EXPLICATION I.

THere is a two-fold power for the dispensing of the Word, 1. [...], or ability. 2. [...] authority: the first with the attending qualificati­ons mentioned and recounted, 1 Tim. 3. 2, 3, 4, 5, 6, 7. Tit. 1. 6, 7, 8. and many other places, is required to be previously in those, as bestowed on them, who are to be called to office of ministration, and may be in severall degrees and mea­sures [Page 4] in such as are never set a­part thereunto, who thereby are warranted to declare the Gospel,

• 1 In cases of ne­cessity.
  Touching these cases, see my Treatise of the Duty of Pa­stor▪ and peo­ple distinguish­ed.
• 2 Occasionally.
• 3 Desired by the Church, and not o­therwise solemnly.

The second, or authority proper to them who orderly are set apart thereunto, ariseth from

1. Christs institution of the office, Eph. 4. 11.

2. Gods designation of the person, Mat. 9. 38.

3. The Churches acceptati­on, election, submission, Gal. 4. 14. Acts 14. 23. 1 Thess. 5. 12, 13. which doth not give them dominion over the faith [Page 5] of believers, 2 Cor. 1. 24. nor make them Lords over Gods heritage, 1 Pet. 5. 3. but en­trusts them with a stewardly power in the house of God, 1 Cor. 4. 12. that is, the pecu­liar flock over which, in parti­cular, they are made overseers: Acts 20. 28. of whom the Word is to be received,

1 As the truth of God, as also from all others speaking according to Gospel-order in his name.

2 As the truth held out with ministeriall authority to them in particular, according to the institution of Christ, which in other is not so.

Motives to the observance of this rule, are;

1. The name wherein they speak and administer, 2 Cor. 5. 20.

[Page 6] 2. The work which they do, 1 Cor. 3. 9. 2 Cor. 6. 1. 1 Tim. 4. 16.

3. The return that they make. Heb. 13. 17.

4. The account that the Lord hath of them in his em­ployment, Matth. 10. 40, 41, 42. Luke 10. 16.

EXPLICAT. II.

THat an exemplar conver­sation was ever required in the dispensers of holy things, [Page 8] both in the Old Testament and New, is apparent: the glorious vestment of the old ministring Priests, Vrim and Thummim, with many other ornaments, though primitive­ly typicall of Jesus Christ, yet did not obscurely set out the purity and holinesse required in the administrators them­selves, Zech. 3. 4. in the new, The shining of their lights in all good works, Matth. 5. 16. is eminently exacted: and this not only, that no offence be taken at the waies of God, and his worship by them admini­stred, as hath fallen out in the Old Testament, Jam. 2. 17. and in the New, Phil. 3. 18, 19. but also those who are without may be convinced. 1 Tim. 3. 7: and the Churches directed in the practise of all the will and [Page 9] mind of God by them revea­led; as in the places cited, a Pa­stor should be vocall, Sermons must be practised as well as preached; Though Noahs Work-men built the Arke, yet themselves were drowned; God will not accept of the tongue where the Devill hath the soule. Jesus did do and teach, Acts 1. 1. If a man teach uprightly, and walk crookedly, more will fall down in the night of his life, then he built in the day of his Doctrine.

EXPLICAT. III.

THE greatnesse of the work, for which who is sufficient? 2 Cor. 2. 16. The strength of the opposition, which who almost can resist? Which are incumbent on, and maintained against the Mini­sters of the Gospel, call aloud for the most effectuall daily concurrence of the Saints, for their supportment, and that love, thank fulnesse, and justice, do almost extort deserved prayers. That these are to be for assistance, incouragement, abilities, successe, deliverance, and protection is proved in the Rule.

Motives.

1. The word will doubt­lesse be effectuall, when ability for its administration is a re­turn [Page 12] of prayers, Acts 10. 30, 31.

2. The Ministers failing is the peoples punishment, Acts 8. 11. Isa. 30. 20.

3. His prayers are contin­ually for the Church.

4. That for which he stands in so much need of prayers, is the Saints good, and not peculiarly his own. Help him who carryes the burthen, 1 Tim. 3. 8. Phil. 2. 17. Col. 1. 24.

EXPLICAT. IV.

THE respect and estima­tion here required, is civil, [Page 14] the motive sacred; honor and reverence is due only to emi­nency in some kind or other; prelation is Gods stamp upon any person, this is given to Pastors, by their employment; proved by their Titles,; they are called Angels, Revel. 1. 20. Heb. 12. 22. Bishops or O­verseers, Ezek. 3. 17. Acts 20. 28. They are the Lords Bi­shops.

2 Cor. 5. 20. Stewards, 1 Cor. 4. 1. Titus 1. 7. Men of God. 1 Sam. 2. 27. 1 Tim. 6. 11. Rulers, Heb. 13. 7, 17. Lights, Mat. 5. 14. Salt, Math. 5. 13. Fathers, 1 Cor. 4. 15. And by many more such like terms are they descri­bed; if under these notions they honor God as they ought, God will also honor them as he hath promised: [Page 15] And his people are in consci­ence to esteem them highly for their works sake; but if any of them be fallen Angels, thrown­down Starrs, negligent Bi­shops, treacherous Embassa­dors, Lordly-revelling-Stew­ards, Tyrannicall or foolish Rulers, blind guids, unsavory Salt, insatiate doggs, the Lord and his people shall abhorr them, and cut them off in a moneth, Zech. 11. 8.

EXPLIC. V.

