GOSPEL-SEPARATION Separated from its Abuses; OR THE Saints Guide IN GOSPEL-FELLOWSHIP.  
WHEREBY They may be directed not only to preserve the Purity, but withal the Unity of GOSPEL-WORSHIP:  
By a wellwisher to Zions Purity and Unity, R. L.  Mercy and Truth have met together, Righteousness and Peace have kissed each other, Psal. 85.10. Therefore love the Truth and Peace, Zach. 8.19. 

Imprimatur.  
JOSEPH CARYL.   
LONDON, Printed for Giles Calvert at the Black Spread Eagle at the West end of Paul's, 1657.   

TO HIS EXCELLENCY Charles Fleetwood Esq Lord Deputy of IRELAND.  
My Lord,  
THough the Truth asserted by this little Treatise have but few Friends (amongst whom you deserve to be numbered in the first rank) yet is it able to plead its own cause; for wherever its absence is, there wants no Arguments to prove the worth of its presence; for as the Purity of the Gospel may be esteemed in the mystical Body of Christ as its life blood; so its Unity may be next esteemed as its health; and strength; and life without health, is but a lingering death; but I am persuaded I need not spend time to beget in you a love to this Truth; you have evidenced the sincerity of your love thereto, and therein I hope have tasted of that fruit of righteousness which is sown in peace of them that make peace, Jam. 3.18.  
The reason why Contention and division have been more natural to God's people then union in all ages, is, because it is more naturally suitable to their unregenerate part; therefore those duties and graces that most cross the lusts of the flesh, must necessarily be attended with most difficulty and opposition; but to balance that, they are also attended with proportionable inward comfort and peace; and therefore (my Lord) though imposing, oppressing principles and spirits do cry out against you, as the injurious Israelites did against Moses, Exod. 2.14. yet cease not to plead with them, Ye are Brethren, why do ye wrong one another; though it may cost you dear at the present, yet consider the Lord that made it up to him, is able to do so to you.  
Among the rest of those excellent principles the Lord hath born an approving testimony unto in the day of his glorious power, none have been attended with more signal evidences of his presence with, and delight in then this pleaded for. Most disowned instruments that have tendered their service to the Lord in the Work of this Generation, have professed and declared a love to God's ways and people; but therein have confined their care & affection to a part if not the least spiritual part of them, which the Lord took so unkindly at their hands, that he visibly removed the Tabernacle of his presence from among them, and chose the same people despised and slighted by them, to be the instruments of his praise and glory, in the great work he hath done for his people in these Nations; And easy it is to demonstrate (if it were not too large a discourse for an Epistle) that as those persons so singularly owned by the Lord, have declined & abated in this principle, so hath the Lord withdrawn from them, and left them to that distraction and miserable confusion they are at this day involved in; as if the Lord should say, if you withdraw your equal respect and affection from any of my people, I will withdraw mine from you.  
And do but well weigh and consider the visible principles, and frame of spirit of such persons, who are vehemently driving on the interest of some part of God's people (under some peculiar notion they have received of the truth or work of the Generation) in opposition to the rest; (that are not . And ye may observe a visible inconsistency in their principles and practices, to the obtaining or securing the very things they pretend for.  
That my Lord, it is not only your praise, but your mercy, that your heart is kept in an even frame towards all the Lords people in this day in which so many eminent Professors are through temptation and stumbling blocks laid in their way by the weakness and frailties of some of the Lords people, growing weary and faint in their minds, as to the steadfast practice of, and impartial respect to Saints as such; and to be good in bad times, is the best testimony of goodness from a good principle. Therefore as your discouragements and opposition increase, labour to increase in your confidence and diligence; though you may have War without, you may have Peace within.  
And of all dangers be most watchful against heart-rising, and alienation of affection towards such who are contrary-minded to you herein; that is the stone many at this day are stumbling on. They measure out their respect and affection to Saints proportionably to that respect and affection they or their principles receive from them, whereas the chief excellency of this principle above others lieth in this difference, that it can extend respect to others upon the account of duty to Christ, though disrespect on the account of different opinion be returned to them again; for uniting principles must be attended with the exercise of uniting Graces, if they intent to be successful in uniting work.  
That the Lord may guide you in all your straits, support you under all your burdens, and render into your bosom plentiful returns of all that kindness you have shown unto, and weaknesses you have over-looked in his people, for his Image sake upon them, is the earnest prayer of the most unworthy of  
Your Excellencies sincere Servants in Ireland, RICH. LAURENCE.   

The Author to the Churches of Christ in the Dominions of England, etc.  
To them that are sanctified in Christ Jesus called to be Saints, 1 Cor. 1.1. And to all the faithful in Christ Jesus; with all that in every place call upon the name of Jesus Christ our Lord, Grace and Peace be multiplied.  
Beloved in the Lord,  
HEre is a Treatise presented to your view, which stands in much need of your favourable consideration, as to the weakness, and imperfection in the writing thereof; but if you can overlook them, the Truth endeavoured to be held out thereby is worth your studying, and enquiring after; It is a Truth that hath many Hangers-on, but few faithful Servants; many Gospel Merchants have been trading for this goodly Pearl, but few have been willing to go to the price of it; they have had Peace in their mouths, but War in their hearts, like those Micah speaks of chap 3.5. They by't with their teeth, and cry peace; but if thou wouldst obtain the precious unity of Saints, thou must not only seek peace but pursue it, Psal. 34.14. not stand still, and call it to thee; but follow after the things that make for peace, Rom. 14.19. If the peace of God once rule in thy heart, it will guide thy feet into this way of peace; this work of peace will surely attend thy soul with the comforts and joy of peace; nay, the Lord himself shall give you peace always by all means, as in 2 Thess. 3.16. If thou wouldst have thy soul prosper, Pray for the peace of Jerusalem, they shall prosper that (so) love her; nay, if thou wouldst have Zion prosper, say Peace be within thy walls, and (then) prosperity shall be within her Palaces (and therefore) for thy brethren and companions sake say, Peace be within thee; (and) because of the house of the Lord our God, I will seek thy good, as in Psal. 122.6, 7, 8, 9  
If after you have perused this Discourse you shall observe there are many considerable Objections against the thing pressed unspoken to; that I admit; I do not expect these few weak Lines should answer all Objections in a controversy of this weight, neither do I judge myself able to answer them, but am assured there are well wishers to this Truth, that are able to proceed. Therefore if these Lines may but tend to awaken and stir up the people of God to inquire after this Truth; and to allow that the labouring after Saints Union, is not only a Duty, but a great and weighty Duty, and to be numbered in the first Rank of Christian Duties, I have my aim; for that would prepare the hearts of Saints for Unity, and make the work of removing obstructions, and resolving particular cases, much more easy.  
For many of God's people do already, and more will be daily discerning the inconsistency of the principles they walk by to Gospel-prosperity; unity doth as naturally forerun Glory to Christ's Church, as health doth strength, or light heat.  
Therefore the main design of Satan at this day is to prevent Gospel-Glory, by obstructing Gospel-Unity; but the more the spirit of strife and division struggles against this work, let it provoke you the more to set to all your strength to promote it; the Lord doth not only require that his people should be faithful unto, but valiant for the Truth upon earth.  
Shall Quakers and such like rigid censorious dividing principled people compass sea and land, and consume their estates to make common purses in order to the promoting and carrying on their ridiculous principles of division and confusion? and shall those who pretend the Espousing the universal interest of Saints as such, be Ephraim-like, a silly Dove without heart? as their diligence and painfulness do now upbraid us, so I fear it will in the great day rise up in judgement against us.  
It was good Mr. Burroughs complaint in his time, when the spirit of division was but in its infancy, That there were many would cry Lo the Thief, but who stopped him? So saints are many at this day will bemoan such divisions, and make sad complaints of it one to another when they meet; but how few have set themselves to study and propagate uniting principles; which I trust the Lord will set upon the hearts of some who he hath so eminently principled and qualified for the work; that the friends of this precious Truth may not have cause above all the rest of Truth's Favourites to complain with the Prophet in its behalf; There is none to guide her among all the Sons whom she hath brought forth, neither is there any that taketh her by the hand, of all the sons which she hath brought up, Isa. 51.18. Nay, is there not rather cause for this Truth to take up the Lord's complaint, Isa. 1.2. I have nourished and brought up children, and they have rebelled against me.  
This Principle hath been dealt withal by some of its Favourites, as Saul dealt with David, who honoured and embraced him in his camp, and hated and banished him his Court; yet blessed be the Lord there are some Jonathaas to stand up and say, What evil hath he done? whose souls are knit to this principle, as the soul of Jonathan was to David, who will not be afraid to answer imposing and dividing principles as Moses answered Pharaoh, Exod. 10.9. We will go with our young and with our old, with our Sons and with our Daughters, with our Flocks and with our Herds will we go, for we must hold a Feast unto the Lord.  
Pharaoh would have put off Moses with the liberty and freedom of some part of God's people, Go you that are men to serve the Lord (saith he) ver. 11. No saith Moses, Church deliverances from bondage & opression must be universal deliverances; otherwise how should we hold a feast to the Lord? can part of us rejoice in our Liberties as long as other part is under bondage and oppression? No, we must either all go together, or all stay together; all rejoice together, or all mourn together; therefore we will not leave a hoof behind us, ver. 26. Now this spirit in Moses, is the true nature of this Gospel-principle; it will not own any deliverance from oppression and imposition of conscience contrived and proposed by men, to answer the design of God's deliverance to his people, until it include the common Gospel Liberty due to all Saints, and that in all their necessary concernments, though it may out of tenderness with David, 1 Sam. 30.10. leave some of the weak and feeble behind in the work of War and danger, yet all must have an equal share of the spoil, whether the Sons of Belial will or no, as in ver. 24.  
It's the faithfullest and impartiallest Steward to trust with the Saints common stock that can be found on earth: there shall be no cause of complaint so far as its power reacheth; every one of Zions children shall have an equal share of those common mercies and privileges their Heavenly Father appoints for them: And therefore whatsoever opinion or way thou art of, consisting with sobriety and holiness, this principle, if thou dost promote it, will take equal care, and make equal provision for thy Christian liberty and encouragement, that if thou be'st a favourer of Saints prosperity, labour to be acquainted with this common friend of theirs, it will teach thee how to observe and own the shining beauty of grace in Saints through the darkest cloud of those common errors and mistakes that the opposite principle renders them so unlovely and deformed one to another by.  
And let not the homely and mean attire this Truth salutes thee in, make it less acceptable; if the Author had had better, it should not have worn so bad; but Beauty is Beauty though clothed in rags. The ensuing Discourse is rather intended to tell thee there is such a Principle accommodated with such excellent Qualifications, and to provoke thee to inquire after it, and endeavour acquaintance with it, then to give the an exact description of it; But I shall submit what follows to thy  censure, and close with the words of Paul to the Philippians, c. 2. v. 1, to 6. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies: Fulfil ye my joy, that ye be like minded having the same love, being of one accord, of one mind: Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Chrst Jesus. In whom I rest  
Your Friend and Brother in the Unity and Purity of the Gospel. R. LAURENCE.   

THE CONTENTS.  

TRuth seldom found in extremes. p. 1.  
Searchers after truth must suspect danger of erring on each hand. p. 1. 2.  
As the door of the Church may be opened too wide, so it may be shut too close. p. 2.  
That since God hath had a Church on earth, its separation from the World, and unity in its self, have been required by him as an equal duty. p. 3.  
All the Reformed Churches justify separation. p. 4.  
The General notion of a competent knowledge and suitable conversation are to intricate and uncertain rules to be the visible bounds of Gods visible Church. p. 5 6:  
The Lord hath always preserved to his Church a visible undisputable bound betwixt them and the World p. 6. 7, 8.  
Circumcision and Abraham's seed in the Type and Antitype was foreordained & established to be the infallible and everlasting bounds of Gods visible Church on earth. p. 8, 9  
It continued so unquestionable until Christ came; who only changed the Type for the Antitype. p. 9, 10.  
Believers ought to make the same use of the Antitype under the Gospel the Type served for under the Law. p. 10, 11.  
The Antitype of Circumcision and Abraham's seed is visible Grace and Holiness. p. 11.  
Which Paul affirms to be the visible bound of God's Church, and mark of God's children, to Rome and Galatia etc. p. 11, 12.  
Antichrist set up his Kingdom by laying waste these Gospel Bounds, and Christians open the door to all division and confusion by not repairing them. p. 13. 14.  
God's Church must not only be a City of righteousness, but a City with Walls. p. 15.  
All Churches of Saints ought to own one another as true Churches of Christ and fellow members of his body. p. 16.  
Seven General Heads, from whence the arguments to prove the duty of Saints union, as such, are drawn. p. 17, 18.  
1. From the choice and approbation of the Father. p. 19  
Proving that such as the Father hath manifested his visible Choice and approbation of, to be his Children, believers ought to admit and choose to be their Brethren. p: 9  
Christ and all Saints have but one Father, for which cause he was not ashamed of their infirmities. p. 20. 21.  
2. General head, is from the choice and approbation of God the Son. p. 22.  
Christ a perfect Emblem of union in his person. p. 22.  
Christ had no helper in his work, nor no partner in his relations to his Church, that God's design of union in him might be visible. p. 22.  
Christ's chief design in assuming our nature was a work of union. p. 23.  
Christ walked by uniting Principles, pressed uniting duties and commended uniting Grace's most to his People. p. 23, 24.  
Christ owned all visible gracious persons to be members of his body; therefore ought all Saints to own them so. p. 25.  
The 3 sort of Arguments is drawn from the visible choice and approbation of the holy Spirit. p. 26.  
The most infallible rule to choose Church-members by, is to follow the tract of the Spirits choice. p. 27.  
The sanctifying effects of the spirit in Saints ought to be admitted as sufficient testimony of the Spirits choice. p. 27.  
No believers without some visible mark of the Spirits choice. p. 28.  
Proved that this choice of the spirit instates a Believer in all Gospel relations and Privileges both in the Kingdom of grace and glory. p. 29.  
The 4 general head from whence arguments are drawn, is from the visible choice and approbation of the infallible servants of God in all ages. p. 30.  
They made the choice of the Father Son and Spirit their choice. p. 30.  
They laid more weight upon the duty and mercy of the Church's union, then upon most others duties and mercies. p. 31.  
Paul laid more to heart, and endeavoured more to preserve the Church's union, than all other errors to reform. p. 32, 33, 34.  
The Argument for Saints union from the whole. p. 35.  
The 5 general Head from whence Arguments are taken, is from the several Metaphors and Similitudes the Church is compared unto in Scripture. p. 35.  
1. From that of Believers being Gods Children, and thereby of his Family, the householder of faith. p. 36, 37.  
2. From that of the membership of the same body, which relation is inconsistent without union. p. 38, 39  
The 6 general Head is from the sad consequences and effects of our present divisions. p 40.  
Division is usually the forerunner of destruction, the former preparing the way for the latter. p. 40.  
Directions to be observed in heart search for the cause and cure of Saints divisions. p. 41, 42, 43.  
The spirit of division sometime employs our graces as well as our Corruptions to divide by. p: 42.  
Knowledge and Zeal much imployod at this day by the spirit of division in dividing work. p 42. 43.  
The sad effects and consequences of our divisions. p. 44.  
1. They have obstructed and hindered reformation. p. 44.  
2 They have opened the door and let in upon us that overflowing flood of Errors, heresies and blasphemies which many Professors among us are carried away with. p. 45.  
And the continuation of them will make that disease uncurable. p. 46.  
They have been the cause of that great decay in the life and power of Religion amongst us p. 46.  
They have rendered the power and life of godliness contemptible in the eyes of Formalists and the carnal multitude. p. 47.  
5. They have rendered the power and purity of Religion, and the professors of it unacceptable in the eyes of authority, and several persons in eminent place. p. 48, 49.  
6. They have brought scorn and contempt upon the glorious cause of God in these Nations, and have stained the glorious presence of God with his People, that had once stained the pride of all the Glory of the World. p. 50, 51.  
They have been the cause of the removal of many eminent worthy Instruments from their Public Stations, & thereby made way for others, no ways spirited nor principled for the places they stand in. p. 52.  
8. They furnish wicked Magistrates and Ministers with plausible excuses, in the exercise of their oppressing persecuting principles, p. 53.  
9 It is from this spirit of division, so many eminent gracious persons in Authority are disabled from doing that good in their places, they have otherways an opportunity for. p. 53, 54.  
The argument for union from the whole. p. 55.  
The 7 General head from whence arguments for Saints union is drawn, is from the evident and great good it would be attended with to God's Church. p. 55. 56.  
1. Unity would renew its strength, and make it terrible to its enemies. p. 56. 57  
2. Unity would renew its purity. p. 57  
3. Unity would repair its reputation and esteem. p. 57, 58.  
4. Unity would renew its growth and increase. p. 59 60.  
5. Unity would abundantly renew its joy and comfort. p. 61.  
The Argument from the whole. p. 62.  
From whom objections may be expected. p. 63.  
How the objections are stated to the Reader. p. 64.  
1. Object. Against the admission of erroneous persons, answered: p. 65.  
And wherein is proved that persons holding greater errors then Generally Saints now separate upon, were admitted communion with the Primitive Churches. p. 65. 66.  
Much more reason for God's Ministers, and Churches to permit Erroneous persons into communion, now then then. p. 67.  
2. Object. That this Principle admits all Errors and heresies in God's Church, answered p. 67.  
In which answer is shown what sort of errors or erroneous persons Gods Churches and people ought to withdraw from. p 68 to 77.  
3. Object. Raised from the 2 Thess 3.6. concerning disorderly walking and disobedience, answered from p. 77. to 83.  
4. Object. Whether the power of Religion can consist without the true form, answered. p, 83. 84  
5. Object. From the inconsistency of unity, with Principles directly opposite one to another, answered. p. 85.  
6. Object. Against the too general stateing the case, and not coming to those particular points, wherein the difference lies, answered. p. 86.  
7. Object. From the unpossibility of Gospel's union until the fulfilling of the glorious promises, relating to the later times, answered. p. 87.  
Wherein is proved, that there is as much reason to defer our endeavours after the increase of knowledge and purity as after unity. p. 87. 88  
Unity must precede Glory to Christ's Church. p. 88  
Division lies as much in the way of Christ's glory now, as unbelief did formerly in the way of his grace. p. 89.  
The promises of the Church's glory, hold forth an universality of peace, purity and glory to all Saints. p. 89.  
The union we are capable of attaining, is not to proceed from the agreement of our understandings, wherein we differ; but in the exercise of Grace one towards another, while thus differing. p. 90.  
The Lord hath supplied his Church with special uniting graces, as the means; to assist them in this special uniting duty as the end p. 91.  
They that begin the work of Saints union by disputing and reasoning them into the same understanding, begin at the wrong end. p. 92, 93.  
Saints too apt to be poring upon each others infirmities. p. 94.  
Object. From the prejudice that is in Christians, against each others opinions and principles, answered. p. 95.  
Directions to such as shall set upon the work, of Saint's union. p. 96.  
1. Direction, to labour to inform themselves of the worth of the mercy and weight of the duty. p. 95.  
2. Direction to arm themselves against all discouragements and difficulties they must expect to meet with therein. p. 96.  
3. To take heed of exercising any of the Spirit of divisions weapons in the Spirit of unions cause. p. 96. 97.  
4. Labour to obtain a Compassionate tender frame of Spirit. p. 97.  
5; Set thy affections on those things in Saints, wherein the Image of Christ is most visible. p. 99  
6. Labour to abound in uniting graces. p. 99 100  
7. Labour to preserve a proportionable growth of of grace in thy soul. p. 100  
8. Be most exercised in those duties, thy place and abilities most call thee unto and fit thee for. p. 102. 103.  
Further directions to Gospel Ministers in order to Saints union. p. 103. 104  
1. To be sensible of the sad effects of the divisions amongst themselves. 104. 105. 106.  
2. Then to study all holy ways of furthering the work of union. p. 107.  
3. To change their sharp censurings and blaming into entreatings and beseechings. p. 108.  
4. To commend what is good, as well as condemn what is evil in those differing from them. p 109.  
5. To lay no more stress upon the errors reproved, than the Scripture doth. p. 110.  
6. To take heed of so intailing errors one to another as to charge upon persons holding some lesser error, with others they detest the thoughts of. p. 111.  
7. To beware in so opposing errors controversal in some, they do not thereby commend errors fundamental in others. p. 112.  
Christians of all hands are too apt to manifest more indignation against some holy persons for controversal errors, differing from them, then against visible ungodliness and open profaneness in them that in opinion close with them. p. 113. 114.  
Little help to be expected in the work of Saints union, from such as have much engaged themselves in the evil of Saints devisions. p. 115.  
Therefore those that have the evil of Saints divisions upon their hearts, ought the more to labour for unity. p. 116.  
1. By being much in prayer together, and apart for Saint's union. p. 116.  
2. To study to propagate the principles of this truth, p. 117.  
3. To set up some beginnings in Gospel fellowship, upon this Gospel's principle. p. 117. 118.  
Object. From the averseness of particular Churches, and from thence the danger of further divisions, upon the promoting this principle, answered. p. 118, 119, 120.  
Object. From the inconsistency of persons not agreeing in judgement, to walk together in fellowship, without obstructing the mutual edification of the whole answered. p. 121, 122.  
Object. From the disadvantage that some controverted despised truths might receive thereby, answered. p: 123. 124.  
Object. From the opposition that may arise from such of the godly, as are against all separation, answered. p. 126 127.  
Object. From the difficulty of walking towards such whose Conversion though hopeful, may be very doubtful answered. p. 128. 129.  
A censorious Spirit, and provoking carriage towards any professing Christianity, though not visibly gracious, is  and hurtful. p. 130.  
What cases may give a dispensation from the present promoting this or any other precious truth among some people. p. 131.  
