A Peacemaker Without Partiality and Hypocrisy, Discourse · Chapter 14

A Peacemaker Without Partiality and Hypocrisy · Discourse · Chapter 14

p. 84CHAP. XIV. Concerning the uſefulneſſe and commendableneſſe of brotherly unitie in the worke of the Miniſtery.

Sect. I. What the communion and correſpondency is, wherein our unitie is to be ſetled.

HItherto wee have reflected upon that which doth make the ſtudie of brotherly love and unitie amongſt us abſolutely neceſſary to avoid the danger of ruine and deſtruction, and the guilt of hindering the progreſſe of the Goſpel in the world; now wee ſhall reflect alſo upon the uſefulneſſe and commendableneſſe of the dutie in reference unto the work of the Miniſtery. It is no generous diſpoſition to be drawn by meer neceſſitie and feare unto a dutie, but to bee moved thereunto by the lovelineſſe of grace, and by that which is excellent therein, is praiſeworthy and argueth a noble and vertuous inclination. Therefore wee ſhall ſet our ſelves to worke upon this inclination, and indeavour to waken it in every one that hath ingenuitie. And my aime ſhall bee rather to deale with the underſtandings of all (able to conſider of their wayes) to demonſtrate that which I conceive to bee a dutie; then with the affections of any, to perſwade them unto a performance, before they are convicted of that, which is the will of God therein. For I ſhall ſpeak to Miniſters, and ſuch as I muſt ſuppoſe to bee conſcionable; and to thoſe I knew nothing ſo effectuall to perſwade, as to evidence unto them, that a matter is conformable unto the will of God, for nothing but this doth intereſt conſcience into action.

Now leſt I ſhould bee miſtaken in that which I ſhall deſire to offer as a dutie of the Miniſtery, I ſhall contract all, which for the preſent I have to ſay, to one aſſertion; which having opened, I ſhall endeavour to make good.

The aſſertion is this.

That although there were no danger of any enemies, Act. 20.28, 29, 30. Phil. 1.27. 1 Cor. 1.10, 11, 12.Acts 20:28Acts 20:29Acts 20:30Phil 1:271 Cor 1:101 Cor 1:111 Cor 1:12or of inward breaches and diviſions in the Church (for the preventing of which, to ſtudy the unitie of the ſpirit it wholly neceſſary) yet that for p. 85the true (1) Miniſters of the Goſpel, in the duties (2) of their miniſteriall charge, nothing is more conſcionable, (3) nothing more profitable, (4) nothing more commendable, (5) and nothing more ſutable to the glory of God, (6) and the perfecting (7) of the Saints, then to (8) maintain a Brotherly communion (9) and correſpondency one with another, and that ſuch as lay not this dutie to heart, but love rather to ſtand and walke by (10) themſelves, and to maintaine the principles (11) of a ſingular diſtance from their brethren in the Minniſtery, will not bee able in the end to approve their conſciences unto God, that they walke worthy of the calling wherewith they are called. This aſſertion is ſomewhat large, therefore to open the parts thereof, that my meaning may bee the better underſtood, I ſhall ſay of the ſeverall heads thereof thus.

1 That by the true Miniſters of the Goſpel are meant none but ſuch perſons as are authorized by an ordinary and regular way of calling to adminiſter the publick ordinances of Chriſt in his Church.

2 That by the duties of their Miniſteriall charge are meant the workes which in and towards the Church are to bee performed as an office, and ſuch are, To labour in the word and prayer, to have the care of gathering and conſtituting the Church, to rule and govern the Saints committed to their charge as one body in Chriſt, to diſpenſe the ſeales of the Covenant to thoſe that belong unto it, and to exerciſe Church diſcipline over thoſe that are liable to it. all which they are bound to attend as occaſion is offered, and the edification of the Church doth require.

3 That when I ſay a thing is conſcionable, I meane that it is preſcribed by God in his word as a dutie which cannot be neglected without contracting of guilt unto the conſcience.

4 When I ſay, that a thing is profitable, I meane that it doth yeeld in its owne kind ſome benefit to him that uſeth it.

5 When I ſay, that a thing is commendable, I meane that it hath qualities for which it is to bee eſteemed and embraced by all.

6 By brotherly communion and correſpondency I mean not a bare name and profeſſion of brotherhood, but a reall conjunction of the thoughts, of the deſires and affections, and of the endeavours of men, proceeding from this principle, that they acknowledge one another to be the children of the ſame Father, p. 86or at leaſt the ſervants of the ſame maſter: for as a maſter is a father to ſervants, ſo fellow-ſervants are brethren in ſervice.

7 By the meaning of the communion and correſpondency, I meane a conſtant following of the duties thereof, through the acknowledgment of ſome profeſſed engagement obliging thereunto.

8 By the glory of God in this dutie to bee aimed at, I mean beſides the generall praiſe due to him for all his goodnes, a more ſpeciall manifeſtation of the unitie of his Name in all his Saints.

9 By the perfection of the Saints in this dutie to be advanced, I meane three things.

1 The building of them up into one body, by the oneneſſe of the Name of God,Ioh. 17.22, 23John 17:22John 17:23 as Chriſt and the Father are one, that they may be perfect in one.

2 The ſtrengthning of them with might by the Spirit in the inner man, Epheſ. 3.16.Eph 3:16that being knit together in love, they may be comforted unto all riches of the full aſſurance of underſtanding, to the acknowledgment of the Miniſtery of God, Col. 2.2.Col 2:2and of the Father, and of Chriſt.

3 The powerfull propagating of the Goſpel of truth in the world, to be a teſtimony thereunto to convict it that Chriſt is ſent of the Father, Iohn 17.23.John 17:23and a means to call in all the elect of God, to the communion of Saints out of it.

10. By the ſtanding and walking by ones ſelfe.

I meane not the diſtinction of charges (as if none might ſtand or walke in a diſtinct office, wherein another hath no right to intermeddle) or the maintaining of the particular rights, belonging to particular Congregations, (for I hold that every Church hath within it ſelfe a right to all Chriſts ordinances, in reſpect that it is built upon the foundation) but I meane the disjoynting of mens practiſes, and the dividing of their affections and purpoſes in the exerciſe of their diſtinct charges, whereby as parties in oppoſition to one another, they ſet up markes of diſtinction and ſeparation between themſelves and others, whom they cannot deny to belong to Jeſus Chriſt and to be built upon the ſame foundation with themſelves.

