A Peacemaker Without Partiality and Hypocrisy, Discourse · Chapter 6
CHAP. VI. Concerning the termes of unitie in the chief Acts of our Religious profeſſion.
OUr Religious profeſſion is here taken notice of, as it is publick, and doth oblige us to ſtand in ſome relation towards others through the communion of Saints.
The chief Acts thereof are foure:
The firſt is, of profeſſors as they ſtand ſingle by themſelves in reference to the worſhip of God in publick.
The ſecond is, of profeſſors as they ſtand united unto a congregation, in reference to the viſible conſtitution and government thereof.
The third is, of ſeverall Congregations in reference to their mutuall aſſociation
The fourth is, of the Officers and Rulers of theſe ſeverall Congregations, in reference to their intereſt in each other, and the joynt adminiſtration of their publick charges.
If then in all theſe acts, the fundamentall rules whereby they are to be directed and managed, are fully and ſatisfactorily the ſame, and not unknowne but rather acknowledged by the profeſſors of both ſides; it will follow, that both ſides ought to look upon each other therein as upon Brethren, and practiſe the duties of Brotherhood one to another which are anſwerable unto this acknowledgment. But if not withſtanding this unitie and agreement in theſe rules, and in the acknowledgment thereof, the duties are neglected, then the ſentence of the Apoſtle Iames 4.16. is to be laid to heart; To him that knoweth to doe good and doth it not, to him it is ſinne. And that of our Saviour which is more full and plain, Luke 12.47. The ſervant which knew his Lords will and prepared not himſelf, neither did according to his will, ſhall be beaten with many ſtripes. Now that in theſe Acts of the profeſſion, the ſundamentall rules obliging us unto holy Communion are acknowledged on both ſides to bee the ſame, will appeare in theſe following particulars.
Sect. I. Of ſingle Profeſſors.
VVHen wee looke upon Profeſſors (ſuch namely as wee have already deſcribed to bee beleevers of the doctrin forenamed; and to have that relation unto Chriſt and his body which hath been formerly mentioned;) when I ſay we look upon theſe Profeſſours as ſingle, that is, as ſtanding by themſelves, and not embodied into any particular ſocietie; yet we intend not to exempt them by this notion from either a viſibilitie of their profeſſion, or a compliance in that wherein they ought to concurre with other Chriſtians. For they are to bee counted ſingle; not as if they might take up a ſingle and fungular way of proſeſſing Chriſt by themſelves alone, which is neither common nor perceptible unto other Chriſtians, but they are to bee counted ſingle onelyonly as they are men, not engaged as yet, unto any particular Congregation to bee members thereof profeſſedly. Suppoſe then a man to be a true Chriſtian and a meere ſtranger to all the men and Churches of a Nation, where he findeth the name of Chriſt known and publikely profeſſed by ſome, and not at all known and profeſled by others, the queſtion may bee concerning him, threefold. 1. Whether hee ſhould make himſelfe known to bee a profeſſor yea or no? 2. How be ſhould manifeſt his Profeſſion? viz. Whether yea or no hee ſhould not joyne with others in the Acts of publick worſhip? And 3. What the Acts of publick ſervice and worſhip are, whereunto bee ſhould joyne, if he ſhould apply himſelf to other Profeſſors?
Now in the anſwer to theſe three queſtions I ſuppoſe that both ſides will fully agree upon theſe rules as a directory for him to walk by, in ſuch a caſe, and to the firſt the anſwer is this.
1. Although a man ſtand ſingle, and is not embodied into any paertioular ſociety; yet he ought to make it appeare unto the world and to other Profeſſors, that be is a Chriſtian, that is, be ought to appeare in publick as a Profeſſor of Chriſtianitie.
The grounds of this Rule are theſe command ements. Matth. 5.16. Let your light ſo ſhine before men, that they may ſee your good workes and glorifie your Father which is in beaven.
Phil. 2.15, 16. Shine yee as lights in the world, holding forth the word of life.
Epheſ. 5.7. Walke as children of light.
