are most difficult to single out: for though it be a thing out of doubt, that there are foundation Doctrines, which the Church of God ought to prefer, in order to its Beeing, before its Peace and Ʋnity; [Page 74] yet it remains very doubtfull, whether several of those precious and substantial truths that are highly to be prized, and much contended for, and are by several godly and sound Christians esteemed foundation points, be so or no: that is, so to be esteemed foundations, as the persons not beleeving them, or holding Error contrary to them, (and are otherwise in the main gratious) be thereby made incommunicable: But as in the former cases, so in this, I shall decline coming to particulars, as a work above my capacity; and shal onely tender my thoughts in some few general Rules; and so leave it to them who are more able to add.

1. First, I judge that Errors against the foundation points of Religion, must be of such a nature and tendency, as do strike at the very root of Saving-Grace, and tend to unstate the the person holding them from a possibility of Sal­vation, he living and dying therein; for so Paul argues, 1 Cor. 15.14. concerning the resurrecti­on of the dead; If Christ be not risen then is our preaching Vain, and our faith is also Vain. And also verse 17.18. And if Christ be not raised, your Faith is Vain, ye are yet in your Sins. Then they also that are fallen asleep in Christ, are perished.

2. I judge they must be Errors contrary to the general tendency and scope of Scripture, and to the Doctrines of Salvation, plainly and evidently [Page 75] therein exprest, which all true Beleevers concur and agree in: And therefore saith the Apostle, if our Gospel be hid, it is hid to them that are lost, 2 Cor. 3.3. and so chapter 11.3. But I fear lest by any means, as the Serpent beguiled Eve through his subtilty, so your mindes should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth Another Jesus, whom we have not preached, or if ye receive Another Spirit which ye have not received, or Another Gospel which ye have not excepted, &c. ye might well bear with him. And so Gal. 1.6, 7, 8. I marvel that ye are so soon removed from him that hath called you into the grace of Christ, unto Another Gospel: Which is not Another; but there be some which trouble you, and would pervert the Gospel of Christ. But though we, or an Angel from Heaven preach another Gospel unto you, then that which we have preached, let him be accursed.

Now it is evident that that bringing in ano­ther Gospel was a joyning Circumcision and the works of the Law with Faith in Christ in Justi­fication, contrary to the very Essence of Gospel Faith, as they held it.

Object. Why, how did they hold it? did not you before number this among one of the Errors Paul permitted in the Church of Rome, &c. and prest the Church to union, without separating from it?

Answ. They held it rigidly, imposing it [Page 76] upon others, as of necessity to Salvation, chap. 2.14. and 6.12. For where the same Error was held more moderately, as we observe before in the Church of Rome and Corinth, &c. the Apostles deals milder with it; there he saith, Circumci­sion is nothing, nor uncircumcision is nothing, 1 Cor. 7.19. Is any man called being circumcised; let him not be uncircumcised, verse 8. But when they come to hold it imposingly and positively, as in this verse, he then changeth his voice: then O foolish Galatians, who hath bewitched you, that ye should not obey the truth? &c. Chap. 3.1, 2, 3, 4. then, Behold, I Paul say unto you, that if ye be cir­cumcised, Christ shall Profit you Nothing; For I testifie again to Every Man that is circumcised, Christ is become of None Effect unto you, Chap. 5.2, 3, 4. So that the manner of holding an Error, alters the case of its fundamentalness much: It was Peters separating from the Saints differing minded, and dissimulation, rather then his Er­ror, Chap. 2.11, 12, 13, 14. that made Paul with­stand him to the face, verse 11. But it is my opi­nion, most other fundamental Errors are inclu­ded under the three heads foregoing; and there­fore I shall not venture any further upon this difficult work of distinguishing fundamentals; but conclude my Answer to this Objection, with this one Argument.

That if those Errors and Heresies the Scrip­ture mentioneth, as dangerous and unsufferable [Page 77] in the Church of God, which the Churches and Saints of God are onely exhorted to reject and withdraw from, was all either of a scandalous prophane nature, denying the power of godliness, on the one hand; or contrary to a godly life, in­consistent with true grace, or striking at the foundation of Saving Faith on the other hand: Then the Churches and Saints of God, who desire not to be wise above what is written at this day, ought onely to reject and withdraw from such.

But the Errors and Heresies the Scripture men­tions as dangerous and insufferable in the Church of God, whom the Churches and Saints of God were exhorted to reject, and withdraw from, were only such: Ergo, the Churches and Saints at this day ought only to reject, & withdraw from such.

Object. But there are several commands, or rules in Scripture to withdraw from, and note per­sons for offences, that seem to be of a different na­ture from these general Rules, proposed by you, as for disorderly walking, 2 Thes. 3.6. Now we command you brethren in the name of the Lord Jesus Christ, that ye withdraw your selves from every Brother that walketh disorderly, &c. and and so for disobedience, verse 14. If any man obey not the word, by this Epistle note that man, &c.

Answ. I do admit all offences and disor­ders, coming within the rules of Church censure, to be incommunicable after the Church censure [Page 78] is past, so far as such censure extends to excom­municate; and consequently, persons living in such disorders, and not manifesting repentance, and resolution to reform, ought to be refused admission into fellowship, if they should tender themselves, and none other: It being my opi­nion, that whatsoever is sufficient to unqualifie a person for a Church state before admission, would also be sufficient to cast him out, or with­draw from him, if he were already in: But the cases quoted, with all other of that nature, I judge, come clearly within the second rule laid down, of opinions and practises contrary to the Doctrine which is according to godliness: For if you observe these two verses, quoted with what the Apostle saith betwixt them, by way of explanation, we shall not need to search further for his meaning, by these two rules, which are indeed but one, intending both the same persons, and the same things; which was not Errors of judgment or opinion, but Er­rors of life and conversation; as ver. 11. For we hear that there are some which walk among you dis­orderly, working not at all, but are busie bodies; now such we command, and exhort by the Lord Jesus Christ, that with quietness they work, and eat their own bread: By which we may discern, there were some members of this Church, that were idly disposed, living in the neglect of their callings; and not onely so, but busying them­selves [Page 79] about matters they were not called unto; tending not onely to the burthen and charge of the Church, 1 Thes. 2.9. 2 Thes. 3.8. but to the disturbance and disquiet of it, 1 Thes. 4.11. And also to the scandal of the Gospel to them that were without, verse 12. which sort of persons are onely meant here by the Apostle; and of the like disorder he further complains, 1 Tim. 5.13. And they withall learn to be idle, wandring about from house to house; and not onely idle, but tatlers also, and busie-bodies, speaking things which they ought not; and therefore this cannot concern any persons who are of holy, blame­less conversations, for their Error in judgement, not within the former rules proposed.

Object. But is there not an Order, that God hath appointed his Churches to walk in, which such as refuse to observe, ought to be excluded and with­drawn from as Disorderly persons?

Answ. Yes, there is an Order God hath appointed, which such as refuse may be with­drawn from, as disorderly persons; yet all dis­order doth not arise to that height of offence, as to be liable to that censure; and therefore we must consider disorderly walking amongst Chri­stians, chiefly to consist of offences against one of these two Rules.

First, either against the Rule of Gospel con­versation, or,

Secondly, Against the Rule of Gospel visible worship.

[Page 80]Against the first of these Rules did all those offend, which we observe the Apostle to Timo­thy writes against; and those idle busie-bodies, mentioned by Paul to the Thessalonians, as in the former Objection; of such Peter prophesied, 2 Pet. 2.2. By reason of whose pernitious wayes, the way of truth shall be evil spoken of; So Paul to the Philippians, Chapter 3.18. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ. Now these sort of disor­derly persons, I hope all that are gracious will agree to disown.

But the difficulty lieth in the second head of disorders against the rule of Gods visible wor­ship; the controversie about which hath pro­duced more rents and divisions among Gods people, then Doctrines of Faith, or inward qua­lification of grace hath done; for such as never were able to contend for the Faith once deliver­ed to the Saints, Jude verse 3. nor to understand the mystery hid from ages and generations, Col. 1.26. such as never had acquaintance with the power of godliness in their own hearts, have been very able to plead for the form of it, from rational conclusions out of the History of the Gospel, with which they have filled their heads; and therefore it must be admitted, that not one­ly carnal Christians, but even Jews, Turks, and Pagans, that are capable of reading the Scrip­tures, [Page 81] are capable of discovering, and observing the outward form of Gods worship; for what men are rationally capable to oppose, they are rationally capable to judge of and observe.