What the dross and rubbish of Christians principles and spirits are that hinder them from uniting, which Gods Ministers should be labouring to remove in order to unity, when they can do nothing else towards it. p. 132, 133.  
Christians usually more curious about the dish the Lord presents the bread of life to them in, than the purity and spirituallness of the bread itself. p. 134.  
Unpossible for Saints ever to come to an union wherein they differ, until they come to a communion in what they are agreed. p. 135.  
The Spirit of division never speaks good of differing Christians one to another. p. 136  
The Spirit of division confines the hearts of Saints, in prayer and praises, to a few of God's people, and ofttimes sets them in opposition one to another at the throne of grace. p. 137, 138.  
This evil principle leads to a wresting & misapplying the precious promises and precepts of Christ, and to misguide us in our obedience to God, and duty towards our Brothers. p. 139.  
What the Author drives at in all he hath spoke to Gospel Ministers. p. 140    

ERRATA.  
PAge 7, l. 1. r john 17.3. p. 17. l. 8. r. which, p. 26. l. 24. for the, r. that. p. 44. l. 12. for care, r. Core. p. 60. l. 19 r. unseasonable. p. 66. l. 21. r. quoted p. 32. 33. 34. p. 72. last line, for peace, r. place. p. 85. l. 16. r. p. 68 p. 98. l. 8. r. aflictions. p. 101. l. 10. for time r. kind. p. 104. l. 11. r. as it is. p. 116. l. 11. r. p. 30. 31. 32. 33. 34. 35 p. 119. l. 1. for which r. such.   

GOSPEL-SEPARATION SEPARATED From its Abuses: Wherein is asserted the Duty of God's Churches, separating from the World.  
AS it is a Principle in Moral Philosophy, that virtue is usualy found in mediums and Vice in extremes; so may it be admitted in a great measure that Divine truth is found in mediums, & Errors in extremes; For the Lord was not in the Wind, nor in the Earthquake, nor in the Fire, but in the still small voice. 1 Kings 19.11, 12. And therefore the way of truth in Scripture is held forth to be the straightway: Psal 5.8. Isai. 40.3, 4. and 42. 1●. Matth. 3.3. in opposition to the crooked ways of Error, Psal. 125.5. Prov. 2.15. Therefore they that would walk in the strait-path of truth and peace, must take heed they avoid the Errors of the right hand as well as the left: Deut. 5.32. Josh. ●. 7. 2 Kings 22.2. Prov. 4 27. Jsai. 30.21. all which Scriptures evidence to us that there is danger of running into Error of both hands, which many Christians not duly considering have run into sad extremes, like those people Amos mentions, that fled from a Lion, and a Bear hath met them, Amos 5.19.  
And as this sad evil of extremity hath had its influence over most controversal points at this day amongst the rigid sticklers for them; so in especial manner hath it produced sad effects in the point of separation; wherein as on the one hand several professing Christ, not duly weighing the bounds the Lord hath set in distinguishing the Precious from the Vile, have opened the door of the Church too wide; so many others under pretence of separating the sheep from the Goats, do shut the door too close, and reject those that God hath chosen, and keep such sheep out of Christ's fold as have his own mark upon them: And he that justifieth the wicked, and he that condemneth the just, even they both are an abomination unto the Lord, Pro. 17 15.  
And therefore that the truth may be found out in this weighty case, I shall make an enquiry after the rule of Christ in Church-separation from the world; & shall therein occasionally discuss the several principles and practices which those that err in the extremes of either hand are stumbling in: that betwixt both, the straight and narrow (yet sweet and pleasant) path of purity and unity may be found out and walked in.  
And for the more distinct handling of this matter, that the truth I plead for may be as well discerned, as the Error pleaded against, I shall state these two general Positions.  
First, That it hath been in all ages wherein God hath had a visible Church on earth, a duty required by the Lord from such his Church and People, to separate themselves in matters of his worship from all the rest of the Nations and People of the world. For proof, read Exod. 19.6. compared with 1 Kings 8.53. so Ezra 10.11: and 6.21. Exod. 23.16. Leu. 20.23, 24, 25, 26. so Neh. 9 2. and 13.3. Rom. 1.1. 2 Cor. 6.1.  
Secondly, That it hath been also required by the Lord as an equal duty from his Church and People so separated to walk together in the practice of all those duties of worship and service required at their hands; without dividing or separating from one another. Deut. 5.1.3. and 18.6. and 1 Kings 8.55.62. 1 Chron. 13.5, 6, 7, 8. and 28.21. and 2 Chron. 30.1. and 35.3. Ezra 10.5. Psal. 31.23, 24. In which Scriptures consider the word ALL Israel and ALICE Saints; and so Eph. 4. to the 14. Cant. 6.9. Psal. 133. Hosea 10 1, 2. Rom. 16.17. and 1 Cor. 1.10. and 3.3. and 11.18.  
But these two Positions thus generally stated, I judge will be agreed unto by most, if not all sober Christians, and therefore I shall spend no time in the demonstration of them in this place, but refer the Reader to the Scriptures quoted, and to what shall be spoken in the ensuing discourse to the several particulars relating to them.  
And first I desire you to note, if the first Position be true, than the difference amongst Christians about separation is rather about the manner or extent then the thing; for that the church of God in the world should be a separated People from the the World in matters of God's worship, would be ridiculous to deny.  
Therefore the difficulty lieth in a right distinguishing betwixt the World and the Church, wherein some would have that part of the World called the Christian World, to be the universal Catholic Church; and only the Nations of the Jews, Turks, Pagans &c. to be the World; but I hope the most vehement against separation among the reformed Churches will not admit this extent (if they should, it would be a difficult thing for them to clear themselves from those brands of Separatists and Schismatics cast upon them by the Papists) which if they do not, they then assent that a separation may be lawful from a People making an outward profession of the Christian Religion.  
But say others when there is not only an outward profession of the Christian Religion, but also a competent knowledge of the Doctrine of the Gospel and a suitable life and conversation thereto, there are the bounds of the true Church; but the terms of this Qualification will admit of so much difficulty in their explanation that the generality of Christians will be as far to seek for their satisfaction in this point as before.  
For first, some will interpret that term of a competent knowledge of the doctrine of the Gospel to be a bare ability through education to answer to questions given them in a Catechism, which a child of six or Seven years of age is usually more capable of and expert in than persons of grown years; which if that be admitted, than repentance from dead works, and faith towards God, Heb. 6.1. with all other Gospel qualifications attending the work of conversion and regeneration may be spared as to Church fellowship on earth: But as various as men opinions are in the several points of Religion at this day in controversy, so various are their explanations of a competent knowledge of the principles of Religion, each making those points wherein they differ from others in, and separate upon part of those points of Doctrine, which the knowledge of is necessary to a Church-member, the discussing of all which would take a Treatise by itself.  
Then for the other term of a suitable conversation, that will admit of as much controversy as the former; for say some, They that are not of a scandalous conversation are of a suitable conversation; and if so, than many Papists, nay Jews, Turks and Pagans are of a suitable conversation; for abundance of all them are free from scandal in their lives, and do walk very unblamably; Paul before his conversion, was according to the Law blameless: the Pharises made clean the outside of the Cup and Platter; and therefore sure a Suitable conversation to the Gospel must be more than a mere moral conversation: but if all persons of the several persuasions walking by these Rules that admit of so much variousness and uncertainty, were put to give their several meanings in these qualifications, they would leave the enquirer after truth at a greater uncertainty than they found him.  
But surely the Lord hath not left his People in this great and weighty Case at so evident an uncertainty; and therefore to spend no more time in this labyrinth of different Opinions in this Case,  
Let us consider what light the infallible word of the Lord will afford us therein; For as the Lord knows who are his, Jo. 10.14. and is known of his, Col. 1.10. so hath he left to his Church and people a rule of knowing one another from all the people of the world: Psal. 4.3. But know that the Lord hath set apart him that is godly for himself.  
And since the day that the Lord put an enmity betwixt the two seeds, Gen. 3.15. there have been visible marks and rules of distinction to know them by: After Abel's death we read nothing of a visible Church, or Gods visible worship upon earth until the days of Seth, who was given in stead of Abel, whom Cain slew; and after his posterity began to increase in the earth; that is, after Enoch was born; then began men to call upon the name of the Lord, Gen. 24.25, 26. in whose seed the Church of God continued until the Flood, at which time the Church and people of God polluted themselves, and corrupted the holy seed by mixing themselves in marriages with the seed of the world: For the Sons of God saw the daughters of men that they were fair, and took them wives of all which they chose; at which the Lord was greatly provoked, and said, My Spirit shall not always strive with flesh, Gen. 6.2.3. and after the Flood the holy seed was again revived in Shem, Gen. 9.26, 27. in whose line the visible Church continued until Abraham's time, with whom the Lord again renewed his Covenant, and made another separation betwixt the two seeds, Gen. 12.2, 3. who again reform and revived the visible worship of God, Gen. 12.7.8. Gen. 13.4. After which God did at several times not only renew his Covenant of Promise, but in the seventeenth of Genesis did declare more fully than before, the Condition of his Covenant; for as before he usually said, my Covenant will I keep with thee; he here saith, my Covenant thou shalt keep with me, verses 9, 10, 11, 12, 13, 14. And God said unto Abraham, Thou shalt keep my Covenant therefore, thou, and thy seed after thee, in their generations: This is my Covenant which ye shall keep between me and you, and thy seed after thee: Every manchild among you shall be circumcised. And ye shall circumcise the flesh of your foreskins, and it shall be a token of the Covenant between me and you. And he that is eight days old, shall be circumcised among you, every man child in your generations; he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my Covenant shall be in your flesh for an everlasting Covenant. And the uncircumcised manchild, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my Covenant. In which words the Lord doth ordain and establish a new pale or bound to his Church, which was never again to be altered; for Abraham's seed and circumcision in the type, or in the Antitype, in the flesh or spirit, shall ever continue to be the true bound of God's Church militant: which Covenant we find was renewed again to Isaac, Gen. 26.1, 2, 3, 4. Rom. 9.7. Gal. 4.28. Hebr. 11.1. And after that to Jacob, Gen. 28.13, 14, 15. from whose time this Covenant of distinction was usually repeated to be the Covenant made with Abraham, Isaac and Jacob, Exod. 2.24. Leu. 26.42. and that for an everlasting Covenant, 1 Chron. 16.16, 17. compared with the thirty fourth verse.  
Which Rule of Church-membership, or visible bound of God's Church, continued in the type unquestionable until the coming of the promised Messiah, Luke 1.59. & 2.21. And therefore the Pharisees in the 8th of John, thought they made a good plea to Christ, verse 33. We are Abraham's seed; and verse 39 Abraham is our Father; which our Saviour admits to be true, verse 37. I know that ye are Abraham's seed; And this privilege Paul pleaded, Rom. 11.1. Hath God cast away his people? God forbidden; for I also am an Israelite, of the seed of Abraham: And so against those false teachers in the Church of Corinth, 2 Cor. 11. Are they Hebrews? so am I: are they Israelites? so am I: are they the seed of Abraham? so am I: By all which, and much more of that nature that might be added, it is a truth out of controversy, that the Condition of the Covenant made with Abraham, etc. was the standing unalterable bounds of the Church of God until Christ came, who did not at all disannul this Covenant, as it was a distinguishing Covenant, nor alter the least Condition of it, but fulfilled it; that what our Lord saith of the Law in general, may be truly applied to this particular: Think not that I am come to destroy the Law and the Prophets; I am not come to destroy, but to fulfil; for verily I say unto you, till heaven and earth pass, one jot or one title shall in no wise pass from the Law, till all be fulfilled, Mat. 5.17, 18. And so Paul argues, Rom. 3.31. Do we then make void the Law through Faith? God forbidden; we establish the Law: So that we must not seek for another Rule to know God's Church and people by under the Gospel, than what was under the Law: But to inquire after that Legal Rule Gospelized; that what the seed of Abraham, and Circumcision under the Law, were Types of; under the Gospel, that must we inquire for, and make the same use of the Antitype now which the type then served for.  
Now the seed of Abraham in the Flesh, typed out to us the seed of Abraham in the Spirit; the Carnal seed under the Law, was the type of the Spiritual seed under the Gospel, Rom. 4.11. to the end, Rom. 9.10. first verses; so Gal. 3.14. to to the end, concluding with these words, if ye be Christ's, then are ye Abraham's seed, and heirs according to promise; and in the 7th verse, Know you therefore that they which are of Faith, the same are the children of Abraham.  
And for the Antitype of Circumcision, it is evident to be the inward work of grace in the heart: In whom also ye are circumcised with the Circumcision made without hands, in putting off the body of the sins of the Flesh, by the Circumcision of Christ: and so Rom. 2.28, 29. Rom. 4.9, 10, 11, 12. and divers other places.  
Now that which I desire you to observe, in order to the finding out the everlasting infallible bounds of Gods true Church, and Character of his true children on earth, is, that these Antitypes of Abraham's fleshly Seed and Circumcision, are made use of in the Gospel, and pleaded for the same end.  
That the Types themselves were under the Law, as you may read at large in the Epistles to the Romans and Galatians, the chief drift and scope of those Epistles being to convince the Jews, that what they formerly enjoyed by virtue of Abraham's Covenant, were now made out to believers by Faith in Christ, pleading with them, that now all partition walls betwixt Jew & Gentile were broken down, Eph. 2.13, 14. And showing that in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by Love. Ga. 5.6. And so Peter, Act. 10.34. said, Of a truth I perceive that God is no respecter of Persons: but in every Nation, he that feareth him, and worketh Righteousness, is accepted of him; and if you do but consider the Apostles Arguments in the aforesaid Epistles, to prove the Gentiles to be fellow-Heirs with the Jews, and of the same body, partakers of his promise in Christ by the Gospel, as in Eph. 3.6. you shall find he proves it by proving that they are Abraham's seed: Rom. 4.15, 16, 17. & Rom. 9.7, 8. Gal. 3.16, 29. And therefore heirs according to promise: Rom. 8.17. Gal. 3.29. Eph. 3.6. And that they were not of the uncircumcised, but were the true circumcision; Rom. 2.25, 26, 27, 28, 29. Rom. 4.9, 10. & 1 Cor. 7.19. Phil. 3.3. Col. 2.11. From all which Scriptures, and abundance more that might be added of like tendency, it is evident that the distinguishing Character of God's People and Church in Abraham's Covenant continues the same; and aught to be observed by God's Ministers and People, to the end of the world, to be the true unalterable and infallible bound of God's Church, and mark of God's Children: The swerving from which hath led into all those confusions and divisions which are at this day in God's Church, most particular opinions and persuasions, laying waste those old Church bounds, and clipping off Gods ancient Sheep mark, would confine the place of his flock to their own Folds, and own none to be his Pasture sheep, but such as will receive their by marks, against whom the Sons of the Church of Christ may justly take up that complaint Laban's sons made against Jacob, Gen. 31.1. He hath taken away all that was our Fathers; And of that which was our fathers hath he gotten all this glory. Some on the one hand wholly breaking down this hedge about God's Vineyard: they will not somuch as admit of an inward work of grace and regeneration of heart, of being born again (which is the undoubted type of Circumcision and Abraham's seed, as before) to be the visible bound of God's visible Church, and mark of visible Saints, but content themselves with a bare profession of the Christian Religion; and some others there are as we minded before, will add some further uncertain disputable qualifications of knowledge and suitable conversation; But doubtless, this unsound Principle hath Antichrist set himself upon his throne by, and laid Waste the mountain of God by, and trodden under his Feet the holy City by: This hath let in the Boar out of the wood, and the wild Beasts out of the Field to devour, that it is time for the Church to cry out against this Principle, with the Prophet Isay 64.10. Zion is a wilderness, Jerusalem a desolation; and to plead with the Lord in the words of the Psalmist, Why hast thou broken down her hedges, so that all they which pass by the way do pluck her? the Boar of the forest doth waste it, and the wild beast of the Field doth devour it: Psal. 80.12.13.  
For it is evident that Antichrist, if you do but observe the History of the Churches declining state, made his way into God's Church, and ushered all his train of false Prophets, and false Doctrines, by laying waste the Churches true fence and bounds; and by laying the garden enclosed, Cant. 4.12. into an open field, in which every unclean beast may make his den, and pass through, Psal. 80.12, 13. And as these ancient bounds of God's Church are again discovered and made up, that our spiritual watchmen may keep their guards upon the towers of these holy walls, so shall the Church's purity and unity be recovered.  
But now there are some other Christians that admit visible grace and holiness to be a distinction; nay, the chief and main distinction betwixt God's Church and the world, believers and unbelievers; but they will not admit it to be the only distinction, but will add some other private mark, according, to their particular opinions and persuasions; some doctrine or practice that they have attained to some different understanding in from the rest of God's people, must be as a post of their own set up by God's post, as in Ezek. 43.8. in the bounds of his Church. Now though this be not so dangerous as the former, in regard it preserves holiness, and visible grace as the main rule or bound; yet the effect of this error is very sad; for this was the apparent inlet of all those divisions and carnal contentions that happened in the Church of Corinth, and the rest of the Churches in the Primitive times, and that continues and increaseth the same at this day, even to the hazard of the total ruin and destruction of the Church of Christ, as we shall more at large prove when we come to speak of the particular evil consequences of it: For Jerusalem must not only be as a City of righteousness, an holy City, Isa. 52.1. Isa. 1.26. but as a City compact, Psal. 122.3. A City with walls, Psal. 51.18. Lam. 2.8, 18. Cant. 5.7.  
Now the way to avoid both these extremes, is to observe the bounds and marks that God hath set about his Church, to walk about Zion, and go round about her, and tell the towers thereof; mark ye well her Bulwarks, and consider her Palaces, that ye may tell it the generations following; the right observation and preserving of which would make the Church to be comely as Jerusalem, Cant. 6.4. God would then be known in her Palaces for a refuge, Psal. 48.3. we should then behold how good and pleasant a thing it is for brethren to dwell together in unity, Psal. 133.1.  
But for the first and worst of these two extremes, which disownes visible grace and holiness to be required in persons, in order to visible membership, or Church-state, I shall say no more to that point, it being already so largely spoken unto, and fully cleared by several of the congregational way; and especially that late eminent discoverer of the ancient and infallible bounds of Gods true Church, Mr Jo. Cotton in that little Treatise of his, (besides several others) entitled The holiness of Church members: for I am far from pressing an unity of Church-state with any that make not visible Grace and holiness the main mark of visible Faith and Church-membership; but what union is to be desired, and endeavoured with the godly of that judgement, I shall give my opinion in its place; and shall now chief insist upon the second general Position, That all true believers congregated together, and separated from the world and mixed worship, to serve the Lord in the beauty of holiness, aught to own and esteem one another as true Churches, and Saints, giving the right hand of fellowship to one another, and walking together as children of the same Father, Jo. 11.52. Members of the same body, Rom. 12.4, 5. sheep of the same fold, Jo. 10.16. in observance of all those joint duties required by the Lord at their hands, without dividing, rending or separating from one another.  
Object. The Terms of your Position so generally stated, may admit of several constructions, and thereby give little light to the cases in controversy, though you should prove it; if not more particularly explained.  
Answ. I shall have occasion to explain the terms, in answer to several objections that will arise in the ensuing discourse; and therefore for brevity sake shall pass them by here, and shall next proceed to the several sorts of Arguments to prove the Position with Arguments I shall chief draw from these seven general heads following.  
First, From the visible choice and approbation of God the Father, proving, that such as the Father hath visibly manifested his choice and approbation of, to be his children, believers ought to choose and approve of to be their brethren.  
Secondly, From the visible choice and approbation of God the Son, proving, that such as the Lord Jesus Christ hath manifested his choice and approbation of to be members of his visible body and Church on earth, all his ought to make choice and approve of to be fellow members with him of the same body.  
Third, From the evident choice and approbation of God the holy Ghost, proving, that such as the spirit hath manifested its visible choice of, by the holy inspiration of its quickening, and sanctifying Grace, believers ought to make choice, and approve of as such who have an equal right with them to a mutual participation in the privileges, gifts and comforts of the same spirit.  
Fourthly, From the choice and approbation of the infallible servants of God, his holy Prophets and Apostles, etc. in all ages, proving, that such as the infallible servants of God in all ages of his Church have made choice of, and approved to be their brethren in the Lord, and fellow-members with themselves in God's visible Church, aught to be so approved of and chosen by all his servants to the end of the world.  
Fifthly, From the several Similes and Metaphors the Church of God is compared unto in the Scriptures, whereby their mutual interest in an union with one another is held forth from thence; proving, that what unity is required, and interest is given to members of the same body, branches of the same root, sheep of the same fold, and under the same Shepherd, children of the same Father, and fellow-heirs of the same inheritance, etc. that the same interest is given unto, and union required in the several members of God's Church, which is so fitly compared thereto, and lively set out thereby.  
Sixthly, From the evident sad consequences that attend the Church and people of God, though their dividings and separatings from one another, and uniting together upon other principles than this of visible grace; arguing from thence, that such principles and practices as open the door, and let in upon the Church of God such destructive, uncomfortable consequences, should be of all evils laboured against, and avoided.  
Seventhly, From the evident, and unspeakable good, both to the outward and inward man, the union of God's Church upon such Gospel lasting principles, would be attended with; arguing from thence, that since the unity of God's Church, upon such a binding and abiding principle as this of visible grace, would so exceedingly tend to the unvaluable good thereof, it ought to be sought after, and prayed for above all things, by every true member thereof, next to an interest in Christ, and visible grace itself.  
Now from the first head (viz) the visible choice and approbation of God the Father, I argue.  
1. Those whom the Father hath manifested his visible choice and approbation of, to be his children. 2. Believers ought to manifest their choice and approbation of, to be their brethren.  