Verſ. 10. Prove what is acceptable unto the Lord.
Verſ. 11. Have no fellowſhip with the unfruitfull workes of darkeneſſe, but rather reprove them.
Phil. 1.27. Let your converſation bee as it becommeth the Goſpel of Chriſt.
Mark. 8.38. Whoſoever ſhall be aſhamed of Mee and my Word in this adulterous and ſinfull generation, of him alſo ſhall the Sonne of man bee aſhamed, when be commeth in the glory of his Father with the holy Angels.
2. To the ſecond queſtion, whether yea or no, hee ſhould not joy ne with others in the Acts of publick worſhip? the anſwer will be affirmative thus.
Hee that ſhould appeare in publick as a Profeſſor of Chriſtianitie, ought to aſſemble himſelf together to call upon the name of God in Chriſt, with ſuch as meet to that effect.
The grounds of this rule are theſe places of Scripture.
Heb. 10.24, 25. Conſider one another to provoke to love and to good workes. Forſake not the aſſembling of your ſelves together, as the manner of ſome is.
Act. 3.1. Peter and John went up together into the Temple at the houre of Prayer, the ninth houre.
Act. 16.13. And on the Sabbath wee went out of the City by a river ſide where Prayer was wont to bee made, and wee ſate down, and ſpake unto the woman which reſorted thither.
Act. 17.1, 2. Where was a Synagogue of the Jewes, and Paul as his manner was went in unto them, and three Sabbath dayes reaſoned with them out of the Scripture.
3. To the third queſtion, What the Acts of the Profeſſion are in the publick ſervice and worſhip whereunto hee ſhould joyne, if he ſhould apply himſelfe unto other Profeſſors. The anſwer will bee twofold.
The firſt is concerning the Acts of ſervice, belonging unto the communion of Saints, wherein all Chriſtians are bound to joyn together as Chriſtians without reſpect of perſons, or ſocieties grounded upon particular intereſts; and it is that which the Apoſtle doth command, Timoth. 2. Epheſ. 2.22. To follow righteouſneſſe, faith, charitie and peace, with all ſuch as call upon the Lord out of a pure heart.
The ſecond concerning the publick Acts of divine worſhip in the aſſemblies, whereunto Profeſſors ſhould reſort; of which theſe poſitions will be acknowledged by all.
1. That the main and principall Acts of publick worſhip are the preaching and publiſhing of the Word of God, and the offering up of Prayers and thanksgivings unto God: which will bee found a truth in theſe places of Scripture; Act. 6.4. Rom. 10.13, 14, 15, 16, 17. and 1 Cor. 14. per totum, and 1 Tim. 2.1, 2, 3, 4. and Chap. 4.11.16. Col. 3.16. Heb. 13.15.
2. That theſe Acts ſhould not bee ordinarily performed by every one that will put himſelf forward to ſpeake, but by ſome that are knowne to have the gift of prophecying, and are approved; ſet apart, and called to that dutie. Which will be evidenced in theſe places of Scripture; Rom. 10.15. and Chap. 12.6, 7, 8. and 1 Cor. 12.18.27, 28, 29. and Chap. 14.29, 30, 31, 32, 33, 34.40. Epheſ. 4.8.11, 12. and 1 Tim. 3.1, 2.10 and Chap. 5.22. Tit. 1.5, 6.10, 11. Hel. 5.1, 2, 3, 4. and 1 Pet. 4.10.17.
3. That thoſe Acts ſhould bee both for the matter and manner anſwerable to the Oracles of God, and the rules of the word, and done by thoſe that performe them, not formally and by rote, but underſtandingly in ſpirit and truth: as is clear by theſe places; Rom 12.6. and 1 Pet. 4.11. 1 Tim. 1.13. and 2.15. and 1 Cor. 14.19, 20. John 4.23.24.