11 By the maintaining of principles of a ſingular diſtance, I meane ſuch a plea for the rights and priviledges of particular aſſociations of profeſſors, as doth make void the fit joynting and compacting of themſelves together with others that ſtand p. 87upon the ſame foundation, that according to the purpoſe of God the whole building may bee fitly framed together and grow unto an holy temple in the Lord. Epheſ. 2.21.Eph 2:21For all are called unto the unitie of the ſame body by God; 1 Cor. 12, 13. Col. 3.15. Epheſ. 4.13.1 Cor 12:13Col 3:15Eph 4:13and the miniſteriall worke is appointed to bring all to the unitie of the ſame faith and knowledge of the Sonne of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. If therfore any plea bee taken up for a ſingular diſtance which is grounded upon disjoynting principles; this will not ſuit with the purpoſe of God, which is to make up the whole body of Chriſt into one, that by the compacting of the members thereof, there may bee an effectuall working in the meaſure of every part, Epheſ. 4.16.Eph 4:16to make the increaſe of the body, for the building of it ſelf up in love. What principle then ſoever doth overthrow this compacting of the whole, for this end to bee fulfilled in and by every part; is deſtructive to the glory of Chriſt, and the happineſſe of his members. If then the principle of Chriſtian libertie and the plea for it, and for the particular rights of diſtinct Congregations, is made, by the ſubtiltie of Satan, the chief inſtrument of our diviſions and diſtractions at this time, and in this kind, it muſt bee qualified by the principle of holy communion, and the plea for the unitie of the members of Chriſt, and for the common rights of the profeſſion of Chriſtianitie. For the Apoſtolicall rule is cleer, that wee are indeed called unto libertie, onelyonly wee muſt neither uſe libertie, nor plead for it,Gal. 5.13, 14.Gal 5:13Gal 5:14 that it may give an occaſion to the fleſh, but wee are commanded by love to ſerve one another, becauſe the whole Law is fulfilled in this, Thou ſhalt love thy neighbour as thy ſelfe. And if this Law bee not obſerved,Rom. 13.9.Rom 13:9 it is cleer that wee walke not worthy of the calling wherewith wee are called, what ever the truth of our principle, or the juſtice of our plea may bee in it ſelfe. For it is not the Theoreticall upholding of a truth that will ſave us, but the doing of the will of God: woe be then unto us, if by our diſputes for that which wee think to bee truth and righteouſneſſe, Satan doth inſnare us; and by the practiſe of a ſingular diſtance, doth ſo far lead us out of the way, as to make us his inſtruments to divide and diſjoynt the ſpirits and the practiſes of profeſſors; that the eſſentiall unitie of the whole, and the viſible conjunction of the members, being put out of the thoughts and aimes of common profeſſors, all ſocieties may bee broken to pieces, and all relations p. 88to common duties made void, according to the will and fanſie of every one, that will pretend to bee a Saint in ſuch or ſuch a degree above his neighbour; that ſo by our ſingular diſtances through ſtrife (for ſelfe-intereſts) ſcandals may bee multiplied, and the honour of Gods Name in the holy profeſſion blaſphemed in the world. Therefore to avoid all this, nothing is ſo fit or more neceſſary and uſefull, then to maintaine this communion and correſpondency, which we plead for, which is nothing elſe but a free and voluntary concurrence of ſpirituall counſels and endeavours, which God as the Father of Spirits and King of Saints doth require in his children and Office-bearers, for the advancement of the kingdome of his Son, that it may appear unto the world, that the Church is his houſe, that hee is the ruler of it by his Word and Spirit, and that the Miniſters thereof depend unanimouſly upon him, as his children and ſervants; and that in their mutuall relations they ſtand united to each other, not by a rule of their owne chuſing and tranſacting; from which they may exclude one way or other whomſoever they pleaſe, but by the common rule which is his love, whereby they are bound to each other as Brethren, and as his ſervants, that is, fellow-members of the ſame body of Chriſt; for al the members of every body, are but ſervants to the head in the whole & to to each other for the heads ſake, and for the good of the whole. Although then every member hath a facultie of life, and a right through that facultie to act in and by it ſelf, the worke of its owne office; and hath immediatly from the head its direction what to doe; and is not under the command of any particular fellow-member yet in the uſe of this facultie, and in the exerciſe of this right, every member is directed by the head to ſubordinate it ſelfe to the ſervice of the whole, and to depend upon the unitie thereof, and not to ſtand or act by it ſelf: for the Apoſtle ſaith, that the eye cannot ſay to the hand I have no need of thee; nor the head (though head, and over all the reſt) to the feet (though but feet, and under all the reſt) I have no need of you, but even the weakeſt and the moſt unſeemly members are the moſt neceſſary, and every one of them in the performance of their duties towards the whole (for none of them are allowed to doe any thing for themſelves alone) are made to depend upon each other. If this doctrine were laid to heart, and applied practically (without diſputing) to particular p. 89matters now in diſpute, and if our braines were leſſe, and our conſciences more exerciſed in looking herein to that which is (without all diſpute) the known will of God, wee ſhould not need to be troubled with the nicities (though wee might conferre about them) of the proper ſeat of right to power and government, and with the nationall debates of the prioritie of the univerſall, and of the rights and priviledges of the particular Churches, upon which rocks our affections being now ſplit, all the duties of neceſſary communion, correſpondency, and concurrence are neglected amongſt us, notwithſtanding all the known excellencie, commendableneſſe and uſefulnes thereof. Therefore my purpoſe is to ſet before the conſciences of thoſe that ſeek life, the lovelineſſe of this dutie whereunto we have already attained; if ſo be we will but put forth our hand unto it, as to the tree of life in the midſt of the Paradiſe of God, and not feed upon the Theory of diſputable opinions concerning particular rights and priviledges; which are to us a tree of the knowledge of good and evill, whereof the fruit doth worke nothing but death and enmitie between God and us: and between man and man nothing but ſtrife and diſtances, by reaſon of our pride wherewith our knowledge doth puffe us up, to appeare ſomewhat more then others in all our undertakings.

Sect. II. Of the excellency of unitie and of the fountaine thereof, Charitie.

THe holy Ghoſt hath ſet himſelf of purpoſe to commend Unitie and Charitie unto us, (which now I am to ſpeak of) in two ſeverall places of Scripture, which I ſhall make the matter of this Section, to repreſent onelyonly the heads thereof in brief unto ſuch as are conſcionable, that by themſelves they may lay the thing to heart and weigh it conſideratly, that God may perſwade their affections to the practiſe thereof.

❧ The excellencies of brotherly unitie are ſet forth in the 133. Pſal. where firſt by way of preface and propoſition the holy Ghoſt doth call upon us, and invites us to contemplate and obſerve the ſame with admiration in the twofold propertie thereof, viz. the goodneſſe and the pleaſantneſſe which is in it. Behold p. 90how good and how pleaſant it is, for Brethren to dwell together in unitie, Verſ. 1.

Then ſecondly, by way of proof and demonſtration he doth ſhew wherein that goodneſſe and pleaſantneſſe doth conſiſt, and whence it doth proceed. The goodneſſe and pleaſantneſſe of brotherly unitie doth conſiſt in this, that it doth bring with it to thoſe that maintain it, all manner of bleſſings in great plentie. The bleſſings are both ſpirituall and bodily, the firſt in the Church, the ſecond in the Common-wealth.

The ſpirituall bleſſings beſtowed in the Church, are the graces of the holy anointing, it is like the oyntment, whoſe excellencies are 1. in their worth, the precious oyntment; 2. in their uſe and application, which is to conſecrate and make men Prieſts unto God, by the vertues conferred upon their principall faculties; upon the head, the beard, Aarons beard; 3. in their abundance and fruitfull proceeding from the head to all the inferiour parts, it ran down upon the beard, went down upon the skirts of his garment, Verſ. 2.

The bodily bleſſings beſtowed in the Common-wealth are the fruits of the earth in the higheſt parts thereof both farre from the Church, and neer unto the ſame. As the dew of Hermon (a hill and land farre from Jeruſalem neer Jordan) and the dew that deſcendeth upon the mountaines of Zion, Verſ. 3.

All this goodneſſe and pleaſantneſſe doth accompany brotherly unitie, becauſe the Lord hath commanded the bleſſing to bee there (viz. where unitie is) and the bleſſing which he hath commanded is, even life for evermore, Verſ. 3. and conſequently all the meanes of life, and if of life eternall, then of temporall alſo, for wee have the promiſe, that if wee ſeek the kingdome of God and his righteouſneſſe all other things ſhall bee added unto us, Matth. 6.33. Now from all this which is the cleer doctrine of the holy Ghoſt, I ſhall make this inference onelyonly, that if theſe promiſes are made to brotherly unitie, by reaſon of the bleſſing of God upon thoſe that maintain it in Church and Common-wealth, then we may denounce the contrary threatnings unto thoſe that maintain it not,Rom. 2.8, 9.Rom 2:8Rom 2:9 for the wrath of God is upon thoſe that are contentious and obey not the truth. Hitherto of unitie. The ground of it is love, as may bee gathered from 1 Cor. 12.25. where the ſame care of members one for another (which is the effect of p. 91their love) is the cauſe why there is no rent in the body, and conſequently why unitie is preſerved: For where that loving care is not, unitie is not, but a rent will bee, as wee may daily perceive in our dolefull eſtate. Therefore all the excellencies that belong to brotherly unitie are firſt and originally to be attributed unto charity. But then there are yet other excellencies, which are more immediatly attributed unto it by the holy Ghoſt, in 1 Cor. 13. where the Apoſtle having in the foregoing Chapter, from the beginning, reckoned up the ſpirituall gifts, which are given to the Saints in the Church to profit withall in the unitie of the body, (as is cleer from Verſ. 7. compared with Verſ. 12, 13. of Chap. 12.) he commeth in the concluſion of that Chapter to exhort the Saints to covet earneſtly the beſt gifts; and to encourage them unto this dutie, he promiſeth to ſhew them the way which is (foreign) moſt excellent. Which is that which immediatly in the following 13^th. Chapter he begins to deſcribe. From whence this inference doth offer it ſelfe, that as the chief and moſt excellent meanes to attaine to all ſpirituall gifts, is the practiſe and exerciſe of love, ſo the neglect of that dutie is the chief cauſe of the decay and loſſe of all ſpirituall gifts.

Now the Apoſtle in the deſcription of this way doth ſhew a Threefold excellencie, and uſefulneſſe of love. The firſt is, that without it no ſpirituall talents or good workes are profitable to the Church, or to our owne ſalvation, Verſ. 1, 2, 3. The ſecond is, that in it and by it all vertues tending to make a man perfect, are wrought in us, Verſ. 4, 5, 6. 7. The third is, that above all other graces, it is the onelyonly durable and laſting unto eternitie, Verſ. 8, 9, 10, 11, 12. Which doctrine being referred to the foregoing propoſition in the laſt verſe of Chap. 12. will produce this argument, or demonſtration concerning the excellencie of love.