But the Father hath manifested his choice and approbation of all visible believers, and grations holy persons to be his children.  
Therefore ought Believers to choose and approve of such to be their Brethren.  
1. The Major, or first Proposition, is evident from the very light of nature and reason; yet since prejudice against truth doth ofttimes put out all light, I shall add the light of some Scriptures to the clearing up this truth: And first that of our Saviour in Matth. 23. verse 8. compared with the 9th. Saith the word in verse 8. All ye are Brethren, which he proves in verse 9 For one is your Father which is in Heaven; and so Heb. 2.11. For both he that sanctifieth, and they who are sanctified are all of one; for which cause he is not ashamed to call them Brethrens: from which Scripture, I gather, that the Lord Jesus Christ was not ashamed to own all Saints for Brethren, though they were attended with abundance of imperfection and uncomliness, unsutatable to his most holy nature and course of life; because himself as head, and they as members, were all of one Father; that since his Father was not ashamed to own them all as Sons, verse 10. therefore he was not ashamed to own then all as Brethren, verse 11.  
Now it is a sad thing, that fellow- Brethren, who are all subject to like infirmities, Jam. 5.17. who do all see but in part, and know but in part, 1. Cor. 13.9, 10, 11. should be more highminded in this case, and sooner ashamed of their Brethren, upon the account of their infirmities and weakness, than their elder Brother, who was free from all imperfections, and stood in no need of their bearing with him; he bore all their sins, not only in the punishment, but in the shame of them, Heb. 12.2. thereby setting them a pattern to bear the shame of each others infirmities: for so argues Paul, Rom. 15.1, 2, 3. We then that are strong aught to bear the infirmities of the weak, and not to please ourselves; for even Christ pleased not himself: but as it is written, The reproaches of them that reproached thee fell upon me: and that this is not only a duty, but a special duty to all Saints, See further, Eph. 4.6. 1 John 1.3, and 2, 13. Mal. 2.10. John 4.21, 23. John 6.45.  
2. For the Minor, or second Proposition, none can deny, that doth not deny the Scripture; consider the first Epistle of john 3.1, 2. compared with verse 10. Galat. 3.26, 27. Isaiah 62.12. Deut. 28.9 Isa. 13.3. Act. 20.32. with a multitude of other places; it is hard to read a Chapter that affords no evidence to this truth.  
So that I conclude, this Argument in every part of it fully cleared.  
I might draw from this head many more Arguments of equal strength, as from the Father's visible Covenant, with special promises unto the Saints, positive precepts for this union of Saints, upon the principle of visible grace, etc. But I shall leave them to the Readers meditation to enlarge, and come to the second head.  
2. The visible choice and approbation, with the personal qualification of God the Son, who as he hath set himself a pattern of all grace to his people; so in an especial manner of this glorious state of Gospel union, he became a perfect pattern of holy union, by uniting the humane and divine nature in his own person; God and Christ, and Saints, must all be made one in in the mystical union, Jo. 17.21, 22. which though it cannot be perfected until the state of glory, yet it is to be begun, imitated, and pressed after, in the state of Grace: And therefore God the Father would have but one Son to be his dearly beloved Son, Mark 1.11. Luke 7.37. he must have no equal, Col. 1.18. nor no partner, nor help in his work, Isaiah 63.3.5. He must tread the wine-press alone; of the people there must be none with him.  
And so Saints must have but one Saviour, Acts 4.12. one Redeemer, Revel. 5.9. one Mediator, 1 Tim. 2.5. one Head, Ephes. 1.22. one Husband, 1 Corinth. 11.2. one Chief Shepherd, John 10.16. one Captain of their Salvation, Heb. 2.10. all which lively holds forth to us the unity of Saints, and in him alone; Christ must not be divided, 1. Corinth. 1.13. neither in his headship, nor in his members; but they must grow up into him in all things, which is the Head, even Christ, from whom the whole Body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in measure of every part, maketh increase of the body, to the edifying itself in love, Ephes. 4.15, 16. From whence we may observe, what a perfect pattern of union the Lord Jesus Christ is, both Head and Body; as if not only the Glory, but the very Essence of heavenly things depended on unity.  
And so the main design of Christ, in his assuming our nature, and doing and suffering all for us, was chief a work of union and reconciliation, Col. 1.20. to reconcile God and man, 2 Cor. 5.20. to break down partition walls betwixt Jew and Gentile, bond and free, Ephes. 2.14, 16. that in the dispensation of the fullness of time, he might gather together in one, all things in Christ, both which are in heaven, and which are on earth; even in him, Ephes. 1.10.  
And so we find him in the whole course of his ministry, walking by principles of union, commanding those duties, and commending those Grace's most which were the uniting Duties and Graces. The first Gospel that was preached on earth, was in these words; Glory to God in the highest, and on earth Peace and good will towards men, Luke 2.14. himself is called the Prince of Peace, Isa. 9.6, 7. Heb. 7.2. His Gospel is called the Gospel of Peace, Rom. 10.15. Ephes. 5.16. his people are called the Sons of Peace, Luke 10.6. his ways are called the ways of Peace, Luke 1.79.  
And as Peace, so Love is held forth in the Gospel of Christ as a Cardinal Grace; A new commandment give I unto you, that ye Love one another, as I have loved you, John 13.34. And so we might proceed to the Graces of Humility, Meekness, Patience, Mercifulness, etc. which are all uniting Graces; and by our Lord commended unto us above all Graces; they are conditional Graces, unto which promises are annexed; above all things, saith the Apostle, put on Charity: in the description of which Grace all these are contained, 1 Cor. 13. from all which, and indeed from the whole scope, and tendency of the Scripture, I argue;  
That the duty which is most lively held out unto us by our Pattern, and required of us by our Lawgiver the Lord Jesus Christ, should be most upon our hearts to imitate and obey him in.  
But the Duty of uniting the Saints to one another, next to that of uniting them to himself, was the greatest duty held forth by our Lord and Master to us; and required by him of us;  the unity of Saints with one another aught to be most upon our hearts next unto their union with Christ.  
Object. But say some, we do admit, all Christ's Members ought to be united together in his worship, but the doubt lies who we should own as his members.  
Answ. Those whom the Lord Jesus Christ owns as Members of his visible body here on earth, ought all to own one another, as members of the same body.  
But the Lord Jesus Christ owns all true Believers or visible gracious persons to be members of his visible body on earth.  
Ergo, All such aught so to own one another.  
2. Answ. Those for whom Christ prayed to the Father that they all might be One, as he and the Father were One, John. 17.11. aught to walk in union one with another.  
But it was for all the Father had then visibly given him, verses 6, 7, 8, 9, 10, 11, 12. And that should afterward be converted by their doctrine verses 20, 21. for whom he prayed.  
Ergo all such aught to walk together in union.  
We might draw arguments of union from all the Metaphorical relations the Scripture holds forth Christ to stand in to his People, as an head, Col. 1.18. an husband, Isai. 54.5. A King, Revel. 15.3. a Shepherd, Psal. 23.1. a Root, Rom. 11.17, 18. the very essence of which relations consists in union; and the main end of them in Scripture is to hold forth the necessariness of union in the Church and People of God: hut I shall speak to them under another head.  
Arg. 3. From the visible choice and approbation of God the holy Ghost. The Spirit of God though it fill all things, Eph. 4.10. yet is but one Spirit, verses 3, 4. the same spirit that fills Christ the head with all fullness. Col. 1.19. and 2.9. fills all his members out of the same fullness, Eph. 1.23. They all receive out of his fullness grace for grace, John 1.16.  
And as the Spirit of God that fills whole Christ, head and members, is but one spirit: so the chief business of this own spirit, and tendency of its operation is unity, Eph. 4.3. And next to that betwixt head and members, Christ and Saints, it drives on the design of the Saints union with one another in all truth, Eph. 4.13.  
It can neither be divided, nor deceived, but must speak the same thing at all times to all persons, Heb. 13.8. Men may have different apprehensions, and understandings, and from the variety in them may put a various interpretation upon the Spirits teaching, 1 Cor. 12.3. but yet the spirit remains the same spirit of truth, it leadeth into all truth; Jo. 16.13. And though this variety be in the spirits operation, in the work of illumination, and directing the judgement from the variety which is in the capacities and apprehensions of men; yet in the more certain properties of the spirits work upon the hearts of Believers, as in the works of mortification and sanctification etc. there is no such variety; for though there may be difference of degree, yet the least measure of the spirits work in those things bears a divine stamp: that fruit of the Spirit, which is in all goodness, righteousness and truth, Eph. 5.9. is of the same nature and complexion in all Saints; from whence I argue,  
That the most infallible Rule Saints can walk by in their choice of gospel brethren or Church-members, is, to follow the tract of the Spirits choice, to choose where it hath chosen before them.  
But the visible tract, or evidence of the Spirits choice is its manifesting its indwelling through its operation in carrying the Soul out to the exercise of Grace.  
Therefore the visible operation of the Spirit of Grace in persons, is the most infallible Rule for Believers to make their choice by.  
Object. But may some say, how shall we know the Spirits operations, and thereby its choice in such a day of delusion as this is: when the spirit of Error that new reigneth, hath transformed itself to so near a likeness to the Spirit of Christ?  
Answ. Whatsoever is held forth to be the visible fruits and effects of the Spirit of grace in the hearts and conversation of Believers by the word of truth, aught to be admitted by them as sufficient Testimony of the Spirits choice, Acts 11.17.  
But the effects and fruits of the Spirit are clearly testified to be Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness and Temperance, Gal. 5.22.23. Therefore such persons whom the Spirit of the Lord hath so qualified, aught to be admitted, and owned by Believers as such of whom the Spirit hath manifested its choice.  
For what may be further objected against this Argument from the various understandings, and different minds of several visible gracious persons; and from the gross Errors held by several persons seemingly gracious and spiritual; I shall have occasion to speak to, when I come to answer to such general Objections, as will include many of those particular Objections that might be made against every Argument.  
I might add many Arguments more drawn from the fruits of the Spirits choice: But let all that long for the union of Saints, first resolve to make the Spirits choice theirs: and then they shall hardly read a Scripture, but will afford them some Characters of the Spirits choice; for our heavenly Father hath not a Child, nor our chief Shepherd a Sheep (that are visibly such) but his holy Spirit hath set his seal on them; either less or more visible, 2 Cor. 1.22. Eph. 1.13. & 4.30. Therefore I shall conclude this head with one Argument more, and leave the remain to the Readers meditation.  
That qualification or State which gives us free access to and acceptance with the Father, Eph. 2.18. & 1.6. by which we are made his adopted Sons, Rom. 8.15. unto which he hath annexed the performances of his preitious promises, 2 Peter. 1.4. wherein he seeks and desires us to worship him, Joh. 4.23. by which we are joined unto the same body of which Jesus Christ is the head, 1 Cor. 12.13. and whereby we are made partakers of the same grace, 1 Col. 12. heirs with him of the same Kingdom, James 2.5. or inheritance, Eph. 1.11, 14. and partakers with him of the same glory in heaven, Col. 1.27. & 3.4. nay wherein the perfection of, shall be their State in glory, John 17.23, 24, Eph 4.13. when all other qualifications and additional rules of distinction shall cease, 1 Cor. 13.8, 10. is doubtless the most infallible rule, and qualification for God's Church and People to own and join with one another in the worship and service of God by. But the qualification that gives us right unto & interest in all the former particulars is a participation of a spiritual work of grace upon the heart, as the Srciptures annexed with abundance more that might be added, do sufficiently evidence.  
Therefore it is the most infallible rule for God's Churches and People to make choice of Church-members and Gospel Brethren by.  
The fourth General head from which we shall argue, is, the choice and approbation of the infallible servants of God in all ages, whose fellowship and communion with persons as God's Church, and People, is recorded for our Example in Scriptures; who in their several generations, and ages of the Church they lived in, made this duty of preserving the Church's union and peace within itself, the great and weighty duty; unto which most other duties when they come in competition must give place unto. And they did always make the declared visible choice of God their choice.  
For those whom God had chosen to be his people by his visible Covenant with an especial grace unto— they owned to be their brethren and fellow members in his Church— excluding none of them— nor admiting no other; which point I suppose hath been sufficiently proved in my discourse of the true Church-bounds,  
That until I meet with one instance at least out of God's word of a person or persons visible which in those Church-bounds before mentioned (viz. Abraham's seed & Circumcision in the type & Antitype) was kept out or not esteemed one of God's Church, not scandalous or unexcommunicated, I shall for bear further speaking to that.  
And shall chief from this head insist to observe the weight that the holy servants of God in all ages have laid upon the Church's peace and unity.  
When the Church consisted of jacob's family, how careful was Joseph to preserve union among his Brethren, though they had little deserved it at his hands! yet the great and chief charge he layeth upon them, is, see that you fall not out by the way, Gen. 4.5.24. So Moses reproves his Brethren the Hebrews for striving one with another Exod. 2.13. in in these words as Stephen quotes it, Acts 7.26. Sirs, ye are Brethren, why do ye wrong one another? So for the Divisions of Reuben there were great search of heart, Judges 5.15, 16. So David, Behold, how good and how pleasant a thing it is for Brethren to dwell together in Unity, etc. The whole Psalm is a compendium of the blessings and excellencies of the Church's Unity.  
So observe Solomon's description of a sour of discord among Brethren, Prov. 6.12, 13, 14, 15, 16. verses, compared with the 19th verse, and you will judge he loved unity well. And so David again in Psal. 122.6. Pray for the Peace of Jerusalem, they shall prosper that love her, verse 7. Peace be within thy walls; and verse 8. For my Brethren and companions sake, I will now say, peace be within thee.  
Many Examples might be added, but I shall end with Paul, who was an eminent example, both to Ministers and Christians in the Church- uniting work: If we should consider him no further than the Church of Corinth, he approved himself amongst them a skilful Physician, furnished with healing medicines, which he tenderly administered to that sad divided erroneous Church; from whom he had received so much hard measure, and ungrateful usage; and yet it is evident, the peace and union of that Church was more upon his heart to preserve, than all its other errors and miscarriage was to reform, though they were very great ones, and were minded by him in their due place too.  
But the whole being under the profession of visible Saints, he writes unto them as fuch, without distinction, Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, Called to be Saints, etc. as in the first chapter and second verse.  
And after he had finished his Preface, in the 9th verse, gins with that which was most upon his heart, verse 10. Now I beseech you Brethren by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement: for it hath been declared unto me of you, my brethren, of them which of are the house of Cloe, that there are contentions among you, ver. 11. Now this I say, that every one of you saith, I am of Paul, I of Apollo, and I of Cephas, and I of Christ, ver. 12. is Christ Divided? was Paul crucified for you, etc. or were you baptised into the name of Paul? ver. 13. But if you please to observe the main scope and drift of this holy Apostle in the 1, 2, 3, 10, 12, 13, and 14. Chapter of this first Epistle; they all drive at union, teaching uniting principles and pressing uniting practices; affirming to them, that whatsoever pretences or arguments they might have to justify their Divisions, etc. yet they must necessarily arise from carnal principles, Chap. 3. verse 3. And in the 12th Chapter, he commends to their consideration unanswerable uniting Arguments; in the 13th Chapter, he presseth them to uniting graces': in the 14th Chapter, directs to uniting Duties; videlicet, orderly improving their gifts to the Church's Edification.  
So to the Church of Rome; Mark them which cause Divisions, etc. Rom. 16, 17. So to the Galatians the 5. and 6. Chapters, But if ye by't and devour one another, ye shall be consumed one of another, Chap. 5.15. So to the Ephesians the 2, 3, and 4. Chapters, especially Chap. 4. verse 1, 2, 3, 4, 5, 6. I therefore the Prisoner of the Lord beseech you, that you walk worthy of the vocation wherewith ye are called, with all lowliness and meckness, with long-suffering, forbearing one another in Love; endeavouring to keep the Unity of the Spirit in the bond of Peace: there is one Body, and one Spirit, even as ye are called in one Hope of your calling: One Lord, One Faith, One Baptism, One God and Father of all, who is above all, and through all, and in you all: So to the Phil. 2. 1, 2, 3, 4, 5. especially the first verse. If there be any consolation in Christ, if any comfort of Love, if any fellowship of the Spirit, if any bowels and mercies; Fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. Let nothing be done through strife, or vainglory, but in lowliness of mind, let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: So to the Colossians, Chap. 3.12, 13, 14, 15, verses: Put on therefore (as the elect of God, holy and beloved) bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man hath a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on Charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful: And thus we might tract him through all his Epistles; he hath sometimes more or less of this doctrine, as the state of the people to whom he writ required.  
By which exhortations, and earnest persuasions, you may observe how much the unity of God's Churches and Saints were upon the heart of this blessed Apostle, having doubtless that Maxim of our Saviour much upon his heart; that a Church no more than a Kingdom, or house divided against itself could not stand, Matthew 12.25. From all which I Argue;  
That if the union of God's Church, and preventing divisions and separations amongst his people, were upon the hearts of the most holy and faithful servants of God in all ages and sttates of the Church, as a principal and special mercy to labour the attaining of; it then ought to be of the same esteem and weight with all his now.  
But that is evident by what hath been said before; Ergo, the union of God's Church, etc. aught to be principally upon the hearts of the servants of God now.  
5. The fifth general Head from whence we shall argue, is, from the several Similitudes and Metaphors the Church of God is compared unto in Scripture; whereby their mutual interest in, & union with one another is so lively held forth, of which I shall only mention some few, by which the Reader may make use of the rest to the same end.  
First, From the Similitude of Believers, being God's Children, Gal. 3.26. and thereby of his houshsld, Gal. 6.10. Ephes. 2.1. from whence I Argue;  
That all persons who stand in an equal relation to God as children, and are thereby all equally of God's family of the housh●ld of faith, Gal. 6.10. have all an equal right unto and interest in the privileges and provisions of God's house proportionable to their place therein; nay though prodigal children if they will return, may encourage themselves so to do from the consideration of that interest they have in the plenty of bread in their Father's house, Luke 15.17. but all visible gracious persons, or true believers do stand in an equal relation to God as Children, and thereby of his household: Ergo, they ought all to be equally admitted by one another to the free participation in the privileges and provisions of their Father's house.  
The second Argument; If it be a sin in men who are trusted by earthly parents, with the care and guardianship of their Children until they come to Age, to withhold from them that part of their portion appointed for their maintenance in their nonage, to the hazard of the starving or ruin of the Orphans; than it must be a greater sin in God's ministers, and Churches whom God hath entrusted with that part of his children's portion which the Father hath appointed them for their spiritual maintenance in their nonage of this life, to withhold or detain it from them: But is a grievious crying sin in the former Case; Ergo in the latter.  
Third Argument. If it would not consist with true natural affection, and the fatherly Care and wisdom of an earthly father only to make provision for his most healthful strong and lovely Children, and leave the sickly, weak and deformed in a starving Condition, much less can it consist, with the affection wisdom and care of the most merciful and heavenly Father, (who knows how to pity his children, Psal. 103.13. who much more knows how to give good things to them that ask him: Mat. 7.11. who when his childen ask bread, will not give a stone, vers. 9 who though a mother may forget her sucking child, etc. yet he cannot forget his, Isa. 49.15.)  
To make provision for the strong, and healthful, and lovely, and to leave the diseased, weak, and unlovely in a perishing state: But it would not consist with the former;  
Ergo not with the latter.  
Nay, the Scripture holds forth a more special extraordinary care in the Lord of sick & weak souls, then of strong and healthy: The whole needs no Physician, but they that are Sick, Luke 5.31. He shall feed his flock like a Shepherd: he shall gather the Lambs in his Arms, and carry them in his bosom; and shall gently lead those that are with young, Isa. 40.11.  
And the contrary unmerciful disposition in his people he severely reproves, Ezek. 34.4. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them; compare this with the tenth verse, from which Scriptures it is evident, That our heavenly Father is a merciful tender Father to all, but especially to the weak; they stand in more need of Church guidance and feeding then the strong doth; And therefore for any one to deny the benefit of Church-priviledges and provisions to such as are visible believers, and sincere in the main, and walk close with God according to the light received by them, upon the consideration of lesser errors and weaknesses, than what by a visible Rule unsaints them, or brings them within Church censures, as they have no Authority, so have they no example from the Lord for it: The weak and diseased of God's children are not only provided for by him, but most especially upon his heart to be taken care of, and therefore not to be denied the privileges and provisions of his house.  
The second Metaphor whereby the necessity of the Saints union is lively held forth, is their membership of the same body: now of all relations, this is least consistent without unity; if they be living members, though some may be lame, and others weak; yet the other members will not despise, nor cut them off whiles there is any hope of cure; but rather take more care for the preservation and recovery of them; and therefore saith the Apostle, If one member suffer, all suffer with it, 1 Cor. 12.26. in which Chapter he doth fully speak to the duty of unity amongst members of the same body, proving that the eye cannot say to the hand, nor the head to the feet, I have no need of thee; but that the Lord had so ordered the State of the body, that the most feeble, and uncomely members should have their office in and care from the body, the comely and useful have, verse 21, 22, 23, 24, That there might be no Schism in the body; but that the members should have the same care one for another, verse 25. From whence I argue;  
That if all the members of Christ's body have a right unto the privileges, and benefits of their membership, and have upon them a mutual duty of care, and service to one another,  
Then ought no members to exclude each other from their right of membership in the body.  
But all Christ's true members of his visible body, have an equal right to the privileges and duties of their place in the body, 1 Cor. 12.  
Ergo, None ought to exclude each other from their right of membership.  