4. That although it is not in the power of any men to preſcribe unto, or impoſe upon, the Churches and Miniſtery of Jeſus Chriſt, any ſet formes of publick worſhip, otherwiſe then Chriſt hath ordained: yet that the Miniſters of the Goſpel may and ought without prejudice to their libertie in Chriſt, agree amongſt themſelves, to obſerve ſome rules of uniformitie in their publick wayes, to the end that the occaſions of diſſonancie and confuſion may bee avoyded, and the fruit of publique edification by all ſpirituall meanes and helpes to decencie and orderlineſſe in the Acts of ſolemne worſhip, may be advanced, will be gathered from theſe Scriptures: Gal. 1.1.8, 9, 10, 11, 12. and 1 Cor. 11.1.23. and Chap. 7.23. and Chap. 14.37. Matth. 15.9. Col. 2.6, 7, 8. and 1 Cor. 14.40. and 1 Cor. 11.16. Col. 2.5.
Sect. II. Of Profeſſors united to a Congregation.
ALthough it is acknowledged by all, that Profeſſors whiles they ſtand ſingle, if they walke orderly, and behave themſelves as it becommeth the Goſpel, doe partake of the ſpirituall communion of all Saints, and have an intereſt in the publique Ordinances, with all the Churches, whereſoever they conveniently meet with them, whiles they are unſetled. And although this their intereſt is never loſt, after their ſettlement in a particular Congregation, ſo long as they remaine faithfull and obedient to Chriſt, no more then they who are made free and partake of the priviledges of a particular company in London, do thereby abridge themſelves of their common rights and priviledges belonging to them as they are naturally freeborne, or naturalized in the nation, ſo long as they fall not from their allegiance. Although I ſay, this is agreed by all to bee ſo; yet it is alſo acknowledged on both ſides; that Profeſſors ought not to ſtand ſingle, but ſhould be united in and to a body rightly conſtituted and governed according to the will of Chriſt, which being cleer from theſe Scriptures, Rom. 12.4, 5. and 16.17, 18. and 1 Cor. 1.10, 11, 12. Epheſ. 2.19, 20, 21, 22. and 4.16. Phil. 1.27. Col. 2.5.19. Gal. 6.10. doth give a ground to theſe following Rules, concerning the conſtitution and government of particular Congregations, wherein both ſides, if they will underſtand one another rightly, I am confident are fully agreed.
1. That ſuch perſons as have by their profeſſed ſubjection unto the Goſpel of Ieſus Chriſt, made it apparent that they are united unto him as the head by Faith, and to all his members by love, may and ought to bee united together in one Church-fellowſhip, which is called a particular Congregation; according to the ſenſe of theſe Scriptures, 2 Cor. 8.1, 2, 3, 4, 5. and chap. 9.13. Epheſ. 4.13, 14, 15, 16. and chap. 2. verſ. 19, 20, 21, 22. and 1 Cor. 12.27. Phil. 1.27. and chap. 2.1, 2. and 1 Theſ. 4.9, 10. Act. 2.41, 42.
2. That the particular Congregations thus conſtituted ought to bee governed by Elders and Deacons, whereof the firſt are overſeers of the wayes and state of the flock: the ſecond ſervants of their neceſſities, both are Officers thereof, walking as Brethren, as ſervants and as members of each other in their adminiſtrations by a Brotherly equalitie; whereby all uſurpation of Lordly power in any of theſe over the inheritance of Chriſt is made void, and all affectations of humane titles tending thereunto, is acknowledged to bee utterly unlawfull in the houſehold of Faith, according to the truth revealed in theſe Scriptures, 1 Tim. 3. per totum, Acts 6. Verſ. 1, 2, 3, 4.5, 6. 1 Tit. 1. per totum, Heb. 13.17. 1 Tim. 5. per totum, 1 Pet. 5.1, 2, 3, 4, 5. and 1 Cor. 12. per totum; Matth. 20.25, 26, 27, 28, 29. and chap. 23.8, 9, 10, 11, 12. Epheſ. 4.11.16.