That vertue without which no gifts nor good workes are uſefull unto any, and by which all vertues are wrought in us, and which alone laſteth unto eternitie, is the moſt excellent way to ſpirituall gifts. But ſo it is, that charitie is that vertue; Ergo, it is of all others the moſt excellent way to ſpirituall gifts.

The Minor or the Aſſumption of this argument is made good concerning charitie, in the three ſeverall parts thereof forementioned.

p. 92Firſt then, that without it no ſpirituall talents and outward good workes are uſefull; the Apoſtle doth make out in many particulars. For he firſt mentioned the gift of utterance, ſuppoſe a man could ſpeake with the tongues of men and Angels, yet if hee want charitie, he is to his auditory but as ſounding braſſe, or a tinkling Cymbale, Verſ. 1. Afterwards the gifts of propheſie, of underſtanding all myſteries, of all knowledge, of all faith to doe miracles, yet if there be no charitie, he declareth that all this is of no uſe and vertue neither to the Church nor to him that hath it, Ver. 2.

Then concerning good workes, he ſuppoſeth the largeſt and moſt compaſſionate relief of the poore; and the greateſt conſtancy in martyrdome for the truth, even that a man ſhould give his body to bee burnt; yet if there be no charity, all theſe workes will availe him nothing, Verſ. 3. Charitie then is more excellent then theſe gifts, and is to bee counted the life, and as it were the ſoule of them all.

Secondly, that by charitie all vertues are wrought in us, the Apoſtle doth in like manner declare in many particulars. For the vertues which make us perfect, for our behaviour towards perſons in actions and about things, they all proceed from charitie.

For our behaviour towards perſons: if others bee croſſe and froward, it teacheth long-ſuffering. If they bee good and vertuons, it teacheth kindneſſe; if they are in glory and proſperity, it doth not envie their condition; if wee in reſpect of our ſelves find ſome excellencies or eminencies in our own condition which others have not, it doth not ſuffer us to vaunt thereof towards others, nor to be puffed up thereby within our ſelves, Verſ. 4.

For our behaviour in actions whether they bee our own or other mens, whether evill or good, charity doth teach the vertues which are to bee exerciſed in them.

In our own actions in reſpect of the forme, charity doth not behave it ſelfe unſeemly; in reſpect of the end, it ſeeketh not her own. In the actions of others, if they bee evill, it is not provoked eaſily to wrath, or ſharpneſſe by them, if they bee good, it doth not thinke evill of them, Verſ. 5. its own proper action is joy; whereof the object is not iniquitie but truth, whether in our ſelves or others, Verſ. 6. For our behaviour about things, if the things are indifferent and preſent as done by others, it beareth with them; p. 93if the things are good, and ſaid or promiſed by others, it beleeveth them; or abſent and expected from others, it hopeth for them; if the things are evill, it endureth them, Verſ. 7. Thus in all reſpects it doth make a man compleat in all vertues: So that it is not without cauſe, that the Apoſtle doth call it, the bond of perfectneſſe, and in that reſpect doth exhort us above all other endeavours to exerciſe our ſelves therein, Coloſſ. 3.14. Above all theſe things put on charitie which is the bond of perfectneſſe.

Thirdly, that of all other graces neceſſary to make us perfect unto ſalvation, charitie is alone the permanent vertue, the Apoſtle doth ſhew. Firſt, by declaring that it never faileth. Secondly, by comparing it with Prophecies, with Tongues and with knowledge, which all ſhall faile and vaniſh away, Verſ. 8, 9, 10, 11, 12. And thirdly, by exalting it above Faith and Hope, as the greateſt of theſe graces, Verſ. 13.

And if to all this wee ſhould adde the commendations which the Apoſtle John in his firſt Epiſtle doth give unto this vertue, as the chief meanes of our communion with God, of comfort within our ſelves, and of our inoffenſiveneſſe towards our neighbour, wee might bee very large upon this ſubject; but to ſuch as in their Miniſtery have any conſcionable reſpect unto the expreſſe will of God, and who can diſcerne the things that are excellent; this will ſuffice at this time, to commend unitie and charitie conſidered in themſelves as they are good, pleaſant, lovely and deſirable.

Sect. III. Of the common rules of Chriſtianitie, as they are more eſpecially obligatory unto Miniſters in the duties of their calling.

BEſides the lovelineſſe and excellency of theſe vertues which doth commend to all the practiſe thereof in a common way, there are three ſpeciall conſiderations, which ought to induce Miniſters of the Goſpell to entertaine in the workes of their Miniſtery one with another, the duties of brotherly communion and correſpondency following thereupon. The firſt is taken from the rules, which are common to all profeſſors, without which none can bee anſwerable unto the calling, wherewith hee is called unto Chriſtianity it ſelfe.

The ſecond is taken from the laudable practiſe of thoſe who p. 94are ſet before them, as infallible examples in the Miniſtery.

And the third is taken from the conſideration of thoſe things, which God doth peculiarly require of them as they are Miniſters. So that none who neglecteth theſe duties will bee able to approve himſelfe in the beautie of holineſſe, either a true Chriſtian by the common profeſſion; or an upright follower of Chriſt and his Apoſtles in the Miniſtery; or a faithfull ſervant to the truſt committed unto him in his charge; but in the day of accounts muſt expect to receive, not the praiſe due to the good and faithfull, but the reproof to be given to the wicked and ſlothfull ſervant,Marth. 25.21.23.26. together with his reward.

As for the duties of the common profeſſion, wherein profeſſors are obliged to relate to one another, and which to that effect are mainly preſſed upon the conſciences of all againe and again & commended unto us in the Scriptures as matters, which to uphold the integritie of the profeſſion before the world, are moſt of all neceſſary, they are nothing elſe, but the effects of unitie and love in truth and holineſſe. For truth and holineſſe are the fundamentalls of a ſingle profeſſion; but without the effects of love and unitie in theſe, there can bee no common profeſſion, or publick manifeſtation of the life of Chriſt unto the world by a body of Profeſſors. And for this cauſe Chriſt hath made the fundamentall law of the profeſſion in common, and the badge of his diſciples unto the world to bee this, that they ſhould love one another as hee hath loved them Iohn 13.34, 35. A new commandement I give unto you, that yee love one another as I have loved you, that yee alſo love one another: by this ſhall all men know that yee are my diſciples, if yee have love one to another. Now if this Law is common to all as they are Chriſtians, ſo that the tranſgreſſours thereof doe forfeit their right in Chriſtianitie and are not to bee acknowledged Chriſts Diſciples if they perſevere in this fault, then it is evident that ſuch of the Miniſtery as obſerve it not in their Miniſteriall relation one towards another, are farre more guiltie then others, becauſe their charge in the common profeſſion doth oblige them more to this dutie then others, in as much as they are more bound thereby to uphold the truth of the profeſſion then others are; for they are the joynts of the body, and the inſtruments of the communion between the members; which if they through want of love to each p. 95other, do either breake or not advance, they are not onelyonly guiltie of their owne diſunion from their fellow labourers in the Miniſtery, but alſo of the disjoynting of all other profeſſors and members of Chriſt, one from another in the way of the common calling. And this is ſo much the more to be heeded, by how much the Scripture is more frequent and earneſt in preſſing this dutie and the effects thereof; then any other thing requiſite in the obedience of Faith. To reckon up all the particular commandements and ſtrong motives which are in the New Teſtament, to enforce the practiſe of this dutie, is not my purpoſe at this time; but I would onelyonly remonſtrate unto thoſe that intend to bee faithfull unto God and conſcionable in their miniſtery, that as the fundamentall Lawes of the common profeſſion, which are the practiſe of love and unitie, belong more unto them in reſpect of each other, then unto ſingle members, in reſpect of one another, (becauſe mutuall love and unitie in the Miniſters entertained or not entertained doth beget or deſtroy the ſame in common profeſſors) ſo the effects, meanes and conſequents of thoſe duties are more eminently the concernment of their calling then of any others. Therefore I ſhall briefly point at ſome places of Scripture wherein the chief effects and meanes of thoſe fundamentals are earneſtly recommended unto all, that the Miniſtery of this age may ſee therein the rule of their comportment, and how far wee are ſtrayed from it. Wee are then all commanded, and that as a dutie wherein wee are to walke worthy of the vocation wherewith wee are called, to ſtudy the unitie of the Spirit in the bond of peace, becauſe all our fundamentall relations to all the meanes, and to Chriſt and God the Authors of our ſalvation, are one and the ſame, Epheſ. 4.1, 2, 3, 4. 5, 6. and 1 Cor. 1.10, 11, 12, 13. and 2 Cor. 13.11. Col. 3.13, 14, 15. Therefore wee are commanded againe and againe to be of the ſame mind each towards another, Rom. 12.16. Phil. 2.2. to have the ſame love, and to be of one accord, Phil. 2.2. and 1 Pet. 3.8. and 1 John 4.7, 8.11, 12. & 5.1. and 2 John 5, 6. and 1 Pet. 1.22. and the meaſure and hight of this love is, that we are bound in imitation of Chriſt to lay downe our lives for our brethren, 1 John 3.16. and Joh. 15.12, 13. far more then ought wee to deny our ſelves in leſſer things.