IT is a promise to the Church under the Gospel, that Kings should be her nur­sing Fathers, and Queens her nursing Mothers, Isa. 49. 23. To such it belongs principally to provide food and protecti­on for those committed to them; the fruit of this promise the Churches in many ages enjoyed: Laws by supream and Kingly power have been enacted; giving portions and [Page 19] granting priviledges to Chur­ches and their Pastors. It is so in many places, in the dayes wherein we live; on this ground where equitable and righteous Laws have allowed a supportment in earthly things, to the Pastors of Churches, arising from such as may re­ceive spirituall benefit by their labor in the Gospel; it is thankfully to be accepted and embraced, as an issue of Gods providence for the good of his. Besides, our Saviour war­ranteth his Disciples to take and eat of their things, by their consent, to whomsoever the word is preached, Luk 10. 8. But it is not alwaies thus, these things may sometimes fail; wherefore the continu­all care, and frequently the burden, or rather labor of love [Page 20] in providing for the Pastors, lies, as in the Rule, upon the Churches themselves, which they are to do in such a man­ner as is suitable to the condi­tion wherein they are, and the increase given them of God. This the whole in generall, and each Member in particular is obliged unto; for which they have as Motives,

1. Gods appointment, as in the Text cited.

2. The necessity of it; how shall he go on warfare, if he be troubled about the ne­cessities of this life: They are to give themselves wholly to the Work of the Ministry, 1 Tim. 4. 15.

Other works had need to be done for them.

3 The equity of the duty; our Saviour and the Apostles [Page 21] plead it out from grounds of equity and justice, Matth. 10. 10. 1 Cor. 9. 10. Allowing proportionable rectitude in the way of recompence, to the wages of the Laborer, which to detain is a crying sinn, Iam. 5. 4.

EXPLIC. VI.

A Common cause should be carried on by common assistance; that which concer­neth all should be supported by all; when persecution ari­seth for the words sake, ge­nerally it begins with the lea­ders; the common way to scatter the sheep, is by smiting the shepheards. The best of them is but a brier, and who will leave their Pastor in such [Page 23] briers? It is for the Churches sake he is reviled and persecu­ted, and therefore it is the Churches duty to share with him, and help bear his burthen. All the fault in scattering Con­gregations, hath not been in Ministers: The people stood not by them in their triall; the Lord lay it not to their charge. The Captain is betrayed, and forced to mean conditions with his Enemy, who going on, with assurance of being followed by his Souldiers, looking back in the entrance of danger, he finds them all run away; in England usually, no sooner had Episcopall persecu­tion laid hold of a Minister, but the people willingly recei­ved another: perhaps a Wolf instead of a Shepheard; should [...] wife forsake her husband be­cause [Page 24] he is come in trouble for her sake? Would not such a thing be called villany? Is the crime of a back-slider in spiri­tuall things less? Surely whilest a Pastor lives, if he suffer for the truth, the Church cannot desert him, nor cease the per­formance of all required duties, without horrid Apostacy.

EXPLIC. I.

LOve is the fountain of all duties, the substance of all [Page 29] rules, that concern the Saints; the endless bond of communi­on; the fulfilling of the Law; the advancement of the honor of the Lord Jesus, and the glory of the Gospel. The pri­mitive Christians had a pro­verbiall speech, received, as they said, from Christ; never re­joyce but when thou seest thy brother in love; and it was common among the Heathens concerning them; see how they love one another, from their readiness for the accom­plishment of that royall pre­cept of laying down their lives for the brethren; its the foun­tain-rule, scope, ayme, and fruit of Gospel-communion: and of no one thing of present per­formance, is the doctrine of the Lord Jesus more eximious, [Page 30] and eminent above all other directions then in this, of mu­tuall, intense, affectionate love amongst his followers, for which he gives them innume­rable precepts, exhortations, and motives, but above all his own heavenly example: to treat of love in its causes, nature, subject, fruits, effects, tenden­cy, eminency, and exaltation, would not suit with present intention; only it may be plainly affirmed, that if there were no cause besides, of re­formation and walking in fel­lowship, but this one, that thereby the possession and practice of this grace, shame­fully to the dishonor of Christ and his Gospel lost amongst those who call themselves Christians; it were abundant­ly [Page 31] enough to give encourage­ment for the undertaking of it, notwithstanding any oppo­sitions; now this love is a spi­rituall grace▪ wrought by the Holy Ghost, Gal▪ 5. 22. in the hearts of believers, 1▪ Pet. 1. 22. whereby their soules are car­ried out: 1 Thess. 2. 8. to the good of the children of God, as such, Phil. 5. Eph. 1. 15. Heb. 13. 11. uniting the heart un­to the object so beloved, at­tended with joy, delight and complacency in their good: Motives unto love are propo­sed from,

1. The example and com­mand of God and Christ.

2. From the nature, use, and end of love it self.

3. From the state and con­dition of the persons to be be­loved, [Page 32] and that so variously, as they are too long for the pre­sent to be insisted on.

Love, which is the bond of commuuion, maketh out it self, and is peculiarly exercised in these things following;

EXPLIC. II.