But Atheists, Jews, and Turks, &c. are rati­onally capable to oppose: Therefore rationally capable to judge of, and observe the visible writ­ten rule of Gods worship; and therefore though the visible rule, and true form of Gods worship laid down in Scripture, ought to be highly valued by all sincere Christians, and by them all faithfully observed; yet when through the general Apostacy of Professors of the true Religion, or the corrupt estate of the Church, the visible form of Gods worship becomes cor­rupted, and from thence controversies arise, a­bout the Primitive patern, betwixt persons equal­ly aiming at purity in it, there ought then to be much of tenderness, and caution in such, about their striving for the right form, lest thereby they stifle and destroy the true power, which is the end and substance of the form, and ought to be proportionably preferred before it; and therefore we finde the Lord despising, and pour­ing contempt upon the true form, when it hath been so abused, as to set up it self against or without the true power: To what purpose is the multitude of your sacrifices unto me, saith the Lord; I am full of your burnt-offerings of Rams, and the fat of fed beasts: I delight not in the [Page 82] blood of Bullocks, nor of Lambs, or of he-goats: when you come to appear before me, who hath re­quired this at your hands, to tread my Courts? Bring no more vain oblations; incense is abomina­tion unto me; the new Moons and Sabbaths, and calling of Assemblies I cannot away with: It is iniquity, even the solemn meeting. Your new Moons, and appointed Feasts my soul hateth; they are a trouble to me, I am weary to bear them; so Isa: 29.13. Ezek. 33.30. Yet all these particular performances were the required instituted Acts of Gods visible worship, which he blames them for the neglect of, Isa. 43, 21, 22, 23, 24. Mal. 1. 8. compared with the 13, 14. But when his people become carnal observers of his visible worship, crying as those carnal Jews did, the Temple of the Lord, the Temple of the Lord, Jer. 7.4. without manifesting a due regard to the life and power of Religion, which all outward acts of worship are but the shadow and form of, Then behold, to obey is better then Sacrifice, 1 Sam. 15.12. He will have mercy then, and not Sacri­fice, Hosea 6.6. Mat. 9 13. Then to do Justice and Judgement, is more acceptable to the Lord, then Sacrifice, Pro. 21.32. as the Scribe replied to our Saviour, Mark 12.3. Well Master, thou hast said the truth; for there is one God, and none other but be, and to love him with al the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, [Page 83] is more then all whole burnt-offerings and sacrifices: and when Jesus saw [...]hat he answered discreet­ly, he said unto him, Thou art not far from the Kingdom of God; in which reply, the Lord places a great deal of weight in persons, esteem­ing the power of Religion much above the form of it; And from all these Scriptues I would in­fer, that in our strivings about the true forms of worship, we should have a tender regard to the preserving, and propagating the true power be­fore it, if they come in competition, in regard the Lord hath so evidently in his word declared his well-pleasedness in the power, when menti­oned distinct from the form; but never to the form, when mentioned distinct from the power.

Object. Do you think the power of Religion can consist without the true form?

Answ. If by true form is meant a sincere desire after the true form, and a consciencious walking up thereto, so far as the soul is con­vinced, or perswaded of the truth thereof, I answer, no:

For I do not judge the power of Religion can consist in the wilfull and setled neglect of the least of Gods Commandments, even in his visi­ble worship, when nothing comes in competition therewith of more immediate concernment to Gods Church and Glory.

But if you mean by true form, the perfect un­erring [Page 84] Observance of the outward Acts of Gods worship, without the mistake of the Rule given in his word; Then I answer it may, in regard the most understanding and sincere Christian is fallible and subject to mistake; for the proof of which, our own sad experience speaks loud; for I hope there is none so uncharitably rigid of any perswasion, retaining gracious qualifica­tions, but wil admit, that amongst such as are god­ly differing from them, there are some that are both able and sincere, and that if they were convinced of their duty in the matter wherein they are judged to erre, would practice it, and in that case, I judge it is against all the rules of spiritual and natural Reason as wel as Scripture, to compel a conformity to a visible Act of wor­ship, before the conscience be convinced of its duty therein, or at least unprincipled in Judge­ment and Conscience, against the Act required; which all that separate from, or reject gracious persons for not conforming to such Acts of worship before conviction, do evidently do.

For I judge, there can be no higher impulsion upon conscience in a gracious person, their anon­stating of him from his visible interest in, & pri­viledge with the visible Church of Christ; which surely sincere Christians do value above their Liberty, or the greatest outward good they en­joy; yet this they must lose if they will not con­forme to Acts of worship against their judg­ment [Page 85] and Conscience; and these violations of conscience are oft practised by such as most cries up Liberty of Conscience; as if the imposing of practises and principles upon gracious persons, conscientiously dissenting from them, were no violation of Conscience.

Object. But there are some differences of opinion betwixt such as are Godly about the visible worship of God, that are inconsistent to unity in Gospel Order; for where some are possitively for, and others positively against the same thing, how can such a­gree together to walk in one fellowship.

Answ. Either those positive contraries must be about things of that weight that one side must come within some of the Former Rules before minded, page 17. or otherwise of lesse weight, for which there is no visible rule in Scripture to se­parate and withdraw from: If the former, the sound in Judgment hath there an evident rule to withdraw and separate from; If the latter, then to walk tenderly and charitably towards each other; then the strong ought to bear the infirmi­ties of the weak, & not to please themselves; then Pauls rule, Philip. 3.15, 16. comes in, Let us therefore as many as be perfect (or sincere) be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you Neverthelesse, whereto we have already attainted, let us walk by the same rule; let us mind the same thing.

Object. But you would do well to be more par­ticular [Page 86] as to those controversies amongst the Godly, about the power of the Keyes, the extent of Christs death, Baptisme, &c.

Answ. Though I do judge as those and the most of such like controversies are held by the generality of the Godly of each perswasion; the erring party wheresoever it is, is not incommuni­cable; nor the differences about them of that ex­tent as to be inconsistent to an Orderly and com­fortable walking together in the fellowship of the Gospel, and therein each enjoying both the purity and liberty of his conscience, they walk­ing tenderly, and humbly towards each other therein; yet I shall decline a particular speaking my thoughts at present, having reason to be sen­sible of my own insufficiency and disability for that work, and being in hope the Lord may draw out the heart of some more able to engage in this controversy against controversyes, where­by I shall avoid that disadvantage to the truth pleaded for my weak handling of it may admi­nister, and content my self with some few more general Objections, and so conclude with some directions to such whose hearts are groaning under the Divisions of Saints.

Object. Though this comfortable State of the Churches unity in Gospel-worship be a desirable thing, yet it it not possible to be attained untill the glorious estate of the Church, the time of fulfiling those promises of unity, quoted by you. pag. 56.57. [Page 87] and therefore to labour to attanie to impossibilities in an uncomfortable work.

Answ. The same objection might have been made in the Apostles time, and in the primitive State of the Church; and yet you find they pres­sed and laboured after the Churches unitie, and so far prevailed as we never heard of more uni­versal Churches Christ had on earth but one, though in that Church several different opinions about several weighty points, yet they preserved an union in Church-state, and did not unchurch nor unsaint one another untill these latter days, wherein the Spirit of division hath been in its raigne and strength.

And there is as much reason to object against all our endeavours after all other graces and spi­ritual attainments, because the perfection and fulness of them is reserved for that glorious day; for until then our knowledge will be but darkly as through a glasse, 1 Cor. 13.9.12. but then we shall know as we are known, we shall then see face to face vers. 12. then shall knowledge cover the earth as waters do the Sea, Esay 11.19. we shall all then know the Lord from the least to the greatest Jer. 31.34.

And so holiness and purity is now very imper­fect: We are now all the Sons of God, but it doth not yet appear what we shall be; but when he shall appear we shall be like him, 1 John 3.2. the way; of the Lord shal then be called the way of holiness [Page 88] the unclean shall not pass over it, Isa. 35.8. In that day there shall be upon the bells of the Horses holiness to the Lord, Zach. 14.20. then shall Te­rusalem be holy, there shall no stranger pass through her any more, Joel 3.17. Yet I hope none will object from these Scriptures; knowledge and holiness is reserved for the glorious state of the Church; and therefore, why do ye press to an encrease of it, until the fulfilling of those glorious promises.

Therefore though the perfection of the Saints union be reserved for the last and glorious times of the Church, yet the labouring after the measure of the present day, is to not be omitted, but rather to be laboured for, as a mercy that must forerun many other precious mercies the Saints seem at this day to be in expectation of; that I may say in this case, as was said of our Sa­viour, Mat. 13.58. Mar. 6.5. he could not do ma­ny mighty works among them, because of their unbelief; so the Lord cannot do many works amongst us, because of our divisions; and there­fore we should esteem the unity of the Saints a mercy, that would make way for abundance of other mercies: for those glorious promises, relating to the glorious estate of Christs Church, in the latter dayes, are to be fulfilled to all the Saints, whether of Paul, Apollo or Cephas.

And therefore Isaiah stirs up all Gods people to gladness and rejoycing at that day, Isa. 66. [Page 89] 10. Rejoyce ye with Jerusalem, and be glad with her, All ye that love her: rejoyce with joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the brests of her consolation; that ye may milk out, and be delighted with the abundance of her glory: And so Isa. 4.5. The Lord shal create upon every dwelling place of mount Sion, and upon her assemblies, a cloud, and smoke by day, and the burning of a flaming fire by night; for upon all the glory shall be a defence. So Zach. 14.5. And the Lord my God shall come, and All the Saints with thee. And so the generality of those pre­cious promises, relating to the last and glorious state of the Church, doth hold forth an uni­versality of peace, purity, and glory, to the whole Church, to all Saints, which the divided State of the Church is uncapable of receiving; and therefore such whose souls long for the day of the Churches glory, should take heed that therein they do not hurry the Saints besides, or beyond the means of its present Unity: for the obstructing the latter, is an eminent means to hinder the former, and such as will defer the work of the Saints Unity, prest for, untill that glorious day, shall never have an oppotuni­ty of casting their Mite into that Treasury; for the Ʋnity of that day shall stand in no need of their help; The Lord alone shall be exhalted, as the Ʋniter of his Church, in that day; there shall then be no night there; and they need no can­dle, [Page 90] neither light of the Sun, for the Lord God shall give them light, Reu. 22.5. It would be taken for a very strange answer from a Physitian to a sick person that desired his help, that when he was well he would come & cure him; since the whole needs no Physitian, but those that are sick; which Answer agrees much with this Objection.