The effects of theſe graces and the meanes to honour the holy p. 96profeſſion by the practiſe thereof, are of two ſorts; the one poſitive, the other negative.

The poſitive effects of the ſpirit of love and unitie, are the expreſſions of all good will towards others in the common profeſſion, and the uſe of all the meanes whereby the integritie thereof may be upheld in every one. Theſe are chiefly,

1 Mutuall care to build up each other, to pray for each other, to keep each other in the love of God, Jud. 20.21. and to this effect.

2 To looke to each others things, and not to our owne things alone, Phil. 2.4. and 1 Cor. 10.24.

3 To ſerve each other in love, Gal. 5.13.

4 To pleaſe our neighbour for good to his edification, Rom. 15.2.

5 To provoke one another to love and good workes, Heb. 10.24. and to follow the good whereunto we are provoked, Hebr. 12.14.

6 To exhort and admoniſh one another, Heb. 3.13. Rom. 15.14.

7 To preferre others to our ſelves in love and by humility, Rom. 12.10. Phil. 2.3.

8 To have compaſſion on each other in caſes of infirmitie, conſidering our owne condition, leſt wee alſo be tempted, Jud. 22. Gal. 6.1.

9 To beare one anothers burdens, and in the ſpirit of meekneſſe ſupporting the weake, to reſtore one another, Gal. 6.1, 2. and 1 Theſ. 5.14. Rom. 15.1.

10 To make a difference of faults, and to ſave ſome as pulling them out of the fire, Jud. 22, 23.

The negative effects of this ſpirit are the inclinations and indeavours whereby all evills which may occaſion the breach of unitie or love are avoided.

And to this effect wee are commanded,

1 Not to ſeeke or to pleaſe our ſelves, Rom. 15.1.3. Phil. 2.4.6, 7, 8.

2 Not to have any evill will or hatred againſt any, 1 Pet. 2.1. and 1 John 2.9, 10, 11.

3 Not to bee vaine-glorious, to provoke any, or to envie one another, Gal. 5.26.

4 Not to revenge or recompenſe evill with evill, Rom. 12.17.19.21. and 1 Theſ. 5.15. but to forbeare and to forgive one another in caſes of offence, Epheſ. 4.2. Col. 3.13.

5 Not to murmur nor diſpute, nor to give offence unto any, Phil. 2.14, 15, 16. and 1 Cor. 10.32.

p. 976 Not to ſtrive, nor to fight, nor to beat our fellow ſervants, Matth. 24.49. and to avoid this it is eſpecially required in the Miniſters of the Goſpel, 2 Tim. 2.24, 25.

Of all which and ſuch like duties, whereof the Scriptures are full, and which tend to perfect the Saints in their holy communion, and to direct brethren in the common profeſſion of Chriſtianitie to advance truth and holineſſe in themſelves, and others, wee muſt ſay this, that they oblige Miniſters in a threefold reſpect above others. For they are not onelyonly bound to obſerve theſe rules in all their wayes as they are Chriſtians, but they are moreover bound to obſerve them, Firſt, towards all more eminently then other common profeſſors, becauſe they are appointed to bee the Salt of the earth, and the light of the world, and as a City built upon a hill that cannot bee bid, Matth. 5.13, 14. Secondly, towards their fellow Miniſters more eſpecially and diſtinctly then towards others, becauſe they are bound to them by a double tie of followſhip, viz. by that of Chriſtianitie, and that of the Miniſtery. And thirdly, they are bound to obſerve theſe rules towards the workes and in the performances of their Miniſteriall adminiſtrations more exactly then in and towards other common duties; becauſe thoſe workes and performances are of a more important nature, then other workes, as being more univerſall and more leading in their kind, and ſuch as more neerly concerne the glory of God, and reflect upon the ſoules of men in order to him, ſo that a ſmall failing in any of theſe is more hurtfull to the profeſſion then a greater fault in any other kind. So that wee muſt forcibly conclude, that becauſe all the common rules of Chriſtianitie, are more obligatory unto Miniſters towards one another in the duties of their calling then unto common profeſſors; that therefore the chief and moſt fundamentall rules of the holy profeſſion which concerne love and unitie, communion and correſpondency, are more binding towards them, chiefly in the workes of their Miniſteriall adminiſtration, then towards any others: and conſequently that the neglect of the leaſt of theſe duties, in any of them, is a greater guilt and leſſe excuſable, then in any others, the commiſſion of a groſſe miſdemenour. A little moat in the eye will trouble the whole body more, then a great handfull of dirt and p. 98duſt caſt upon any other part of the face, and the leaſt prick that may bee in the heart or in the pia mater of the braine (as Phyſitians ſay) will kill a man infallibly; but a great wound in the fleſh, nay a ſtab through the whole body may be cured. A thorne in a ſmall joynt will indanger a gangrene to the whole body, whereas a great impoſtume in a part of the fleſh will be without danger &, may be a means (though with ſome trouble) to purge the whole of many evill humours. Thus a little ſparke of diſaffection in one Miniſter againſt another, or breach of unitie in the leaſt dutie of their charge, may prove infinitely more hurtfull to the whole Church of God, then great and groſſe hoſtilities in common profeſſors for matters of outward concernment.

Now amongſt all the faults and defaults of Miniſters in their charge, that of the want of mutuall love, and of care to maintaine the unitie of the ſpirit in the profeſſion of Chriſtianitie; together with a delight to ſtand at a diſtance by themſelves, is to me one of the greateſt, becauſe it doth directly croſſe the chief end of their Miniſteriall function, which is to gather the beleevers into one viſible body, and to bring that body to the perfection of ſpirituall unitie (which may bee cleerly gathered from John 17.21, 22, 23. compared with Epheſ. 4.12, 13, 14, 15, 16.) And if this bee the chiefe end of their Miniſtery, then the maine neglect of the meanes by which this end may bee obtained, and without which it cannot bee proſecuted, muſt needs bee their greateſt guilt; whence it will cleerly follow, that to maintain no communion in ſpirituall things one with another is one of their greateſt faults, becauſe moſt directly croſſe to the end of their adminiſtration. So then, if to maintaine ſpirituall communion is a dutie in this reſpect fundamentall and neceſſary, then it followeth that the engagements unto a concurrence, and the lawfull wayes of ſpirituall correſpondency are alſo fundamentall and neceſſary to the work of the Miniſtery, and muſt bee entertained, becauſe without theſe the dutie of holy Communion cannot bee maintained, nor the unities of the Church brought to any viſible perfection, but rather viſibly diſſolved.

Thus then upon this conſideration it is an undeniable Scripturall truth, That for the Miniſters of the Goſpel, in the p. 99duties of their Miniſteriall charge, nothing is more conſcionable, nothing more commendable, nothing more profitable, and nothing more ſutable to the glory of God, and the perfecting of the Saints, then that they ſhould maintaine a brotherly communion and correſpondency one with another, and ſuch as neglect it, walke not worthy of the calling wherewith they are called in the common profeſſion of Chriſtianitie.

Sect: IV. Of the practiſe of thoſe that are ſet before us as infallible examples in the Miniſtery.

ALthough the mediatory actions of Jeſus Chriſt in the fleſh, as hee is our Saviour, are not imitable, nor were they performed to bee imitated by any, for hee alone is the onelyonly Mediatour between God and man; yet his relations unto us, as our brother, ſanctifying us in our fleſh;Heb. 2.11.Heb 2:11 and the wayes of his converſe amongſt men were ſuch, that in all caſes of dutie, wherein wee are to come to God, or to behave our ſelves dutifully one towards another in reſpect of God, he hath left us either an example which wee are bound to imitate, or a precept which wee ought to obſerve, and which hee himſelfe did practiſe. For in this, hee is the Captaine of our ſalvation, becauſe hee went before us in all things, and wee are bound to follow not onelyonly, him before all others, but alſo none further then they are found to bee his followers, 1 Cor. 11.1. and for this cauſe wee ſee that the Apoſtles as in all other things, ſo chiefly in theſe duties of love, unitie, forbearance, and condeſcenſion towards the weake, doe alledge his practiſe as the ſtrongeſt argument that can bee uſed to oblige us thereunto. Thus, 1 John 3.16. Hee laid downe his life for us, and wee ought to lay downe our lives for the Brethren.