PRayer, as it is the great en­gine whereby to prevail with the Almighty, Is. 45. 11. so it is the sure refuge of the Saints at all times, both in their own behalf, Psal. 61. 2. and also of others, Acts 12. 5. It is a benefit which the poorest believer may bestow, and the greatest Potentate hath no power to refuse; this is the beaten way of the soules com­munion with God, for which the Saints have many gracious promises of assistance, Zech. 12. 10. Rom. 8. 26. innumerable [Page 35] precepts for performance, Matth. 7. 7. 1 Thess. 5. 17. 1 Tim. 2. 8. with encourage­ments thereunto, Ja: 1. 5. Luk. 11. 9. with precious promises of acceptance, Matth. 21. 22. Jo. 16. 24. Psal. 51. 15. By all which, and divers other wayes, The Lord hath abun­dantly testified his delight in this sacrifice of his people; now as the Saints are bound to pray for all men, of what sort soe­ver, 1 Tim▪ 2. 1, 2. unless they are such as sin unto death. 1 Jo. 5. 16. yea for their persecu­ters, Matth. 5. 44. and them that hold them in bondage, Jer. 29. 7. so most especially for all Saints, Phil. 1. 4. and peculiarly for those with whom they are in fellowship, Col. 4. 12. The Lord having [Page 36] promised, that upon every dwelling place, and all the assemblies of Mount Syon, that there shall be a cloud of smoke by day, and a shining of a flaming fire by night, Isa. 4. 5. it is every ones duty to pray for its accomplishment; he is not worthy of the priviledges of the Church, who continues not in prayer, for a defence upon that glory: prayer then for the good, prosperity, flou­rishing, peace, increase, edifica­tion, and protection of the Church, is a duty every day required of all the members thereof;

1. Estimation of the Ordi­nances.

2. Concernment of Gods glory.

3. The honour of Jesus Christ.

[Page 37] 4. Our own benefit, and spirituall interest.

With the fourth, expresse­ness of the command, are suf­ficient Motives hereunto.

EXPLIC. III.

THe former Rule concern­ed our dealing with God, in the behalf of the Church; This our dealing with men, to the right performance hereof many things are required; as

1. Diligent labouring in the Word, with fervent pray­er, to acquaint our selves with the mind and will of God, concerning the way of wor­ship which we profess, and the [Page 40] rules of walking, which we desire to practise, that so we may be able to give an account to humble enquirers, and stop the mouths of stubborn opposers; according to our knowledge, such will be our valuation of the ordinances we enjoy: a man will not contend unless he knows his title.

2. An estimation of al the asper­sions cast on, and injuries done to the Church to be Christs, and also our own; Christ wounded through the sides of his servants, and his wayes; and if we are of his, though the blow light not immedi­ately on us, we are not with­out pain: all such reproaches and rebukes fall on us.

3. Just vindication of the Church against calumnies, and [Page 41] false imputations; who can endure to hear his parents in the flesh falsly traduced? And shall we be senseless of her re­proaches who bears us unto Christ?

4. Joynt refusall of sub­jection, with all Gospel-op­position to any persons or things; who contrary to, or besides the word, under what name soever, do labour for power over the Church, to the abridging of it, of any of those liberties and priviledges, which it claimeth as part of the pur­chase of Christ; to them that would enthrall us, we are not to give place, no not for an houre.

EXPLIC. IV.

VNnion is the main aime and most proper fruite of love, neither is there any thing, or duty, of the Saints in the Gospel, pressed with [Page 45] more earnestnesse, and vehe­mency of exhortation, then this. Now Vnity is three-fold, First, purely spirituall, by the participation of the same Spirit of Grace; Com­munication in the same Christ, one head to all. This we have with all the Saints in the world, in what condition soe­ver they be; yea, with those that are departed, Sitting down in the Kingdome of Heaven, with Abraham, Isaac and Jacob. Secondly, Ecclesi­astical or Church-communion; in the participation of Ordi­nances, according to the or­der of the Gospel: This is a fruit and branch of the for­mer; opposed to Schisme, Di­visions, Rents, evill surmisings, self-practises, causlesse diffe­rences [Page 46] in judgment in spiritu­all things concerning the Kingdome of Christ, with whatsoever else goeth off from closenesse of affection, onenesse of mind, consent in judgement to the forme of wholesome words, conformi­ty of practise to the Rule; and this is that which in the Chur­ches, and among them, is so earnestly pressed, commanded, desired, as the glory of Christ, the honour of the Gospel, the joy and Crown of the Saints. Thirdly, Civil Unity, or an a­greement in things of this life, not contending with them, nor about them, every one seeking the wellfare of each other. Striving is unseemly for Brethren; why should they contend about the world, who [Page 47] shall joyntly judge the world?

Motives to the preservati­on of both these, are

1. The remarkable earnest­nesse of Christ and his Apo­stles in their prayers for, and precepts of this duty.

2. The certain dishonour to the Lord Jesus, scandall to the Gospel, [...]he to the Chur­ches, shame and sorrow to the Saints, that the neglect of it is accompanied withall, Gal. [...]. 15.

3. The gracious issues, and sweet heavenly consolation, which attendeth a right ob­servance of them.

4. The many fearefull ag­gravations wherewith the sin of renting the Body of Christ, is attended.

5. The sad contempt and [Page 48] prophanation of Ordinances; which want of this hath brought upon many Churches; For a right performance of this duty, we must,

1. Labour by Prayer and Faith, to have our hearts and spirits throughly seasoned with that affectionate love, which our first Rule requireth.

2. Carefully to observe in our selves or others, the first beginnings of strife, which are as the letting out of waters, and if not prevented will make a breach, like the Sea.

3. Sedulously to apply our selves to the removall of the first appearance of divisions; and in case of not prevailing, to consult the Church.

4. Dayly to strike at the root of all dissention, by la­bouring [Page 49] for Universall confor­mity to Jesus Christ.

EXPLIC. V.

SEparation generally heares ill in the world; and yet there is a separation suitable to [Page 52] the mind of God: he that will not separate from world, and false-worship, is a Sepa­rate from Christ.