Which I have been the larger in answering, in regard I have often met with it, from the most moderate against this Gospel union; who though they have seemed to be convinced of the duty, yet would quiet their consciences in the neglect of their uttermost endeavour to obtain it, from the consideration that it was not to be expected until the last and glorious times: That until there was an unity of knowledge and judgement, there could be no unity in Church-fellowship, alledging that Scripture; How can two walk together unless they be agreed? which Scripture, & others of like tendency are evident­ly mistaken, when applied in this case; for such an agreement, as to have no difference of un­derstanding among Saints, and that in conside­rable weighty points, was never yet on earth; yet Gods Church hath preserved its unity.

And therefore it is to be considered, that the union we are capable of attaining unto, and ought to press after in this day of our imperfecti­on, is not to proceed from the perfection of our un­derstanding in the same things; but from the exer­cise [Page 91] of grace one towards another; whiles thus dif­fering; to which purpose the Lord hath supplyed his people, with several special graces, which are chiefly applicable in this special duty; and there fore ye may observe, that generally exhortati­ons to union, as the end, do provoke to the exercise of such graces as are proper thereunto as the means; as for instance, Ephes 4.1, 2, 3. That ye walk worthy of the vocation whereunto ye called, are with all lowliness, and meekness, with long suffer­ing, forbearing one another in love, verse 2. And further let all bitterness, wrath, and anger, and cla­mour; and evil speaking be put away from you, with all malice, and be ye kinde one to another, tender-hearted, forgiving one another, even as God for Christ sake forgave you, verse 31.32. here was the means then, verse 3. endeavouring to keep the unity of the spirit in the bond of peace, here is the end: so the same Apostle to the Philippians, Chapter 2.2. that ye be like-minded, having the same Love, being of one accord, of one minde: here he expresseth the end, then, verse 3. Let nothing be done through strife, or vain janglings; but in lowliness of minde, let each esteem other better then themselves: so verse 4. Look not every man on his own things, but every man also on the things of others: thus he directs the means; so that the great mercy of Gospel union, is not to be expected, but in the exercise of the great means of suitable Gospel Grace; and why Beleevers [Page 92] should be more discouraged in endeavouring the Churches unity, then its purity, I know no ground; for there is no difficulty, attend­ing the one, but what attends the other; even the corruption of our hearts and principles, which Paul affirmed to be the cause of the divisi­ons in the Church of Corinth, 1 Cor. 3.3.

And therefore they that begin in the work of Saints, union to dispute and reason them into the same understanding and practice, begin at the wrong end. The first step to unity is humility, and therein the exercise of the graces of pati­ence, meekness, charity, long-suffering, and for­bearing one another in love, &c. The principal and main use of those graces in their exercise would be little needed, if all the Saints had once attained to the same understanding in all things;

And therefore if through the rigid froward contentious disposition of some Christians, unity of Church-state in some places could not be obtained; but Christians should continue to walk in several distinct societies, according to their several perswasions; yet therein they might, be through the exercise of the foregoing uniting graces, and unity of brotherhood, by gi­ving the right hand of fellowship to each other, as Gospel Churches, and exercising all Brother­ly and Christian affection towards each other, and in extraordinary cases, where the joynt ad­vice, or the assistance of the Eldership or Presby­tery [Page 93] of the several societies, may be required in things wherein they are all agreed, they might make use of, and submit unto the help of each other therein, which would prepare the way for a more perfect union:

For as nothing more tends to divide, then a frequent controverting of the cases in contro­versie amongst Saints; so nothing would tend more to unite, then a frequent partaking of each others gifts and graces, in those things wherein they agree; for in the one, they onely come to discern the unsoundness of judgement, and weaknesses of each other, by passionate un­pleasing expressions, which the best of Christi­ans are subject unto in disputes; whereas in the other they would come to observe the soundness of judgement, and strength of grace in each other, which would exceedingly tend to endear and unite: for if godly persons were better known to one another in their spiritual excellen­cies and graces, and less in their defects and weaknesses, their union would not be so difficult a thing, as at present it seems to be; and there­fore what the Church saith, Cant. 1.5. concern­ning her afflictions, might be repeated by diffe­rent-minded societies of Christians one to ano­ther, to the weaknesses of their judgement, or supposed Errors on each hand; Look not upon me, because I am black; for as a good man observed in a discourse upon Hebr. 12.1. Christians are the [Page 94] exceeding apt to be poring upon the dark side of the cloud; prying into each others infirmities and weaknesses; judging of one another accor­ding to the sight of the eye, and the hearing of the ear, which he that shall judge righteous Judgement will not do, Isa. 11.3. for it is the natural disposition of the Churches enemies, to be so exercised; they say, Let her be defiled, and let our eye look upon Sion, Mich. 4.11. which sin in Saints is neer kin to the sin of Ham; Gen. 9.22. whose sin did not lie in the seeing of his fathers nakedness, but in not covering it, and his publishing it to his brethren without; and therfore to expect union of Saints whiles we live in the exercise of all dividing practises, is to ex­pect it by way of miracle; but to expect it as before in the exercise of uniting graces, is to ex­pect it in a way of means, unto which the pro­mise of blessing is onely annexed.

Object. But although the union of Saints as before be a mercy of that worth, and a duty of that waight you press it, yet the present sad divided State of Gods People in these Nations seemes to render it so difficult, that endeavours to unite may tend further to divide; there is such a spirit of pre­judice in Christians against the opinions and prin­ciples they are contrary unto, that not only the opi­nions of each other, but the very persons holding them are ofttimes unacceptable, and burthensome to each other for their opinions sake.

[Page 95] Answ. I would I could say there is no ground for this Objection, but doubtlesse there is: The work is like to be attended with much difficulty and opposition, both from good and bad men, but especially where this spirit of Division is predominant, it will exceedingly rage, it will there like those unclean spirits our Saviour cast out, Mark 1.26. Chap. 5.2, 3, 4. teare those it possesseth, and cry with a loud voice before it come forth; but be not discouraged; the spirit of power and love, and of a sound mind, 2 Tim. 1.7. shall prevaile against this carnal spirit of contention, strife and vain iangling, which thus begets and increaseth Divisions amongst Gods People; but the better to enable thee to employ thy talent and opportunities in this good work, consider the following directions.

In general to all persons of what degree or condition soever, labour to inform thy self not only that the unitie of Gods Church is a mercy, and the endeavouring of it is a duty, but that it is a duty and mercy to be prefered before many others, nay most others when they come in com­petition therewith; for the consideration of the worth of a mercy, and the weight of a duty doth much enlarge the heart towards it, and carryes the heart in earnest prayer for it, which is the first and chief duty I shall press thee unto, to pray for the peace of Jerusalem.

2. Being satisfied of the worth and weight of it, [Page 96] and therby seeking frequently the Lord with fer­vent prayer for it, labour to arm thy self against all discouragements and difficulties that may seem to lie in the way of it, that though its likely thou mayest come to bear the reproach of a luke­warm Laodicean, a person of no setledness in judg­ment, that is filled with notions of unpractise­able things, and much worse then this; yet heed it not, but know, this spirit of division is best discerned by its uncharitable censorious­ness, and that's the air it breaths in; and there­fore you may observe, with what people soever this spirit is predominate, they esteem not of any that own the same points with them, wherin they differ from others, unless they be sticklers for them, they dare not lay more weight, or place more religion in a controverted truth, then their conscience tells them the Scripture doth; they do little less then deny it in some mens opinions.

3. As thou must expect opposition and dis­couragements; and oughtest to be armed against them; so take heed thou dost not imploy any of the carnal weapons of the spirit of division in the spirit of unions cause: some men will oppose the spirit of division by a dividing spirit, that is exercising the same carnal contention, and proud wrath with uncharitable censoriousness, &c. against divisions, as dividing spirits pro­mote them by; now this comes under Jobs re­proof, Chapter 13.7. Will ye speak wickedly for [Page 97] God, and talk deceitfully for him? if we had no better Physicians then these, we might tell the Church with Jeremiah, Chap. 30.13. thy bruise is incurable, and thy wound is grievous; thou hast none to plead thy cause, that thou mayest be bound up; thou hast no healing medicines; And therefore Paul being sensible how apt the best Church-healers are to apply the wrong plaister he gives to Timothy a special direction, 2 Tim 2.24. The servant of the Lord must not Strive, but be Gentle unto all men, apt to teach, patient; in meek­ness instructing those those that oppose themselves, if God peradventure will give them Repentance, to the acknowledging of the truth; I must say the contrary spirit in healers hath added much infla­mation, and thereby corruption to our wound.

4. Labor to obtain a compassionate tender frame of spirrit, even towards those whom thou art least in love with, upon the account of their Errors in judgement. If Christians would mourn and sigh more in the sense of Saints divisions and delusions, and fret and rage less, our heal­ing would not seem to be so far of, as it doth.