Epheſ. 5.1, 2. Bee yee followers of God as deer children, and walke in love as Chriſt alſo hath loved us.

Coloſſ. 3.13. Even as Chriſt forgave you, ſo alſo doe yee.

Gal. 6.2. Beare yee one anothers burthens, and ſo fulfill the Law of Chriſt.

p. 1001 Pet. 4.1. Foraſmuch as Chriſt hath ſuffered for us in the fleſh, arme your ſelves likewiſe with the ſame mind. And the Apoſtle,

Phil. 2. Having uſed many ſtrong inducements to perſwade us to love and unitie, Verſ. 1, 2. and to diſſwade us from ſtrife and diviſion, verſ. 3. then verſ. 4. hee exhorts us to mutuall care of one another; whereunto as an argument is brought in Chriſts example, as the chiefeſt of all other motives, Verſ. 5, 6, 7, 8. Let this mind bee in you which was in Chriſt Jeſus, &c. and Chriſt ſaith to his Father, John 17.22. The glory which thou gaveſt me, I have given them, that they may bee one even as we are one. By glory I underſtand here grace, as 1 Pet. 5.1. partaker of the glory that ſhall bee revealed.

As concerning Chriſts practiſe in his Miniſtery to avoid braches and contentions between him and others, it is ſet forth by the holy Ghoſt in Iſa. 42.2, 3. and Matth. 12.19, 20. thus: Hee ſhall not ſtrive nor cry, neither ſhall any man beare his voyce in the ſtreets, a bruiſed reed ſhall hee not breake, and the ſmoaking flax ſhall hee not quench, till hee ſend forth judgement unto victory.

And concerning his way to bring us to unitie with himſelfe and with God; the Apoſtle doth ſet it forth as an example to bee imitated, Rom. 15. Verſ. 2, 3. Let every one of us pleaſe his neighbour for his good to edification, for even Chriſt pleaſed not himſelfe, &c. which is further applied to our practiſe, verſ. 5, 6, 7. The God of patience and conſolation grant you that ye be like minded one towards another, according to Chriſt Jeſus, that you may with one mind and one mouth glorifie God even the Father of our Lord Jeſus Chriſt, wherefore receive yee one another as Chriſt alſo received us to the glory of God. And then explained in ſhewing what the work of Chriſts Miniſtery was, Verſ. 8, 9. Now I ſay that Jeſus Chriſt was a Miniſter of the Circumciſion for the Truth of God, to confirme the promiſes made unto the Fathers, and that the Gentiles might glorifie God for his mercy, &c. Where wee may cleerly underſtand that by Chriſts Miniſteriall behaviour, which was without ſtrife, free from all clamours and diſputes, and which did tend to the uniting of all, both Jewes and Gentiles, both circumciſed and uncircumciſed unto God, wee are taught to bee p. 101without partialitie, to endeavour the communication of Gods glory unto all, and obliged in our Miniſtery not to ſtand and walke by our ſelves to ſatisfie our owne deſires and enjoy our rights and priviledges which wee pretend unto for private content, but rather to pleaſe others to their edification, although wee ſhould ſuffer reproaches for their ſake. For thus Chriſt was reproached by the Phariſees (who were much in love with their owne holineſſe) for converſing and eating with Publicans and ſinners, Matth. 9. Verſ. 10, 11, 12. & Chap. 11.19. and upon this ground of pleaſing others and receiving all that came in his way to the glory of God, Chriſt converſed, did eat and drinke with the Samaritanes with whom other Jewes had no dealings, John 4.9. till verſ. 43. Nor was it without a myſtery, that at his death hee was crucified between two Malefactors, that the Scripture might bee fulfilled which ſaith, and hee was numbred with the tranſgreſſors, Marke 15.27, 28. For by God, and by himſelfe juſtly in reſpect of the imputation of our ſinnes to him, and by ſinners unjuſtly hee was numbred in his life, and in his death one of them, for their good to ſave them. This example of Chriſt in his Miniſtery made the Apoſtle Paul become all things unto all men that hee might gaine ſome and partake of the Goſpel with every one, as hee himſelfe doth ſet forth his owne practiſe, to exhort us to follow it, 1 Cor. 9. verſ. 19. till 24. Now if Chriſt and the Apoſtles did thus behave themſelves with indifferencie, and apply themſelves without reſpect of perſons by their Miniſtery unto all, that were any way capable of the outward meanes of edification (though great ſinners otherwiſe) how can the practiſe of a Separation, or of a Semiſeparation be warranted, and that even from thoſe, who in reſpect of their profeſſion cannot bee denied to bee our brethren? Should wee dare to put upon matters that are meerly circumſtantiall, and upon things no where expreſly enjoyned, but rather taken up by our ſelves, more weight then upon all theſe fundamentall duties of Chriſtianitie, and upon the undeniable practiſe of Chriſt and his Apoſtles in the worke of their Miniſtery? If wee doe make our ſelves, and our owne wayes the meaſure of all perfection, ſurely wee become perfect Idols to, and Idolaters of our ſelves in p. 102Gods worſhip. For if in the outward meanes of worſhipping and drawing neer to God in publick, though his owne ordinances bee obſerved as hee hath appointed them, as to the outward man, (for to the inward fellowſhip hee himſelfe alone doth admit whomſoever hee pleaſeth) yet if then wee love to ſet our ſelves at a diſtance from others, or reject others from being partakers with us of the ordinances, either becauſe wee count them in holineſſe inferiour to us, or becauſe wee are not ſatisfied concerning their ſinceritie, or becauſe they come not up to joyne in opinion with us, concerning all the circumſtantials of our way. If I ſay for theſe, or ſuch like cauſes, wee ſtand aloof in the common profeſſion; and think that God is no where to be found but in our way and ſocietie; doe wee not Idolize our ſelves? doe wee not make our ſelves the onelyonly rule of all perfection, and ſay in our hearts, Stand thou by thy ſelfe, Iſa. 65.5.Isa 65:5come not neer, for I am holyer then thou. And what can bee imagined more oppoſit to the love, humilitie and condeſcenſion of Chriſt and his Apoſtles in the way of their Miniſtery? Let us therefore take heed to this ſnare, let us count nothing perfect, but that which upon the grounds of the common profeſſion is conformable to the example of Chriſt and his Apoſtles, who came into the world to ſave and draw ſinners unto God, not by a diſtance, but by a condeſcenſion unto them in their weakneſſe.

As for the communion and correſpondencie which the primitive Miniſters maintained one with another in the Miniſteriall workes; wee ſhall find that it did tend to theſe foure ends.

Firſt, to advance the converſion of the Gentiles to the faith and profeſſion of Chriſtianitie.

Secondly, to build up and confirme thoſe that had received the truth of the Goſpel, that they might be ſetled therein.

Thirdly, to preſerve thoſe that were ſetled from the danger of ſeducers.

Fourthly and laſtly, to ſtrengthen themſelves in the workes of their employment towards the Churches. All which aimes are ſtill neceſſary to bee followed, and therefore the meanes which are ſerviceable thereunto, and which they then uſed muſt p. 103not now bee neglected, if they can bee ſet afoote.

Firſt, wee find then that for the propagation of the Goſpel amongſt the Gentiles ſome went forth to preach unto them the name of Chriſt, and tooke nothing of them. To receive ſuch and bring them forward on their journey after a Godly ſort, was a worke of holy Communion commended in Gajus by the Apoſtle John, as being a dutie, which all ought to intend, and the ground why all ought to intend it is, that all may be fellow-helpers to the truth. 3 John 6.7, 8.This practiſe then is ſtill to bee followed by all that are called to the Miniſtery, ſo long as the propagation of the truth ſhall be neceſſary.

Secondly, for the confirmation and edification of converts in the faith by the care of neighbour Miniſters correſponding with thoſe that did convert them, wee have an example in Acts 8.14. where the Miniſters of the Church at Jeruſalem ſent to Samaria two of their number to confirme the beleevers and build them up in the faith; in like manner when they heard that ſome were turned unto the Lord in Antioch, they ſent Barnabas, and he went to the ſame end and purpoſe, Acts 11.20, 21, 22, 23.

