HAving neither Leisure nor Oportunity to debate the late unhappy differences sprung up amongst us touching Church Governement (disputed at large by Master Herle, Doctor Steward Master Rotherford, Master Edwards, Master Durey, Master Goodwin, Master Nye, Master Sympson, and others,) which much retard the speedy accomplishment, and establishment of that happy Reformation, wee all earnestly pray for, and at least pretend Cordially to desire, I have (at the importunity of some Reverend Friends,) digested my subitane apprehensions of these distracting Controversies, into the ensuing considerable Questions, which sadly pondered, & solidly debated by sober-minded peaceably disposed men of greater Ability and Vacancy for such a worke, then I enjoy, may put a happy period to all our dissentions about th • s subject, and heartily unite our devided Judgements, Affections, the better to secure our selves against the common Enemies, who prevaile most by our divisions.

1. Whether the Gospell being by Christs owne Injunction, to be Matth. 28.19, 20. Mar. 16.15. Rom. 10.18. Col. 1 5.6.23. Ephes. 3.5. to 12. preached to all Nations and people whatsoever, (who have their severall established different formes of Civill Government, Lawes, Manners, Rules, and Customes, sutable to their respective dispositions, climes, republikes,) it can be infallibly evidenced by any Gospell Text, That Christ hath peremptorily prescribed one and the selfe same forme of Ecclesiasticall Government, discipline, Rites to all Nations, Churches in all particulars from which they may in no case vary, under paine of mortall sin, Scisme, or being no true Churches of Christ, with whom good Christians may not safely communicate? Or (rather) whether every severall Nation, republike and Nationall Church hath not under the Gospell 1 Cor. 14.40. c. 11.34. a Libertie, and latitude left them to chuse and settle such an orderly form of Church-Government, discipline, and Ecclesiasticall Rites, as is most suitable to their particular Civill Government, Lawes Manners, Customes: alwaies provided it be consonant and no waies repugnant to the Word of God, nor prejudiciall to his sincere Worship, or the peoples salvation, nor such as hinders their Christian Communion, amity, Charity among themselvs & with other true Christian Churches? This being (as I conceive) a generally received truth among all See the Harmony of Confessions Section 10, 11 16. Protestant Churches; the very substance of the 34. Article of the Church of England; of the 77. Article of the Church of Ireland, and of the Statutes of 2. & 3. E. 6. c. 1.3. & 4. E. 6. c. 10.5. & 6. E. 6. c. 1.1. Eliz. c. 2.8. Eliz. c. 1. And whether some things in all Church Governments, Disciplines, Ceremonies whatsoever, are not and must not be left to humane prudence, for which there is no direct precept nor patterne in sacred Writ? Which truth is assented to by al parties, Churches whatsoever, in theory or practise.

2. Whether, if any Kingdome or Nation shall by a Nationall Councell, Synod and Parliament, upon serious debate, Elect such a publike Church-Government, Rites, discipline as they conceive to be most Consonant to Gods Word, to the Lawes, Government under which they live, and manners of their people, and then settle them by a generall law; all particular Churches Members of that Kingdome and Nation, be not thereby actually oblieged in point of 1 Cor. 14.32.33. Rom. 13.1.2. 1 Pet 2 13, 14, 15. 1 Cor. 10.32.33. Conscience & Christianity, readily to submit thereto, and no wayes to seeke an exemption from it, under paine of being guiltie of Arrogancie Scisme, Contumacie, and lyable to such penalties as are due to these offences?