To which might be added that of branches, of the same Root, Sheep of the same Fold, under the same Shepherd, Plants in the same Garden, besides their holy fellowship, 1 John 1.3. in the fellowship of the Gopel, Phil. 1. ●. Fellowship of Christ, 1 Cor. 1.9. Fellowship of the spirit, 2 Phil. 1. so fellow-Citizens, Eph. 9.19 Fellow Heirs, Eph. 3.6. Fellow-servants, Matt. 18.28, 29. and chap. 24.49. Fellow-Soldiers, Phil. 2. 25. All which relations imply mutnall interest in the public Stock of their fellowship, and would afford plenty of Arguments to prove this duty of the unity of Saints in all their joint privileges and duties as such. But I shall leave them to the Readers own meditation; and shall proceed to the sixth general head.  
The sixth sort of Argument, shall be drawn from the evident sad consequences that attend the Church and People of God, through their separating and dividing from one another; and their uniting together upon other principles then that of visible grace.  
The many and great evils that enter in at this door (if former ages had left us without precedents) the age in which we live will afford us sad experience, that the old Machivilian principle, divide if ye will destroy— hath much truth in it; and therefore when Jacob would pronounce a curse against Simeon and Levi for their iniquity he saith; I will divide them in Jacob, and scatter them in Israel. Gen 49.7. And so the Church complains, Lam. 4, 16. The anger of the Lord hath divided them, he will no more regard them.  
Division is an evident forerunner of destruction, the former being usualy inflicted upon a people as a forerunning Judgement to make way for the latter; and from thence was the force of our Saviour's Argument, Mat. 12.25. Every Kingdom divided against itself is brought to desolation, and every City or house divided against itself cannot stand; implying that division prepares a kingdom for desolation, and removes the strength by which the united City or House stands; And therefore for the divisions of Reuben, Jud 5.16. there were great search of heart; partly to find out and remove the cause, and partly to prepare and arm themselves against the necessary and sad consequences that might attend them: which Duty the division of our days among God's people loudly calls for: which to speak a word unto, I shall make a little digression; which is to entreat all who desire in sincerity to set upon this work of heart-searching in order to find out the cause and avoid the cosequences of the sad Divisions amongst us, to consider the following directions.  
1. Search thine own heart and way throughly; for this cursed spirit of Division may have hid itself under such plausible pretences of good; that whilst thou seekest for it among thy temptations and corruptions, it may be close hid in several of thy best duties, and religious qualifications.  
And therefore if thou find him not amongst thy temptations of pride of mind, self conceit, affecting Singularity, a desire to seem some body amongst those with whom thou walkest— a loving pre-eminence, over thy Brethren, or in a froward, rash uncharitable spirit etc.  
If thou searchest thy heart throughly, and find him not dwelling there under the Covert of these or the like temptations, or corruptions; then proceed to a further heart searching; as to the trial of thy graces, and religious duties: for this spirit of darkness knows how to transform itself into an angel of light. If thou be'st one that hath attained to an eminent knowledge, and hath found out the mind of God, in some special truths that many other of God's people are dark in: then search whether thy knowledge hath not puffed thee up, as in 1 Cor. 4.18.19. 4 chap. verse 8. Col. 2.8. and begotten in thee an high esteem of thine own things, Phil. 2.4 and a low esteem of the things of others, Phil. 2.3. Whether thy gifts, graces, and religious endowments have not been more employed by thee in promoting and propagating of disputable points, and doubtful questions, Rom. 14.1. tending rather to strife about words, 1 Tim. 6.4. and 2 Tim. 2.23. and vain janglins. 1 Tim. 1.7. then to godly edifying, 1 Cor. 14.26. Whether by thy knowledge thou hast not laid a stumbling block in thy weak brother's way, Rom. 14.13. by pressing upon him more remote duties, while the immediate duties of his present state in grace have been neglected, contrary to that of our Saviour who had many things to say, but could not say them then, because the Disciples could not bear them, John 16.12. And to that of Paul, who could not speak to the Church of Corinth as spiritual but unto carnal, even unto babes in Christ, 1 Cor. 3. 1. And therefore fed them with milk; and not with strong meat, verse 2. I say search and examine whether thy knowledge hath not been employed by this Spirit of Division in some such or the like failings which hath so visibly tended to the promoting the dissensions and divisions among God's People.  
But secondly, Art thou one that hath attained to an extraordinary zeal for God, his ways and truths, that thou thinkest thou couldst say with the Psalmist, The zeal of thy House hath eaten me up, Psal. 69.9. then search and try thy zeal, for fear this spirit of division hath not hid itself there: the Jews misguided zeal, mentioned Acts 21.20. provoked them to cry out against Paul; verse 28. Men of Israel, help! this is the man that teacheth all men everywhere against the people, and the Law, and this place, etc. It was Paul's misguided zeal before conversion, for the tradition of his fathers, Gal. 1.14. that provoked him beyond measure to persecute the Church of God, and waste it, verse 13. and so Phil. 3.6. And therefore when thou art zealous, be sure it be in a good thing, Gal. 4, 18. It is dangerous being exceedingly zealous for points of Doctrine, or practice in matters disputable, and much controverted betwixt both godly and able Christians; lest whilst like those Pharisees, Luke 11.42. thou be zealous in Tything Mint, and Rue, and pass over Judgement, and the Love of God.  
For as holy zeal rightly managed, is the most excellent grace among Christians; so misguided is the most dangerous; and thus in thy search of heart, for the divisions among Saints, go on by the same rule to search and try every grace and gift in thee, lest thou missest of thy care in searching the wound.  
Now for the sad effects and evil consequences flowing from Divisions among Christians, I may say they are unmentionable; for it is very hard to name an evil, that at this day the people of God, and this Commonwealth groans under, that our Divisions hath not had an hand in, if not the main cause of.  
Is there cause to complain; the much prayed for, and expected reformation hath been obstructed and retarded?  
Why, consider whether Division hindered it not; if the generality of the godly could but agreed on good things, to have proposed them, or jointly desired them, we have not wanted an Authority to have granted and confirmed them: but the several opinions and persuasions in Religion have had every one a Reformation to promote; wherein an equal provision of liberty, and encouragement for all that are truly godly, have been declined, and the extremes of each of their different persuasions insisted on, like the cruel harlot Solomon gave judgement against, they have rather chosen half a dead child, than their opposites should enjoy a living one.  
2. Is there cause to complain of the spreading of Errors, Heresies, and Blasphemies, etc.  
Why, Division opens the door for them; for every one making their particular opinions a particular different Religion; and separating thereupon, hath given a kind of reputation to ●●●aration, though it be from the most pure Churches, and holy people; so that if any make shipwreck of Faith and a good conscience, and suck in principles inconsistent with grace and godliness: And observe, they will not be born among the people with whom they then walked; why, it is but separating, and setting up for themselves, and they have field-room enough to sow their tares in.  
Whereas were the people of God, who are sound in the Substantials of Religion, united together within the bounds before mentioned, and exercising that discipline God hath set in his Church, it would bear an Authority, that as the Apostle saith, 2 Thes. 3.14. Tit. 2.8. The offending person would be ashamed, which now it doth not; for now the personmarked, Rom. 16.17. or withdrawn from, with all others observing him not of the same way or fellowship with them that past the censure, do but look at it, as a censure passed by a few Christians upon the account of opinion, and from thence heed it not: That I may say the solemn Ordinances of Christ, for the healing and recovery of the diseased and infected of his people, are become contemptible, which nothing but the union of his Church (that the censure of one congregation may be the censure of the whole) will remedy.  
And then if the walls of our Gospel Jerusalem were again repaired, the gates might be kept shut against all that is Infectious, as well as t●e , which whiles the one lies waste, the other will stand open.  
3. Is there cause to complain, that Religion is sadly decayed, the Professors of it are generally abated in their zeal for it, life or liveliness in it, and love unto it?  
Why, it is evident Divisions are the main cause of that too; for the great noise that hath been made amongst the Professors of Religion in general about their different judgements (nay in most particular Societies of the same way, there hath not wanted so much difference of mind amongst them, as to occasion much debates, dispute and vain janglings) hath converted the time and pains of such who should have laboured in the teaching and holding forth heart-searching, quickening words to the people, into controversies and unprofitable Subjects not tending to spiritual edification, and from the same cause the generality of Professors have had their heads filled with notional Religion, and their hearts with discouraging impertinent scruples and doubts; thus striving about the shadow until they have lost the Substance, contending about the true form until they have lost the true power.  
4. Is Religion in the power of it become contemptible with formal Professors and the carnal multitude, and most faithful Preachers in many places little followed nor esteemed, whereby the work of conversion hath little success, & c?  
Why, in these evils, Divisions hath had the greatest hand; for what will formal Professors and carnal people say to you, if you ask them, why they take up in the form, and reject the power of Religion, and scorn and oppose the Professors of it? why, they will answer; we know not which of your new Religions to choose; when you can agree among yourselves which is the right way, and what Religion you will be of, than you shall know more of our minds; from whose answer you may plainly perceive, that they judge all the difference betwixt them and others that profess the power of Religion, is the difference in opinions; whereas were opinions less heeded, and Religion more placed in the power and life of godliness; if Christians would use the same Arguments against such as David did (Psalms 4.2.3. Oh ye sons of men, how long will ye turn my glory into shame; how long will ye love vanity; and seek after leasing. Selah. But know that the Lord hath set apart him, that is Godly for himself) they would not bless themselves in the evil before mentioned, as they do.  
5. Doth Religion, as to the power and spiriality of it, begin to grow daily less and less in request with many persons in Authority? That whereas formerly Religion and gracious qualifications in persons were most enquired after, an● first approved of, it's now with them little set by, unless the person to be admitted be of the same opinion with the Admittor; or at least of that opinion which shall add something to his reputation and interest to be a favourer of: but to show respect and countenance to a religions man as he is a religious man, which was the principle owned by the instruments God chief chose to carry on his work by in its low estate, this much decays.  
Why, Divisions about opinions in Religion, hath been the cause hereof too. For at that time when Religion was so much in request with most persons in Authority, it was before Religion was so much dissolved into disputes and opinions, as it is now; and it is evident that reputation which a gracious humble pious disposition and conversation gave religious persons generally once in the eyes of Authority, and several persons of eminency in place, the contrary frame of spirit and conversation, that have since overspread so many professing persons about different opinions hath lost it so far as it is diminished: and I must say of all persons, the hot contenders about opinions, of all hands, have the least ground to be offended at this; for I know few of them, if they had power in their hands, would reform it. But it is evident that so far as there may be ground for this complaint, the contentions, strifes, and vain janglings about opinions in Religion hath caused it, by being stumbling blocks, and cause of offence to several in Authority, not able to bear it, nor to distinguish betwixt the weaknesses and offences of some violent promoters of an opinion they descent from; and the innocency or truth of the opinion itself, or the generality of people professing it, which with the discouragements put upon many truly gracious, for their judgement sake, by some rigid froward persons in Authority in several places, I desire the Lord may make those in chief Authority in time sensible of, whose hearts I hope are yet preserved sincere to God in this matter, if they had but a right understanding of cases, which for want of, they may too slightly pass over.  
6. Is that glorious cause of God in these Nations so wonderfully owned, and prospered by him in the hands of his people, for so many years past, wherein he hath so eminetly manifested his subduing overturning power against his enemies, and with all his assisting and strengthening power with his people to whom that gracious promise, Levit. 26.7. hath been fulfilled, And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight, etc. From whence all the Nations round about have been put to silence, and made to confess with the Heathen, Psal. 126.2.3. The Lord hath done great things for us: is this glorious day of God's presence overshadowed with clouds of scorn and contempt from enemies both at home and abroad, that there is cause to fear our Sun will set at noon? why consider what a great hand our Divisions in Religion hath had in this; for this carnal spirit of Divisions in the things of God hath been the mother of all our Divisions and Factions in civil things; for several particular opinions in Religion have dissolved into particular Factions and interests of State, wherein the mutual common good of all good men hath been declined, each party labouring to set up itself above the rest, and hath only prevailed in this, to keep those things down, wherein the mutual good and benefit of the whole consisted, and to weaken the hands of such whose hearts were sincere and uprightly disposed to the common good, that they have been constrained to throw much of the richest loading of the ship of this new Commonwealth overboard in this storm, in order to save the whole from sinking: from whence hath also proceeded those obstructing oppositions that have been betwixt good men, with those uncharitable reflections and aspersions they have one endeavoured to cast upon another, to the laying open and publishing to the view of their common Adversaries all, (nay, more than all) their frailties and weaknesses; from whence they have taken encouragement from time to time to strengthen themselves in their evil principles; concluding that a people thus divided and disunited could not long preserve themselves, much less protect them, if they should have inclined to a peaceable acquiescence in their present condition under them; and from thence they have taken encouragement to attempt what they have done, and even to make use of some of ourselves to carry on their treacherous, and wicked disigns by: and to an eye of reason, unless the Lord do speedily unite all or most good men jointly to agree, and stand by one another in the promoting of, and preserving the common good of the whole, it will not be possible long to bear up against such an united and potent adversary with such a miserable divided, distracted people, as our divisions render us to be; that if the glory of God, and the good of his people should be of no weight with us, yet if we were not stupefied with this spirit of Division, self-preservation might be sufficient to stir up all sober-minded to labour for union among all good men, lest whiles we strive for that we cannot obtain, we lose what we do possess. I might proceed to mention the loss of all those eminently worthy instruments, both military and civil, that our divisions hath laid aside, even of several judgements, and prevented their generation in a great measure of the benefit of their abilities and graces; besides a great number of mean-spirited and uncertain-principled persons, who are thereby crept into places of power, wherein they carry themselves much to the discouragement and grievance of several precious to the Lord, & the increase of whom even threatens the return of all those hard measures to God's people they have been by a mighty hand of his for several years delivered from, there wanting nothing but a supreme Magistrate to countenance or permit such to oppress and persecute; and if any person branded with a nickname of Religion, should discover or speak his sense of this thing, or of any person so qualified, it would be answered, he is not of your opinion, and therefore you esteem him not.  
That let any person in power have never so much manifest prejudice in his heart against godliness and a pious life: why, he hath by our divisions an opportunity to exercise it under the vizard of opposing errors and heresies, etc. without being discovered as an enemy to godliness; and the same opportunity hath any carnal principled or froward spirited preacher to stigmatize and wound holy persons and principles, and incense Authority and the rude multitude against them, and to crush the power of Religion in their parishes, by exalting some pleasing form of it to the people; and by the advantage of the divisions among the Godly can put a plausible vail over all this; It is only against Schismatics and Heretics, etc. they speak.  
Nay, further, if we take a view of all the hard measure that any gracious tender spirited persons in Authority have met with, to the weaking their hands from professors of Religion, it proceeds generally from this cause: such of them as have endeavoured to bear an even hand towards all they judge Godly, and to extend an equal encouragement to all that fear God without respect to opinion; why presently that spirit of jealousy and emulation, this spirit of Division hath begotten, will suggest apprehensions of their want of Love to Religion and God's people and truths, such are presently esteemed men of lose uncertain principles, favourers of Heretics and Schismatics, discountenancers of public worship, and obstructers of Reformation, etc. on the one hand; and yet at the same time esteemed lukewarm Laodiceans, carnal Politicians, and complyers with carnal principles, and interests, time-servers, etc. on the other hand, when all the matter is, they do not give a special or peculiar respect to the private opinion of such persons as find themselves grieved above other their brethren, equally godly; by which means the hands of some in chief places have been weakened, and their hearts discouraged in the work of their generation; and some others who have for a long time professed an equal respect to all the godly, have been offended, and stumbled; and from thence have withdrawn their countenance from some of the godly, and thereby strengthened the hands of Dividers and insulting principles and spirits; which poor Ireland at this day hath sad experience of.  
I might further mind that general dejection of spirit that seems to be upon many godly Magistrates and people in the work of their generation, with that increase on the other hand, of confidence and height of spirit in opposers and malignant Adversaries.  
But to conclude, it is hard to name an evil of a public nature, either in Church or Commonwealth, that divisions among the Godly hath not had a great hand in, if not been the chief cause thereof.  
From all that hath been said to this head I shall argue;  
That that evil which is the inlet and supporter of such a multitude of other evils, must needs be a very great evil, and of all other evils to be avoided and laboured against.  
But it is evident such is the evil of Saints Divisions; Therefore it ought of all evils to be avoided and laboured against.  
7. The last general head from which I shall argue, is from the evident and unspeakable good both to Church and Commonwealth, and Soul and Body, the union of Saints upon such Gospel stable principles would be attended with.  
Whatsoever hath been observed before as the evil of Divisions, union must necessarily be the remover of, which I shall not need again to repeat, but shall leave the Reader to observe and satisfy himself in by meditation: For the most happy Commonwealth, City, Nation, Family, or Society of men, it is evident to the very light of nature and reason, that union in their communities is the preservation of their happiness, nay the perfection of union is part of the Glory and happiness of heaven; And therefore of the Church of God on earth.  
Those precious promises in Scripture foretelling the glorious estate of God's Church on earth do declare the Excellency of it shall be its union and peace, as Isay 11. The Wolf shall dwell with the Lamb; and the Leopord shall lie down with the Kid, and the Calf and the Young Lion and the Fatling together, and a little Child shall lead them, vers. 6: And the sucking child shall play on the hole of the Asp etc. They shall not hurt nor destroy in all my holy Mountain etc. verses 8, 9  
The Envy also of Ephraim shall departed etc. Ephraim shall not envy Judah, nor Judah shall not vex Ephraim, verse 13. and so Ezek. 37.22. And I will make them one Nation in the Land upon the Mountains of Israel, And one King shall be King to them all, and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more, and David my Servant shall be King over them, and they all shall have one Shepherd, so Zech. 14.9. And the Lord shall be King over all the earth; in that day shall there be one Lord, and his name one. But more particularly,  
1. This glorious union of God's Church would renew its strength, that though now in its divided shattered state it shows itself like Israel scattered abroad throughout all the Land of Egypt to gather stubble, Exod. 5.12, in which state every Petty taskmaster of Pharcah can exercise Tyranny over them, ve●s. 14. but if once united, they would then be in the sight of their enemies, as Israel gathered together was in the plains of Moab, terrible for their enemies to look upon, Numb. 22.3. their beholders then, instead of cursing, of them would say: How goodly are thy tents, O Jacob, and thy Tabernacles, O Israel! Numbers 24.5. He hath as it were the strength of an Unicorn; he shall eat up the Nations his enemies, and shall break their bones, and pierce them through with his arrows, verse. 8. The Church in its united State, is like a City with walls and bulwarks, Isa. 26.1. In that day shall this song be sung in the Land of Judah: We have a strong City, Salvation will God appoint for walls and bulwarks. Beautiful as Tirzah, comely as Jerusalem, Terrible as an Army with Baxners, Cant. 6.4, 10.  
2. The renewing of the Church's unity would renew its purity; when there shall be One Lord, and his Name One, Zach. 14.9. Every Pot in Judah and Jerusalem shall be holy unto the Lord, verse 21. The way of the Lord shall then be called the way of holiness, Isay. 35.8. compared with the 9th. The Gates of the holy City might then be shut, that there should no more pass through the uncircumcised and unclean.  
3. The Church's unity would repair its reputation and esteem; the precious sons of Zion more precious than fine gold, how are they esteemed as earthen Pitchers in their scattered divided State, Lam. 4.2. The Church may then truly complain; how is the gold become dim, the most fine gold changed; the stones of the Sanctuary are poured out on the top of every street, verse 1. they are despised as the Common pebbles of the Brook; every vile abject, every mean, base, vile-spirited man, can look upon precious Saints, if but branded with a nicknamed Religion, as a meaner creature than himself, of which the Church complains, Psal. 44.11. Thou hast given us like sheep, appointed for meat▪ and hast scattered us among the heathen; and from thence in the 13th verse complains, thou makest us a reproach to our neighbours, and a scorn and derision to them that are round about us; thou makest us a byword among the heathen, and a shaking of the head among the people. But when Zion comes to be a City with Walls and Towers, Psal. 48.12, 13. then Beautiful for stituation, the joy of the whole earth is mount Zion, verse 2. then the abjects and base people shall be so far from scorning her, and shaking the head at her; That lo Kings, when assembled, and pass by together, shall see her, they shall marvel, and be troubled, and haste away; fear shall take hold upon them, and pain as on a woman in travel, verses 4, 5, 6.  
4. The renewing the unity of the Church will renew the growth and increase of the Church; it is a sad and just complaint of many of the godly in these days, that converting work ceaseth, we are spending all upon the old Stock; Why, what hinders, as a second cause, so much as our divisions? I am persuaded, that never since the ascension of him that ascended up on high to give gifts unto men, and the cessation of extraordinary gifts, there hath been such a measure of spiritual gifts given forth as this day affords; never more painful Labourers sent into God's harvest; nor more able faithful Pastors and Teachers given to his Churches, of all persuasions, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, Ephes. 4.11, 12.  
But this overflowing spirit of Division, like a sweeping rain in harvest, carries all the fruit away; or like the frosts in spring, nips all in the bud.  