Thirdly, for the preſervation of the truth from the danger of Seducers, and the deciſion of doubts in doctrine and practiſe caſt in amongſt the profeſſours to trouble them, wee have an example of Brotherly Communion and Correſpondency in Acts 15. verſ. 1. till 30. where one Church doth crave and another doth contribute aſſiſtance, counſell and authoritie in a Synodicall way towards the deciſion and ſettlement of the difference which broke forth amongſt them.

Fourthly, the example wherein Miniſters amongſt themſelves did ſtrengthen one another in the worke of their employment towards the Churches, is that of the Apoſtles of the Jewes and Gentiles, who having communicated together concerning the doctrine which they preached, Gal. 2. verſ. 2. and made known to one another their practiſe, Ʋerſe 3, 4, 5, 6. to gaine mutuall approbation and confirmation therein, Verſe 6.7, 8. they did enter into a contract of followſhip, Verſ. 9. and an obligation of Communion and communication of good things p. 104between their Churches, Verſ. 9, 10. Nor was it found lawfull or anſwerable to the truth of the Goſpel, that upon humane conſiderations or partiall reſpects that Communion ſhould be broken, Verſ. 11. till the end.

From all which againe doth follow that which formerly hath beene concluded; that nothing is more conſcionable, nothing more commendable, nothing more profitable, and nothing more ſutable to the glory of God and the perfecting of the Saints in the worke of the Miniſtery, then that the Miniſters of the Goſpel ſhould maintaine a Brotherly Communion and correſpondency one with another, and that ſuch as neglect this dutie walke not worthy of the calling wherewith they are called in imitation of Chriſt and his Apoſtles.

Sect. V. Concerning that which concernes the Office of the Miniſtery in it ſelf.

IF wee reflect upon the Miniſteriall office in it ſelfe, and conſider that whereunto it hath a ſpeciall reference, wee ſhall find, that all Miniſters that are faithfull to their charge are bound at all times to have reſpect unto foure things.

The firſt is their relation unto Chriſt as they are under him who is the head of the Church.

The ſecond is their relation to the Church, as therein they are Officers.

The third is their relation to the workes of their charge in the Office.

The fourth is their relation to their fellow labourers in theſe workes.

None of theſe reſpects muſt be wanting, becauſe without their ſubordination unto Chriſt, they are no Miniſters, nor are they otherwiſe in Chriſt, but as they are members of his Church, nor can they bee counted members without a work to performe, becauſe the uſe of every member is to be an Organ of the ſoul in the body: now the ſoul of this body is the ſpirit of Chriſt, and every true beleever is a member Organicall in his own place, that is, appointed to ſome uſefull worke. Nor is any p. 105member alone, but it is put together with the reſt, to make up the whole by mutuall conjunction and cooperation, therefore none doth worke as it is alone, but as it ſtandeth united with its fellow-labourers in every worke. And as none of theſe reſpects can bee wanting in the office of the Miniſtery; ſo none beſides theſe are needfull; for if a member doth duely depend upon his head, and ſtandeth in its right place in the body; and hath a lively facultie to doe its owne worke, and is no wayes disjoynted but fitly compacted and linked to the other members in doing its work, nothing can bee further deſired or wiſhed for in it. Theſe are then the eſſentiall and proper relations, under which a Miniſter as an Officer of the Church is to bee conſidered. Now if it bee found that in the profeſſion of truth and holineſſe, nothing doth make him ſo fit for his office in all theſe relations, as to maintaine the duties of brotherly love, unitie, communion and correſpondencie, and that without the ſtudie of theſe, hee cannot ſtand aright in any of thoſe relations; then I ſuppoſe that theſe duties will without contradiction bee acknowledged to bee the moſt commendable and uſefull that hee can apply himſelfe unto, and that without the obſervance of the ſame, hee cannot bee ſaid to walke worthy of the vocation wherewith hee is called.

Let us therefore take theſe relations into a more diſtinct conſideration, and ſee how therein by theſe duties a Miniſter is fitted for his office.

Firſt, then a Miniſter by his Office is ſubordinate unto Chriſt, as a Servant, as a Diſciple, and as a friend of his; and to make theſe relations evident to the world and ſure to himſelf, is to make his calling and election ſure; which is effected when both others are made to ſee, and hee himſelf doth aſſuredly of himſelfe know, that what hee doth in his charge, is done to ſerve Chriſt as it becommeth his Diſciple and friend. But except his behaviour in all the workes of his charge bee ſutable to that love whereby Chriſt his maſter did love us, and thereby did unite himſelfe unto us, theſe relations will not bee evidenced.

For to be a faithfull ſervant of Chriſt he muſt make two things p. 106appeare. Firſt, that hee ſerves none but him alone, as the Apoſtle doth, Gal. 1.10. and as Chriſt requires of all to bee done, when hee tells us that none can ſerve two maſters, Matth. 6.24. And ſecondly, that hee applies himſelfe to the ſame worke which Chriſt did. For hee commands all his ſervants to follow him, Iohn 12.26. namely, in that ſervice which hee performed, which was to doe the will and manifeſt the love of his Father unto us; therefore the Apoſtle, 2 Cor. 4.5. in order to this, doth profeſſe not to preach himſelfe, but Chriſt Jeſus the Lord, and himſelfe a ſervant to the Corinthians for Ieſus ſake. This was to be a ſervant of the love of Jeſus to us, to invite all to bee reconciled to God for his ſake, 2 Cor. 5.18, 19.21. and 6.1. As the imployment is nothing elſe but a ſervice of love, Gal. 5.13. that is, to expreſſe the love and fulfill the Law of Chriſt, 1 Cor. 16.14.1 Cor 16:14Gal. 6.2. ſo the infallible character of a diſciple by which hee is to bee diſtinguiſhed in the world from all others, is mutuall love and unitie, as is cleer by Iohn 13.35. and herein as well as in holding forth the word, they are to approve themſelves to bee the light of the world, Matth. 5.14. which will appeare by comparing theſe two places, Phil. 2.14, 15, 16. with 1 John 2.9, 10, 11. The whole relation then of being a true ſervant and Diſciple, is evidenced by nothing more then by this worke of love and mutuall unitie. Laſtly alſo it is evident, that none can claime the title of being Chriſts friend, but by the performance of this dutie: For Chriſt hath intailed the right to this dignitie wholly upon this condition; which is cleerly expreſſed Iohn 15.12, 13, 14, 15, 16, 17. This is my commandement, that yee love one another as I have loved you; greater love hath no man then this, that a man lay downe his life for his friends: Yee are my friends if yee doe whatſoever I command you, &c. And when in verſ. 15. and 16. hee hath ſhewed, how much by his friendſhip to them hee hath obliged them already; and what further obligations they ſhould receive from his Father, hee concludes, verſ. 17. thus. Theſe things I command you, that you love one another. So that hee puts all the relations which wee have to him of ſervants, of diſciples and of friends, upon the expreſſion of our love to each other; from whence wee muſt forcibly conclude, that if there bee no ſuch p. 107expreſſion of love, but rather of diſaffection, and of hatred to one another in our Miniſtery, that wee make it apparent unto the world; and to our owne conſciences, when they awake, it will bee evident, that wee are none of his ſervants, nor his diſciples, nor his friends; but rather the ſervant, diſciples, and friends of his enemy,Epheſ. 6.1….Eph 6:1 the Prince of wickedneſſe in heavenly matters. Therefore let no man bee deceived with faire pretences of holineſſe, and with large pleas and diſcourſes about ſpeciall rights; the Apoſtle tells us, that if wee have bitter envy and ſtrife in our hearts one againſt another, and if wee glory therein, wee lie againſt the truth: Iam. 3.14, 15.16.Jas 3:14Jas 3:15Jas 3:16For the wiſedome by which men are led in ſuch caſes, deſcendeth not from above, but is earthly, ſenſuall, and devilliſh.