There is a kinde of religious hard-heart­edness, and cruelty overspread the hearts of ma­ny Christians in these dayes; that we have cause to complain with the Church, Lam. 4.5. Even the Sea monsters draw out the brest, they give suck to their young ones, the daughter of my people is become cruel, like the Ostriges in the wilderness: [Page 98] Christians can as easily, and with as little re­luctancy hear or speak evil of others that are gracious, if they be but judged erroneous by them, as carnal malicious persons can do of one another; nay, some be ready and zealous to stir up the rude carnal multitude against o­thers; and even take contentment in each others afflections: Oh! where is the bowels of good Jeremiah, that lived in a day when he could say of his people, They be all Adulterers, an Assembly of treacherous men, they bend their tongue like a bowe for lies, Chap. 9.2, 3. and yet he cries out! Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people: and so Isaiah he mentions the Sins of Gods people to be very great, Chapter 22.8, 9, 10, 13. And yet when he considers their suffer­ing, verse 4. he cries out, Look away from me, I will weep bitterly; labour not to comfort me, be­cause of the spoiling of the daughter of my people: But the like bowels and compassion in Gods people towards one another is not found, which until the Lord afford thee, thou wilt be very un­fit for healing work.

5. Labour to set thy affections on those things or qualifications in Saints, which most lively and evidently demonstrate the powerfull work of Grace in them, and the sincerity of their Love to Christ: many Christians will more esteem of [Page 99] their own image in their brethren then Christs; their closing with them in judgement, in some particular controverted opinion, will answer the defect of a great deal of more precious grace, when much grace in another will not answer the defect of their differing in that opinion; it is an easie matter to love them that love us; the worst of men can do that, Luke 6.32. but Paul sets us a pattern of another manner of Love, 2 Cor. 12.15. And I will very gladly spend, and be spent for you, though the more abundantly I love you, the less I am beloved; it was this love in Paul that enabled him to bear all those hard measures from the Corinthians, & to labor for their union and peace, whilest they made war against him.

Now without this Love, that will cover a multitude of infirmities, thou wilt never be able to receive this truth in the love of it, nor to bear with patience all those discouragements thou wilt meet withall in this work.

6. Labour to abound in all other uniting graces, which the Apostle mentions, Col. 3.12. he having spoken of the union of Saints, verse 11. he then comes to commend as a means to fit them for it, verse 12. Put on therefore (as the Elect of God, holy and beloved) bowels of mercy, kindness, humbleness of minde, meekness, long-suf­fering, forbearing one another, forgiving one ano­ther, if any man hath a quarrel (or complaint) against any; even as Christ forgave you, so also [Page 100] do ye; and above all things, put on Charity, which is the bond of perfectness; and let the peace of God rule in your hearts, unto which also ye are called in one body, and be ye thankfull; let the word of Christ dwell in you richly, in all wis­dom. &c. It is the want of putting on and exercising of these graces that hinders Saints from Gospel union, more then all their dif­ferent understanding doth; for if all men were of one minde, in the things wherein they differ, the want of these uniting graces, and living in the exercise of the contrary dividing vices would doubtless disunite, and divide the people of God from one another; for I am afraid there is little of that union among Saints at this day, even among those of the same judgement, that) deserves the name of Gospel union, either from the nature, grounds or degree of it; but gene­rally a kinde of an outside heartless formal uni­on, that the very union of carnal people in carnal things, seems to be more strongly found­ed, which proceeds clearly from the want of the enjoying, and exercising those precious graces; for Christians united upon the Account of opinions are onely united in the head; but Gospel-union, upon the account of visible grace, would be an uniting of hearts together; such was the union the Saints enjoyed, Acts 4.32. And the multitude of them that beleeved were of one heart, ane of one soul.

[Page 101]7. Labour to preserve a proportionable growth of grace in the soul; all grace in the exercise of it must preserve an harmony; other­wise it will sound like an Instrument out of tune: some Christians seem to be all affection, and no judgement; others all judgement, and no affe­ction: some have zeal, but want knowledge; others have knowledge, but want zeal; whereas light and heat goes together, if grace be of a true growth. Now this time of unevenness in thy graces will much disinable thee for uni­ting work; for herein thou wilt be like the fool­ish Physitian who hath but one sort of medicines for all diseases and constitutions, whereas that which cures some kills others: and therefore Job's friends, though good men, applying the wrong plaister to his sore, he esteems them to be Physitians of no value, Job 13.4. How forcible are right words? (saith he) but what doth your Arguments reprove? that is, words rightly applied sutable to the condition of the person or people unto whom they are spoke, and seaso­nable to the time, and place, occasion; there­fore saith Isaiah, Chap. 50.4. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season, &c. so the wise man, Prov. 25.11. A word fitly spo­ken, is like apples of gold in pictures of silver, and as an earing of gold, an ornament of fine gold, so is a wise reprover upon an obedient ear.

[Page 102]Now until thou hast a spiritual judgment, as well as spiritual affections, thou wilt not be ca­pable of Understanding the season of a duty, nor the right way of performing, and applying it.

8. Be most consciencious, and diligent in per­forming that duty, in order to this good work, that is most properly thy own, unto which thou art most clearly call'd by that place, or condition Providence hath set thee in, either in Church or Commonwealth, and thy abilities and gifts in such thy place do most fit thee for; the want of a due regard thereto amongst Christians, hath greatly encreased and promoted their Di­visions; for order of Place is necessary to union and harmony in all things, whether natural, Civil, or Spiritual; for what a confusion in na­ture would it be, for the hands to be performing the work of the feet, or the feet the hands, or the eye to usurp the office of the ear, or the ear of the eye? which Metaphor the Apostle makes use of in 1 Cor. 12. to teach the divided Corin­thians, that order of Place was necessary to uni­on of Saints, which he proves, first in regard all had not the same gifts; verses 8, 9, 10, 11. 2 in regard all had not the same Place, or office verse 28, 29. God hath set some in the Church, first Apostles, secondly Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps of governments, diversities of tongues; are all Apo­stles, [Page 103] are all Prophets, are all Teachers, are all workers of miracles? &c. wherein he doth not only preserve distinction, but also degree of place, which he doth not say himself set in the Church, though that might have been of sufficient Autho­rity, but God hath set them in his Church, least the Ringleaders of Division in that Church, should have broken the Order under pretence of the insufficiency of the Authority it were ap­pointed by; and so the same Apostle observing the inclination of the same People to be expect­ing changes in their outward condition, after they profest the Christian Religion, answers se­veral particular Cases, 1 Epistle Chap 7. And least any others from the like temptation or mistake, should not think themselves concerned in those Answers, he layes down some general Rules or precepts to answer all Objections a­gainst this truth, as verse 20. Let every man a­bide in the same calling, wherein he was called; and so verse 24. Brethren let every man wherein he is called, therein abide with God: therefore of all duties labour to be performing those dutyes, thy present place and calling requires at thy hands, in Order to the union of Saints; and when the Lord of the harvest finds thee like a good and faithful Servant, faithfully improving thy few Talents, he will trust thee with many Talents, Matt. 25.23. And therefore I shall speak a word to the Ministers of the Gospel (by [Page 104] whom I intend not those carnal scandalous dumb dogs, who seldom open their mouths, unless it be to bark at the precious flock of Christ, for to expect better from them would be to expect grapes of Thorns, and figs of thistles, but I mean such as are gracious holy men, solemnly set apart to serve the Lord in that work of what judgment or perswasion soever, as to the present contoversies among the Godly;) who are not only to be fellow-Labourers, but Master-builders in this work of Saints union; And it is my opini­on they have had the first, and chiefest hand in Saints Divisions; so it is my earnest prayers they might be owned and fitted by the Lord in the first and chief place in this work of Saints uni­on: Now that which I shall propose to them is;

First that you Labour to be sensible of the sad effects of those sad Divisions that have been amongst your selves, and from thence those unbrotherly, untender, and uncharitable car­riages in your publick writings and speakings one towards another; that I am assured many private Christians of the same perswasi­ons with you have been grieved, and ashamed to read and hear, though the ge­nerality of Christians are too apt to be pleas­ed most with such of their teachers as are most vehement against those contrary minded to them; and from thence hath that general overflow­ing spirit of division and dissentions which we [Page 105] now complain of, received its life and nourish­ment: That the Lord hath cause to complain, as in Isa. 4.12. O my people, they which lead thee caused thee to erre, and destroy the way of thy paths; if the leaders of the people go before them in a froward contentious uncharitable spirit towards one another in matters wherein they differ; no marvel if the generality of their followers tread on each others heels in that crooked path.

Therefore if no other Argument be prevail­ing, let the consideration of the sad divided condition of Gods Church and people, produ­ced by your example affect your hearts, that you cannot with that comfort and authority re­peat that exhortation to the Saints under your charge, that Paul gave to the Church of Philip­pi, Chap. 3, having in the 15, and 16. verses ex­horted them to union, and directed them how to preserve it, he exhorts in verse 17, Brethren be ye followers together of me, and mark them which walk, so as ye have us for an ensample; so he exhorts Timothy, Chap. 4. after he had spent the former part of the Chapter in Instructions to him con­cerning the Errors and Divisions that were in his Flock, he then exhorts him, verse 12. But be thou an example of the Beleevers, in word, in con­versation, in charity, in spirit, in faith, in purity; and so Peter in his first Epistle, Chap. 5.3. he ex­horts the elders that were among them, not to be as lords over Gods heritage, but to be examples to the [Page 106] Flock: I am far from saying, that none of Gods Ministers at this day have been examples to their Flocks in this great duty of a holy tender spirit, and humble brotherly carriage towards others differing from them; for I know my self many that have so walked; but I fear, if there was a due search, the most have not so done, but there have been more hands dividing and rend­ing, then have been binding up and healing, or else the disease would not have grown so Epi­demical, as it is this day, that the Lord hath just cause to take up the complaint against them he did against his Shepherds of old, Ezek. 34.4, 5.6. The diseased have ye not strengthened, nei­ther have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven a­way, neither have ye sought that which was lost; but with Force and with cruelty have ye ruled them: And they were scattered, because there is no Shepherd; and they became meat to all the beasts of the field, when they were scattered; my sheep wandered through all the mountains, and upon every high hill; yea, my Flock was scattered upon all the face of the earth, and none did seek or search after them: And therefore until the Lord set this great evil upon your hearts, that you have troden under your feet, and scattered abroad so much of Gods precious wheat, by your inordinate and unseasonable striving to [Page 107] be plucking up the tares, there is little hopes of your setting your selves to this work of labour­ing for the unity of Gods Church, with such desire and endeavour to accomplish it, as may promise much success.