This spirit may well be reckoned as the chief of those little foxes that spoils the vines; for our vines have tender grapes, as Cant. 2.15. for no sooner is a soul brought to a sense of his lost estate by nature, and gins to inquire after Christ, to say with the Jailor, What shall I do? but forthwith it meets with, from this spirit, such a multitude of needless, or at lest unseasonable questions and doubts in its mind, about some of the points in controversy, that dissolves all its beginnings of heart-work into head-work; that most of Christ's new born babes at this day, instead of desiring the sincere milk of the word to grow thereby, 1 Pet. 2.2. will at first begin to drink wine, and feed on strong meat, which they being not able to digest, fall into spiritual surfeits, from whence proceed spiritual loathe of heavenly things, spiritual sicknesses, and diseases of all sorts, which so many poor Professors at this day lie languishing under; whereas if once the Lord should unite his people upon the principles of visible grace, all would then be jointly concerned chief to propagate those principles of grace and godliness, upon which they were united; and though most of the points in controversy might remain of weight upon the hearts of all that sincerely hold them, to be faithful to their consciences in walking up in the practice of them; yet there would be an holy tenderness of troubling the heads of young Converts, or weak Christians, with unreasonable scruples; but each sober mind would take the Apostles advice, Rom. 14.1. Him that is weak in the faith, receive you, but not to doubtful disputations. And with the Apostle Peter would exhort them, to add to their faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity; 2 Pet. 1.5, 6, 7. and to tell them, if these things be in them, and abound, they shall neither be barren nor unfruitful in the knowledge of the Lord Jesus Christ, verse 8. That the unity of God's people in principles of visible grace and godliness, would much tend to the increase and growth of God's Church; therefore in the glorious day of the Church's Union, Isa. 60. when violence shall no more be heard in the land, nor wasting, nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates praise, verse 18. Then shall Kings come to thy light, and Kings to the brightness of thy rising, verse 3. then shall the Abundance of the Sea be Converted unto thee, verse 5. It shall be then said, who are these that fly like a Cloud, and as the Doves to the Windows, verse 8. The Sons also of them that afflicted thee shall come bending to thee, and All they that despised thee shall bow themselves down at the soles of thy feet, and They shall call thee the City of the Lord, the Zion of the holy one of Israel, verse 14. That whereas in thy divided disunited State, thou hast been forsaken and ha●ed, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations, verse 15. the whole Chapter is spent in setting forth the mighty increase of God's Church in the day of its Unity.  
5. The renewing of the Church's unity would abundantly tend to renew its joy and comfort; The ransomed of the Lord shall then return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness; and sorrow and sighing, shall flee away, Isa. 35.10. compared with the 8. and 9 verses, which speaks of the Church's Unity; So Psal. 48.1. Let mount Zion rejoice; let the Daughter of Judah be glad, etc. compared with the 12. and 13. verses; which speaks of Unity; if for the divisions of Reuben there were such great search of heart, surely for the healing of the divisions of Reuben there must flow in great Comfort and Joy of heart; and therefore saith David, who had great experience of the evil of divisions among God's people, the sense he had thereof, made him cry out, Psal. 133. How good, and how pleasant it is for Brethren to live together in unity! It's like the precious ointment upon the head, that runs down upon the beard, even Aaron's beard, that went down to the skirts of his garments, as the dew of Hermon, and as the dew that descended upon the mountain of Zion, etc. He could not think of things excellent enough to compare the sweetness and comfortableness of union unto.  
I might further proceed upon this Head, as to the increase of the Peace and all other outward prosperity with the increase of all spiritual graces, both in the enjoyment and exercise of them: but I shall leave the rest to the Readers enlargement and close up this head with this following Argument.  
That that mercy which would prepare the way for, and bring in with it such a multitude of other precious mercies, must needs be itself a glorious mercy, and of all other mercies inferior to it, to be laboured after and prayed for.  
But such is the mercy of the Saints union as before; Therefore it ought of all mercies inferior to it to be prayed, and laboured for.  
I shall now proceed to the answering of such Objections as I can remember to have met with, or have ground to believe will be made against the several forementioned heads and arguments drawn from them, which I have deferred for this place rather than to annex them to the head or argument they may most properly oppose, in regard several of them are so general, that they will include the several particulars that might be made against each part, thereby avoiding prolixity. Now the persons from whom the ensuing objections may be expected, must be either from such as do err in the extreme against my first proposition, in not approving of a separation betwixt Believers and Unbelievers, or visibly gracious and visibly ungracious persons, or otherwise from such as do err in the extreme against my second general position of the duty of all true Believers, and Churches separated from the World etc. to walk together in the performances of all Religious worship and services without separating or dividing from one another.  
Which two sorts of persons will include the contrary-minded to this truth in both extremes. And being desirous to avoid all names of distinction that might be offensive, earnestly wishing that those Nicknames of division among Saints might be like those names of Baalim, Hos. 2.17. taken out of our mouths, that the old good names of Believers and Unbelievers, or godly and Ungodly might be again revived:  
I shall state the objections in a general way, leaving the reader to choose such as are his own, and consider the Answers to them as to himself accordingly; for I judge there will be several objections that would be jointly made by persons of several persuasions, and from several Principles, which to answer to distinctly would be a means to multiply many words to the same thing.  
Object. 1. We do admit all true Believers, and holy gracious persons to have a right to all God's Ordinances, and to be admitted as true members of his Church. But they which only seem to be such, and are poisoned with Errors and Delusions; with which they would infect the flock of Christ, th●se we only reject and speak against as Schismatics and Heretics etc.  
Answ. Such as the Errors, and delusions may be, your rejection may be just; but the generality of Christians so rejected, and stigmatised with nicknames by you are not of that sort; but generally holds the foundation points of Doctrine, and substance of Religion with you, the difference lying in things very controversal.  
Now in the purest times of the Church, there were believers tainted with divers errors of a dangerous nature, who yet were not rejected, as incommunicable, nor reproached with the odious names of Schismatics, etc. by the rest of their brethren, though several of them erred in points of great weight; as denying Justification by Faith, without the works of the Law; against whom Paul wrote his Epistle to the Romans and Galatians; the chief scope of which Epistles being to prove the erroneousness and danger of those Doctrines, with which you may observe the Ephesians, Colossians and Philippians were also tainted; which error, as it was held by those Christians, I judge was of a more dangerous tendency, than the generality of those controversies, Christians in these days usually separate upon: and in the Church of the Colossians there were several deluded with Philosophical errors, and Heathenish opinions and customs, as worshipping of Angels, etc. Col. 2.8. compared with the 16, 17, 18, 19, verses. And further, what sad errors and schisms was the Church of Corinth infected with? there were contentions, strifes, and vain janglings, 1 Cor. 1.10. and 3.3, 4. contradiction and contempt of their Ministers, 1 Cor. 1.12. even of Paul himself, whom God had used as the instrument of their conversion, 1 Cor. 11.12. 2 Cor. 10.1, 10. given to vexatious, Law suits, to the shame of the truth among the heathen, chap. 6. verses 1, 2. and abusing of their Christian liberty, to the hazard of the destruction of the Faith of their brethren, chapter 8. Errors in the administration and receiving of the Lords Supper even to the profaning that holy Ordinance, Chap. 11.  
Yet the Apostle in all he wrote against these great errors and miscarriages, gives not a word of Command or direction to the more sober and sound, to separate from those corrupted, nor cast them out of the Church, nor to esteem them as Schismatics, etc. but labours by sound Doctrine and holy example, to convince them of their errors; and withal, presseth them to unity, and warns them against their divisions, as the worst of their errors; as it is evident from those Scriptures quoted: From whence I argue;  
That if the Apostles and infallible penmen of Scriptures, who were able to judge of matters of controversy without mistake, did for the Church's peace sake, permit persons holding and maintaining many great and dangerous errors to abide in the Church; and there own them as fellow-brethrens, whilst they manifested visible sanctity in the main, and retained the substance of true Faith, and that in the most pure time of the Church, when the erroneous persons could not receive those errors by tradition and education from Christian Ancestors or Teachers:  
Then much more ought the Ministers of the Gospel, and with them all God's people now (being themselves fallible in judgement, and exceedingly disagreeing among themselves about the points in controversy, (even the able and gracious of them) and especially considering the time we live in, is but the dawning of the day of Gospel light, and knowledge out of a long dark night of Antichristian error and pollution, through which many of themselves, not long since were groping in the dark about several Gospel truths, in which the light of Christ hath since more fully informed them) to walk towards one another with all tenderness and charity, putting in practice that rule of forbearing one another in love, Ephes. 4.2. And thereby endeavouring to keep the unity of the Spirit, in the bond of Peace, verse 3.  
But it is evident, the Apostle and holy Penmen of Scripture, did so walk in like cases, when there was not the like Reason.  
Therefore God's Ministers and people ought so to walk now.  
Object. 2. Then you are for the permitting of all Errors in the Church; for if we must not separate from Errors of this nature, what shall we separate from?  
Answ. To make a particular discrimination by name of all Errors, or to determine the degree of any particular Errors that shall render the erroneous person incommunicable, is too hard a task for me to undertake; I shall only propose some general Rules and Cases which the Scriptures seems to countenance, and shall submit them to the judgement of judicious Christians.  
First, That Churches and Believers ought to withdraw from, and deny Communion with all such, who though they profess the true form of godliness, yet deny the power of it.  
Secondly, From such, who though they make a profession of the power as well as the form of Religion, by holding regeneration and visible grace to be necessary qualifications for visible members of Gospel Churches; yet when they are so corrupt in judgement, that their Errors are first, contrary to godliness; or secondly, inconsistent with true Grace; or thirdly, destroy the foundation Doctrine of Salvation, they ought to be withdrawn from.  
For the first, By persons denying the power of godliness; I mean such, who though professing of, and practising the true external Acts of God's worship, as they may be generally professed, and practised by the generality of sound Christians; yet in their declared principles and conversation disown the inward life and power of it, expressed by the visible effects of true Grace, (as the work of regeneration, and being born again, Jo 3.3. with all other visible signs of Repentance from dead Works, and Faith towards God, as Hebr. 6.1.) to be necessary qualifications for Gospel-fellowship, which may be discerned, either by their palpable ignorance, as Nicodemus, Joh. 3.4. or otherwise by their apparent enmity to, or scorn of gracious qualifications in others, by deriding the godly, as holy brethren and sisters; or by the scorning the spirit in its gifts and graces in the Saints.  
Now such, though they may profess the form, do visibly deny the power of godliness, from whom we have an express rule to withdraw, 2 Tim. 3.5. From such turn away; and from such doubtless the Apostle presseth the Corinthians to separate themselves, 2 Cor. 6.14, 15, 16, 17. Be ye not unequally ●●aked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concerd hath Christ with Belial? or what part hath he that believeth with an Infidel? And what agreement hath the Temple of God with Idols? for ye are the Temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you.  
2. Second sort of persons, that the Scripture is clear, the Churches and Servants of God are to separate from, is from persons holding opinions, or living in Practices contrary to Godliness, I mean such opinions as tends to a denying of God to be a pattern of Life, in his revealed communicable qualities, manifested by his word, and by the Life of Christ, who was the express Image of his Father, Heb. 1.3. and the lives of his holy Prophets and Apostles, concerning which Paul to Timothy gives an express command, 1 Tim, 6.3. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to Godliness etc. from such withdraw thyself; and further in the first Chapter, and 1 verse; But thou oh man of God, fly these things, and follow after Righteousness, Godliness, etc. Nay the same Apostle to Titus makes this the distinguishing Character of the true faith, Titus 1.1. Paul a Servant of God, according to the faith of God's Elect, and the truth which is according to Godliness, So in Titus 2.11, 12, verses, for the grace of God which bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness, and worldly lusts, we should live soberly. righteously, and godly in this present World, and by well considering the scope of those three short Epistles, you may plainly observe what the Apostles meaning was by doctrines according to Godliness in all persons, of what State of condition soever, as in People towards Magistrates, 1 Tim, 2.1, 2, 3. Titus 3.1. In Ministers in their places, Chap. 3. Chap. 4.6.12. vers. 2 Tim. 2.15.24. Chap. 4.2. Titus 1.6, 7, 8 9 in private Christians towards their Ministers, Chap. 5.1. 17, 18, 19 In Servants towards Masters, Chap. 6.1, 2. Titus 2.9.10. In rich toward the poor, Chapter 6.17, 18, 19 verses. In aged men, Titus 2, 2. In aged women, Titus 2, 3, 4. In young women, Titus 2.4, 5. In young men, vers. 6.  
Teaching us by all those Scriptures with all other of like tendency in the Word of God, that then are Opinions to be esteemed contrary to the truth which is according to Godliness, when they tend to break the Bonds of natural and Civil relations, and to slight the duties of them, and fill the Heads and minds of Christians with lose Notions of carnal liberty, which the Apostle calls perverse dispute of men of Corrupt minds, destitute of the truth, 1 Tim. 6.5. and doting about questions and strife of words whereof cometh envy, Strife, raylings, evil, surmisings verse. 4. which he again presseth them to avoid, as profane, vain babble, vers. 20th.  
Now from such the Word of God is clear, though they walk with never such a show of holiness and profession of spiritualness, they ought to be avoyed and withdraw from as ungodly persons  
3. Third sort of persons I judge Churches and Saints ought to separate and withdraw from, are persons so corrupt in Judgement, and tainted with such gross impious Errors in opinions, as are evidently inconsistent with true grace; such was Hymeneus, Alexander and Philetus mentioned, 1 Tim. 1.2. compared with 2 Tim. 2.17. who had made Shipwreck of faith, and a good conscience; such doth the Apostle mean by an Heretic, Titus 3.10. Such opinions the Apostle calls the Error of the wicked, 2 Pet. 3.17. which implies more than a wicked Error; which a holy Christian through weakness or temptation, may be drawn into as Peter and Barnabas was, Gal. 2.11, 12, 13, 14. vers. such are said to err from the Faith, 1 Tim. 6.10. which is more than to err in the Faith; for those Errors were contrary to the graces of Righteousness, Godliness, Faith, Love, Patience, Meekness etc. which the Apostle in the next verse exhorts Timothy to follow in his flight from the foresaid Errors.  
Such are said to err from the truth, James 5. 19 viz. the Body and substance of saving truth; for he that converts such a sinner from the error of his way, shall save a Soul from death, and shall hid a multitude of sins, vers. 20. which clearly implies the erring from the truth in that peace is meant such an erring as putts the Erroneous person out of a saveable state: they are said to live in Error, 1 Pet. 2.18. which is more than to have Error live in them: In which Chapter he fully describes what sort of erroneous persons he there means, from the tenth verse to the end; John calls it the Spirit of Error, 1 John 4.6. by which he means more than an errring spirit. Judas calls such sensual separatists, Judas 19 such as had no appearance of the grace of God in them, but were ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ: the whole Epistle is spent to describe those sort of Separatists; now from such sort of Erroneous persons as these are mentioned, and fully described, lest we should mistake, doubtless the Church of God and Saints ought to separate from, and reject.  
4. The fourth sort of Erroneous persons, which I judge holy Churches and Saints ought to separate from, are such as err in fundamentals, or foundation points of Religion, holding opinions, that lay the Axe to the Root of the Tree of Life.  
Now as these sorts of Errors are most dangerous to be permitted: so they are most difficult to single out: for though it be a thing out of doubt, that there are foundation Doctrines, which the Church of God ought to prefer, in order to its Being, before its Peace and Unity; yet it remains very doubtful, whether several of those precious and substantial truths that are highly to be prized, and much contended for, and are by several godly and sound Christians esteemed foundation points, be so or no: that is, so to be esteemed foundations, as the persons not believing them, or holding Error contrary to them, (and are otherwise in the main gracious) be thereby made incommunicable: But as in the former cases, so in this, I shall decline coming to particulars, as a work above my capacity; and shall only tender my thoughts in some few general Rules; and so leave it to them who are more able to add.  
1. First, I judge that Errors against the foundation points of Religion, must be of such a nature and tendency, as do strike at the very root of Saving-Grace, and tend to unstate the the person holding them from a possibility of Salvation, he living and dying therein; for so Paul argues, 1 Cor. 15.14. concerning the resurrection of the dead; If Christ be not risen then is our preaching Vain, and our faith is also Vain. And also verse 17.18. And if Christ be not raised, your Faith is Vain, ye are yet in your Sins. Then they also that are fallen asleep in Christ, are perished.  
2. I judge they must be Errors contrary to the general tendency and scope of Scripture, and to the Doctrines of Salvation, plainly and evidently therein expressed, which all true Believers concur and agree in: And therefore saith the Apostle, if our Gospel be hid, it is hid to them that are lost, 2 Cor. 3.3. and so chapter 11.3. But I fear lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth Another Jesus, whom we have not preached, or if ye receive Another Spirit which ye have not received, or Another Gospel which ye have not excepted, etc. ye might well bear with him. And so Gal. 1.6, 7, 8. I marvel that ye are so soon removed from him that hath called you into the grace of Christ, unto Another Gospel: Which is not Another; but there be some which trouble you, and would pervert the Gospel of Christ. But though we, or an Angel from Heaven preach another Gospel unto you, then that which we have preached, let him be accursed.  
Now it is evident that that bringing in another Gospel was a joining Circumcision and the works of the Law with Faith in Christ in Justification, contrary to the very Essence of Gospel Faith, as they held it.  
Object. Why, how did they hold it? did not you before number this among one of the Errors Paul permitted in the Church of Rome, etc. and pressed the Church to union, without separating from it?  
Answ. They held it rigidly, imposing it upon others, as of necessity to Salvation, chap. 2.14. and 6.12. For where the same Error was held more moderately, as we observe before in the Church of Rome and Corinth, etc. the Apostles deals milder with it; there he saith, Circumcision is nothing, nor uncircumcision is nothing, 1 Cor. 7.19. Is any man called being circumcised; let him not be uncircumcised, verse 8. But when they come to hold it imposingly and positively, as in this verse, he than changeth his voice: then O foolish Galatians, who hath bewitched you, that ye should not obey the truth? etc. Chap. 3.1, 2, 3, 4. then, Behold, I Paul say unto you, that if ye be circumcised, Christ shall Profit you Nothing; For I testify again to Every Man that is circumcised, Christ is become of None Effect unto you, Chap. 5.2, 3, 4. So that the manner of holding an Error, altars the case of its fundamentalness much: It was Peter's separating from the Saints differing minded, and dissimulation, rather than his Error, Chap. 2.11, 12, 13, 14. that made Paul withstand him to the face, verse 11. But it is my opinion, most other fundamental Errors are included under the three heads foregoing; and therefore I shall not venture any further upon this difficult work of distinguishing fundamentals; but conclude my Answer to this Objection, with this one Argument.  
That if those Errors and Heresies the Scripture mentioneth, as dangerous and unsufferable in the Church of God, which the Churches and Saints of God are only exhorted to reject and withdraw from, was all either of a scandalous profane nature, denying the power of godliness, on the one hand; or contrary to a godly life, inconsistent with true grace, or striking at the foundation of Saving Faith on the other hand: Then the Churches and Saints of God, who desire not to be wise above what is written at this day, ought only to reject and withdraw from such.  
But the Errors and Heresies the Scripture mentions as dangerous and insufferable in the Church of God, whom the Churches and Saints of God were exhorted to reject, and withdraw from, were only such: Ergo, the Churches and Saints at this day ought only to reject, & withdraw from such.  
Object. But there are several commands, or rules in Scripture to withdraw from, and note persons for offences, that seem to be of a different nature from these general Rules, proposed by you, as for disorderly walking, 2 Thes. 3.6. Now we command you brethren in the name of the Lord Jesus Christ, that ye withdraw yourselves from every Brother that walketh disorderly, etc. and and so for disobedience, verse 14. If any man obey not the word, by this Epistle note that man, etc.  
Answ. I do admit all offences and disorders, coming within the rules of Church censure, to be incommunicable after the Church censure is past, so far as such censure extends to excommunicate; and consequently, persons living in such disorders, and not manifesting repentance, and resolution to reform, aught to be refused admission into fellowship, if they should tender themselves, and none other: It being my opinion, that whatsoever is sufficient to unqualify a person for a Church state before admission, would also be sufficient to cast him out, or withdraw from him, if he were already in: But the cases quoted, with all other of that nature, I judge, come clearly within the second rule laid down, of opinions and practices contrary to the Doctrine which is according to godliness: For if you observe these two verses, quoted with what the Apostle saith betwixt them, by way of explanation, we shall not need to search further for his meaning, by these two rules, which are indeed but one, intending both the same persons, and the same things; which was not Errors of judgement or opinion, but Errors of life and conversation; as ver. 11. For we hear that there are some which walk among you disorderly, working not at all, but are busy bodies; now such we command, and exhort by the Lord Jesus Christ, that with quietness they work, and eat their own bread: By which we may discern, there were some members of this Church, that were idly disposed, living in the neglect of their callings; and not only so, but busying themselves about matters they were not called unto; tending not only to the burden and charge of the Church, 1 Thes. 2.9. 2 Thes. 3.8. but to the disturbance and disquiet of it, 1 Thes. 4.11. And also to the scandal of the Gospel to them that were without, verse 12. which sort of persons are only meant here by the Apostle; and of the like disorder he further complains, 1 Tim. 5.13. And they withal learn to be idle, wand'ring about from house to house; and not only idle, but tatlers also, and busybodies, speaking things which they ought not; and therefore this cannot concern any persons who are of holy, blameless conversations, for their Error in judgement, not within the former rules proposed.  
Object. But is there not an Order, that God hath appointed his Churches to walk in, which such as refuse to observe, aught to be excluded and withdrawn from as Disorderly persons?  
Answ. Yes, there is an Order God hath appointed, which such as refuse may be withdrawn from, as disorderly persons; yet all disorder doth not arise to that height of offence, as to be liable to that censure; and therefore we must consider disorderly walking amongst Christians, chief to consist of offences against one of these two Rules.  
First, either against the Rule of Gospel conversation, or,  
Secondly, Against the Rule of Gospel visible worship.  
Against the first of these Rules did all those offend, which we observe the Apostle to Timothy writes against; and those idle busybodies, mentioned by Paul to the Thessalonians, as in the former Objection; of such Peter prophesied, 2 Pet. 2.2. By reason of whose pernicious ways, the way of truth shall be evil spoken of; So Paul to the Philippians, Chapter 3.18. For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Cross of Christ. Now these sort of disorderly persons, I hope all that are gracious will agree to disown.  