Now the separation here commanded from any persons, is not in respect of naturall af­fections, nor spirituall care of the good of their souls, Rom, 9. 3. nor yet in respect of duties of Relation, 1 Cor. 7. 13. nor yet in offices of love and ci­vill converse, 1 Cor. 5. 10. 1 Thess. 4. 12. much less in not seeking their good and pro­sperity, 1 Tim. 2. 1. or not communicating good things unto them, Gal. 6. 10. or living profitably and peaceably with them, Rom. 12. 18. but in 1. Manner of walking and con­versation, Rom. 12. 2. Ephes. 4. 17, 18, 19. 2. Delightfull [Page 53] converse and familiarity where enmity and opposition ap­pears, Ephes. 5. 3, 4, 5, 6, 7, 8, 9, 10▪ 11. 3. In way of wor­ship, and ordinances of fellow­ship, Rev. 18. 4. not running out into the same compass of excess and riot, with them, in anything; for these 3. and the like commands and discoveries of the wil of God, are most ex­press: as in the places annexed to the Rule; necessity abun­dantly urgent; spirituall pro­fit and edification, no less re­quiring it: causeless separation from established Churches, walking according to the or­der of the Gospel, (though perhaps, failing in the practise of some things of small con­cernment) is no small sin: but separation from the sinfull pra­ctises, [Page 54] and disorderly walkings, and false unwarranted wayes of worship in any, is to fulfill the precept of not partaking in other mens sins; to delight in the company, fellowship, socie­ty, and converse of unsavory disorderly persons, proclaimes a spirit not indeared to Christ.

Let Motives hereunto, be,

1. Gods command.

2. Our own preservation from sin, and protection from punishment; that with others we be not infected and pla­gued.

3. Christs delight in the purity of his ordinances.

4. His distinguishing love to his Saints; provided, that in the practise of this Rule, abundance of meekness, pa­tience, gentleness, wisdome [Page 55] and tenderness be exercised; let no offence be given justly to any.

EXPLIC. VI.

THat men not solemnly called and set apart to the office of publick teaching, may yet be endued with usefull gifts for edification, was before de­clared; the not using of such gifts, in an orderly way, ac­cording to the rule and cu­stome of the Churches, is to napkin up the talent given to trade and profit withall; that every man ought to labour, that he may walk and dwell in knowledge, in his family, none doubts; that we should also labour to do so in the Church or Family of God, is no lesse apparent.

This the Scriptutes annexed to the rule declared, which in [Page 59] an especial manner hold out prayer, exhortation, instructi­on from the Word, and con­solation; now the perfor­mance of this duty of mutuall edification, is incumbent to the Saints divers wayes;

1. Ordinarily, Ephes. 4. 29. chap. 5. 3, 4. Heb. 3. 13. believers in their ordinary daily con­verse, ought to be continually making mention of the Lord; with savoury discourses ten­ding to edification, and not upon foolish, light, frothy spee­ches that are not convenient.

2. Occasionally, Luke 24. 14. Mal. 3. 1. 6. if any thing of weight and concernment to the Church, be brought forth by providence; a spiritual im­provement of it, by a due con­sideration amongst believers, is required.

[Page 60] 3. By assembling of more together by appointment, for prayer and instruction from the Word, Acts 18. 23. Acts 12. 12. Job 2. 11. Ephes. 5. 19. James 5. 16. Jude 20. 1 Thess. 15. 14. This being a speciall ordinance and appointment of God, for the increasing of knowledge, love, charity, ex­perience, and the improving of gifts received; every one con­tributing to the building of the Tabernacle; let then all vain communication be farr away: The time is short and the daies are evill; let it suffice us, that we have neglected so many precious opportunities, of growing in the knowledge of our Lord Jesus Christ, and do­ing good to one another: let the remainder of our few and [Page 61] evill dayes be spent in living to him who dyed for us; be not conformed to this world, nor the men thereof.

EXPLIC. VII.

IT is the glory of God, to co­ver a matter, Prov. 25. 2. free pardon is the substance of the Gospel; the work of God in perfection, Esa. 55. propo­sed to us for imitation, Matth. 18. 26, 27, 28. Whilest me are cloathed with flesh, we do all things imperfectly; freedome from failings is a fruit of glo­ry; we see here darkly as in a [Page 65] glasse; know but in part, in many things we offend all: who knoweth how often; mutuall failings to be born with, offences to be pardoned, weaknesse to be supported, may mind us in these pence, of the Talents forgiven us: Let him that is without fault throw stones at others; Some men rejoyce in others failings; they are malicious and fail more in that sinfull joy, then their bre­thren in that which they re­joyce at. Some are angry at weaknesses and infirmities; They are proud and concei­ted; not considering that they themselves also are in the flesh. Some delight to dwell alwaies upon a frailty; they deserve to find no charity in the like kind: For injuries, who al­most [Page 66] can bear untill seven times? Peter thought it much. Some more studie revenge then pardon; some pretend to forgive, but yet every slight offence makes a continued ali­enation of affections, and se­paration of converse; Some will carrie a smooth face over a rough heart. Christ is in none of these waies; they have no savour of the Gospel; Meeknesse, patience, forbea­rance and forgivenesse, hid­ding, covering, removing of offences, are the foot-steps of Christ; seest thou thy Brother fail, pitty him; doth he con­tinue in it, earnestly pray for him, admonish him; Cannot another sinne, but you must sin too? If you be angry, vexed, rejoyced, alienated [Page 67] from, you are partner with him in evill, instead of helping him; Suppose thy God should be angry every time thou givest cause, and strike every time thou provokest him? When thy Brother of­fendeth thee, do but stay thy heart, untill thou hast taken a faithfull view of the pati­ence, and forbearance of God towards thee; and then con­sider his command to thee, to go and do likewise: Let then all tendernesse of affecti­on, and bowels of compassion towards one another, be put on amongst us, as becometh Saints. Let pitty, not envy; mercy, not malice; patience, not passion; Christ, not flesh; Grace, not; nature pardon, not spite or revenge, be our [Page 68] guides and companions in our conversations.