Secondly, in relation to the Church, as it is a houſe of God, the Miniſters therein are builders, 1 Cor. 3.10, 11, 12. as it is the houſhold of faith, they are ſtewards of the Myſteries of God, 1 Cor. 14.1, 2. and as it is a flock they are ſhepheards thereof, 1 Pet. 5.2. Now if in building the ſame houſe there bee no concurrence and correſpondency between the builders thereof, how will it bee fitly framed together as it ought to bee? Epheſ. 20.21. Can builders that have no ſpirituall communion, but are rather diſunited in their wayes, frame fitly one and the ſame houſe for Gods ſpirit to dwell in? And if in a great houſhold, where one ſteward cannot overſee all, ſeverall ſtewards being appointed to do all by one and the ſame rule of adminiſtration; yet they agree not amongſt themſelves, but walke different wayes and croſſe each other: will not this diſtraction diſorder the affaires of the houſhold? will not this reflect upon their Lord and Maſter, as if he could not govern his family in peace? And if ſeverall ſhepheards belonging to a great flock to feed it jointly, doe every one take a part thereof for himſelf, and feed it ſeparately each from other, without any care to maintaine good neighbourhood and acquaintance, but rather to croſſe one another in their walkes, and draw ſheep one from another, how will they bee able to anſwer it to him that hath intruſted them with the joynt care of his flock? I find that when the ſoul which is in love with Chriſt doth ſeeke to find him out,Cant. 1.7.8.Song 1:7Song 1:8 it is afraid to turne aſide unto the flockes of his companions; and p. 108when it is directed how to come to him, it is bid goe forth by the footſteps of the flock, and feed beſides the ſhepheards tents: whence wee may obſerve, that the multitude of flocks under many pretending to bee Chriſts companions, doe perplex the ſoule, and turne it aſide from him, but the unitie of the flock under ſhepheards that are united, is the way wherein Chriſt is to bee found.

Thirdly, their relation to the workes of their employment doth wholly neceſſitate them to maintaine mutuall love and unitie; becauſe not onelyonly theſe duties in themſelves are a principall part of their worke; but what ever elſe doth belong to their charge, whether it concerne the Church or the Goſpel; it can neither bee acceptable unto God, nor profitable unto men, except it bee done in the ſpirit of love and unitie.

Firſt then, that theſe duties are recommended unto them, as a maine part of the very worke, which is chiefly to be aimed at in their profeſſion, I ſuppoſe hath been abundantly made out by that which formerly hath been alleadged.

Secondly, that nothing can bee acceptable unto God without this frame of ſpirit, is evident, becauſe God is love, and hee that loveth not, knoweth not God, 1 John 4.8. and on the contrary hee that dwelleth in love, dwelleth in God and God in him, ibid. Verſ. 16. Moreover he that doth not all his workes in love, as he is commanded, 1 Cor. 16.14. tranſgreſeth the whole Law, by the unlovely frame of his ſpirit, becauſe as love is the fulfilling of the whole Law, Rom. 13.8, 9, 10. So the want of it, muſt needs bee the tranſgreſſion of the whole Law; and hee that is not ſubject to the Law of God cannot pleaſe him, ſaith the Apoſtle, Rom. 8.7, 8.

And as nothing can bee acceptable unto God, which is not done in love, ſo it cannot bee profitable unto men; For if God bleſſe it not, how can it proſper towards them, and how can hee bleſſe that which is diſpleaſing to him? And then the Apoſtle tells us, that knowledge is apt to puffe men up, but it is Charitie which edifieth, 1 Cor. 8.1. And what I ſay of love may bee verified of unitie; as it is the fruit of love inſeparable from it in Chriſts aime: John 17.23. and equally recommended to p. 109us by the Apoſtle, 1 Cor. 1.10. and 2 Cor. 13.11. Epheſ. 4.1. Epheſ. 4.1. till 7. Phil. 2.2. whence wee ſee, that all things which are to bee done by any muſt thus bee qualified to find acceptance; but if wee looke more diſtinctly upon the proper workes of their employment towards the Church and for the Goſpel; wee ſhall perceive more cleerly the intrinſecall coherence which is found between theſe duties and the Miniſteriall adminiſtrations.

For the workes of their adminiſtration towards the Church are all the Ordinances of God belonging to the publick worſhip in the word and prayer, whereunto the Sacraments,Acts 6.4.Acts 6:4 the Government and the Diſcipline are ſubordinate, that therein by the Word and Prayer the Saints may have communion with God through the Spirit. The whole ſubſtance and ſumme of all that they have to doe, is expreſſed by the Apoſtle, Epheſ. 4. from Verſ. 11. till 17. where I obſerve that all the gifts and Offices which Chriſt hath given to his Church,Epheſ. 4. Verſ. 11.Eph 4 both the extraordinary, of Apoſtles, Prophets, and Evangeliſts, and the ordinary of Paſtors and teachers, their worke is the ſame towards the Church unto the worlds end; namely this. 1. To bee ſerviceable in perfecting the Saints, and in building up the body of Chriſt, Verſ. 12.in Faith and knowledge, till they all come to the unitie thereof, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. Verſ. 13.Where wee ſee that the end of their worke is nothing elſe but the perfection of unitie, and conſequently if any ſhould not aime at this, it is evident that they come ſhort of the true end of their adminiſtration of the ordinances, and ſhoot not at the marke which God hath ſet before them.

Secondly, their ſervice is to preſerve by this meanes the Profeſſors of Chriſtianitie from that unſettlement which is brought upon thoſe that are children in underſtanding by the different doctrines of men and their ſleights and cunning craftineſſe whereby they lay in wait to deceive the ſimple and draw diſciples after them: whence wee may gather that if the true Miniſters had done their worke as they ſhould have done in love and unitie from the beginning of the Reformation, the deceivers of theſe times would never have prevailed ſo as they have done hitherto. But becauſe this hath not been intended, therefore p. 110they have gotten all the advantages that they can deſire and wiſh for, both againſt us and all other Proteſtants.

Thirdly, their worke is not onelyonly to unite them in faith and knowledge,Verſ. 15. and to preſerve them from ſeducers, but to endeavour their growth in all things into him, who is their head Chriſt, by the ſinceritie and truth of love.

Fourthly, and to this effect their worke is to compact them and joyne them together as one body to build up themſelves in love by that which every joynt is able to ſupply unto another.Verſ. 16.

Whence wee may moſt evidently perceive that the whole ſubſtance of their worke towards the Church and Saints to perfect them and build them up, is in effect nothing but this, to unite them in the faith and knowledge of Chriſt, to preſerve them from unſettlement, and to cauſe them grow up within themſelves by the loving communication of their graces to each other. As concerning the work which they are to intend for the Goſpel to maintain the profeſſion of it in the world; it is in a word to uphold the truth which is after godlineſſe; that it may be acknowledged to bee the grace of God which bringeth ſalvation: Tit. 1.1.Titus 1:1and that it may appeare unto all men; to teach them to deny ungodlineſſe and worldly luſts, Tit. 2.11, 12, 13, 14.Titus 2:11Titus 2:12Titus 2:13Titus 2:14and to live ſoberly, righteouſly and godly in this preſent world, looking for the bleſſed hope and the glorious appearing of the great God and the Saviour Jeſus Chriſt, who gave himſelfe for us that hee might redeeme us from all iniquity, and purifie unto himſelfe a peculiar people zealous of good workes. Now to hold forth this word of life, the Apoſtle requireth in all Profeſſours, and therefore moſt of all in the Miniſters of the profeſſion, that they ſhould doe all things without murmurings and diſputings, Phil. 2.14.Phil 2:14and that they ſhould bee (in their converſation) blameleſſe and harmeleſſe, as the Sonnes of God, without rebuke, in the midſt of a crooked and perverſe nation, and that they ſhould ſtand faſt in in one Spirit, Phil. 1.27.Phil 1:27with one mind, ſtriving together for the faith of the Goſpel. Where wee may obſerve that in that worke which is proper to the advancement of the Goſpel of truth in the world, the holineſſe of life, the peaceableneſſe and the unitie of the profeſſors, are the neceſſary requiſites without which nothing in this kind can bee effected: For this worke hath two parts. The one is towards the children of truth, the other is againſt p. 111the adverſaries of truth. Towards the children of truth, the worke is in reſpect of the common profeſſion, to concurre in the wayes of righteouſneſſe, of faith, of charitie and of peace with all thoſe that call upon God out of a pure heart, 2 Tim. 2.22. and in reſpect of the aime of mutuall edification for practiſe, it is to exhort one another daily whiles it is called to day, Hebr. 3.13. and to provoke one another to love and to good workes, Heb. 10.24. and for knowledge, it is to endeavour that their hearts may bee comforted, being knit together in love, and to all riches of the full aſſurance of underſtanding, to the acknowledgment of the myſtery of God and of the Father, and of Chriſt in whom are hid all the treaſures of wiſedome and knowledge, Col. 2.2, 3. Where we ought to obſerve that the ſtudie of love and unitie have not onelyonly an influence upon the common profeſſion, and that part of the peculiar worke of edification, which is practicall to maintain it, but alſo that it is a meanes to confirme and comfort the hearts of the beleevers in all the riches of the full aſſurance of the knowledge of the higheſt and moſt ſecret Myſteries. And conſequently that where this ſtudie is not entertained, there both the profeſſion and all the comforts which ariſe unto the ſoules of beleevers practically and intellectually from their peculiar intereſts in each others edification, doe wholly decay, and the great myſteries of our ſalvation concerning God and the Father and Chriſt are darkned, made doubtfull, and by ſome utterly contradicted, all which is brought to paſſe now adayes as much, if not more then in any age heretofore by our diſſenſions.