3. Whether that forme of Ecclesiasticall Governement, which hath sufficient (if not best) warrant for it in the New Testament: the examples of the Primitive Church, of the best reformed Churches in this latter age to backe it; the resolutions of the most eminent persons for Learning and Pietie in all Protestant Churches, approving it, tends most to effect, establish Christian 1 Cor. 12.12. to 29. c. 14.33. c. 1.10. to 15. c. 11.16. Eph. 4.3. to 17 Rom. 15.56. Ia. 3.14.15, 16 • 17, 18. Phil. 2.1.2, 3. 1 Cor. 3.3.4. Vnitie, Peace and Amity, in the Churches, Nations, Kingdomes embracing it, and with forraign Churches professing the same Religion; suites best with the publike civil Government, Lawes, Manners of those Realmes who receive it, and serves most effectually to prevent, suppresse all Heresies, Errors, Scismes, Factions, diversities of opinions, corruptions of manners Libertinisme, Injustice, with other inconveniencies which may infest a Church or State; is not to be chosen, rec • ived as a true undoubted Church-Governement, agreeable to the Gospell of Christ, and to be preferred before that Ecclesiasticall Government, which hath no such expresse • arrant for it in Scripture, no patterne for it in the Primitive, or best reformed •• urches, no generall approbation of the most eminent persons for Learning • nd Piety in all Protestant Churches, asserting it; tendes not to effect maintaine or establish Christian Vnitie, Peace, Amitie in the Churches, Nations, Kingdomes embracing it: suits not with their established civill Lawes, Go • ernment, and is no effectuall meanes to prevent or suppresse, but rather to intro •• ce and foment all Heresies, Errors, Scismes, Factions, diversities of opinions, corruptions of manners, Libertinisme, Injustice (for want of Appeales) and other inconveniencies, which may infest a Church or State?

4. Whether the Presbiteriall forme of Church-government, if rightly ordered, be not such as is expressed in the former: the Independent such as is mentioned in the latter part of the preceding question? and therfore the first of them rather to be embraced then the last, without any long debate?

5. Whether the grounds and reasons principally in • isted on for an Independ • nt Church Government, be not such as if duly examined, will by unevitable necessary consequence subvert, dissolve, at least imbroyle, endanger all Nationall, Provincial Churches, Councels, Synods, all setled Monarchicall, Aristocraticall, or Oligarchicall formes of civill Governement in Nations, Republikes, States, Cities; reduce all Ecclesiasticall, all Civill publike kindes of Government, to that which is meerely Parochiall or Domesticall, and make every small Congregation, Family, (yea person if possible) an Independent Church and Republike, exempt from all other publike Laws, or Rules of civill and Ecclesiasticall Government, but what they shall freely elect; prescribe unto themselves, during pleasure and alter as they see occasion, upon more light of truth revealed?

6. Whether in all Nations Ages, from the first preaching of the Gospell till this present as Christians and beleevers multiplied, particular Churches, did not likewise multiply, which had a dependency on, and communion one with another, and were all subordinate to Nationall or Provinciall Synods, and publike Ecclesiasticall constitutions? And whether any one example of such a particular Independent Congregationall Church or Governement, as some now strennuously contend for, (or any one eminent Writer who maintained the same) can be produced in any Christian Nation, Kingdome or Republike, totally converted to Christianity, since Christs time, till within our memories? If yea; then let the Independents nominate the place, age, Author, if they can. If not: then doubtlesse that can be no Church Government of Christs or his Apostles Institution, which had never yet any being, nor approbation in the world, till this present age, for ought that can be proved.