3. That the particular Congregations thus governed have power within themſelves, to exerciſe all Chriſts Ordinances neceſſary and uſefull for their owne edification and preſervation from ſinne and diſorder, which power doth originally proceed from their obligation to bee obedient unto his will, according to theſe Scriptures, 1 Pet. 4.10, 11. and 1 Cor. 3.21, 22, 23. and chap. 4.8. and chap. 5. per totum, and chap. 6. per totum, Heb. 3.6, 7, 8 compared with Heb. 2.1, 2.5. Matth. 17.5. and 1 Cor. 7.19.
4. That the Officers of every Congregation may bee choſen and called by the Congregations themſelves; of ſuch perſons as being competently gifted and tryed for the exerciſe of their charges ſhall bee ordained thereunto, according to the rule of Gods Word, by the impoſition of the hands of a Presbytery; according to theſe Scriptures, Act. 6.2, 3, 4, 5, 6. and 1 Tim. 3.10. and chap. 4.14. and 5.21, 22. Act. 14.23.
Sect. III. Of ſeverall Congregations, as they are or ought to bee aſſociated.
THat there ought to bee an aſſociation of thoſe Churches which profeſſe to walke by the ſame rules, is granted on all ſides; onelyonly in the way to ſettle and maintaine this aſſociation, and to determine emergent differences thereby, the difficultie doth lie; but if that wherein there is a full agreement were made uſe of, for the increaſing of love, I am perſwaded that the offences which occaſion all our breaches might bee taken out of the way. Therefore thoſe termes of unitie, which in this kind are undeniably conſonant to the principles of Brotherly Communion, and ſome others, which upon ſome friendly conferences have been aſſented unto by ſome leading men of both ſides, ſhall here bee offered towards the manifeſtation of the grounds of this aſſociation, in theſe Propoſitions following.
1. The aſſociation of Churches ſhould ariſe and bee entertained freely upon the ground and motive of Brotherly care onelyonly, and not by any ties of meere humane Authoritie: This doth follow from the propertie of co-memberſhip, and the ends thereof mentioned, 1 Cor. 12.25.
2. That brotherly equalitie wherein Chriſt hath ſet every Congregation in reſpect of another, is to be upheld by the aſſociation, and not at all to bee diminiſhed, according to theſe Scriptures, 1 Cor. 12. verſ. 13. till 25. and 1 Pet. 5.5. Rom. 15. verſ. 1. till 8.
3. So far as the ſeverall Churches do finde themſelves obliged, and for mutuall edification thinke it moſt expedient to entertaine their aſſociation either conſultatively or judicially, they ought to enter into it, without prejudice, and make uſe of the neereneſſe whereunto God hath brought them, to his glory and their mutuall comfort.
4. Although every ſeverall Congregation hath power within it ſelf to adminiſter all Chriſts Ordinances; yet no Congregation may lawfully intend by the uſe of thoſe Ordinances to ſtand and walk by it ſelf, as divided and ſeparate from other Congregations profeſſing the ſame Faith and obedience towards Chriſt. The reaſon of this is cleer:
Firſt, from the commandements which enjoyne the ſtudie of unitie amongſt all Chriſtians, ſuch as theſe, Epheſ. 4.3, 4, 5, 6. and 1 Cor. 12.12, 13, 14, 15.21. and 1 Cor. 1.10, 11, 12, 13.
Secondly, from the nature of diviſions, or intentions to diviſion, amongſt Brethren, which the Apoſtle doth condemne as the fruit of a carnall mind. 1 Cor. 3.3. Rom. 16.17, 18.
Thirdly, becauſe this intention is contrary to the requeſt of Chriſt in his prayer unto the Father, where hee deſires that all beleevers may bee made perfect in one, John 17.23. and if all beleevers, then all Congregations of beleevers.