Motives hereunto are,

1. Gods infinite Mercy, Patience, Forbearance; Long-suffering, and free Grace to­wards us, sparing, pardoning, pittying, bearing with us, in in­numerable, daily, hourly fail­ings and provocations; espe­cially all this being proposed for our imitation, in our mea­sure, Matth. 10. 28. 24.

2. The goodnesse, unweari­ed and unchangeable love of the Lord Jesus Christ, putting in every day for us; not cea­sing to plead in our behalf, notwithstanding our continu­all back-sliding, 1 John 2. 1. [...].

3. The experience which our own hearts have of the need, wherein we stand of o­thers [Page 69] patience, forbearance and pardon, Eccles. 7. 20, 22.

4. The strictnesse of the command, with the threat­nings attending its non-per­formance.

5. The great glory of the Gospel, which is in the walk­ing of the Brethren with a right foot, as to this Rule.

EXPLIC. VIII.

THe former Rule concer­ned the carriage and frame of our spirits towards our Brethren in their failings, This in their miseries and af­flictions; In this also, confor­mity to Christ is required, who in al the afflictions of his people is afflicted, Esa. 63. 9. and persacnted in their distres­ses, Act. 9. 4. could we bring up our spiritual union, to hold a­ny proportion with the mutual union of many members in one body, to which it is frequently compared; this duty would be excellently performed: no man ever yet hated his own flesh; if one member be in pain, the rest have little com­fort or ease; it is a rotten mem­ber [Page 71] which is not affected with the anguish of its companions; they are marked particularly for destruction, who in the midst of plentifull enjoy­ments, forget the miseries of their brethren, Amos 6. 6. if we could not feel the weight of our brethrens affli­ctions, burdens, and sorrow; it is a righteous thing that our own should be doubled; the desolations of the Church makes Nehemiah grow pale in the Court of a great King, Neh. 1. 10. he who is not concerned in the troubles, sorrows, visi­tations, wants, poverties, per­secutions of the Saints, and so farr as to pity their wound dings, to feel their strokes, to refresh their spirits, help beare their burthens upon their own shoulders, can never assure [Page 72] themselves, that they are uni­ted to the head of those Saints; now to a right performance of this duty, and in the discharge of it, are required;

1. A due valuation, strong desire, and high esteem of the Churches prosperity in every member of it, Psal. 122. 6.

2. Bowels of compassion, as a fruit of love, to be sensible of, and intimately moved for, the severall burthens of the Saints, Col. 3. 19.

3. Courage and boldness, to own them without shame in all conditions, 2 Tim. 1. 16, 17.

4. Personall visitations in sicknesses, troubles, and re­straints, to advise, comfort and refresh them, Matth. 25. 36.

[Page 73] 5. Sutable supportment by administration of spirituall, or temporall assistances, to the condition wherein▪ they are. The Motives are the same as to the former rule.

EXPLIC. IX.

THE having of poor al­wayes amongst us, and of us, according to our Saviours prediction, Matth. 26. 11▪ and the promise of God, Deut. 15. 11. serves for the triall of themselves and others, of their own content, with Christ a­lone, with submission to the all-disposing▪ Soveraignty of God; of others, how freely they can part for Christs sake, with those things wherewith their hand is filled: when God gave Manna, for food unto his people, every one had an equall share, Exod. 16. 18. and he that gathered much, had had nothing over, and he that gathered little, had no lack, [Page 78] 2 Cor. 8. 15. This distribution in equality, was again for the necessity of the Church, redu­ced into practise, in the dayes of the Apostles, Acts 14. 35. of the totall summe of the pos­sessions of believers, distribu­tion was made to every man according to his need.

That every man by the ordi­nance and appointment of God, hath a peculiar right to the use and disposall of the earthly things wherewith he is in particular intrusted, is un­questionable: The very pre­cept for free distribution, and communication, are enough to prove it; but that these things are altogether given to men, for themselves and their own use, is denyed; friends are to be made of Mammon. Christ [Page 79] needs in some, what he be­stowes on others; if he hath given thee thine own, and thy brothers portion also to keep, wilt thou be false to thy trust, and defraud thy Brother? Christ being rich, became poor for our sakes; if he make us rich, it is that we my feed the poor for his sake; neither doth this duty lie only (though chiefly) on those who are greatly increased; those who have nothing but their labour, should spare out of that for those who cannot work, Eph. 4. 28. The two Mites are re­quired as well as accepted. Now the reliefe of the poore Brethren in the Church, hath a two-fold Rule,

First, Their necessity.

Secondly, Others abilities.

[Page 80] Unto these two must assi­stance be proportioned; pro­vided, that those which are poore walk suitably to their condition, 2 Thess. 3. 10, 11. And as we ought to relieve men in their poverty, so we ought, by all lawfull means, to prevent their being poor; to keep a man from falling, is an equall mercie to the helping of him up when he is down.

Motives to this duty are;

1. The love of God unto us, 1 John 3. 14.

2. The glory of the Gospel exceedingly exalted thereby, Titus 3. 8. 15. Matth. 5. 6.

3. The Union whereunto we are brought in Christ; with the common inheritance pro­mised to us all.

[Page 81] 4. The testimony of the Lord Jesus, witnessing what is done in this kind, to be done unto himself, Matth. 25. 35, 36, 37.

5. The promise annexed to it, Eccles. 11. 1. Prov. 19. 17. Deut. 15. 10. Ma. 10 4. 2.

The way whereby it is to be done, is by appointing some, Acts 6. to take what is vo­luntarily distributed by the brethren, according as God hath blessed them; on the first day of the weeke, 1 Cor. 16. 1. and to distribute to the necessity of the Saints, according to the advice of the Church.