But the difficulty lieth in the second head of disorders against the rule of God's visible worship; the controversy about which hath produced more rents and divisions among God's people, than Doctrines of Faith, or inward qualification of grace hath done; for such as never were able to contend for the Faith once delivered to the Saints, Judas verse 3. nor to understand the mystery hid from ages and generations, Col. 1.26. such as never had acquaintance with the power of godliness in their own hearts, have been very able to plead for the form of it, from rational conclusions out of the History of the Gospel, with which they have filled their heads; and therefore it must be admitted, that not only carnal Christians, but even Jews, Turks, and Pagans, that are capable of reading the Scriptures, are capable of discovering, and observing the outward form of God's worship; for what men are rationally capable to oppose, they are rationally capable to judge of and observe.  
But Atheists, Jews, and Turks, etc. are rationally capable to oppose: Therefore rationally capable to judge of, and observe the visible written rule of God's worship; and therefore though the visible rule, and true form of Gods worship laid down in Scripture, aught to be highly valued by all sincere Christians, and by them all faithfully observed; yet when through the general Apostasy of Professors of the true Religion, or the corrupt estate of the Church, the visible form of God's worship becomes corrupted, and from thence controversies arise, about the Primitive pattern, betwixt persons equally aiming at purity in it, there ought then to be much of tenderness, and caution in such, about their striving for the right form, lest thereby they stifle and destroy the true power, which is the end and substance of the form, and aught to be proportionably preferred before it; and therefore we find the Lord despising, and pouring contempt upon the true form, when it hath been so abused, as to set up itself against or without the true power: To what purpose is the multitude of your sacrifices unto me, saith the Lord; I am full of your burnt-offerings of Rams, and the fat of fed beasts: I delight not in the blood of Bullocks, nor of Lambs, or of he-goats: when you come to appear before me, who hath required this at your hands, to tread my Courts? Bring no more vain oblations; incense is abomination unto me; the new Moons and Sabbaths, and calling of Assemblies I cannot away with: It is iniquity, even the solemn meeting. Your new Moons, and appointed Feasts my soul hateth; they are a trouble to me, I am weary to bear them; so Isa: 29.13. Ezek. 33.30. Yet all these particular performances were the required instituted Acts of God's visible worship, which he blames them for the neglect of, Isa. 43, 21, 22, 23, 24. Mal. 1. 8. compared with the 13, 14. But when his people become carnal observers of his visible worship, crying as those carnal Jews did, the Temple of the Lord, the Temple of the Lord, Jer. 7.4. without manifesting a due regard to the life and power of Religion, which all outward acts of worship are but the shadow and form of, Then behold, to obey is better than Sacrifice, 1 Sam. 15.12. He will have mercy then, and not Sacrifice, Hosea 6.6. Mat. 9 13. Then to do Justice and Judgement, is more acceptable to the Lord, than Sacrifice, Pro. 21.32. as the Scribe replied to our Saviour, Mark 12.3. Well Master, thou hast said the truth; for there is one God, and none other but be, and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices: and when Jesus saw ●hat he answered discreetly, he said unto him, Thou art not far from the Kingdom of God; in which reply, the Lord places a great deal of weight in persons, esteeming the power of Religion much above the form of it; And from all these Scriptures I would infer, that in our strive about the true forms of worship, we should have a tender regard to the preserving, and propagating the true power before it, if they come in competition, in regard the Lord hath so evidently in his word declared his wellpleasedness in the power, when mentioned distinct from the form; but never to the form, when mentioned distinct from the power.  
Object. Do you think the power of Religion can consist without the true form?  
Answ. If by true form is meant a sincere desire after the true form, and a conscientious walking up thereto, so far as the soul is convinced, or persuaded of the truth thereof, I answer, no:  
For I do not judge the power of Religion can consist in the wilful and settled neglect of the least of God's Commandments, even in his visible worship, when nothing comes in competition therewith of more immediate concernment to God's Church and Glory.  
But if you mean by true form, the perfect unerring Observance of the outward Acts of God's worship, without the mistake of the Rule given in his word; Then I answer it may, in regard the most understanding and sincere Christian is fallible and subject to mistake; for the proof of which, our own sad experience speaks loud; for I hope there is none so uncharitably rigid of any persuasion, retaining gracious qualifications, but will admit, that amongst such as are godly differing from them, there are some that are both able and sincere, and that if they were convinced of their duty in the matter wherein they are judged to err, would practise it, and in that case, I judge it is against all the rules of spiritual and natural Reason as well as Scripture, to compel a conformity to a visible Act of worship, before the conscience be convinced of its duty therein, or at least unprincipled in Judgement and Conscience, against the Act required; which all that separate from, or reject gracious persons for not conforming to such Acts of worship before conviction, do evidently do.  
For I judge, there can be no higher impulsion upon conscience in a gracious person, their anonstating of him from his visible interest in, & privilege with the visible Church of Christ; which surely sincere Christians do value above their Liberty, or the greatest outward good they enjoy; yet this they must lose if they will not conform to Acts of worship against their judgement and Conscience; and these violations of conscience are oft practised by such as most cries up Liberty of Conscience; as if the imposing of practices and principles upon gracious persons, conscientiously dissenting from them, were no violation of Conscience.  
Object. But there are some differences of opinion betwixt such as are Godly about the visible worship of God, that are inconsistent to unity in Gospel Order; for where some are positively for, and others positively against the same thing, how can such agree together to walk in one fellowship.  
Answ. Either those positive contraries must be about things of that weight that one side must come within some of the Former Rules before minded, page 17. or otherwise of less weight, for which there is no visible rule in Scripture to separate and withdraw from: If the former, the sound in Judgement hath there an evident rule to withdraw and separate from; If the latter, then to walk tenderly and charitably towards each other; then the strong aught to bear the infirmities of the weak, & not to please themselves; then Paul's rule, Philip. 3.15, 16. comes in, Let us therefore as many as be perfect (or sincere) be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you Nevertheless, whereto we have already attainted, let us walk by the same rule; let us mind the same thing.  
Object. But you would do well to be more particular as to those controversies amongst the Godly, about the power of the Keys, the extent of Christ's death, Baptism, etc.  
Answ. Though I do judge as those and the most of such like controversies are held by the generality of the Godly of each persuasion; the erring party wheresoever it is, is not incommunicable; nor the differences about them of that extent as to be inconsistent to an Orderly and comfortable walking together in the fellowship of the Gospel, and therein each enjoying both the purity and liberty of his conscience, they walking tenderly, and humbly towards each other therein; yet I shall decline a particular speaking my thoughts at present, having reason to be sensible of my own insufficiency and disability for that work, and being in hope the Lord may draw out the heart of some more able to engage in this controversy against controversyes, whereby I shall avoid that disadvantage to the truth pleaded for my weak handling of it may administer, and content myself with some few more general Objections, and so conclude with some directions to such whose hearts are groaning under the Divisions of Saints.  
Object. Though this comfortable State of the Church's unity in Gospel-worship be a desirable thing, yet it it not possible to be attained until the glorious estate of the Church, the time of fulfiling those promises of unity, quoted by you. pag. 56.57. and therefore to labour to attanie to impossibilities in an uncomfortable work.  
Answ. The same objection might have been made in the Apostles time, and in the primitive State of the Church; and yet you find they pressed and laboured after the Church's unity, and so far prevailed as we never heard of more universal Churches Christ had on earth but one, though in that Church several different opinions about several weighty points, yet they preserved an union in Church-state, and did not unchurch nor unsaint one another until these latter days, wherein the Spirit of division hath been in its reign and strength.  
And there is as much reason to object against all our endeavours after all other graces and spiritual attainments, because the perfection and fullness of them is reserved for that glorious day; for until then our knowledge will be but darkly as through a glass, 1 Cor. 13.9.12. but then we shall know as we are known, we shall then see face to face vers. 12. than shall knowledge cover the earth as waters do the Sea, Esay 11.19. we shall all then know the Lord from the least to the greatest Jer. 31.34.  
And so holiness and purity is now very imperfect: We are now all the Sons of God, but it doth not yet appear what we shall be; but when he shall appear we shall be like him, 1 John 3.2. the way; of the Lord shall then be called the way of holiness the unclean shall not pass over it, Isa. 35.8. In that day there shall be upon the bells of the Horse's holiness to the Lord, Zach. 14.20. then shall Terusalem be holy, there shall no stranger pass through her any more, Joel 3.17. Yet I hope none will object from these Scriptures; knowledge and holiness is reserved for the glorious state of the Church; and therefore, why do ye press to an increase of it, until the fulfilling of those glorious promises.  
Therefore though the perfection of the Saints union be reserved for the last and glorious times of the Church, yet the labouring after the measure of the present day, is to not be omitted, but rather to be laboured for, as a mercy that must forerun many other precious mercies the Saints seem at this day to be in expectation of; that I may say in this case, as was said of our Saviour, Mat. 13.58. Mar. 6.5. he could not do many mighty works among them, because of their unbelief; so the Lord cannot do many works amongst us, because of our divisions; and therefore we should esteem the unity of the Saints a mercy, that would make way for abundance of other mercies: for those glorious promises, relating to the glorious estate of Christ's Church, in the latter days, are to be fulfilled to all the Saints, whether of Paul, Apollo or Cephas.  
And therefore Isaiah stirs up all God's people to gladness and rejoicing at that day, Isa. 66. 10. Rejoice ye with Jerusalem, and be glad with her, All ye that love her: rejoice with joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolation; that ye may milk out, and be delighted with the abundance of her glory: And so Isa. 4.5. The Lord shall create upon every dwelling place of mount Zion, and upon her assemblies, a cloud, and smoke by day, and the burning of a flaming fire by night; for upon all the glory shall be a defence. So Zach. 14.5. And the Lord my God shall come, and All the Saints with thee. And so the generality of those precious promises, relating to the last and glorious state of the Church, doth hold forth an universality of peace, purity, and glory, to the whole Church, to all Saints, which the divided State of the Church is uncapable of receiving; and therefore such whose souls long for the day of the Church's glory, should take heed that therein they do not hurry the Saints besides, or beyond the means of its present Unity: for the obstructing the latter, is an eminent means to hinder the former, and such as will defer the work of the Saints Unity, pressed for, until that glorious day, shall never have an oppotunity of casting their Mite into that Treasury; for the Unity of that day shall stand in no need of their help; The Lord alone shall be exalted, as the Vniter of his Church, in that day; there shall then be no night there; and they need no candle, neither light of the Sun, for the Lord God shall give them light, Reu. 22.5. It would be taken for a very strange answer from a Physician to a sick person that desired his help, that when he was well he would come & cure him; since the whole needs no Physician, but those that are sick; which Answer agrees much with this Objection.  
Which I have been the larger in answering, in regard I have often met with it, from the most moderate against this Gospel union; who though they have seemed to be convinced of the duty, yet would quiet their consciences in the neglect of their uttermost endeavour to obtain it, from the consideration that it was not to be expected until the last and glorious times: That until there was an unity of knowledge and judgement, there could be no unity in Church-fellowship, alleging that Scripture; How can two walk together unless they be agreed? which Scripture, & others of like tendency are evidently mistaken, when applied in this case; for such an agreement, as to have no difference of understanding among Saints, and that in considerable weighty points, was never yet on earth; yet God's Church hath preserved its unity.  
And therefore it is to be considered, that the union we are capable of attaining unto, and aught to press after in this day of our imperfection, is not to proceed from the perfection of our understanding in the same things; but from the exercise of grace one towards another; whiles thus differing; to which purpose the Lord hath supplied his people, with several special graces, which are chief applicable in this special duty; and there fore ye may observe, that generally exhortations to union, as the end, do provoke to the exercise of such graces as are proper thereunto as the means; as for instance, Ephes 4.1, 2, 3. That ye walk worthy of the vocation whereunto ye called, are with all lowliness, and meekness, with long suffering, forbearing one another in love, verse 2. And further let all bitterness, wrath, and anger, and clamour; and evil speaking be put away from you, with all malice, and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ sake forgave you, verse 31.32. here was the means then, verse 3. endeavouring to keep the unity of the spirit in the bond of peace, here is the end: so the same Apostle to the Philippians, Chapter 2.2. that ye be , having the same Love, being of one accord, of one mind: here he expresseth the end, then, verse 3. Let nothing be done through strife, or vain janglings; but in lowliness of mind, let each esteem other better than themselves: so verse 4. Look not every man on his own things, but every man also on the things of others: thus he directs the means; so that the great mercy of Gospel union, is not to be expected, but in the exercise of the great means of suitable Gospel Grace; and why Believers should be more discouraged in endeavouring the Church's unity, than its purity, I know no ground; for there is no difficulty, attending the one, but what attends the other; even the corruption of our hearts and principles, which Paul affirmed to be the cause of the divisions in the Church of Corinth, 1 Cor. 3.3.  
And therefore they that begin in the work of Saints, union to dispute and reason them into the same understanding and practice, begin at the wrong end. The first step to unity is humility, and therein the exercise of the graces of patience, meekness, charity, long-suffering, and forbearing one another in love, etc. The principal and main use of those graces in their exercise would be little needed, if all the Saints had once attained to the same understanding in all things;  
And therefore if through the rigid froward contentious disposition of some Christians, unity of Church-state in some places could not be obtained; but Christians should continue to walk in several distinct societies, according to their several persuasions; yet therein they might, be through the exercise of the foregoing uniting graces, and unity of brotherhood, by giving the right hand of fellowship to each other, as Gospel Churches, and exercising all Brotherly and Christian affection towards each other, and in extraordinary cases, where the joint advice, or the assistance of the Eldership or Presbytery of the several societies, may be required in things wherein they are all agreed, they might make use of, and submit unto the help of each other therein, which would prepare the way for a more perfect union:  
For as nothing more tends to divide, than a frequent controverting of the cases in controversy amongst Saints; so nothing would tend more to unite, than a frequent partaking of each others gifts and graces, in those things wherein they agree; for in the one, they only come to discern the unsoundness of judgement, and weaknesses of each other, by passionate unpleasing expressions, which the best of Christians are subject unto in disputes; whereas in the other they would come to observe the soundness of judgement, and strength of grace in each other, which would exceedingly tend to endear and unite: for if godly persons were better known to one another in their spiritual excellencies and graces, and less in their defects and weaknesses, their union would not be so difficult a thing, as at present it seems to be; and therefore what the Church saith, Cant. 1.5. concernning her afflictions, might be repeated by different-minded societies of Christians one to another, to the weaknesses of their judgement, or supposed Errors on each hand; Look not upon me, because I am black; for as a good man observed in a discourse upon Hebr. 12.1. Christians are the exceeding apt to be poring upon the dark side of the cloud; prying into each others infirmities and weaknesses; judging of one another according to the sight of the eye, and the hearing of the ear, which he that shall judge righteous Judgement will not do, Isa. 11.3. for it is the natural disposition of the Church's enemies, to be so exercised; they say, Let her be defiled, and let our eye look upon Zion, Mich. 4.11. which sin in Saints is near kin to the sin of Ham; Gen. 9.22. whose sin did not lie in the seeing of his father's nakedness, but in not covering it, and his publishing it to his brethren without; and therefore to expect union of Saints whiles we live in the exercise of all dividing practices, is to expect it by way of miracle; but to expect it as before in the exercise of uniting graces, is to expect it in a way of means, unto which the promise of blessing is only annexed.  
Object. But although the union of Saints as before be a mercy of that worth, and a duty of that weight you press it, yet the present sad divided State of God's People in these Nations seems to render it so difficult, that endeavours to unite may tend further to divide; there is such a spirit of prejudice in Christians against the opinions and principles they are contrary unto, that not only the opinions of each other, but the very persons holding them are ofttimes unacceptable, and burdensome to each other for their opinions sake.  
Answ. I would I could say there is no ground for this Objection, but doubtless there is: The work is like to be attended with much difficulty and opposition, both from good and bad men, but especially where this spirit of Division is predominant, it will exceedingly rage's, it will there like those unclean spirits our Saviour cast out, Mark 1.26. Chap. 5.2, 3, 4. tear those it possesseth, and cry with a loud voice before it come forth; but be not discouraged; the spirit of power and love, and of a sound mind, 2 Tim. 1.7. shall prevail against this carnal spirit of contention, strife and vain jangling, which thus begets and increaseth Divisions amongst God's People; but the better to enable thee to employ thy talon and opportunities in this good work, consider the following directions.  
In general to all persons of what degree or condition soever, labour to inform thyself not only that the unity of God's Church is a mercy, and the endeavouring of it is a duty, but that it is a duty and mercy to be preferred before many others, nay most others when they come in competition therewith; for the consideration of the worth of a mercy, and the weight of a duty doth much enlarge the heart towards it, and carries the heart in earnest prayer for it, which is the first and chief duty I shall press thee unto, to pray for the peace of Jerusalem.  
2. Being satisfied of the worth and weight of it, and thereby seeking frequently the Lord with fervent prayer for it, labour to arm thyself against all discouragements and difficulties that may seem to lie in the way of it, that though its likely thou mayest come to bear the reproach of a lukewarm Laodicean, a person of no setledness in judgement, that is filled with notions of unpractiseable things, and much worse than this; yet heed it not, but know, this spirit of division is best discerned by its uncharitable censoriousness, and that's the air it breathes in; and therefore you may observe, with what people soever this spirit is predominate, they esteem not of any that own the same points with them, wherein they differ from others, unless they be sticklers for them, they dare not lay more weight, or place more religion in a controverted truth, than their conscience tells them the Scripture doth; they do little less than deny it in some men's opinions.  
3. As thou must expect opposition and discouragements; and oughtest to be armed against them; so take heed thou dost not employ any of the carnal weapons of the spirit of division in the spirit of unions cause: some men will oppose the spirit of division by a dividing spirit, that is exercising the same carnal contention, and proud wrath with uncharitable censoriousness, etc. against divisions, as dividing spirits promote them by; now this comes under Jobs reproof, Chapter 13.7. Will ye speak wickedly for God, and talk deceitfully for him? if we had no better Physicians than these, we might tell the Church with Jeremiah, Chap. 30.13. thy bruise is incurable, and thy wound is grievous; thou hast none to plead thy cause, that thou mayest be bound up; thou hast no healing medicines; And therefore Paul being sensible how apt the best Church-healers are to apply the wrong plaster he gives to Timothy a special direction, 2 Tim 2.24. The servant of the Lord must not Strive, but be Gentle unto all men, apt to teach, patiented; in meekness instructing those those that oppose themselves, if God peradventure will give them Repentance, to the acknowledging of the truth; I must say the contrary spirit in healers hath added much inflammation, and thereby corruption to our wound.  
4. Labour to obtain a compassionate tender frame of spirit, even towards those whom thou art least in love with, upon the account of their Errors in judgement. If Christians would mourn and sigh more in the sense of Saints divisions and delusions, and fret and rage less, our healing would not seem to be so far of, as it doth.  
There is a kind of religious hardheartedness, and cruelty overspread the hearts of many Christians in these days; that we have cause to complain with the Church, Lam. 4.5. Even the Sea monsters draw out the breast, they give suck to their young ones, the daughter of my people is become cruel, like the Ostriges in the wilderness: Christians can as easily, and with as little reluctancy hear or speak evil of others that are gracious, if they be but judged erroneous by them, as carnal malicious persons can do of one another; nay, some be ready and zealous to stir up the rude carnal multitude against others; and even take contentment in each others afflections: Oh! where is the bowels of good Jeremiah, that lived in a day when he could say of his people, They be all Adulterers, an Assembly of treacherous men, they bend their tongue like a bow for lies, Chap. 9.2, 3. and yet he cries out! Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people: and so Isaiah he mentions the Sins of God's people to be very great, Chapter 22.8, 9, 10, 13. And yet when he considers their suffering, verse 4. he cries out, Look away from me, I will weep bitterly; labour not to comfort me, because of the spoiling of the daughter of my people: But the like bowels and compassion in God's people towards one another is not found, which until the Lord afford thee, thou wilt be very unfit for healing work.  
5. Labour to set thy affections on those things or qualifications in Saints, which most lively and evidently demonstrate the powerful work of Grace in them, and the sincerity of their Love to Christ: many Christians will more esteem of their own image in their brethren then Christ's; their closing with them in judgement, in some particular controverted opinion, will answer the defect of a great deal of more precious grace, when much grace in another will not answer the defect of their differing in that opinion; it is an easy matter to love them that love us; the worst of men can do that, Luke 6.32. but Paul sets us a pattern of another manner of Love, 2 Cor. 12.15. And I will very gladly spend, and be spent for you, though the more abundantly I love you, the less I am beloved; it was this love in Paul that enabled him to bear all those hard measures from the Corinthians, & to labour for their union and peace, whilst they made war against him.  
Now without this Love, that will cover a multitude of infirmities, thou wilt never be able to receive this truth in the love of it, nor to bear with patience all those discouragements thou wilt meet withal in this work.  
6. Labour to abound in all other uniting graces, which the Apostle mentions, Col. 3.12. he having spoken of the union of Saints, verse 11. he than comes to commend as a means to fit them for it, verse 12. Put on therefore (as the Elect of God, holy and beloved) bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, forgiving one another, if any man hath a quarrel (or complaint) against any; even as Christ forgave you, so also do ye; and above all things, put on Charity, which is the bond of perfectness; and let the peace of God rule in your hearts, unto which also ye are called in one body, and be ye thankful; let the word of Christ dwell in you richly, in all wisdom. etc. It is the want of putting on and exercising of these graces that hinders Saints from Gospel union, more than all their different understanding doth; for if all men were of one mind, in the things wherein they differ, the want of these uniting graces, and living in the exercise of the contrary dividing vices would doubtless disunite, and divide the people of God from one another; for I am afraid there is little of that union among Saints at this day, even among those of the same judgement, that) deserves the name of Gospel union, either from the nature, grounds or degree of it; but generally a kind of an outside heartless formal union, that the very union of carnal people in carnal things, seems to be more strongly founded, which proceeds clearly from the want of the enjoying, and exercising those precious graces; for Christian's united upon the Account of opinions are only united in the head; but Gospel-union, upon the account of visible grace, would be an uniting of hearts together; such was the union the Saints enjoyed, Acts 4.32. And the multitude of them that believed were of one heart, ane of one soul.  