As for the adverſaries and gaineſayers who are to bee oppoſed, if wee take them to bee the principalities and powers of darkneſſe and ſpiritualities of malice in high places, a chief part of the armour by which we are to fight againſt them and preſerve our ſelves from their aſſaults is, to have our Loines, (that is, our affections) girt about with truth (that is, with ſincere love, which is the bond of perfectneſſe) Epheſ. 6.14. and to have our feet ſhod (that is, our wayes of converſion fitted) with the preparation of the Goſpel of peace, (that is, with meanes of peace,Col. 3.14. with Epheſ. 4.15.Col 3:14Eph 4:15 to prepare men to entertain without offence and peaceably the Goſpel of the peace of God, which is revealed in his word to us, Epheſ. p. 1126.15. But if wee take the oppoſers to bee men, although ſometimes their mouthes muſt be ſtopped, Tit. 1.10, 11, 12, 13. Tit. 3.9. 2 Tim. 2.23.Titus 1:10Titus 1:11Titus 1:12Titus 1:13Titus 3:92 Tim 2:23and they ſharply rebuked, namely, when it is evident that they are vain talkers, unruly deceivers and liars: yet alwayes matters of ſtrife and jangling both with them and all others, are to bee avoided (which we now have not heeded) and the behaviour of the ſervant of God even in his greateſt zeale, and in the worſt of times muſt never bee precipitate and haſty, that is, without long-ſuffering, 2 Tim. 4.2, 3. But chiefly towards ſuch of whom there may be hope of recovery, all gentleneſſe, patience, forbearance and meekneſſe of inſtruction is with great care to bee uſed, as the Apoſtle doth teach Timothy, 2 Epiſt. 2.24, 25. which is a leſſon almoſt utterly forgotten in theſe our dayes amongſt ſome that eſteeme themſelves the chief of Profeſſors. Thus then wee ſee that there is no particular part of all the Miniſteriall worke wherein the ſpirit of love and unitie muſt not appeare, as the principall agent to make it ſucceſſefull.

Fourthly and laſtly, their relation to each other as fellow-labourers in theſe workes, is properly that of joynts, which are between the Members of the body to unite them to each other, and to make them dependent upon the head. For in Epheſ. 4. verſ. 16. the Apoſtle doth cleerly ſpeak of the viſible body of the Church, as it hath a ſpirituall communion with Chriſt, and within it ſelf by the meanes of that which every joynt ſupplyeth; if then every part by his joynt (that is, by his Miniſter, to whom is joyned a ſocietie of Saints as a part of the whole) is bound to ſupply to another part, that w^ch is his effectuall working towards the building up of the body in Love, then it is abſolutely neceſſary for him to correſpond and concur with his neighbour and fellow-joynts: for how can any part ſupply any thing to another part of the body without the joynt thereof? So then wee muſt obſerve that the Aſſociations of the Saints (which are undeniable true parts of the whole) ſhould edifie one another, by that which every joynt ſupplyeth. For to that effect joynts are in the body, and the Apoſtle ſaith in the whole body: to let us underſtand that all the particular Aſſociations of Beleevers in reſpect of the common profeſſion are to bee counted as one Aſſociation, and that by p. 113the joynts which God hath ſet in the whole, the parts therefore are fitly to bee joyned together; whence wee muſt gather, that Miniſters are not onelyonly joynts to unite individuall Profeſſors into a ſocietie, but to unite one Congregation unto another; for hee ſaith, that the whole is compacted by joynts, it followeth then that the Congregations, though diſtinct by themſelves, and one within themſelves, as to their ſeverall joynts, yet ought to bee further joynted with other Congregations, and not to bee at a diſtance and ſtand by themſelves as parts of the whole disjoynted from each other a which is the poſture whereat many deſire to ſtand, and is the practiſe of too many upon ſeverall pretences, to the great diſhonour of the Goſpel in the common profeſſion of Chriſtianitie.

But how contrary this is unto the true end of the publick worſhip of God, to the calling of the Miniſtery, to the aime of Chriſt in giving gifts unto men, to the perfecting of the Saints, and to the edifying of the body of Chriſt, I hope ſuch as are conſcionable will bee able to ſee by that which hath beene hitherto ſaid. And although I thinke it needleſſe, to ſpeake much more of this relation which Miniſters ought to maintaine one to another, ſeeing it hath already beene proved, that all the Commandements of brotherly love, of unitie, of mutuall care, of communion and correſpondency which are given to all Chriſtians in the common profeſſion, are more particularly binding unto Miniſters towards each other, in reſpect of their Miniſteriall charges: Yet I ſhall briefly mention three or foure ſpeciall duties which ſeeme to be enjoyned more diſtinctly unto them, rather as they are Miniſters, then as they are Chriſtians, becauſe they have a reſpect rather unto their publick charge and employment, wherein they relate one another, then unto the common profeſſion by it ſelfe.

Firſt, they are not onelyonly bound to ſerve all men Miniſterially as Chriſt ſerved us, but they are by his example and precept more diſtinctly commanded to ſerve one another, p. 114Matth. Chap. 20. Verſ. 27, 28. Whoſoever will bee chiefe among you let him bee your ſervant, even as the Sonne of man came not to bee miniſtred unto but to miniſter, and give his life a ranſome for many.

Secondly, they are bound to looke firſt unto themſelves, and then to the flock, Acts 20. Verſ. 28. Take heed therefore unto your ſelves and to all the flock over which the Holy Ghoſt hath made you overſeers, &c. For Verſ. 29. & 30. they are foretold that amongſt them grievous Wolves will enter in, and of their owne ſelves (that is, ſome of their owne vocation) men ſhall ariſe ſpeaking perverſe things, to draw away Diſciples after them. If then all muſt looke diligently leſt a root of bitterneſſe ſpring up in the Church and many bee defiled thereby, Hebr. 12.15. farre more is it the dutie of Miniſters, to looke to each other herein.

Thirdly, they are bound to looke upon themſelves and their gifts, as not for themſelves but for all, and chiefly for each other to profit withall, according to that of the Apoſtle, 1 Cor. 12. Verſ. 7. The manifeſtation of the Spirit is given to every one to profit withall; to the Miniſters ordinarily the greateſt and moſt uſefull manifeſtations are given; and they can profit moſt thereby one towards another, becauſe in being profitable thereby unto each other; they are inabled ſo much the more to be profitable unto all.

Fourthly and laſtly, in the uſe of their ſpirituall gifts wherein they intend to bee profitable unto all, they are to ſubject themſelves one to another; as it is written, 1 Cor. 14. Verſ. 29.32. Let the Prophets ſpeake and let the others judge. And the Spirits of the Prophets are ſubject to the Prophets.

From all which as the duties of mutuall love and unitie are neceſſarily to bee inferred, ſo the meanes to maintaine and exerciſe the ſame, which are the wayes of ſpirituall communion and correſpondency, muſt needs alſo bee acknowledged to bee their dutie; for where the end is commanded, there the meanes alſo, without which that end p. 115cannot bee attained; is alſo commanded: ſo that wee muſt cleerly conclude that this is an undeniable Scripturall Truth.

That the Miniſters of the Goſpel are bound to maintaine brotherly unitie, communion and correſpondency one with another; becauſe in the duties of their Miniſteriall charge, nothing is found more conſcionable, nothing more commendable, nothing more profitable, and nothing more ſutable to the glory of God, and the calling by which they are called to the perfecting of the Saints, and to the edifying of the body of Chriſt, then this dutie is; and therefore whoſoever doth not walke by this rule, doth not walke worthy of the vocation wherewith hee is called in the Goſpel; and whoſoever doth walke thereby, peace and mercy bee upon him, and upon all the Iſrael of God. Amen.

FINIS.

BRotherly Unitie amongst all Chriſtians, eſpecially amongst the Miniſters of Chriſt, being in it ſelfe ſo excellent and comely at all times; and (conſidering the danger and ſad conſequences of our preſent diviſions) ſo deſirable and neceſſary at this time: I conceive all overtures and counſels having a true tendency thereunto worthy the publick light. And doe therefore approve the publication of this enſuing diſcourſe, intitled, A Peace-maker without partialitie and hypocriſie, &c.

June 6. 1648. Joſeph Caryl.

End of the text · John Dury, A Peacemaker Without Partiality and Hypocrisy (1648)