EXPLIC. X.

THE former part of this rule was somthing, spoken to rule 4^th. If the preservation of amity ought to be our aime, then certainly the causes and Causers of Division, ought to be avoided; From such turne away. There is a generation of men, whose tongues seem to be acted by the Devill; James calls it, Set on fire of hell, Chap. 3. 6. As though they were the meer of-spring of Serpents, they delight in no­thing but in the fire of conten­tion; disputing, quarreling, backbiting, endlesse strivings, are that they live upon. Note such men and avoid them; Ge­nerally [Page 88] they are men of private Interests, fleshly ends, high conceits, and proud spirits; from such turn away: So the latter part of the Rule in par­ticular, concerning Seducers; That a judgement of discer­ning by the spirit, rests in the Church, and the severall Mem­bers thereof, is apparent, 1 Joh. 2. 27. 1 Cor. 2. 15. Esa. 8. 28. To the exercise of this they are commanded, 1 John 4. 1. 1 Cor. 10. 15. So its commen­ded, Acts 17. 11. And here­unto encouraged, Philip. 1. 9, 10. Heb. 5. 14. If the blind lead the blind, both will into the ditch: That gold may be suspected, which would not be tryed. Christians must chuse the good, and refuse the evill. If their Teachers could excuse [Page 89] them, if they lead them aside, they might well require blind submission from them. Now that the Brethren may exercise this duty aright, and performe obedience to this Rule, it is required,

1. That they get their senses exercised in the word, to dis­cerne good and evil, Heb. 5, 14. Especially, that they get from the Scripture a forme of whol­some words, 2 Tim. 1. 13. of the main Truths of the Gos­pel, and fundamentall Articles of Religion; So that upon the first apprehension of the con­trary, they may turne away from him that brings it, and not bid them God speed, 2 Epist. Iohn vers. 10.

2 To be sure to attend and hearken to nothing, but what [Page 90] comes to them in the way of God: Some men, yea very many in our dayes, have such itching ears after novelty, that they run greedily after every one that lies in wait to deceive, with cunning entising words; to make out some new pretended revelations, and this from a pretended liberty, yea, duty of trying all things; little consi­dering that God will have his own work done, onely in his own way; How they come it makes not, so they may be heard: Now whereas most of the Seducers and false Pro­phets of our dayes, are men apparently out of Gods way, leaving their own callings, to come without a call, ordinary or extraordinary, without providence or promise; none [Page 91] can put himself upon hearing of them, without tempting God, with whom it is just and righteous, to deliver them up to the efficacie of Error, that they may believe the lies they heare. Attend only then to, and try only that which comes in the way of God, to others bid not God speed.

3. To be alwaies ready fur­nished with, and to bear in mind the Characters, which the Holy Ghost hath given us, in the word, of Seducers; which are indeed the very same, whereby poor unstable souls are seduced by them; As first, that they should come in sheep-cloathing, goodly pre­tences of innocency and holy­nesse. Secondly, with good words and fair speeches, Rom. [Page 92] 16. 17, 18. Smooth as butter and oyl. Thirdly, answering mens lusts in their Doctrine, 2 Tim. 4. 3. Bringing Do­ctrines sutable to some beloved lusts of men; especially a broad and easie way of salvation. Fourthly, pretences of glori­ous discoveries and revelati­ons, Matth. 24. 24. 2 Thes. 2. 2. Now I dare appeal to any, whether these Characters and Signes, which the Holy Ghost hath given us of Seducers, have not bin the very meanes, whereby men have bin sedu­ced. Let then the Brethren be acquainted with these things, that they be not pre­vailed against.

4 Utterly reject and sepa­rate from such as have had means of conviction and ad­monition, [Page 93] Titus 3. 10.

5. Not to receive any with­out testimony from some of the brethrens of known integri­ty in the Churches; such is the misery of our daies, that men will run to heare those, that they know not from whence they come, nor what they are; the laudable practise of the first Churches, to give testimonials to them that were to passe from one place to another, 1 Cor. 16. 3. and not to receive any without them, Acts 9. 26. is quite laid aside.

6. To walk orderly, not attending to the doctrine of any, not known to, and ap­proved by the Churches.

7. To remove farr away all delight in novelties, disputes, janglings, contentions about [Page 94] words not tending to godli­nesse, which usually are begin­nings of fearfull apostacies, Tit. 3. 9. 2 Tim. 4. 3. 1 Tim. 2. 3, 4, 5.

EXPLIC. XI.

BAck-sliding from the pra­ctise of any way of Christ, or use of any ordinances, taken up upon conviction of his In­stitution, is in no small degree an Apostacy from Christ him­selfe.

Apostacie, in what degree soever, is attended with all that aggravation, which a re­nuntiation of a tasted sweet­nesse and goodnesse from God for transitory things, can lay [Page 98] upon it; seldome it is that back-sliders are without pre­tences commonly of what they forsake; in respect of what they pretend to reteine: they say, as Lot of Zoar, is it not a little one? But yet we see (without exception) that such things universally tend to more ungodlinesse: Every un­recovered step backward, from any way of Christ, maketh a discoverie of falsenesse in the heart, what ever former pre­tences have been.

They who, for Motives of any sort from things that are seen, which are but temporall, will seek for, or imbrace being presented, colours or pretences for declining from any Go­spel-duty, will not want them for the residue, if they should [Page 99] be called thereunto.

The beginnings of great e­vils are to be resisted: that the neglect of the duty whereof we treat, which is alwayes ac­companied with contempt of the communion of Saints, hath been a main cause of the great dishonour & confusion where­unto most Churches in the world are fallen, was in part touched before; it being a righ­teous thing with God, to suffer the sons of men to waxe vain in their imaginations; in whom, neither the love of Christ, nor terror of the Lord, can prevaile against the feare of men.