2. You having once the sad divided conditi­on of the people of God set upon you hearts, with a due sense of what furtherance you have given thereto, as aforesaid; then begin to stu­dy all holy wayes of furthering the work of union; then imitate the chief and good Shep­herd, Ezek. 34.11, 12, 13, 14, 15, 16. For thus saith the Lord God, behold I, even I will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered: so will I seek out my sheep, and will deliver them out of all places, where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and ga­ther them from the countries, and will bring them to their own land, and feed them upon the moun­tains of Israel by the rivers, and in all the inha­bited places of the country, I will feed them in a good pasture, and upon the high mountains of Is­rael there shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed up­on the mountains of Israel. I will feed my flock, and cause them to lie down, saith the Lord God. I will seek that which was lost, and bring again that which was driven away, and I will binde up [Page 108] that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong, I will feed them with judgement. For un­til then you will not be able to bear the contra­diction and opposition you must expect to meet withall in this work, not onely from bad, but from good men; till then the meekest Moses will be in danger to lift up himself over his poor deluded murmuring brethren, Numb. 20.10. and smite the rock oftner then he ought to do in his anger, verse 11. but if once the Lord bring your hearts under an holy sense of equal guilt, there will then be a spirit of sympathy with your poor weak brethren: then you will know how to feed your flocks like a shepherd, and to gather the lambs with your arms, and carry them in your bosom, and gently to lead those that are with young.

3. I would propose to you, to change your sharp severe censurings and blamings, into affe­ctionate beseechings and intreatings; that was Paul's way, Phil. 2.1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies; fulfill ye my joy, that ye be like minded, having the same love, being of one accord, of one minde. And so Ephes. 4.1. I therefore the prisoner of the Lord, beseech you, that ye walk worthy of the vocation whereto ye are called, with all lowliness and meek­ness, with all long-suffering, forbearing one another in love: endeavouring to keep the uni­ty [Page 109] of the Spirit in the bond of peace, &c.

4. In all your preachings or writings against Errors and Divisions, &c. labour to distinguish betwixt the chaff and the wheat, the dross and the silver; do not only condemn what is evil, but also commend what is good in the same people or per­sons; that is, the method Christ observed to the seven Churches of Asia, Rev. 2. and 3. Chap. as to Ephesus, Chapter 2.2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them that are evil, and thou hast tried them which say they are Apostles, and are not, and hast found them liers: and hast born, and hast patience, and for my Names sake hast la­boured, and hast not fainted. And then he tells them of their faults, verse 4. Nevertheless, I have somwhat against thee, &c. And so to Perga­mus, verse 13. I know thy works, and where thou dwellest, even where Satans seat is, and thou holdest fast my name, and hast not denied my faith, &c. then in verse 14. he tells them of their evils, but I have a few things against because thou hast them that hold the doctrine of Balaam, &c. And so he proceeds to Thyatira, Sardis, and Phila­delphia, &c.

Now if this method were observed by you in your preachings and acting against what you judge Error, it would tend much to unity, and also to the furtherance of the truth you contend for: for by the contrary practice you usually [Page 110] prejudice and incense the persons holding the Errors you reprove against the reprover, by your so far extending the Error or Errors they hold, as to blemish, and render undiscernable all the graces and precious truths retained and profest by them.

5. In your opposing of Errors, lay no more weight upon the Errors reproved, then the Scripture doth; the contrary extream of all hands, tending much to Division: such as are rigid against separation, they have one sort of general exclamations against all sorts of persons they judge Erroneous, separating from them, jumbling them all together usually in their In­vectives, under the odious names of Schisma­ticks, Heriticks, &c. And such as are rigid for separation, answer them in the same extream on the other hand; they cry out against them as Idolaters, false worshippers, superstitions For­malists, &c. by which unchristian and unreaso­nable deportments one towards another, not onely the godly on both hands are incensed and prejudiced one against another, but even car­nal wicked people, observing these passages, and hearing such expressions, they are hardened in their unbelief, and impiety; they presently stand up with the Pharisee in the Temple, and cry out, Thanks be to God, I am not as other men are, not as this false worshipper, or Formalist, nor that Heretick, or Schismatick, &c. then [Page 111] they think they are religious enough; for a great deal of the Religion of this day dissolves into negatives; men are better able to tell you what they are not then what they are in Re­ligion.

6. In your labouring against Errors, take heed of false accusations, of charging persons tainted with one or some Errors, with many others of a dangerous tendency, which they profess a detestation against; this evil practice hath much tended to Division, and establishing some persons in their Errors they hold; for when they have heard that point wherein they are said to be deluded, opposed, and spoke against by a slanderous tongue and uncharitable spirit, they have concluded it to be a truth from the Error and evil of the spirit opposing it, and have been so much moved to observe false witnesses to rise up against them, who laid to their charge things that they knew not, Errors that their souls abhor, that they never heeded the Arguments against the chief point in controver­sie, but are hereby further prejudiced against the truth, prest upon them by the falsehood and slanderousness of the mouth pleading for it, con­cluding, the same fountain cannot send forth both sweet water and bitter; and hereby this erroneous way of opposing Error, doth serve some of the main designs of the father of Error and Lyes: for next to the corrupting of the [Page 112] judgement, he endeavours in order to lock them up in Error, to incense their hearts, and preju­dice them in their affections against the truth, and the professors of it: which this untruth-like spirit and carriage of the pretended friends of truth doth exceedingly promote.

7. In your opposing Errors controversal, and of lesser moment, take heed you thereby give not countenance and encouragement to Errors more weighty and fundamental, least whiles you are pulling a mote out of the eyes of some, you do thereby put a beam into the eyes of others; some on the one hand so rigidly oppo­sing Error in those of the separation, that they harden and confirm others, erring against the main truths of the new birth and regenerati­on, setling poor carnal people upon the Lees of their formal profession and outward priviledges, in the neglect of sanctifying grace, and spiritual qualifications, whereby thousands of poor souls are led blindfold to perdition, yet made beleeve they are the onely Orthodox true Christians, because they are free from some lesser contro­versal Errors, some holy persons may be infect­ed with, when in the mean time they are igno­rant of the main points of salvation, and void of the very power and life of godliness; yet by this sinfull daubing of some Preachers with un­tempered morter are perswaded of themselves Laodicean like, that they are rich, and have [Page 113] need of nothing, and knows not that they are wretched and miserable, poor, blinde, and naked, the blood of whose souls will be required at such Preachers hands by the Lord, Ezek. 33.8, 9. Solomon saith, Him that saith to the wicked, thou art righteous, him shall the peo­ple curse: and if so, then, surely, him will not the righteous God bless; he who would not have his childrens bread cast to Dogs, would much less have Dogs accounted Children, whilst his Children are accounted Dogs, which is a crying sin at this day amongst some such as would be loth not to be accounted godly Ministers, who ye shall observe carry them­selves towards some poor Christians in their Parishes, who differ from them, as towards the worst of men, and in their Pulpits are more vehement and harsh against them, then against the most prophane impious persons and practi­ces; and in the mean while administer the preci­ous sealing Ordinances of the Gospel to a mixt multitude, many, if not most of which being ignorant, scandalous and prophane persons, common scoffers at Religion, common swearers, drunkards, Sabbath-breakers, &c. yet all those (saving some general admonitions against sin, and general exhortations to duty) shall be spoke of and to, and walked towards as the Church of Christ, and people of God; and if there be some more sober person or persons who are free [Page 114] from the fore-mentioned scandals, and have at­tained to some Historical knowledge of Religi­on, and close but with them in the way of wor­ship they are for, especially if by their estate or interest they be able to serve their designs, why such men must be esteemed of, and cried up for eminent godly men; when as to any inward sanctifying work of grace in their hearts, there is no more appearance of it, then there was of Gospel in Paul when he was Saul the persecu­tor, or of the work of regeneration in Nicode­mus, when he came to Christ by night: Now what is this less then justifying the wicked for a re­ward, and taking away the righteousness of the righteous from him? Isa. 5.23.

And the same sort of evil is to be discerned, though not in so great a measure in them that are rigidly for separation, and particular opinions; many of them will be ready to have a huge good opinion, and shew a singular respect to persons that favour them in their particular perswasions; though otherwise loose notional frothy persons, void of any savour or power of Godliness, and in the mean time have a slight esteem of persons both sober and gratious, that differ from them, against whom they will be ready to take up an evil report, and joyn with carnal loose people in reproaching them, where­by the mindes of such carnal Incendiaries are setled in a loose frothy notional frame, against [Page 115] the gravity and purity of Religion; now these practises of all hands, though they may be vail­ed under pretences of zeal for Truth against Er­ror, or for purity of worship against the Tradi­tions and customs of men; yet they are impious and evil in themselves; besides, exceeding pre­judicial and destructive, both to the purity and unity of Gods people, and ought to be avoided and witnessed against, as the worst sort of un­godliness in godly persons.