5. If ſeverall Congregations may not intend to ſtand, as by themſelves, and walke as ſeparate from one another, in the adminiſtration of Chriſts Ordinances, which they have received by a common rule, and are to profeſſe before the world in publick as one body in Chriſt, then it will follow cleerly, that it is farre leſſe lawfull unto them in the proſecution of matters tending to mutuall edification, in ordinary or in extraordinary and weighty matters, of common and neceſſary concernment; to ſtand and walke by themſelves alone without a due reſpect unto their Brethren, and ſome tie of aſſociation towards their neighbour Congregations. So that I take this to bee an undeniable principle and maxime of Brotherly aſſociation in Churches. That nothing which with conveniencie, and to the benefit of the Goſpel it ſelfe, or to the edification of others therein, can bee done unitedly and joyntly, ought to bee done dividedly and ſeparately. For when Chriſt doth pray for a perfect union of all beleevers which may worke upon the world a beleef that the Father hath ſent him;Ioh. 17.23. I cannot conceive that hee doth meane any thing leſſe, then ſuch an aſſociation which may reach unto all the Acts of his worſhip, and the viſible adminiſtration of all duties and ordinances belonging to his Kingdome. For nothing, but ſuch an union profeſſedly maintained in his name, is able to convince the world finally, that hee is come from the Father. Thus farre then, or rather thus neer, the Congregations ought to bee aſſociated if it bee poſſible; and that it is poſſible and will bee effected in due time, is certaine, becauſe Chriſt hath prayed that it ſhould bee, for the manifeſtation of his name unto the world; and the Father cannot deny him this requeſt. Hitherto I have inſiſted upon that which I conceive is, or will bee aſſented unto by all, upon the undeniable grounds of brotherly communion. Now I ſhall offer the other Propoſitions which for a more part cular accommodation of differences have been aſſented unto,*See alſo the papers of the Divines of the Aſſembly given to the Committee for accommodation lately publiſhed, Pag. 4, 5, 6, 7, 8, 9 & p 29. 30, 31. and elſewhere. and are agreed upon by ſome leading men of both ſides as followeth.
6. All profeſſors, whether ſingle or in a body, are bound in conſcience to give an account of their wayes to their Brethren, or to any that ſhall require it of them, and that not arbitrarily but as a dutie appointed by God to be: obſerved. Mr. Burroughs Irenicum, pag. 43.
7. Concerning the admiſſion of members, which come from one Congregation into another, to bee thereunto diſtinctly aſſociated, becauſe this doth reflect commonly upon ſome particular intereſts of men, wherein the rules of holy communion are not taken notice of, therefore offences are frequently given and taken up in this matter, which to prevent theſe agreements have been offered as a remedie thereunto.
1 That no Congregation ſhould bee gathered and made up of the Members of other ſetled Congregations, except they bee in an orderly way diſmiſſed by theſe with whom they were aſſociated.
2 That no member comming from another Church with which wee are in brotherly Communion, ſhall be admitted to become a diſtinct member of our ſocietie, till the Church from which hee commeth bee made acquainted with his purpoſe to aſſociate with us.
3. That none who is ſaid to belong to that neighbourhood or aſſociation, which is called a Pariſh, (though hee doth not profeſſe himſelfe a member in that way) ſhall bee received as a member of any diſtinct Congregation, untill the Officers thereof have enquired concerning his life and converſation of thoſe that are Rulers of the ſaid neighbourhood, and of the Congregations neereſt unto his habitation, to whom it is likely, hee may have had ſome relation, or which may have taken notice of his wayes and profeſſion.
One of the chief myſteries and originall cauſes of our manifold diviſions doth lie in this outward circumſtantiall manner of the aſſociation of members into a Congregation, and the reaſon hereof as I take it, is, partly becauſe men naturally ſeek rather to pleaſe themſelves in the ſatisfaction of ſome humors of their owne, then to edifie others, partly becauſe the true uſe of Chriſtian libertie, and the relation wherein all true profeſſors ſtand one to another in Chriſt, is either not underſtood, or not minded; in compariſon of ſome circumſtantials of our owne coining to our ſelves, upon any one of which wee uſe to lay more weight then upon all the fundamentalls of Chriſts appointment.
And till his grace and good ſpirit diſcover and worke out this ſelf pleaſing humour, wee cannot hope for peace and unitie almoſt in any thing, although our agreement be never ſo fundamentall in all things.
Sect. IV. Of the Officers and Rulers of ſeverall Congregations, and their aſſociation.