7. Whether the selfe-same Law of Nature, God, and rule of rectified reason, which instructed, warranted all persons, Nations, as they multiplyed, from private families to unite themselves into severall Villages, Gen 4 17. c. 10. & 11 & 14. Arist. pol. lib. 1. c. 1.2. &c. Cities, Kingdoms, Republikes, and to subject themselves to some one or other publike forme of Civill Government, and such generall Laws, (obliging all persons, societies of men alike) which they conceived most usefull, necessary for their common safety, and prosperity; did not heretofore, and now likewise teach perswade & instruct all men to use the selfe-same form of proceeding in matters of Church Government, as the number of Christians, Churches multiplyed, or shall yet encrease among them? Since all Nations whatsoever upon their conversion to Christianitie have proceeded in this Method, as all Ecclesiasticall Histories and the Acts of Councels testifie? For example, first one person (or more) in a Nation was converted to the Faith of Christ; who converted his Family, and so perchance for a time had a private Rom. 16 15 1 Cor. 16.19 Acts 11.19. to 25 & 13.14 & 16. and 17. and 18 c. 28.30, 31. Church in his owne house; This Family after converted other persons, families by degrees, who united themselves into a Congregationall or Parish Church; after which the Christians multiplying, and their Princes, Magistrates, Nations embracing the Christian Religion, they divided themselves into many Parochiall Churches, Diocesse, Provinces; none of which Parochiall Churches, when multiplyed and the whole Nation converted, either were or claimed to be independent but were ever subordinate to See Binius, Surius, Crab, Merlin, Syrmond, Caranza, and Sir Hen. Spelmans TOMES of Councels. Bochellus De • reta Ecclesiae, Gallicanae Gratian I • o Carnote • si • , The harmony of Confessions,Lyndewood and other Canonists. Nationall or Provinciall Synods, Classes, to the Communi Presbyter • rum concilio Ecclesiae regebantur Hier. Epist. ad Ev • grium & Com. in Tit. 1. Igna • ius. Epist. 5.6 18. Tertul. Apolog: advers. Gentes cap. 39. Ireneus adv: Haereses. l. b 4. c. 43.44. Cyp. epist. 6.18.28.39.45. Sedulius & Anselm: in Tit. 1. • ee my Antipathy of the English Lordly Prelacy, &c. part. 2. c 8.9 Where this is largely proved. Harmony of Confessions. Sect. 11.12. Common Councell of Presbyters, and governed by generall Laws or constitutions, to which they still submitted: just like our new Chappells and Churches lately built about London and other places which are not Independent, but subordinate to the Ecclesiasticall Lawes and publike setled Government of our Nationall Church. A course observed in all Religions, Nations in the world since Adams time till now, for ought appeares to me.

And why this order, dictated by God, nature, and constantly pursued in all Nations converted to Christian Religion, should not be perpetually observed, but Independent Congregations gathered; not of Infidels, but of men already converted to and setled in the Christian faith, of which forme of congregating Churches, no one example, (unlesse derived from the private Conventicles of Arrians, Donatists, and other Heretickes, who yet were not Independent amongst themselves) nor any direct Scripture, Reason, or Authority can be produced, to satisfie Conscience, for ought ever I could yet discerne, nor yet for particular Church Covenants, (to which all Members must subscribe before admission into Independent Churches) I can yet see no ground.