But though I could not omit the giving these cautions to all that pretend a Love to Jerusa­lem's Peace, yet little is my expectation, as to the furtherance of this blessed work, from such as have engaged themselves far in these carnal con­tendings for spiritual things; for evils clothed with good and plausible pretences, are not easily reclaimed: therefore I shall direct my self chiefly in what I have further to say, to Gospel Ministers, to those few names in Sardis, that have not defiled their garments with these con­tentious dividing practices; for many there are I hope, that for the Divisions of Reuben have great thoughts of heart, whose souls long for Sions Peace; who with Jeremiah could wish their heads were waters, and their eyes foun­tains of tears, that they might weep day and night for the slain of the daughter of their peo­ple: Now to such I have these following di­rections to propose.

[Page 116]Though you do not think it convenient to en­gage your selves in the controversies of the times as they tend to estrange the hearts and alienate the affections of good People one from another, yet to engage your selves in a controversy a­gainst controversies, managing of it with a spirit of love and tenderness, which may so much tend in the fruits of it to the endearing, and uniting of the hearts of Saints one to another, that may be worth your engaging in. If you ob­serve what is said, page 32, 33, 34, 35, 36. you will there see how all the servants of God in all ages contended against the contentions in the Church, and laboured to preserve union a­mongst Saints as the main duty.

And therefore in the first place I would begg of you, to stir up your own hearts with all the Saints near you to be much in prayer for this mercy; set special times apart to meet together to wrestle with the Lord about it: this is a difficult and a great work, and prayer hath done many such; all those late great mercies that God hath bestowed upon his People in these Nations [which they are now so unable to agree about the dividing of] were all by many gra­cious and eminent instruments received and ac­knowledged to be the returns of Prayer: I shall close this request with Joels exhortation, Chap. 2.17. Let the Priests the Ministers of the Lord weep between the Porch and the Altar, and let them say, [Page 117] Spare thy People O Lord, and give not thy heritage to reproach, that the Heathen should use a by-word against them; wherefore should they say among the People, Where is their God?

2. Give up your selves to study and propa­gate this truth; for among the multitude of books that this day hath produced, I have found few, though I have diligently enquired and sought for them of this subject; And had I not been wea­ried with long delayed expectation, I should not durst to have made an Essay upon this work; but I hope if it be of no other use, it may serve to pro­voke some of you to lay your hand to this plough, least such unskilful ones as my self is, should spoile a good cause by badly managing it.

3. Set upon some beginnings in Gospel-fellow­ship upon this Gospel principle; I am perswaded the Lord would prosper and blesse it, against this Spirit of division, as the house of David against Sauls; it shal grow stronger and stronger, and the other weaker and weaker: the Lord seems to be withdrawing his good spirit of his quickening, sanctifying, comforting grace from the People, with whom the spirit of division is most predominate, even pouring upon the head of dividers what he threatned to back-sliders, Prov. 14.14. even to fill them with their own wayes, that they are even wearied with the mul­titude of their divisions and contentions; and such as are sincerely sensible thereof, are ready [Page 118] to cry out with David, Psal. 120.6 My soul hath long dwelt with him that hateth peace; unto whom your feet will be beautiful, that bring good tydings; that publish peace, Esay 52.7. when they shall observe by your Order and spirituall concord, how good and pleasant a thing it is for brethren to dwell together in unity, as Psal. 133.1.

If you have already the charge of a particular Church, labour to instruct them in this precious truth, which when they have received, endea­vour to manifest it and make it known to all the Godly round about, that you are in charity, and desire to be in fellowship with them, and all the godly or visible Beleevers in the World; But if you be not engaged to any particular Church at present, then make known your judgment to al that feares God near unto you, and press them to their dutys, to congregate themselves together and to have fellowship one with another in all Ordinances so farr as the Lord hath enlightned them therein, which when obtained, proceed as before.

Object. But in case the Churches, or at least a great part of them over whom the Lord hath set us, be so averse to this truth that the promoting of it among them may hazard a breach betwixt us, or at least a division in the Churche, show should we then walk in the prosecution of this duty?

Answ. Either such an aversness must proceed [Page 119] from a conscientious godly fear, that some other truth of Christ they have received may be pre­judiced thereby.

Otherwise from a contentious unruly frame of spirit, not being able to bear the sincere and sa­vory advice and instruction of those the Lord hath set over them; If from the former, a great deal of tenderness, and Christian patience, ought to be exercised toward them, and endeavours used to satisfie them; that your main aim and in­tendment in promoting this duty is to take away the cause from whence all grievances of that hand come, and to provide that an equal pro­vision of Liberty and opportunity may be to all conscientiously professing or practising any controverted point without the least discourage­ment or restraint, which is as much as any sober mind can desire. If from the latter, lesse weight is, to be put upon it saith Paul, if any man seem to be contentious, we have no such custom, neither the Churhes of God, 1 Cor. 11.16. And so to Titus, There are many unruly and vain talkers, whose mouths must be stopped, Titus 1.10, 11. Rebuke them sharply that they may be sound in the faith; vers. 13. These things speak and exhort, and rebuke with all authority; let no man despise thee, Chapter 2.15. when Christians contain not themselves within the bounds of a sober gracious spirit, whether the matter they strive about be truth or error, their pride, passion, unruliness ought to be reproved.

[Page 120]But if in case they all should agree to dissent in this matter, and will retain their former rule of separation, yet if they be willing to allow that liberty to others that they desire to enjoy them­selves, separate not from them, but the ra­ther abide with them as with a Church of Christ that most needs your help: For Christians, much more ministers should not somuch consider where they may walk to enjoy most comfort and Chri­stian liberty &c. but rather where they may be most serviceable to the Lord, and the weak di­seased of his People; for the whole need not the Physitian.

But though I do judge you ought to condi­scend to the weakness of your Brethren, and to walk with all Christian and brotherly affection towards them, yet not herein with Peter, Gal. 2.12, 13. to dissemble the truth, or to suffer any of the same society to be imposed on by them; but your selves withall like-minded to manifest your charity towards, and desire of fellowship with all the Saints on earth, and as your occasi­ons give you opportunity, to evidence your prin­ciple by your practice.

Object. But in case the Church with whom wee walk should be so offended as they should proceed a­gainst us, and withdraw from us upon this Ac­count.

Answ. Having as before walked with all ten­derness and unblamableness towards them, let [Page 121] not that offend you; that is their Sin, so to abuse an Ordinance of God; it is not yours; the fear of this punishment kept many a beleeving Jew from publiquely owning the Gospel, John 12.42. Neverthelesse among the chief rulers also many be­leeved on him, but bicause of the Pharisees durst not confesse him; least they should be put out of the Sy­nagogue; so John. 9.22. Acts. 22.19.

Object. But would not this be a meanes to fo­ment and encrease a great deal of contention and strife in every particular Church? for where con­gregations do consist of persons so different-minded each enjoying an equall liberty of professing and practising their different perswasions, this must ne­cessarily tend to a frequent begetting disputes and controversies amongst them, whereby the mutual edification and comfort of the whole would be en­dangered.

Answ. Without doubt the different perswasi­ons of Christians walking together in the same fellowship, will be attended with many difficul­ties and hazards, which the mercy of unity of understanding would remove; but put them all in the ballance with the fore-mentioned evils which their dividing and separating from one another as at present is attended with, and then judge which is the greatest; for where a necessity of evill is upon us, one in competition with the o­ther, it is our duty to admit the least, that which least dishonors God, and tends least to the [Page 122] ruine and desolation of his Church and people; and sure I need not bring the evils attending each of these cases in competition, to find out which is the greatest; but when you find such Errors or Erroneous persons singled out; the admitting of whom into the Church of God, or giving the right hand of fellowship unto, would be at­tended with equall evill, either as to Gods dis­honour, or to the damage of his Church, that our present Divisions are attended with; then and not else, I judge you ought to assent there­to: But if once union of Saints had that weight upon our hearts which it ought to have, I do not judge differences of judgement amongst Members of the same Church could be so incon­sistent to its Peace and Edification: For,

1. The Church must allow an equal liberty to all controversal points, either in doctrine or practice, and withal must provide an equal rule to limit, and restrain the extreams of unseaso­nable, unsober, and troublesom promotions of them, or oppositions to them of each hand, so that the mutual edification and comfortable walking of the whole, in the practice of those main duties, wherein there is a mutual agree­ment, may not be interrupted; for God is not the Author of confusion, (saith the Apostle) but of Peace in all Churches of the Saints, 1 Cor. 14.33. And James doth not say, Where difference of un­derstanding is, but, where envying and strife is, [Page 123] there is confusion & every evil work; and therefore, do but make an equal provision against carnal contentions, and disorderly promotions of con­troverted points, and then the holding them, or sober preaching and practising of them, could not be inconsistent to union in the same Church.

Object. But would not this be a means to pre­judice, and block up the way of some despised con­troverted truths, which much the least part of the people of God have received, and the generality is very much prejudiced against? And this way would subject the Saints, professing them, to the united Church power of such as oppose them, and thereby bring such truths of God, and the professors of them, under great discouragements and con­tempt.