THe Officers of every Congregation are under a twofold relation of unitie to each other: Firſt, as they are Profeſſors: Secondly, as they are Officers, that is, ſpecially intruſted with a charge in the profeſſion: As they are Profeſſors, they are neerer in Brotherhood then as they are Officers. For their profeſſion doth give them an immediate intereſt into Chriſt, and to one another in him: but their Office doth give them no intereſt either in him or in each other, further then they are true to the profeſſion: whence it followeth that except they bee aſſociated in the myſticall body of Chriſt, they cannot be aſſociated in the miniſtery thereof. It followeth alſo further, that the relation wherein they ſtand to each other as Chriſtians, being the onelyonly foundation of their Brotherhood; all the other relations, which are miniſteriall, muſt yeeld and bee ſubordinate thereunto So that all the bonds, which may ſettle their aſſociation in the miniſtery, muſt be intended no further then they ſerve to advance and confirme the brotherhood and aſſociation, which is ſetled upon the truth of Chriſtianitie. For if any combination of Miniſters bee framed otherwiſe, or to any other end, then to ſtrengthen the fundamentalls of Faith, and to increaſe the fruits of true Chriſtianitie in holineſſe and love: it will beget nothing elſe but a Papacie, becauſe the root of the Papall Hierarchie, and the foundation whereupon that myſtery of iniquitie was raiſed in the Church, was nothing elſe but the aime of an aſſociation of Church Officers ſubordinating the profeſſion to their places, and making uſe of the fundamentals of truth, to ſet up themſelves above others: for it may bee evidenced, that all the ſuperſtitious devices and politick practiſes of Popery to blind men, and by an implicit faith to keepe them in ſubjection, reſolve themſelves at laſt into this principle and aime, of ſetting up themſelves above Chriſtianitie in the hearts of men, which is properly the Temple of God. Therefore it cannot bee deni d, that they ſpring originally from hence, ſeeing every thing is ultimately reſolved into that, whereof it was firſt begotten. From all which I draw this concluſion in brief, that all aſſociations of Church-Officers or of any other publick Officers of what kind ſoever, who ſubordinate not themſelves, and the intereſt which they have in each other by their Offices and by their aſſociations, unto the ends of Chriſtianitie, to exalt the unitie thereof, that Chriſt may bee ſeene above all therein; but ſeeke to make the way of Chriſtianitie, or the aſſociation of Chriſtians ſubordinate to the advantage of their places above others, are Papall and Antichriſtian.
Let then all parties looke to their aimes in their aſſociations, whether they bee called Independent or Presbyteriall Aſſociations, and whether they bee ſetled upon Epiſcopall or Eraſtian principles; and let all Magiſtrates looke to their intereſts and wayes of proſecuting the ſame by their aſſociations; whether they bee Democraticall, Ariſtocraticall, Parliamentary or Monarchicall, whatſoever their character, frame, or modell is, as to the matter of circumſtantials, which is all that ordinarily men as men looke after: Let (I ſay) all theſe Officers of each kind, or ſuch as out of the mixt multitude, upon the ruines of others, doe thruſt themſelves into places of truſt and profit, and ſeeke to ſtrengthen themſelves by combinations of their owne framing; (I ſay againe) let all theſe looke well to it, every one in his particular aſſociation, if their whole aime and the frame of their ſociety bee not, to ſubordinate themſelves and their combinations and confederacies to the ſetting up of that union, which is eſſentiall unto the profeſſion of Chriſtianity, and which alone ſhall laſt eternally; they ſhall bee utterly broken to pieces without all remedy. For the Word of God by the Prophet Iſaiah cannot faile, Iſa. 8, 9, 10. which ſaith, Aſſociate your ſelves ye people, and ye ſhall bee broken in peeces, gird your ſelves and ye ſhall bee broken in pieces, gird your ſelves and ye ſhall bee broken in pieces: take counſell together and it ſhall come to nought, ſpeake the word and it ſhall not ſtand. For God is with us.