8. Whether the concession of one Catholike Church throughout the world, denied by none: the Exo. 23.17 c. 34.23, • 4. c. 35.1. Deu. • 6.15, 17. c. • 1 1. Lev. 8.3 Num. 8.20. c. 13.26 Iosh. 22.12.10 34. c. 23. 2. c. 24 1. to. 20. Iudg. • 6.1.2. c • 2 • .5. 1 Chron. 31.1.10. 9. c 28.1, 2. c. 29.1. &c. • . Chron. 5. • . c. 6 3.12, 13. c. 7, 8, 9. c. 20 4, 5.14 c. 23.2.3. c. 30.1. to 27. c 31.1. Ezra. 31. c 10 1 &c Neh. 8.1.10.18. Luk. 1.41. Nationall Assembly, and Church of the Israelites under the Law, (who had yet their distinct Synagogues and Parochiall Assemblies) Instituted, approved by God himselfe; the Synodall Assemblie of the Apostles, Elders, and Brethren at Ierusalem, Acts 15. who Acts 15.22 to 32. c. 16 14. c. 21.25. made and sent binding De • rees to the Churches of the Gentiles in Antioch, Syria, Cylicia, and other Churches; compared with the severall generall • Cor. 7.17 c. 11.6. c. 4. • 3. c. 16.1.2. Gal. 1.1. See Rev. 1.11.20. c. 2.7. c. 22.1 • . Injunctions of Paul in his Epistles to Timothy, Titus, the Corinthians, and other Churches hee wrote to, touching Church discipline, Order, Government; seconded with all Oecumenicall, Nationall, Provinciall, Councells, Synods, and the Church Government exercised throughout the world, in all Christian Realmes, States, from their first generall reception of the Gospell till this present; compared with Acts 7.38. c. 2.47. c. 5.11. c. 8.1.3. c. 12.5. c. 15.22. c. 20.28. Math. 16.18. Ephes. 3.10.21. c. 5.25.27.29.32. Col. 1 18.24. 1 Tim. 3.5.15. Be not an infallible proofe and Justification of Nationall Churches; of a common Presbyterian, Classicall government, to which particular Congregations, Persons ought to be subordinate, & an apparent subversion of the Novell Independent Invention? Whether all answers • iven to these examples & Texts, by Independents be not, when duly scanned, meere palpable shifts or evasions which can neither satisfie the Consciences or Judgements of any intelligent Christians? And whether their argument from these phrases Acts 9.31. c. 15.4 • . c. 16 5 Rom. 16.4 • 16. • Cor 7.17. c. 11, 16 • c. 1 • .33, 34. c. 16.19. 2 Cor. 8.1 18.19.23, 24. c. 11.13. 2 Thes • • . • . Rev. 1.11.20. c. 2.7.11.13.19. c. 3 6.13.22. c. 22.16. the Churches, the Churches of Christ, of Asia, Macedonia; all Churches, &c. in the plurall number (meant only of the Churches then planted in severall Cities, Provinces, Regions, Nations, under distinct civill Governments, comprised in Scripture under this aggregate Title the Church, oft times, and then equivalent to Nationall Churches derived out of them as the Gospell, and beleevers of it multiplied) be any more or better proofe of particular Independent Churches in one & the selfe same City, Nation, Kingdome, Republique; Then Historians, Councells, and Canons mentioning of the Churches of England, Scotland, Ireland, Wales, France, Spaine, or the Churches within the Province of Canterburie, Yorke, or Diocesse of London, &c. argue, all or any of their Parish Churches to be Independent, not one Parochiall Church in all these Realmes being yet independent, but alwayes subordinate to the whole Nationall or Provinciall Churches, Councels, Parliaments, Synods of these Kingdomes, as all Authors and experience witnes.

9. Whether the Independents challenge of the Presbyterians to shew them any Nationall Church, Profes • ing Christ in our Saviours or the Apostles dayes, before any one Nation totally converted to the Christian faith, or any generall open profession made of it by the Princes, Majestrates and Major part of any Nation, Kingdome, Republique, who were then all generally Pagans and Persecutors of the Gospell, not then universally embraced, be not a most irrationall unjust demand? And whether this Argument from thence.

There was no Nationall Church professing Christian Religion in the Apostles dayes (before any Nation totally converted to Christianity.)

Ergo, there ought to be no such Nationall Church now; though the Isay 2 2 3. Mic 4.1. to 5. Ps. 72.17. Ps, 82.8. Psal. 86.9. Ier. 16.19 Mal. 1.1 • . Isa. 11.9. to 16 c. 9.12.23. c. 54.1.2, 3. c. 60.3. to 22. Zach. 8.22. Prophets long before assured us; and Lu. 2.32. Mar. 13.10. Act. 1 • .46.47.48. Rō. 10.18.20. • 1.12. &c. Christ with his Apostles certainly knew & predicted there should be Nationall convertions, Churches after their dayes.

Be not as absurd an Argument as these ensuing.

There was no Nation wholy converted to th • • aith, nor any Church-meetings of Christians in publique Churches, but only in Rom. 16.5. 1 Cor. 16.19. Col. 4 15. Philem. 2.23. Heb. 11.37.38. Acts 20.7.8. Acts 1.13.14. I • h. 20 19. privat Families, Caves, Corners in the Apostles dayes.