Answ. Whatsoever the rule of Christ directs us unto, in order to the promoting controverted despised truths, is the best way to promote them, howsoever to our reason it may not seem so to be; and when we lay our hands to any part of Gods work, we must be careful to keep our feet in the way of his pathes; and though con­troversies and differences of understanding have been in all ages in the Church; yet produce one Instance out of Gods Word to justifie Separati­on thereupon, before you plead for the practice of it; but this Union would not at all tend to the prejudice of any particular truth that may be at present under reproach amongst the generality [Page 124] of Christians; for nothing more tends to the damage of an opposed despised truth then the reproach and dishonour brought upon it by weak, self-conceited sticklers for it, whose un­seasonable and unsober contending for it doth so much offend, and stumble the contrary mind­ed, that they take a prejudice against the truth for the promoters sake, whereas were Saints uni­ted in Church Order, there might be special times and places appointed for the most able and sober of each different perswasion, to hold forth their grounds for their judgement either Doctrinally, by way of Preaching, or other­wise, by a sober and Christian conference be­twixt such as the brethren of each different perswasion should make choice of, where all might have liberty to be present, and to make their sober Objections against what should be de­livered as they see cause; and this might be done without the least disturbance of the peace, and with mutual edification of the whole as a Church which would also exceedingly tend to remove those discouragements on the one hand, which lye in the way of despised Truths, and those en­couragements on the other hand, that are given by our divisions to several applauded Errors: For when the Judgment of any person made him neither more nor lesse esteemed, nor advan­taged; Christians would then receive or reject controverted points singly to answer a good [Page 125] Conscience towards God in obedience to his will made known to them, whereby doubtless Truth would much prevail against Error; for a sincere sober Conscience no ways byassed sel­dome miscarries in its judgement.

And so in our present divided confused state, several controverted Truths may suffer much prejudice by the many Errors they are accom­panied with in the Professors of them: and oft­times so inter-woven and intangled in their practice, that such as may have a desire to pro­fesse the Truth are discouraged, and kept off thereby; whereas this Union upon Gospel prin­ciples removes all that, and leaves every Truth single and pure without any addition or detra­ction; thou mayest then take up such a trampled on pearl, though it be found among Swine, and adde it to the Bracelet of thy former graces or duties, without wallowing with them in the mire to enjoy it or perform it.

Object. But there are many whom we judge god­ly, both Ministers and private Christians that will be opposite to us in this work upon the account of our separation from the carnal multitude and visible unbelievers, they admitting a bare profes­sion of the Christian Religion with some other additional qualifications, not evidencing conversi­on nor visible grace to be the rule of Church-mem­bership, &c. now how should we walk towards them?

[Page 126] Answ. As in the former Cases, so in this there must be a great deal of regard had to the dispo­sition of mind and nature of the Principles from which such persons dissent or oppose; for that may much aggravate, or extenuate their evill, and thereby much differ the Rule of your walk­ing towards them; for if such opposition or dis­sent proceed from that common Principle and Spirit of opposition and contempt which ge­nerally the Popish and Prelatical people walk in against holy qualifications and purity of wor­ship prest after by the Godly, then to walk to­wards them as persons holding only the form of Religion, but denying the power of it, but if such dissent, or opposition proceed from a conscien­tious mind charitably disposed towards the god­ly, thus walking, only differing in judgment as to the Rules of Church-membership, then such a conscientious dissent and charitable mind on the one hand requires a suitable deportment on the other; then though you ought not to own them, nor joyne with them in an union of Church-state, in regard their Principles and practices may wast the visible bounds of Christs Church (viz. Regeneration and Sanctifying faith) yet to walk towards them with all Christian tender­ness and charitable respect, owning what is good in them, as well as rejecting what is evill, that though you cannot own them in the state in which they stand as true Gospel Churches, in re­gard [Page 127] the Principle by which they walk opens the door to all materiall pollution, and the body of the matter of which they are built are not living stones, yet you may own their persons whiles in that State as Gospel brethren, and perform towards them all dutyes of Gospel brotherhood which they are capable as particu­lar Christians to receive, and are willing to ac­cept of at your hands; and such of them as the Lord hath by his Providence, called & by his gra­ces & spiritual gifts qualified for the work of the ministry, they making it their maine business to convert Souls to Christ, and to press their hear­ers to sanctification, and Godly life; they ought doubtles to be highly esteemed for their works sa [...], and to be frequently prayed for, that God would give them utterance, that they may open their mouths boldly to make known the mystery of the Gospel, as in Eph. 6.19. and the success of their labours to be as much prized; and thanks to be as duly returned to the Lord for it as for the suc­cess of those in Gospel Order; herein Christ set us an example, Mark 9.39. shewing this reason for it; he that is not against us is on our part, verse 40. And so Paul, though some preached Christ of envy and contention, Phil. 1.15.16. yet saith he, what then notwithstanding every way whe­ther in pretence or truth Christ is preached, and I do therein rejoyce, yea and will rejoyce therein, verse 18. so that I do judge, though there cannot be [Page 126] an union of Church State with such, yet there ought to be a tender and charitable deportment towards such as visible Saints, and Gospel Bre­thren.

Object. But there are many who will be ex­cluded amongst the number of common professors, that though there be nothing appearing in them that evidences a work of grace or true conversion, yet they are not prophane scandalous persons, nor despisers nor raylers at Godliness, but seem to be sensible of their own ignorance, and desirous to be further informed in the power and mystery of the Gospel. Now how ought we to walk towards such? must we esteem them as Idolaters or Heathens, be­cause they are not visible Converts, and walk in a false way of worship?

Answ. As I do judge the grace of Christ in Saints where it hath its kindly work, dos natural­ly tend to humble & lay low Saints in their own eyes, and makes them vile in their own sight; so it doth as naturally tend to work in them a tend­er heart and charitable affections towards all others in whom the least appearance of love to Christ is found, rather directing them to erre (in matters in the least doubtfull) in charity, then in Severity; for that great Gospel grace of Charity which the Scripture so much magnifies and gives the preheminence above all other graces unto, 1 Cor. 13. is only then usefull when the case is doubtfull; for where certain evidences of things [Page 129] are, there needs not Charity to Chancellorize; for then our understanding and judgment of themselves are able to determine; which being defective, and subject to erre, in doubtful cases the Lord hath provided Charity to be Chancel­lor in the Conscience, whose business is when the severity of a rule tends to oppress, to moderate and prefer mercy and equity before severity and exactness of rule; therefore wherein the case may be in any measure doubtful, Charity must then supply the defect of visible evidences, at least to suspend thy judgement on the se­vere hand:

And therefore I answer, you ought not to esteem them either Heathens or Idolaters, but Christians, though their conditions were much more doubtfull then the qualification in your ob­jection states them to be; for I do judge a sense of ignorance with a sincere desire after further knowledge in the mystery of the Gospel, are (if not signes of the new birth) yet evident signes of spiritual pangs that prepare for it, and ought instead of being so vilified and slighted, to be taken into the Churches care, and watch, who is in that case to perform the part of a compassio­nate, tender, and spiritual midwife, by using all means to encourage, strengthen and comfort such soules, lest there shall want strength to bring forth; yet not administer the Seals until there be Evidence of a new Creature for first [Page 130] God must subscribe the evidence, you must be able to read his hand in a visible work of grace before you ought to apply his Seals, which are to be a visible confirmation of the new Co­venant, agreement between God and the soul.

But doubtless not only in these cases, but to­wards all professing Christianity, Gods people ought to demeane themselves with all tenderness, and respect; and avoid all provoking and harsh carriage, either in word or deed, that shall tend to the hardning and incensing of them against the precious wayes of God; and to shew out of a good conversation their workes with meekness of wisedome: Paul fearing the spirits of the Saints in this case, exhorts the Collossians to walke in wisdome towards them that are without; and that their speech should be alwaies with grace, seasoned with salt; that they might know how they ought to answer every man. Chap. 4, 5, 6. And so to the Thessalonians, studdy to be quiet, and to do your own business, &c. that ye may walke honesty to­wards them that are without. &c. 1 Thes. 4.11.12.

But if Christians were more exercised in con­sidering the riches and freeness of Gods Grace to their poore souls, and of their own vileness and unworthiness of the least part thereof, if they would more look unto the Rock whence they are hewn; and the hole of the pitt whence [Page 131] they are digged, they would be less in offensive termes, and scornefull carriages towards poore carnal professors; they would rather say as Paul argues, 1 Cor. 4.7. who maketh us to differ from others? what have we that we did not receive? Unto whom I shall conclude with Pauls reply, Now if you did receive it, why doe ye glory as if you had not received it?

I might multiply many more Answers to Ob­jections, that may lie in the way of this duty of making beginnings in this blessed worke; but I hope the prosperous success of some, whose hearts the Lord shall engage in the practice hereof, will be more convincing arguments, to prove that gracious holy persons of diffe­rent judgments, may comfortably walke to­gether in Gospel fellowship, edifying each other in their most holy faith, without being offensive or grievous one to another in their different mindes, then I am able to adde; and therefore I shall conclude what I have to say to Gospell Ministers, as to their propagating this pretious truth with this one direction.