7. Labour to preserve a proportionable growth of grace in the soul; all grace in the exercise of it must preserve an harmony; otherwise it will sound like an Instrument out of tune: some Christians seem to be all affection, and no judgement; others all judgement, and no affection: some have zeal, but want knowledge; others have knowledge, but want zeal; whereas light and heat goes together, if grace be of a true growth. Now this time of unevenness in thy graces will much disinable thee for uniting work; for herein thou wilt be like the foolish Physician who hath but one sort of medicines for all diseases and constitutions, whereas that which cures some kills others: and therefore Job's friends, though good men, applying the wrong plaster to his sore, he esteems them to be Physicians of no value, Job 13.4. How forcible are right words? (saith he) but what doth your Arguments reprove? that is, words rightly applied suitable to the condition of the person or people unto whom they are spoke, and seasonable to the time, and place, occasion; therefore saith Isaiah, Chap. 50.4. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season, etc. so the wise man, Prov. 25.11. A word fitly spoken, is like apples of gold in pictures of silver, and as an ear-ring of gold, an ornament of fine gold, so is a wise reprover upon an obedient ear.  
Now until thou hast a spiritual judgement, as well as spiritual affections, thou wilt not be capable of Understanding the season of a duty, nor the right way of performing, and applying it.  
8. Be most conscientious, and diligent in performing that duty, in order to this good work, that is most properly thy own, unto which thou art most clearly called by that place, or condition Providence hath set thee in, either in Church or Commonwealth, and thy abilities and gifts in such thy place do most fit thee for; the want of a due regard thereto amongst Christians, hath greatly increased and promoted their Divisions; for order of Place is necessary to union and harmony in all things, whether natural, Civil, or Spiritual; for what a confusion in nature would it be, for the hands to be performing the work of the feet, or the feet the hands, or the eye to usurp the office of the ear, or the ear of the eye? which Metaphor the Apostle makes use of in 1 Cor. 12. to teach the divided Corinthians, that order of Place was necessary to union of Saints, which he proves, first in regard all had not the same gifts; verses 8, 9, 10, 11. 2 in regard all had not the same Place, or office verse 28, 29. God hath set some in the Church, first Apostles, secondly Prophets, thirdly Teachers, after that miracles, than gifts of healing, helps of governments, diversities of tongues; are all Apostles, are all Prophets, are all Teachers, are all workers of miracles? etc. wherein he doth not only preserve distinction, but also degree of place, which he doth not say himself set in the Church, though that might have been of sufficient Authority, but God hath set them in his Church, lest the Ringleaders of Division in that Church, should have broken the Order under pretence of the insufficiency of the Authority it were appointed by; and so the same Apostle observing the inclination of the same People to be expecting changes in their outward condition, after they professed the Christian Religion, answers several particular Cases, 1 Epistle Chap 7. And lest any others from the like temptation or mistake, should not think themselves concerned in those Answers, he lays down some general Rules or precepts to answer all Objections against this truth, as verse 20. Let every man abide in the same calling, wherein he was called; and so verse 24. Brethren let every man wherein he is called, therein abide with God: therefore of all duties labour to be performing those duties, thy present place and calling requires at thy hands, in Order to the union of Saints; and when the Lord of the harvest finds thee like a good and faithful Servant, faithfully improving thy few Talents, he will trust thee with many Talents, Matt. 25.23. And therefore I shall speak a word to the Ministers of the Gospel (by whom I intent not those carnal scandalous dumb dogs, who seldom open their mouths, unless it be to bark at the precious flock of Christ, for to expect better from them would be to expect grapes of Thorns, and figs of thistles, but I mean such as are gracious holy men, solemnly set apart to serve the Lord in that work of what judgement or persuasion soever, as to the present contoversies among the Godly;) who are not only to be fellow-Labourers, but Master-builders in this work of Saints union; And it is my opinion they have had the first, and chiefest hand in Saints Divisions; so it is my earnest prayers they might be owned and fitted by the Lord in the first and chief place in this work of Saints union: Now that which I shall propose to them is;  
First that you Labour to be sensible of the sad effects of those sad Divisions that have been amongst yourselves, and from thence those unbrotherly, untender, and uncharitable carriages in your public writings and speakings one towards another; that I am assured many private Christians of the same persuasions with you have been grieved, and ashamed to read and hear, though the generality of Christians are too apt to be pleased most with such of their teachers as are most vehement against those contrary minded to them; and from thence hath that general overflowing spirit of division and dissensions which we now complain of, received its life and nourishment: That the Lord hath cause to complain, as in Isa. 4.12. O my people, they which lead thee caused thee to err, and destroy the way of thy paths; if the leaders of the people go before them in a froward contentious uncharitable spirit towards one another in matters wherein they differ; no marvel if the generality of their followers tread on each others heels in that crooked path.  
Therefore if no other Argument be prevailing, let the consideration of the sad divided condition of God's Church and people, produced by your example affect your hearts, that you cannot with that comfort and authority repeat that exhortation to the Saints under your charge, that Paul gave to the Church of Philippi, Chap. 3, having in the 15, and 16. verses exhorted them to union, and directed them how to preserve it, he exhorts in verse 17, Brethren be ye followers together of me, and mark them which walk, so as ye have us for an ensample; so he exhorts Timothy, Chap. 4. after he had spent the former part of the Chapter in Instructions to him concerning the Errors and Divisions that were in his Flock, he than exhorts him, verse 12. But be thou an example of the Believers, in word, in conversation, in charity, in spirit, in faith, in purity; and so Peter in his first Epistle, Chap. 5.3. he exhorts the elders that were among them, not to be as lords over God's heritage, but to be examples to the Flock: I am far from saying, that none of God's Ministers at this day have been examples to their Flocks in this great duty of a holy tender spirit, and humble brotherly carriage towards others differing from them; for I know myself many that have so walked; but I fear, if there was a due search, the most have not so done, but there have been more hands dividing and rending, then have been binding up and healing, or else the disease would not have grown so Epidemical, as it is this day, that the Lord hath just cause to take up the complaint against them he did against his Shepherds of old, Ezek. 34.4, 5.6. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with Force and with cruelty have ye ruled them: And they were scattered, because there is no Shepherd; and they became meat to all the beasts of the field, when they were scattered; my sheep wandered through all the mountains, and upon every high hill; yea, my Flock was scattered upon all the face of the earth, and none did seek or search after them: And therefore until the Lord set this great evil upon your hearts, that you have trodden under your feet, and scattered abroad so much of God's precious wheat, by your inordinate and unseasonable striving to be plucking up the tares, there is little hopes of your setting yourselves to this work of labouring for the unity of God's Church, with such desire and endeavour to accomplish it, as may promise much success.  
2. You having once the sad divided condition of the people of God set upon you hearts, with a due sense of what furtherance you have given thereto, as aforesaid; then begin to study all holy ways of furthering the work of union; then imitate the chief and good Shepherd, Ezek. 34.11, 12, 13, 14, 15, 16. For thus saith the Lord God, behold I, even I will both search my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered: so will I seek out my sheep, and will deliver them out of all places, where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country, I will feed them in a good pasture, and upon the high mountains of Israel there shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel. I will feed my flock, and cause them to lie down, saith the Lord God. I will seek that which was lost, and bring again that which was driven away, and I will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong, I will feed them with judgement. For until then you will not be able to bear the contradiction and opposition you must expect to meet withal in this work, not only from bad, but from good men; till then the meekest Moses will be in danger to lift up himself over his poor deluded murmuring brethren, Numb. 20.10. and smite the rock oftener than he ought to do in his anger, verse 11. but if once the Lord bring your hearts under an holy sense of equal guilt, there will then be a spirit of sympathy with your poor weak brethren: than you will know how to feed your flocks like a shepherd, and to gather the lambs with your arms, and carry them in your bosom, and gently to lead those that are with young.  
3. I would propose to you, to change your sharp severe censurings and blaming, into affectionate beseechings and entreatings; that was Paul's way, Phil. 2.1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies; fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind. And so Ephes. 4.1. I therefore the prisoner of the Lord, beseech you, that ye walk worthy of the vocation whereto ye are called, with all lowliness and meekness, with all long-suffering, forbearing one another in love: endeavouring to keep the unity of the Spirit in the bond of peace, etc.  
4. In all your preach or writings against Errors and Divisions, etc. labour to distinguish betwixt the chaff and the wheat, the dross and the silver; do not only condemn what is evil, but also commend what is good in the same people or persons; that is, the method Christ observed to the seven Churches of Asia, Rev. 2. and 3. Chap. as to Ephesus, Chapter 2.2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them that are evil, and thou hast tried them which say they are Apostles, and are not, and hast found them liars: and hast born, and hast patience, and for my Names sake hast laboured, and hast not fainted. And then he tells them of their faults, verse 4. Nevertheless, I have somewhat against thee, etc. And so to Pergamus, verse 13. I know thy works, and where thou dwellest, even where Satan's seat is, and thou holdest fast my name, and hast not denied my faith, etc. then in verse 14. he tells them of their evils, but I have a few things against because thou hast them that hold the doctrine of Balaam, etc. And so he proceeds to Thyatira, Sardis, and Philadelphia, etc.  
Now if this method were observed by you in your preach and acting against what you judge Error, it would tend much to unity, and also to the furtherance of the truth you contend for: for by the contrary practice you usually prejudice and incense the persons holding the Errors you reprove against the reprover, by your so far extending the Error or Errors they hold, as to blemish, and render undiscernible all the graces and precious truths retained and professed by them.  
5. In your opposing of Errors, lay no more weight upon the Errors reproved, than the Scripture doth; the contrary extreme of all hands, tending much to Division: such as are rigid against separation, they have one sort of general exclamations against all sorts of persons they judge Erroneous, separating from them, jumbling them all together usually in their Invectives, under the odious names of Schismatics, Heriticks, etc. And such as are rigid for separation, answer them in the same extreme on the other hand; they cry out against them as Idolaters, false worshippers, superstitions Formalists, etc. by which unchristian and unreasonable deportments one towards another, not only the godly on both hands are incensed and prejudiced one against another, but even carnal wicked people, observing these passages, and hearing such expressions, they are hardened in their unbelief, and impiety; they presently stand up with the Pharisee in the Temple, and cry out, Thanks be to God, I am not as other men are, not as this false worshipper, or Formalist, nor that Heretic, or Schismatic, etc. then they think they are religious enough; for a great deal of the Religion of this day dissolves into negatives; men are better able to tell you what they are not then what they are in Religion.  
6. In your labouring against Errors, take heed of false accusations, of charging persons tainted with one or some Errors, with many others of a dangerous tendency, which they profess a detestation against; this evil practice hath much tended to Division, and establishing some persons in their Errors they hold; for when they have heard that point wherein they are said to be deluded, opposed, and spoke against by a slanderous tongue and uncharitable spirit, they have concluded it to be a truth from the Error and evil of the spirit opposing it, and have been so much moved to observe false witnesses to rise up against them, who laid to their charge things that they knew not, Errors that their souls abhor, that they never heeded the Arguments against the chief point in controversy, but are hereby further prejudiced against the truth, pressed upon them by the falsehood and slanderousness of the mouth pleading for it, concluding, the same fountain cannot send forth both sweet water and bitter; and hereby this erroneous way of opposing Error, doth serve some of the main designs of the father of Error and Lies: for next to the corrupting of the judgement, he endeavours in order to lock them up in Error, to incense their hearts, and prejudice them in their affections against the truth, and the professors of it: which this untruthlike spirit and carriage of the pretended friends of truth doth exceedingly promote.  
7. In your opposing Errors controversal, and of lesser moment, take heed you thereby give not countenance and encouragement to Errors more weighty and fundamental, lest whiles you are pulling a mote out of the eyes of some, you do thereby put a beam into the eyes of others; some on the one hand so rigidly opposing Error in those of the separation, that they harden and confirm others, erring against the main truths of the new birth and regeneration, settling poor carnal people upon the Lees of their formal profession and outward privileges, in the neglect of sanctifying grace, and spiritual qualifications, whereby thousands of poor souls are led blindfold to perdition, yet made believe they are the only Orthodox true Christians, because they are free from some lesser controversal Errors, some holy persons may be infected with, when in the mean time they are ignorant of the main points of salvation, and void of the very power and life of godliness; yet by this sinful daubing of some Preachers with untempered mortar are persuaded of themselves Laodicean like, that they are rich, and have need of nothing, and knows not that they are wretched and miserable, poor, blind, and naked, the blood of whose souls will be required at such Preachers hands by the Lord, Ezek. 33.8, 9 Solomon saith, Him that saith to the wicked, thou art righteous, him shall the people curse: and if so, then, surely, him will not the righteous God bless; he who would not have his children's bread cast to Dogs, would much less have Dogs accounted Children, whilst his Children are accounted Dogs, which is a crying sin at this day amongst some such as would be loath not to be accounted godly Ministers, who ye shall observe carry themselves towards some poor Christians in their Parishes, who differ from them, as towards the worst of men, and in their Pulpits are more vehement and harsh against them, then against the most profane impious persons and practices; and in the mean while administer the precious sealing Ordinances of the Gospel to a mixed multitude, many, if not most of which being ignorant, scandalous and profane persons, common scoffers at Religion, common swearers, drunkards, Sabbath-breakers, etc. yet all those (saving some general admonitions against sin, and general exhortations to duty) shall be spoke of and to, and walked towards as the Church of Christ, and people of God; and if there be some more sober person or persons who are free from the  scandals, and have attained to some Historical knowledge of Religion, and close but with them in the way of worship they are for, especially if by their estate or interest they be able to serve their designs, why such men must be esteemed of, and cried up for eminent godly men; when as to any inward sanctifying work of grace in their hearts, there is no more appearance of it, than there was of Gospel in Paul when he was Saul the persecutor, or of the work of regeneration in Nicodemus, when he came to Christ by night: Now what is this less than justifying the wicked for a reward, and taking away the righteousness of the righteous from him? Isa. 5.23.  
And the same sort of evil is to be discerned, though not in so great a measure in them that are rigidly for separation, and particular opinions; many of them will be ready to have a huge good opinion, and show a singular respect to persons that favour them in their particular persuasions; though otherwise lose notional frothy persons, void of any savour or power of Godliness, and in the mean time have a slight esteem of persons both sober and gracious, that differ from them, against whom they will be ready to take up an evil report, and join with carnal lose people in reproaching them, whereby the minds of such carnal Incendiaries are settled in a lose frothy notional frame, against the gravity and purity of Religion; now these practices of all hands, though they may be vailed under pretences of zeal for Truth against Error, or for purity of worship against the Traditions and customs of men; yet they are impious and evil in themselves; besides, exceeding prejudicial and destructive, both to the purity and unity of God's people, and aught to be avoided and witnessed against, as the worst sort of ungodliness in godly persons.  
But though I could not omit the giving these cautions to all that pretend a Love to Jerusalem's Peace, yet little is my expectation, as to the furtherance of this blessed work, from such as have engaged themselves far in these carnal contendings for spiritual things; for evils clothed with good and plausible pretences, are not easily reclaimed: therefore I shall direct myself chief in what I have further to say, to Gospel Ministers, to those few names in Sardis, that have not defiled their garments with these contentious dividing practices; for many there are I hope, that for the Divisions of Reuben have great thoughts of heart, whose souls long for Zions Peace; who with Jeremiah could wish their heads were waters, and their eyes fountains of tears, that they might weep day and night for the slain of the daughter of their people: Now to such I have these following directions to propose.  
Though you do not think it convenient to engage yourselves in the controversies of the times as they tend to estrange the hearts and alienate the affections of good People one from another, yet to engage yourselves in a controversy against controversies, managing of it with a spirit of love and tenderness, which may so much tend in the fruits of it to the endearing, and uniting of the hearts of Saints one to another, that may be worth your engaging in. If you observe what is said, page 32, 33, 34, 35, 36. you will there see how all the servants of God in all ages contended against the contentions in the Church, and laboured to preserve union amongst Saints as the main duty.  
And therefore in the first place I would beg of you, to stir up your own hearts with all the Saints near you to be much in prayer for this mercy; set special times apart to meet together to wrestle with the Lord about it: this is a difficult and a great work, and prayer hath done many such; all those late great mercies that God hath bestowed upon his People in these Nations [which they are now so unable to agree about the dividing of] were all by many gracious and eminent instruments received and acknowledged to be the returns of Prayer: I shall close this request with Joels' exhortation, Chap. 2.17. Let the Priests the Ministers of the Lord weep between the Porch and the Altar, and let them say, Spare thy People O Lord, and give not thy heritage to reproach, that the Heathen should use a byword against them; wherefore should they say among the People, Where is their God?  
2. Give up yourselves to study and propagate this truth; for among the multitude of books that this day hath produced, I have found few, though I have diligently enquired and sought for them of this subject; And had I not been wearied with long delayed expectation, I should not durst to have made an Essay upon this work; but I hope if it be of no other use, it may serve to provoke some of you to lay your hand to this plough, lest such unskilful ones as myself is, should spoil a good cause by badly managing it.  
3. Set upon some beginnings in Gospel-fellowship upon this Gospel principle; I am persuaded the Lord would prosper and bless it, against this Spirit of division, as the house of David against saul's; it shall grow stronger and stronger, and the other weaker and weaker: the Lord seems to be withdrawing his good spirit of his quickening, sanctifying, comforting grace from the People, with whom the spirit of division is most predominate, even pouring upon the head of dividers what he threatened to backsliders, Prov. 14.14. even to fill them with their own ways, that they are even wearied with the multitude of their divisions and contentions; and such as are sincerely sensible thereof, are ready to cry out with David, Psal. 120.6 My soul hath long dwelled with him that hateth peace; unto whom your feet will be beautiful, that bring good tidings; that publish peace, Esay 52.7. when they shall observe by your Order and spiritual concord, how good and pleasant a thing it is for brethren to dwell together in unity, as Psal. 133.1.  
If you have already the charge of a particular Church, labour to instruct them in this precious truth, which when they have received, endeavour to manifest it and make it known to all the Godly round about, that you are in charity, and desire to be in fellowship with them, and all the godly or visible Believers in the World; But if you be not engaged to any particular Church at present, then make known your judgement to all that fears God near unto you, and press them to their duties, to congregate themselves together and to have fellowship one with another in all Ordinances so far as the Lord hath enlightened them therein, which when obtained, proceed as before.  
Object. But in case the Churches, or at least a great part of them over whom the Lord hath set us, be so averse to this truth that the promoting of it among them may hazard a breach betwixt us, or at least a division in the Church, show should we then walk in the prosecution of this duty?  
Answ. Either such an averseness must proceed from a conscientious godly fear, that some other truth of Christ they have received may be prejudiced thereby.  
Otherwise from a contentious unruly frame of spirit, not being able to bear the sincere and savoury advice and instruction of those the Lord hath set over them; If from the former, a great deal of tenderness, and Christian patience, aught to be exercised toward them, and endeavours used to satisfy them; that your main aim and intendment in promoting this duty is to take away the cause from whence all grievances of that hand come, and to provide that an equal provision of Liberty and opportunity may be to all conscientiously professing or practising any controverted point without the least discouragement or restraint, which is as much as any sober mind can desire. If from the latter, less weight is, to be put upon it saith Paul, if any man seem to be contentious, we have no such custom, neither the Churhes of God, 1 Cor. 11.16. And so to Titus, There are many unruly and vain talkers, whose mouths must be stopped, Titus 1.10, 11. Rebuke them sharply that they may be sound in the faith; verse. 13. These things speak and exhort, and rebuke with all authority; let no man despise thee, Chapter 2.15. when Christians contain not themselves within the bounds of a sober gracious spirit, whether the matter they strive about be truth or error, their pride, passion, unruliness ought to be reproved.  
But if in case they all should agree to descent in this matter, and will retain their former rule of separation, yet if they be willing to allow that liberty to others that they desire to enjoy themselves, separate not from them, but the rather abide with them as with a Church of Christ that most needs your help: For Christians, much more ministers should not somuch consider where they may walk to enjoy most comfort and Christian liberty etc. but rather where they may be most serviceable to the Lord, and the weak diseased of his People; for the whole need not the Physician.  
But though I do judge you ought to condescend to the weakness of your Brethren, and to walk with all Christian and brotherly affection towards them, yet not herein with Peter, Gal. 2.12, 13. to dissemble the truth, or to suffer any of the same society to be imposed on by them; but yourselves withal  to manifest your charity towards, and desire of fellowship with all the Saints on earth, and as your occasions give you opportunity, to evidence your principle by your practice.  
Object. But in case the Church with whom we walk should be so offended as they should proceed against us, and withdraw from us upon this Account.  
Answ. Having as before walked with all tenderness and unblamableness towards them, let not that offend you; that is their Sin, so to abuse an Ordinance of God; it is not yours; the fear of this punishment kept many a believing Jew from publicly owning the Gospel, John 12.42. Nevertheless among the chief rulers also many believed on him, but because of the Pharisees durst not confess him; lest they should be put out of the Synagogue; so John. 9.22. Acts. 22.19.  
Object. But would not this be a means to foment and increase a great deal of contention and strife in every particular Church? for where congregations do consist of persons so different-minded each enjoying an equal liberty of professing and practising their different persuasions, this must necessarily tend to a frequent begetting disputes and controversies amongst them, whereby the mutual edification and comfort of the whole would be endangered.  