Let this then, with the dan­ger and abomination of back-sliding, take such an impression on the hearts of the Saints, that [Page 100] with full purpose of heart, they might cleave unto the Lord, fol­low hard after him, in all his ordinances; that if persecution arise, they may cheerfully fol­low the Lamb whithersoever he goes; and by their close ad­hering one to another, receive such mutuall assistance and supportment, as that their joynt praisers may prevail with the goodnesse of God, and their joynt sufferings overcome the wickednesse of men.

Now to a close adhering to the Church wherein we walk in fellowship, in all conditions whatsoever, without dismissi­on attain'd upon just & equita­ble grounds, for the imbracing of Communion in some other Churches.

[Page 101] Motives are;

First, The eminency and excellencie of the ordinances enjoyed.

Secondly, The danger of back-sliding, and evidence of unsoundnesse in every degree thereof.

Thirdly, The scandall, con­fusion, and disorder of the Churches, by neglect there­of.

EXPLIC. XII.

VVHere the Lord hath not distinguished, nei­ther ought we; in Jesus Christ, there is neither rich, nor poor; high, nor low; but a new crea­ture: generally, God hath cho­sen the poore of this world to confound the mighty.

Experience shewes us, that not many great, not many [Page 105] wise, not many mighty after the flesh, are partakers of the heavenly calling; not that the Gospel of Christ doth any way oppose, or sever; those many differences and distinctions a­mong the sons of men, caused by power, authority, relation, enjoyment of earthly blessings, gifts, age, or any other emmi­nency whatsoever, according to the institution and appoint­ment of God, with all that respect, reverence, duty, obedi­ence, and subjection due unto persons in those distinctions; much lesse, pull up the anci­ent bounds of proprietie, and interest in earthly things; but only declares, that in things purely spirituall, these out­ward things, which for the most part, happen alike unto [Page 106] all, are of no value or esteem; men in the Church are conside­red as Saints, and not as great, or rich; all are equall, all are naked before God.

Free-Grace is the only di­stinguisher, all being Brethren in the same Family, Servants of the same Master; imployed about the same work; acted by the same precious Faith, en­joying the same purchased Priviledges; expecting the same recompence of Reward, and eternall abode: Whence should any difference arise? Let then the Greatest account it their greatest honour, to per­forme the meanest necessary service to the meanest of the Saints; a community in all spirituall advantages, should give equality in spirituall af­faires; [Page 107] Not he that is richest, not he that is poorest, but he that is humblest, is excepted before the Lord.

Motives hereunto, are

1. Christs example.

2. Scripture-precepts.

3. Gods not accepting persons.

4. Joynt participation of the same common Faith, Hope, &c.

5. The unprofitablenesse of all causes of outward diffe­rences in things of God.

EXPLIC. XIII.

THis duty being in gene­rall made out from, and included in other former rules, we shall need to speak▪ the lesse into it; especially, seeing that upon consideration and suppo­sition of our fellow-Member­ship, it is no more then very [Page 110] Nature requireth and calleth for. God delighteth, as in the thankfull prraises, so in the fervent prayers of his Chur­ches; Therfore he variously cal­leth them by severall dispensa­tions to the performance of these duties: Now this oft­times, to spare the whole Church, he doth by the afflicti­ons of some one or other of the Members thereof; Know­ing that, that neer relation, which by his institution and Spirit is between them, will make the distresse common, and their prayers closely com­bined. Spirituall union is more noble and excellent then naturall; And yet in this it were monstrous, that either any Member in particular, or the whole in generall, should not [Page 111] both snffer with, and care for the distresse of every part and Member. That Mem­ber is rotten and to be cut off, for feare of infecting the bo­dy, which feels not the pain of its associates: If then any Member of the Church, do lie under the immediate afflicting hand of God, or the persecu­ting rage of man, it is the duty of every fellow-Member, and of the Church in generall, to be sensible of, and account themselves so sharers therein, as to be instant with God by earnest supplication, and help­full to them by sutable assist­ance, that their spirituall con­cernment in that affliction, may be apparent; and that because, First, the will of God is thereby fulfill'd. Secondly, [Page 112] The glory of the Gospel is thereby exalted. Thirdly, pre­servation and deliverance to the whole Church procured. Fourthly, conformitie with Christs sufferings in his Saints attained. Fiftly, an inesti­mable benefit of Church-fel­lowship injoyed, &c.

EXPLIC. XIV.

THere is a three-fold dutie included in this rule, the maine whereof, and here cheif­ly intended, is that of Admo­nition; whereunto the first is previous and conducing; the latter, in some cases conse­quent, and attending Chri­stians conversation; whether you consider the glory of God, and the Gospel, therein con­cerned; or the bonds of relati­on, with those mutnall en­dearments wherein they stand ingaged; and obligations that are upon them for the generall good, and spirituall edificati­on one of another, ought to be [Page 117] watched, marked, and consi­dered by each other: not that we should curiously prie into one anothers failings; much lesse maliciously search into doubtfull unknown things; for the trouble, or disparagement of our brethren; both which are contrary to that love; which thinketh not evill, but covereth a multitude of faults, but only out of a sense of the glory of God, the honour of the Go­spel, and care of each others soules; to observe their wal­king, that what is exemplary therein, may be followed; what faileth may be directed; what is a misse may be reproved, that in all things God may be glo­rified, and Christ exalted.