Here the Prophet ſpeaking in the name of the Church doth provoke the whole world, and bids the people thereof a defiance, that though they joyne all in one, and gird themſelves with all their ſtrength and all their counſells and reſolutions bee brought to full maturitie, yet that they ſhall be without effect, that they ſhall bee broken to pieces in their aſſociations, and diſappointed in their counſels, and reſolutions, becauſe God is with his Church, as the head of their aſſociation. Thus wee ſee that the Spirit of God doth blow upon all the deſignes of men ſo farre as they are not ſubordinate unto God: for wherein men are not ſubordinate, they are oppoſit unto him, and hee will certainly be ſtronger then his oppoſits.
And if the Queſtion bee made concerning the Church, and thoſe that belong thereunto, what their dutie is in times of trouble and feare when all the world is providing for their ſafetie, with confederacies, ſtrength and counſell? (I ſay) if ſuch a queſtion bee made, the anſwer will bee found in the following words of the Prophet from verſ. 11. till the end of the Chapter, whereof this is the ſumme.
Firſt, that they ſhould take heed leſt they bee drawne and engaged into worldly confederacies, for humane feares; but that they ſhould ſanctifie God alone in their hearts, and make him their feare, verſ. 11, 12, 13. becauſe the Lord will bee to all thoſe that doe ſo, a ſanctuary, but to others a rock of offence, verſ. 14, 15.
Secondly, that they ſhould bind up the teſtimony and ſeale the Law amongſt the Diſciples of the Lord; that is to ſay, that they who are taught of God (for theſe are his Diſciples) ſhould make the teſtimony of Jeſus the onelyonly bond of their unitie, and that the ſeale of this bond ſhould bee their obedientiall ſubmiſſion unto the Law of God, verſ. 16.
Thirdly, that they ſhould arme themſelves with patience to waite for the Lords comming, who is hid from the eyes of the world, and with reſolution to appeare before him, although the world doth wonder at them, verſ. 17.18.
Fourthly and laſtly, when in caſes of difficultie men ſhall bee deſtitute of counſell, and not know what to doe; then to conſult onelyonly with the Law and the Teſtimony, and not to betake themſelves to any other Oracle, verſ. 19, 20. and whoſoever doth not follow this advice ſhall bee driven into utter deſpaire, verſ. 21, 22.
Thus wee ſee what the counſell of God is concerning humane aſſociations; what the iſſues thereof will bee, and what the way is to preſerve our ſoules from that deſpaire which doth attend thoſe that forſake God, and ſubordinate not their counſels and aſſociations to his will.
This then will bee our wiſedome to take this warning, whether wee bee Profeſſors or Officers: but chiefly this muſt bee the ground of the miniſteriall aſſociation, in reference to their charges; to make uſe thereof onelyonly for the furtherance of holy Communion in the profeſſion of Chriſtianitie. And although I cannot ſay that it is ſo amongſt the Combinations which now are on foot, yet I am ſure that theſe grounds will bee aſſented unto by all that are taught of God; and that their practiſe may bee anſwerable thereunto, I ſhall offer that whereunto both ſides doe agree, and which without contradiction will be ſufficient to enter them upon a Miniſteriall correſpondencie both for the advancement of true Brotherhood in Chriſtianity amongst themſelves, as alſo for the preſervation of themſelves and of their flocks, from partaking of other mens ſinnes.
For to theſe two heads, the matters of agreement in the point of aſſociation may be referred.
Of the firſt I ſhall offer theſe Propoſitions.
1 The Officers of Siſter Churches, making profeſſion of their brotherhood in Chriſt, ſhould deſire to advance each other to perfection; and to that effect ſhould have frequent meetings for brotherly conferences, 2 Cor. 13.9. Malach. 3.16.
2 The chief ends of their meetings and conferences ſhould bee, to maintaine the unitie of the Spirit whereunto they have attained; to make it more compleat in love, and to gaine others to concurre with them by the truth therein.
3 They ſhould for theſe ends ſet themſelves in a way to make their conferences effectually conſcionable, conſtant, without interruption and diſorderlineſſe; which way may bee ſetled upon theſe grounds.