4. If providence hath placed your present residence amongst a people so frowardly bent to dividing principles and practices, that the labouring to promote this Gospel union, might be so ill resented by them, as might render your present ministration unacceptable, and thereby unsuccesfull amongst them that you have cause [Page 132] to take up Davids complaint, Psal. 120.7. I am for peace; but when I speak they are for warre.

Then it is my opinion, you ought to suspend earnest pressing the practice of this Gospel union; and say as the Lord did Iohn 16.12. I have yet many things to say, but you cannot beare them now. But yet not to close with such in their rigid dividing principles as Peter and Barna­bas did, Gal. 2.12, 13. but to be daily labouring to remove them; for take but away the rubbish and dross of Christians principles and spirits, and then like hewn stones they will unite of themselves.

1. By the rubbish and dross of their spirits that hinders union, I meane those sinful distem­pers of spirit, that are contrary to the uniting graces before mentioned, as Pride and Passion, selfe conceit, Envy, Hatred, Emulations and the like; for if these were once removed, and the opposite graces strengthned, inclinations to union would become as natural to them, as now inclinations to division are; for remove but the cause and the effect ceaseth; and if you should convince them of the evill of their dividing principles, before their dividing spirits were subdued, they would be no more capable to practice this Gospel union then a drunken man would be capable to goe without staggering; and therefore if nothing else can be done to­wards this worke, be preparing the spirits of [Page 133] Gods people with uniting graces. 2. By the rubbish or dividingness of their principles, I meane such notions and tenents as naturally tend to division, which Christians of most per­swasions have received by tradition from their fathers, as I may say, that because former good men of the same opinion with them, and the people all along professing the same way with them have so done, therefore they conceive they must do so too, of which sort of dividing principles are,

1. A confining their Christian relation, affe­ction and duty within the limits of their own judgements, allowing God to have no visible Church, nor judging themselves to owe any special duty to Christians as Brethren beyond their own rule of fellowship, which principle is usually the nurse, if not the mother of these following practices.

From hence proceed all those scruples which hinder Saints from a free participation of each others gifts and graces; on the one hand such as are rigid against Separation, will neither hear nor joyn with any but such as are of their own Principles; they will either have Objections against their Call and Ordination; or other­wise against their judgement and qualifications; and thereby oft deprive themselves of a soul-searching powerful instruction, and stand pick­ing the bones of a dry, sapless, Historica Dis­course [Page 134] set off with the trimming of some hu­mane excellency; that the other might want more minding what the dish is the Lord pre­sents the Bread of life to them in, then the pu­rity and spiritualness of the Bread it self, when the Lord doth usually put this treasure of his graces, and spiritual gifts into earthen vessels, that the glory might be of God, and not of man, 2 Cor. 4.7. He oft times hides these things from the wise and prudent, when he reveals them to babes and sucklings, Mat. 11.25. I having ob­served some whom I judge godly, to rigid upon this hand, that they have rather chose to hear where the Speaker hath been a visible ungra­cious person, or stay at home, then to attend a powerful heart-searching Godly Preacher contrary-minded in some things to them.

And on the other hand many poor Christi­ans do run into the like extream; for as the for­mer makes humane defects the Rule of Re­jection, they go neer to make them the Rule of Election; and so by both the true Rule of gra­cious qualifications and spiritual gifts where­ever found are declined, and set light by, and put in competition with every circumstantial thing; whereas if Christians would make that which tends most to answer the ends of hearing, ( viz. the nourishment, edification and comfort of their souls the rule of hearing these things would not be; and nothing would more tend to further the Saints union, then the removal [Page 135] of these hinderances in their providential Com­munion in things wherein they are agreed; for if gracious persons different-minded, did but sometimes meet to pour out their Souls to the Lord together in prayer, for their joynt con­cernments, and to taste the preciousness of each others experiences, and graces by a mutu­all communication of spiritual gifts, it would much tend to remove uncharitable jealousies; and endear their hearts one to another: that was the Argument Peter used to convince the unbeleeving Jews, that the Gentiles were per­takers with them of the same grace, Acts 11.17. Forasmuch then as God gave them the like gifts as he did unto us, who believed on the Lord Jesus Christ; what was I that I could withstand God, un­to which Reason they assented, v. 18. When they heard these things they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life: From which Scripture you may clearly gather that it was both Peters and the believing Jews opinion, that such ought to own and esteem each other as fellow-brethren in the Gospel of Christ, whom God had grant­ed the same precious gifts and graces unto. And I may say, it is impossible for Christians ever to come to an union in things wherein they differ, until they come to a Communion in things wherein they agree; for while Christi­ans be at the utmost distance one from another [Page 136] they can never come to acknowledge (of any thing that is obliging or uniting) for we may truly say of this spirit of Division, as Ahab said of Micaiah, 1 Kings 22.8. It doth never speak good of me that is, of Christians differing in judge­ment to one another; It will not want its Spies at every Christian meeting or Sermon to gather up all offensive dividing expressions, and passa­ges, and carry them up and down as fuell to the fire of contention, that if ye observe it, there is not the least secret mis-carriage among Christi­ans but shall be known, talked of, and stretched out to the utmost, by others contrary-minded to them.

But Christ wants his Intelligencers to publish and tell of those expressions and passages which would tend to unite and endear differing Chri­stians one to another, and if any out of a de­sire to beget love amongst Saints should take upon them that Office, they would find it a very unthankful one, where this spirit of Division hath found entertainment, though there it is most needed; and therefore until ye open the door of a free participation of gifts and graces among Saints, expect no union.

And as this principle of confining the Church, &c. within our own limits, thus nourishes di­viding practices, and hinders a free communica­tion of gifts and graces; so it tends to beget and nourish the saddest of inward delusions of heart [Page 137] that Christians can be possest with, tending to the Corruption of our best duties to God, and to make all our solemne sacrifices have an ill savour before him; as

1. It confines our petitions and the desires of our hearts in prayer to a few of Gods people, excluding the rest; for no further then our prin­ciples carry us to own Gods Church, and people to extend, can our petitions to the Lord for his Church and people intend; nay hereby some­times our prayers becomes opposite to Gods de­signes of mercy to his people, when they ap­peare before him at the throne of grace in op­position to one another; and justifying where he condemnes; and condemning where he justifies; it would make a considerate heart tremble to appeare before him that knows all hearts in Prayer; and there to repeat such general peti­tions as these. Doe good in thy good pleasure unto Sion, build thou the walls of Jerusalem. Psal. 51.18. and in their hearts exclude the generality of the Lords people, or to utter such complaints as these: Let them all be confounded and turned backe that hate Sion, &c. Psal. 129.5. and in­tend hereby amongst others, such as are graci­ous persons, differing-minded to them, only for opposing some controverted point of Doctrine or practice which they have received, and main­taine as carnally as the other opposeth it. I say, thus to do is to provoke the Lord against us all, [Page 138] by engaging him as much as lyeth in us, in our carnal contentions and divisions, that the Lord hath just cause to take up that complaint against us, Psal. 50.20.21. Thou sittest and speakest against thy brother; thou slaunderest thine own mothers sonne; these things hast thou done, and I kept silence; thou thoughtest I was altogether such an one as thy selfe; but I will reprove thee; and set them in Order before thine eyes. This is very neere kinne to the sin of that evill Servant, Mat. 18.31. whom when his Lord had forgiven him many Talents, to take his fellow servant by the throate for one.

And as it thus misguides the heart in prayer, so in prayses; this contraction in our hearts of the extent of God Church, will tend to put us upon rejoycing and praysing, when we should weepe and mourne, and put us upon mourning when we should rejoyce; how hath this ungrate­full principle, robbed the Lord of the glory due unto his name, for all the great mercies he hath bestowed upon us in these Nations of late years, which before this spirit of division overspread us, had weight upon our hearts; that the people of the Lord did then seem to say with the Church, Psal 126.1. When the Lord turned againe the captivity of Sion, we were like them that dreame; then was our mouth filled with laughter, and our tongues with singing; then said they among the heathen; the Lord hath done great things for [Page 139] them; the Lord hath done great things for us, where­of we are glad; but now we have cause to com­plaine with the Church, Lam, 5.15. the joy of our heart is turned into mourning, the Crown is fallen from our head; woe unto us that we have sinned; now little but murmuring and complain­ing is heard in our streets; what we yet want, seemes to make all wee possess not worth being thankfull for.

As this confineing Principle byasses our hearts in prayer and praise, so it tends to put us upon a wrestling and misapplying the precious promi­ses and precepts of Christ, in the Scripture, to mis­guide our obedience to God, and duty towards our brethren; for all we exclude out of the pale of the Church, we therby exclude from an interest in the promises; they are thereby made as far as it is in our power Aliens from the Commonwealth of Israel, and strangers to the Covenant, and promises, and also thereby we excuse our selves of all those special dutyes we owe to one another as Christian Brethren, that ye shal receive it as an Ordinary answer from some Christians, if ye press them to Christian duty towards such as are not of the same fellowship with them; what have we to do with them that are without? but I am well assured that will not be admitted for a good answer at the last day to the Lord.

And thus I shall conclude what I have to say to Gods Ministers as to their part in this work [Page 141] of Saints union, hoping the Lord will stir up the hearts of some of them to set their shouldiers to it, that that precious promise of the Lord to his Church, Esay 60.17, 18. may be fulfilled in them, I will make thine Officers peace &c. violence shall no more be heard in thy Land, wasting and destruct­ion within thy borders, but thou shalt call thy walls salvation, and thy Gates praise.