Now admonition is two-fold; 1. Authoritative, by [Page 118] the way of power; 2. Fra­ternal, by the way of love. The 1. again is two-fold; 1. Do­ctrinall by the way of tea­ching. 2. Disciplinary, which belongeth to the whole Church; Of these we do not treat. The latter also is two-fold; Hortatory, to encourage unto good; and Monitory, to reprove that which is amisse: It is this last which is peculiar­ly aimed at, and intended in the rule. This then we assert, as the duty of every Church-member towards them with whom he walks in fellowship; to admonish any from the Word, whom they perceive not walking in any thing with a right foot, as becom­meth the Gospel, thereby to recover his soule to the right [Page 119] way; that much caution and wis­dome, tendernesse and moderati­on is required in the persons per­forming this duty; for want whereof, it often degenerates from a peaceable remedy of evill, into fuell for strife and debate. Let them then, who are called to perform this duty, diligently con­sider these things; 1. That in the whole action he transgresse not that rule of charity which we have, 1 Cor. 13. 7. Gal. 6. 2. 2. Let him have peace at home, by an assurance of constant labouring to cast out all beams and moates from his own eye, Mat. 7. 5. 3. Let him so perform it, that it may e­vidently appear, that he hath no other aime, but the glory of God, and the good of his brother re­proved; all envy and rejoycing in evill being farr away. 4. Let him [Page 120] be sure to draw his admonitions from the Word, that the autho­rity of God may appear therein, and without a Word let him not presume to speak. 5. Let all cir­cumstances attending, time, place, persons, & the like, be duly weigh­ed, that all provocation in the least manner, may be fully avoi­ded. 6. Let it be considered as an ordinance, whereunto Christ hath an especiall regard. 7. Let him carefully distinguish between personall injuries unto himselfe, whose mention must have farr more of forgivenesse, then re­proof, and other offences tending to publick scandall. Lastly, Let self-examination concerning the same or the like miscarriage, al­waies accompany the brotherly admonition.

These and the like things being duly weighed, let every brother, [Page 121] with Christian courage, admo­nish from the Word, every one whom he judgeth to walk disor­derly in any particular whatsoe­ver; not to suffer sin upon him, being ready to receive content and satisfaction, upon just de­fence, or promised amendment: and without this, in case of just offence, a man cannot be freed from the guilt of other mens sins. Let also the person admo­nished, with all Christian pati­ence, accept of the admonition, without any more regret of spi­rit, then he would have against him who should break the wea­pon wherwith he was in danger to be slain: Considering,

1. The authoritie of him who hath appointed it.

2. The priviledg and mercy he enjoyeth by such a spirituall pre­vention of such a danger, or cur [Page 122] of such an evill, which perhaps himself did not discern.

3. The dreadfull judgements which are every where threatned to dispisers of reproofs, Prov. 29 [...]. and so thankfully accept just admonition from the meanest in the Congregation.

For the last, or repairing unto the Church in case of not prevai­ling by private admonition; our Saviour hath so plainly laid down both the manner and end of pro­ceeding in Matth. 18. that it needeth no explanation; only I shall observe, that by Church there, ver. 17. cannot be under­stood the Elders of the Church alone, but rather the whole Con­gregation; for if the offended brother should take with him two or three of the Elders unto the offender (as he may) then [Page 123] were they the Church, and the Church should be told of the offence before the reproof hath been managed by two or three, which is contrary to the rule.

EXPLIC. XV.

HOliness becometh the house of the Lord for ever, without it none shall see God: Christ died to wash his Church, to present it before his Father without spot or blemish, to purchase unto him­self [Page 127] a peculiar people, zealous of good works. It is the King­dome of God within us, and by which it appeareth unto all, that we are the Children of the King­dome. Let this then this be the great discriminating of the Church, from the world, that they are a holy, humble, self-denying people: Our Master is holy, his Doctrine and Worship holy; Let us strive that our hearts may also be holy.

This is our wisedome towards them that are without, whereby they may be gained, or convin­ced; this is the meanes whereby we build up one another most ef­fectually. Examples are a shar­per way of instruction then Pre­cepts; Loose walking causing the Name of God to be blaspemed, the little ones of Christ to be of­fended, [Page 128] and his enemies to re­joyce, is attended with most dreadfull woe [...] bo [...]h, that all who are called to an holy pro­fession, and do enjoy holy Ordi­nances, did shine also in holynesse of conversation, that those who accuse them as evill doers, might have their mouths stopt, and their hearts fil'd with shame, to the glory of the Gospel. To this generall head belongeth that wise walking in all patience, meeknesse, and long-suffering to­wards those that are without, untill they evidently appear to be fighters against God; when they are to be prayed for. Hi­ther also might be referred the patience of the Saints in all tri­bulations, sufferings, and persecu­tions for the Name of Christ.

Motives for the exercise of [Page 129] universall holinesse in acts inter­nall and externall, private and publick; personall, and of all re­lations, are,

1. The utter unsufficiency of the most precious Ordinances, for any communion with God, without it.

2. The miserable issue of de­ceived soules, with their barren emptie, fruitlesse Faith.

3. The glory of the Gospel, when the power thereof hath an evident impression on the hearts, thoughts, words, actions and lives of Professors.

4. Scandall of the Gospel, the advantage of its adversaries, the shame of the Church, and fierce wrath of God, following the un­suteable walking of the pro­fessors.

5. The sweet reward which [Page 130] the practice of holyness bringeth along with it, even in this life▪ with that eternall weight of glory, whereunto it leadeth here­after; unto which, the holy Son of God bring us all, through the sprinkling of his most holy bloud.

And these are some of those Rules, whose practice is required from the persons, and adorneth the profession of those who have obtained this grace, to walk together in Fellowship, accord­ing to the Rule of the Gospel; Towards others also ought they, with severall limitations, and in the full latitude towards the Brethren of the Congregations in commrnion with them.