Firſt, upon a voluntary engagement, freely entered into, which ſhould containe theſe heads: that ſeeing they acknowledge one another fellow-members of the body of Chriſt, and fellow-ſervants of the ſame Maſter, in the ſame houſhold of Faith, for the accompliſhment of his will; that therefore they are reſolved to give to each other the right hand of fellowſhip in doing the worke of their Miniſtery,Gal. 2. ver. 1 — 11. that they will entertaine brotherly meetings and conferences to that end: and that they will never ſuffer any circumſtantiall differences of opinions or practiſes, to breake their aſſociation or hinder their ordinarily appointed meetings and conferences.
Secondly, upon ſome rules and orders which in like manner every one ſhould aſſent unto freely, and expreſly, ſo farre as hee doth finde himſelf convicted of the juſtice and equitie thereof, the ſubſtance of which orders may bee this. That in their conferences confuſion ſhall bee avoyded, that an equall and orderly freedome of ſpeech ſhall bee yeelded unto all, and that a libertie of diſſenting unpartially upon reaſons alledged ſhall bee given unto every one.
Thirdly, upon the meanes of ſome correſpondency betweene ſeverall aſſociations: for ſeeing all that are willing to aſſociate, cannot poſſibly meet at the ſame conference…, by reaſon of the diſtances of places and mens different occaſions, therefore ſeverall knots and companies of aſſociats will ariſe, and leſt they being unacquainted with one anothers wayes, take diſagreeing reſolutions and miſtake one anothers meanings therein; for this cauſe, ſome meanes of correſpondencie between diſtant aſſociations, is to bee agreed upon for the communication of matters belonging to the advancement of truth in love between them.
Hitherto wee have looked upon the firſt head wherein there is an agreement in the Rules by which the aſſociation is to be framed for mutuall edification; now follow the matters of agreement belonging to the ſecond head, which is the uſe of their aſſociation for the preſervation of themſelves and of their flocks from partaking in other mens ſinnes. Of which I ſhall ſet downe almoſt word by word that which I finde granted by Mr. Burroughs in his Ironicum or Heart Diviſions, pag. 43. which I conceive the Brethren of the other ſide will fully aſſent unto, and ought to lay as a ſufficient ground of aſſociating in a brotherly way: His words are theſe.
1 They (viz. the diſſenting Brethren) acknowledge that Synods of other Miniſters and Elders about them, are an Ordinance of Jeſus Chriſt, for the helping of the Church againſt Errors, Schiſmes and Scandals.
2 That theſe Synods may by the power they have from Chriſt admoniſh men or Churches in his name, when they ſee evills continuing in or growing upon the Church, and their admonitions carry with them the authority of Jeſus Chriſt.
3 As there ſhall becauſe they may declare men or Churches to be ſubverters of the Faith; or otherwiſe according to the nature of the offence; to ſhame them before all the Churches about them.
4 They may by a ſolemne act in the name of Jeſus Chriſt, refuſe any further communion with them till they repent.
5 They may declare, and that alſo in the name of Chriſt, that theſe erring people or Churches, are not to bee received into followſhip with any the Churches of Chriſt; nor to have communion one with another in the Ordinances of Chriſt.
To theſe Propoſitions, if a full aſſent bee given, as by many no doubt there is; I cannot imagine what ſhould hinder, or may obſtruct the profeſſion of their unitie and a concurrence to ſettle their aſſociations for a joynt and mutuall aſſiſtance in the worke of brotherly preſervation of each other, from the guilt of other mens ſinnes.
Thus then wee ſee that the termes of our brotherly unity are full and ſatisfactory in all theſe reſpects, and if notwithſtanding all this we are divided in our wayes, and in our affections unwilling to practiſe any thing joyntly, which is ſutable to theſe acknowledged principles; are wee not guilty before God and men of the neglect of a fundamentall dutie in Chriſtianitie, and that inexcuſably? ſurely wee will be found ſo, if wee ſet not our ſelves in another way then hitherto wee have walked in one towards another.