Answ. Without doubt the different persuasions of Christians walking together in the same fellowship, will be attended with many difficulties and hazards, which the mercy of unity of understanding would remove; but put them all in the balance with the  evils which their dividing and separating from one another as at present is attended with, and then judge which is the greatest; for where a necessity of evil is upon us, one in competition with the other, it is our duty to admit the least, that which least dishonours God, and tends least to the ruin and desolation of his Church and people; and sure I need not bring the evils attending each of these cases in competition, to find out which is the greatest; but when you find such Errors or Erroneous persons singled out; the admitting of whom into the Church of God, or giving the right hand of fellowship unto, would be attended with equal evil, either as to God's dishonour, or to the damage of his Church, that our present Divisions are attended with; then and not else, I judge you ought to assent thereto: But if once union of Saints had that weight upon our hearts which it ought to have, I do not judge differences of judgement amongst Members of the same Church could be so inconsistent to its Peace and Edification: For,  
1. The Church must allow an equal liberty to all controversal points, either in doctrine or practice, and withal must provide an equal rule to limit, and restrain the extremes of unseasonable, unsober, and troublesome promotions of them, or oppositions to them of each hand, so that the mutual edification and comfortable walking of the whole, in the practice of those main duties, wherein there is a mutual agreement, may not be interrupted; for God is not the Author of confusion, (saith the Apostle) but of Peace in all Churches of the Saints, 1 Cor. 14.33. And James doth not say, Where difference of understanding is, but, where envying and strife is, there is confusion & every evil work; and therefore, do but make an equal provision against carnal contentions, and disorderly promotions of controverted points, and then the holding them, or sober preaching and practising of them, could not be inconsistent to union in the same Church.  
Object. But would not this be a means to prejudice, and block up the way of some despised controverted truths, which much the least part of the people of God have received, and the generality is very much prejudiced against? And this way would subject the Saints, professing them, to the united Church power of such as oppose them, and thereby bring such truths of God, and the professors of them, under great discouragements and contempt.  
Answ. Whatsoever the rule of Christ directs us unto, in order to the promoting controverted despised truths, is the best way to promote them, howsoever to our reason it may not seem so to be; and when we lay our hands to any part of God's work, we must be careful to keep our feet in the way of his paths; and though controversies and differences of understanding have been in all ages in the Church; yet produce one Instance out of God's Word to justify Separation thereupon, before you plead for the practice of it; but this Union would not at all tend to the prejudice of any particular truth that may be at present under reproach amongst the generality of Christians; for nothing more tends to the damage of an opposed despised truth then the reproach and dishonour brought upon it by weak, selfconceited sticklers for it, whose unseasonable and unsober contending for it doth so much offend, and stumble the contrary minded, that they take a prejudice against the truth for the promoters sake, whereas were Saints united in Church Order, there might be special times and places appointed for the most able and sober of each different persuasion, to hold forth their grounds for their judgement either Doctrinally, by way of Preaching, or otherwise, by a sober and Christian conference betwixt such as the brethren of each different persuasion should make choice of, where all might have liberty to be present, and to make their sober Objections against what should be delivered as they see cause; and this might be done without the least disturbance of the peace, and with mutual edification of the whole as a Church which would also exceedingly tend to remove those discouragements on the one hand, which lie in the way of despised Truths, and those encouragements on the other hand, that are given by our divisions to several applauded Errors: For when the Judgement of any person made him neither more nor less esteemed, nor advantaged; Christians would then receive or reject controverted points singly to answer a good Conscience towards God in obedience to his will made known to them, whereby doubtless Truth would much prevail against Error; for a sincere sober Conscience no ways biased seldom miscarries in its judgement.  
And so in our present divided confused state, several controverted Truths may suffer much prejudice by the many Errors they are accompanied with in the Professors of them: and ofttimes so inter-woven and entangled in their practice, that such as may have a desire to profess the Truth are discouraged, and kept off thereby; whereas this Union upon Gospel principles removes all that, and leaves every Truth single and pure without any addition or detraction; thou mayest then take up such a trampled on pearl, though it be found among Swine, and add it to the Bracelet of thy former graces or duties, without wallowing with them in the mire to enjoy it or perform it.  
Object. But there are many whom we judge godly, both Ministers and private Christians that will be opposite to us in this work upon the account of our separation from the carnal multitude and visible unbelievers, they admitting a bare profession of the Christian Religion with some other additional qualifications, not evidencing conversion nor visible grace to be the rule of Church-membership, etc. now how should we walk towards them?  
Answ. As in the former Cases, so in this there must be a great deal of regard had to the disposition of mind and nature of the Principles from which such persons descent or oppose; for that may much aggravate, or extenuate their evil, and thereby much differ the Rule of your walking towards them; for if such opposition or dissent proceed from that common Principle and Spirit of opposition and contempt which generally the Popish and Prelatical people walk in against holy qualifications and purity of worship pressed after by the Godly, then to walk towards them as persons holding only the form of Religion, but denying the power of it, but if such dissent, or opposition proceed from a conscientious mind charitably disposed towards the godly, thus walking, only differing in judgement as to the Rules of Church-membership, than such a conscientious dissent and charitable mind on the one hand requires a suitable deportment on the other; then though you ought not to own them, nor join with them in an union of Church-state, in regard their Principles and practices may waste the visible bounds of Christ's Church (viz. Regeneration and Sanctifying faith) yet to walk towards them with all Christian tenderness and charitable respect, owning what is good in them, as well as rejecting what is evil, that though you cannot own them in the state in which they stand as true Gospel Churches, in regard the Principle by which they walk opens the door to all material pollution, and the body of the matter of which they are built are not living stones, yet you may own their persons whiles in that State as Gospel brethren, and perform towards them all duties of Gospel brotherhood which they are capable as particular Christians to receive, and are willing to accept of at your hands; and such of them as the Lord hath by his Providence, called & by his graces & spiritual gifts qualified for the work of the ministry, they making it their main business to convert Souls to Christ, and to press their hearers to sanctification, and Godly life; they ought doubtless to be highly esteemed for their works sa●●, and to be frequently prayed for, that God would give them utterance, that they may open their mouths boldly to make known the mystery of the Gospel, as in Eph. 6.19. and the success of their labours to be as much prized; and thanks to be as duly returned to the Lord for it as for the success of those in Gospel Order; herein Christ set us an example, Mark 9.39. showing this reason for it; he that is not against us is on our part, verse 40. And so Paul, though some preached Christ of envy and contention, Phil. 1.15.16. yet saith he, what then notwithstanding every way whether in pretence or truth Christ is preached, and I do therein rejoice, yea and will rejoice therein, verse 18. so that I do judge, though there cannot be an union of Church State with such, yet there ought to be a tender and charitable deportment towards such as visible Saints, and Gospel Brethren.  
Object. But there are many who will be excluded amongst the number of common professors, that though there be nothing appearing in them that evidences a work of grace or true conversion, yet they are not profane scandalous persons, nor despisers nor railers at Godliness, but seem to be sensible of their own ignorance, and desirous to be further informed in the power and mystery of the Gospel. Now how ought we to walk towards such? must we esteem them as Idolaters or Heathens, because they are not visible Converts, and walk in a false way of worship?  
Answ. As I do judge the grace of Christ in Saints where it hath its kindly work, does naturally tend to humble & lay low Saints in their own eyes, and makes them vile in their own sight; so it doth as naturally tend to work in them a tender heart and charitable affections towards all others in whom the least appearance of love to Christ is found, rather directing them to err (in matters in the least doubtful) in charity, then in Severity; for that great Gospel grace of Charity which the Scripture so much magnifies and gives the pre-eminence above all other graces unto, 1 Cor. 13. is only then useful when the case is doubtful; for where certain evidences of things are, there needs not Charity to Chancellorize; for than our understanding and judgement of themselves are able to determine; which being defective, and subject to err, in doubtful cases the Lord hath provided Charity to be Chancellor in the Conscience, whose business is when the severity of a rule tends to oppress, to moderate and prefer mercy and equity before severity and exactness of rule; therefore wherein the case may be in any measure doubtful, Charity must then supply the defect of visible evidences, at least to suspend thy judgement on the severe hand:  
And therefore I answer, you ought not to esteem them either Heathens or Idolaters, but Christians, though their conditions were much more doubtful than the qualification in your objection states them to be; for I do judge a sense of ignorance with a sincere desire after further knowledge in the mystery of the Gospel, are (if not signs of the new birth) yet evident signs of spiritual pangs that prepare for it, and aught instead of being so vilified and slighted, to be taken into the Church's care, and watch, who is in that case to perform the part of a compassionate, tender, and spiritual midwife, by using all means to encourage, strengthen and comfort such souls, lest there shall want strength to bring forth; yet not administer the Seals until there be Evidence of a new Creature for first God must subscribe the evidence, you must be able to read his hand in a visible work of grace before you ought to apply his Seals, which are to be a visible confirmation of the new Covenant, agreement between God and the soul.  
But doubtless not only in these cases, but towards all professing Christianity, God's people ought to demean themselves with all tenderness, and respect; and avoid all provoking and harsh carriage, either in word or deed, that shall tend to the hardening and incensing of them against the precious ways of God; and to show out of a good conversation their works with meekness of wisdom: Paul fearing the spirits of the Saints in this case, exhorts the Collossians to walk in wisdom towards them that are without; and that their speech should be always with grace, seasoned with salt; that they might know how they ought to answer every man. Chap. 4, 5, 6. And so to the Thessalonians, study to be quiet, and to do your own business, etc. that ye may walk honesty towards them that are without. etc. 1 Thes. 4.11.12.  
But if Christians were more exercised in considering the riches and freeness of God's Grace to their poor souls, and of their own vileness and unworthiness of the least part thereof, if they would more look unto the Rock whence they are hewn; and the hole of the pit whence they are digged, they would be less in offensive terms, and scornful carriages towards poor carnal professors; they would rather say as Paul argues, 1 Cor. 4.7. who maketh us to differ from others? what have we that we did not receive? Unto whom I shall conclude with Paul's reply, Now if you did receive it, why do ye glory as if you had not received it?  
I might multiply many more Answers to Objections, that may lie in the way of this duty of making beginnings in this blessed work; but I hope the prosperous success of some, whose hearts the Lord shall engage in the practice hereof, will be more convincing arguments, to prove that gracious holy persons of different judgements, may comfortably walk together in Gospel fellowship, edifying each other in their most holy faith, without being offensive or grievous one to another in their different minds, than I am able to add; and therefore I shall conclude what I have to say to Gospel Ministers, as to their propagating this precious truth with this one direction.  
4. If providence hath placed your present residence amongst a people so frowardly bend to dividing principles and practices, that the labouring to promote this Gospel union, might be so ill resented by them, as might render your present ministration unacceptable, and thereby unsuccesful amongst them that you have cause to take up David's complaint, Psal. 120.7. I am for peace; but when I speak they are for war.  
Then it is my opinion, you ought to suspend earnest pressing the practice of this Gospel union; and say as the Lord did john 16.12. I have yet many things to say, but you cannot bear them now. But yet not to close with such in their rigid dividing principles as Peter and Barnabas did, Gal. 2.12, 13. but to be daily labouring to remove them; for take but away the rubbish and dross of Christians principles and spirits, and then like hewn stones they will unite of themselves.  
1. By the rubbish and dross of their spirits that hinders union, I mean those sinful distempers of spirit, that are contrary to the uniting graces before mentioned, as Pride and Passion, self conceit, Envy, Hatred, Emulations and the like; for if these were once removed, and the opposite graces strengthened, inclinations to union would become as natural to them, as now inclinations to division are; for remove but the cause and the effect ceaseth; and if you should convince them of the evil of their dividing principles, before their dividing spirits were subdued, they would be no more capable to practise this Gospel union then a drunken man would be capable to go without staggering; and therefore if nothing else can be done towards this work, be preparing the spirits of God's people with uniting graces. 2. By the rubbish or dividingness of their principles, I mean such notions and tenants as naturally tend to division, which Christians of most persuasions have received by tradition from their fathers, as I may say, that because former good men of the same opinion with them, and the people all along professing the same way with them have so done, therefore they conceive they must do so too, of which sort of dividing principles are,  
1. A confining their Christian relation, affection and duty within the limits of their own judgements, allowing God to have no visible Church, nor judging themselves to owe any special duty to Christians as Brethren beyond their own rule of fellowship, which principle is usually the nurse, if not the mother of these following practices.  
From hence proceed all those scruples which hinder Saints from a free participation of each others gifts and graces; on the one hand such as are rigid against Separation, will neither hear nor join with any but such as are of their own Principles; they will either have Objections against their Call and Ordination; or otherwise against their judgement and qualifications; and thereby oft deprive themselves of a soulsearching powerful instruction, and stand picking the bones of a dry, sapless, Historica Discourse set off with the trimming of some humane excellency; that the other might want more minding what the dish is the Lord presents the Bread of life to them in, than the purity and spiritualness of the Bread itself, when the Lord doth usually put this treasure of his graces, and spiritual gifts into earthen vessels, that the glory might be of God, and not of man, 2 Cor. 4.7. He oft times hides these things from the wise and prudent, when he reveals them to babes and sucklings, Mat. 11.25. I having observed some whom I judge godly, to rigid upon this hand, that they have rather chose to hear where the Speaker hath been a visible ungracious person, or stay at home, then to attend a powerful heart-searching Godly Preacher contrary-minded in some things to them.  
And on the other hand many poor Christians do run into the like extreme; for as the former makes humane defects the Rule of Rejection, they go near to make them the Rule of Election; and so by both the true Rule of gracious qualifications and spiritual gifts wherever found are declined, and set light by, and put in competition with every circumstantial thing; whereas if Christians would make that which tends most to answer the ends of hearing, (viz. the nourishment, edification and comfort of their souls the rule of hearing these things would not be; and nothing would more tend to further the Saints union, than the removal of these hindrances in their providential Communion in things wherein they are agreed; for if gracious persons different-minded, did but sometimes meet to pour out their Souls to the Lord together in prayer, for their joint concernments, and to taste the preciousness of each others experiences, and graces by a mutual communication of spiritual gifts, it would much tend to remove uncharitable jealousies; and endear their hearts one to another: that was the Argument Peter used to convince the unbelieving Jews, that the Gentiles were partakers with them of the same grace, Acts 11.17. Forasmuch then as God gave them the like gifts as he did unto us, who believed on the Lord Jesus Christ; what was I that I could withstand God, unto which Reason they assented, v. 18. When they heard these things they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life: From which Scripture you may clearly gather that it was both Peter and the believing Jews opinion, that such aught to own and esteem each other as fellow-brethrens in the Gospel of Christ, whom God had granted the same precious gifts and graces unto. And I may say, it is impossible for Christians ever to come to an union in things wherein they differ, until they come to a Communion in things wherein they agree; for while Christians be at the utmost distance one from another they can never come to acknowledge (of any thing that is obliging or uniting) for we may truly say of this spirit of Division, as Ahab said of Micaiah, 1 Kings 22.8. It doth never speak good of me that is, of Christians differing in judgement to one another; It will not want its Spies at every Christian meeting or Sermon to gather up all offensive dividing expressions, and passages, and carry them up and down as fuel to the fire of contention, that if ye observe it, there is not the least secret miscarriage among Christians but shall be known, talked of, and stretched out to the utmost, by others contrary-minded to them.  
But Christ wants his Intelligencers to publish and tell of those expressions and passages which would tend to unite and endear differing Christians one to another, and if any out of a desire to beget love amongst Saints should take upon them that Office, they would find it a very unthankful one, where this spirit of Division hath found entertainment, though there it is most needed; and therefore until ye open the door of a free participation of gifts and graces among Saints, expect no union.  
And as this principle of confining the Church, etc. within our own limits, thus nourishes dividing practices, and hinders a free communication of gifts and graces; so it tends to beget and nourish the saddest of inward delusions of heart that Christians can be possessed with, tending to the Corruption of our best duties to God, and to make all our solemn sacrifices have an ill savour before him; as  
1. It confines our petitions and the desires of our hearts in prayer to a few of God's people, excluding the rest; for no further than our principles carry us to own God's Church, and people to extend, can our petitions to the Lord for his Church and people intent; nay hereby sometimes our prayers becomes opposite to God's designs of mercy to his people, when they appear before him at the throne of grace in opposition to one another; and justifying where he condemns; and condemning where he justifies; it would make a considerate heart tremble to appear before him that knows all hearts in Prayer; and there to repeat such general petitions as these. Do good in thy good pleasure unto Zion, build thou the walls of Jerusalem. Psal. 51.18. and in their hearts exclude the generality of the Lords people, or to utter such complaints as these: Let them all be confounded and turned bacl that hate Zion, etc. Psal. 129.5. and intent hereby amongst others, such as are gracious persons, differing-minded to them, only for opposing some controverted point of Doctrine or practice which they have received, and maintain as carnally as the other opposeth it. I say, thus to do is to provoke the Lord against us all, by engaging him as much as lieth in us, in our carnal contentions and divisions, that the Lord hath just cause to take up that complaint against us, Psal. 50.20.21. Thou sittest and speakest against thy brother; thou slaunderest thine own mother's son; these things hast thou done, and I kept silence; thou thoughtest I was altogether such an one as thyself; but I will reprove thee; and set them in Order before thine eyes. This is very near kin to the sin of that evil Servant, Mat. 18.31. whom when his Lord had forgiven him many Talents, to take his fellow servant by the throat for one.  
And as it thus misguides the heart in prayer, so in praises; this contraction in our hearts of the extent of God Church, will tend to put us upon rejoicing and praising, when we should weep and mourn, and put us upon mourning when we should rejoice; how hath this ungrateful principle, rob the Lord of the glory due unto his name, for all the great mercies he hath bestowed upon us in these Nations of late years, which before this spirit of division overspread us, had weight upon our hearts; that the people of the Lord did then seem to say with the Church, Psal 126.1. When the Lord turned again the captivity of Zion, we were like them that dream; then was our mouth filled with laughter, and our tongues with singing; then said they among the heathen; the Lord hath done great things for them; the Lord hath done great things for us, whereof we are glad; but now we have cause to complain with the Church, Lam, 5.15. the joy of our heart is turned into mourning, the Crown is fallen from our head; woe unto us that we have sinned; now little but murmuring and complaining is heard in our streets; what we yet want, seems to make all we possess not worth being thankful for.  
As this confining Principle byasses our hearts in prayer and praise, so it tends to put us upon a wrestling and misapplying the precious promises and precepts of Christ, in the Scripture, to misguide our obedience to God, and duty towards our brethren; for all we exclude out of the pale of the Church, we thereby exclude from an interest in the promises; they are thereby made as far as it is in our power Aliens from the Commonwealth of Israel, and strangers to the Covenant, and promises, and also thereby we excuse ourselves of all those special duties we own to one another as Christian Brethren, that ye shall receive it as an Ordinary answer from some Christians, if ye press them to Christian duty towards such as are not of the same fellowship with them; what have we to do with them that are without? but I am well assured that will not be admitted for a good answer at the last day to the Lord.  
And thus I shall conclude what I have to say to God's Ministers as to their part in this work of Saints union, hoping the Lord will stir up the hearts of some of them to set their shoulders to it, that that precious promise of the Lord to his Church, Esay 60.17, 18. may be fulfilled in them, I will make thine Officers peace etc. violence shall no more be heard in thy Land, wasting and destruction within thy borders, but thou shalt call thy walls salvation, and thy Gates praise.  
FINIS.   

Books Printed, and are to be sold by Giles Calvert, at the black-spread Eagle, at the West-end of St. Paul's.  

REnodaeus his dispensatory, containing the whole body of Physic; discovering the natures, and Properties, and virtues of Vegetals, Minerals and Animals: in folio.  
The History of Diodorus Siculus, containing all that which is most memorable and of greatest Antiquity in the first ages of the World, until the war of Troy: in folio.  
Doctor Pordages Innocence appearing through the Dark Mists of pretended guilt: in folio.  
Cornelius Aggrippa; his occult Philosophy in 3 Books in quarto.  
Henry Laurence Lord Precedent his book Entitled, Our Communion and War with Angels, in quarto.  
Christopher Goad his Sermons Entitled, Refreshing Drops, and Scorching Vials, in quarto.  
William Dells works in quarto.  
Samuel Gorton, his Exposition on the fifth Chapter of James, in quarto.  
Samuel Hartlibs of Bees and Silkworms, in quarto.  
Cotton, his Book called the Bloody Tenet of Persecution for cause of conscience, in quarto.  
Doctor Gells' Sermon Entitled Noah's Flood returning, in quarto.  
A Taste of the Spirit of God and of this world, by Robert Bacon in quarto.  
Several Pieces of Christopher Blackwood, now public Teacher in Ireland, in quarto.  
Jacob Behem, his Signatura Rerum, or Signature of all things, in quarto.  
His Epistles explaining many things written in his other Books, in quarto.  
Of Election and Predestination in quarto.  
His Book Entitled Aurora, or the dayspring lately printed in quarto.  
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Biggs of the vanity of the Craft of Physic, or a new Dispensatory in quarto.  
Averies Scriptures Prophecies, in quarto.  
An Apology or Plea for two Treatises against Infant Baptism by John Tombs, in quarto.  
William sedgwick's his leaves of the tree of life for the healing of the Nation, in quarto.  
Collier his Pulpit-guard routed, in quarto.  
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Simon Hendon his key of Scripture Prophecies in quarto.  
Mr. Parker his Answer to the Assembly, in large octavo.  
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Tillom on the eleventh Chapter of the Revelations, in large octavo.  
Henry Laurence Lord Precedent his Book of Baptism, in large octavo.  
Cobs Sermons entitled the Straight-Gate, in large octavo.  
Several Pieces of H. N. in octavo, namely, Prophecy of the Spirit of Love. Revelatio dei, or the Revelation of God.  
Introduction to the Glass of Righteousness▪ Evangelium Regni, a joyful message of the kingdom, Spiritual Tabernacle. The first Exhortation. The Apology for the service of Love, all in octavo.  
Samuel Hartlibs Chemical addresses in octavo.  
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Crooked Paths made straight, or, the ways of God made known in lost sinners, by A. yeoman's, in octavo.  
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