Ergo, no Nations ought to be totally converted to the faith, nor any Christians to meete in publique Churches, but onely in private Families, Caves, Corners now; as they did then.

There was no Nation, Kingdom, City, Republique, Catholique, Congregationall, or Parochiall Church in Adams yonger dayes, before people were multiplyed, but only a family Government, and Church.

Ergo, there ought to be none but an Oeconomicall or Family Government, and Church, but no Nation, Kingdome, City, Republike, Catholike, or Parish Church now. No man will be so void of sence or reason to argue thus.

Every man in his Infancy is borne destitute of Religion, of the use of speech, reason, understanding, faith, legs, &c.

Ergo, he ought to continue so when he is growne a man.

Yet this is the maine Argument of some Independents.

The Christian Church in the Apostles times, whiles she was in her very Infancy, and under persecution, was not Nationall, but so and so, (yet never Independent.)

Ergo, she must not now be Nationall, but still necessarily continue in, and be reduced to her primitive infant condition, and to an Independent Government.

When as the very History of the Acts, and Pauls Epistles clearly informe us, that as the number of Christians multiplyed, so their Gal. 1.1. Acts 9.31. c. 15.41. c. 16.5. Rom. 16 4.16. 1 Cor 7.17. r. 11.16. c. 14.33. c. 16.19. 2 Co • . 1.18.19.23.24.11.28, 2 Thes. 1 Rev. 1. • 1.20 c. 22.16. Churches, Church Officers multiplyed, their Church government, Discipline varied. At first the Christian Church had none but Apostles to preach and instruct the people; but when beleevers multiplyed, then they and the Apostles ordained Acts 6.1. to 8. 1 Tim. 3.8. Deacons: after that Act 11.30. c. 15.2.4. Phil. 1.1. Tit. 1.5. 1 Tim. 3. c • to 6. c. 5.17. Iam. 5.14. 1 Pet. 5.1.2. 1 Cor. 1 • .28.29. Eph. 4.21.12, 13. 1 Tim 5.3.9.10. 2 Pet. 1.20.21. Elders, Evangelicall Bishops, Widdowes, with other Church Officers. And then fell, not only to write new Gospells, Epistles, Canonicall Scriptures, and rules of faith, (as appeares by the whole New Testament) for the Churches further instruction, Edification, direction, by the speciall guidance of 2 Tim. 3.16.2. Gods spirit: but also to prescribe new necessary 1 Cor. c. 1 & 3. & 4. & 5. & 6 c. 11.34. & 7. & 8. & 9. & 10.11. & 12. & 14. & 16. &c. 1. 〈◊〉 2 Epist. to Tim. Tit c. 1. & 2. 1 Cor 7.17 c. 3.4.3. Rules, Canons, directions, with sundry matters of Order, Discipline, as new occasions were Offered, which liberty of ordaining, supplying, instituting new Rites, Orders, Canons, things necessary or expedient for the Churches peace and welfare, they transmitted to posterity; and all Churches of Christ in all ages, places, yea the Independents themselves, have claimed and exercised this very liberty, as their right; there being many things in their independent Government, which have no expresse warrant nor example in sacred wit to justifie them.

10. Whether Independents can produce any one solid reason, why they ought not (in Point of Conscience) willingly to submit to a Presbyteriall Government in case it shall be established among us by the generall consent of the Synod, and Parliament, as most consonant to Gods word, the Lawes and Governement, of our Realme? and if not, whether it will not be justly reputed an high degree of Obstinacy, Singularity, Arrogancy, Selfe-ends, and peremptory Schisme in them to oppose this forme of Governement, or demand a speciall exemption from it, for themselves alone? when as Papists, Anabaptists and all other Sects may claime the like exemption, upon the like grounds as they alleadge?

11. Whether that Independent Governement which some contend for, if positively and fully agreed on, and laid downe without disguises, and then duly pondered in the ballance of scripture or right reason, be not of its owne nature, a very Seminary of Schismes, and dangerous divisions in Church, state? a floud-Gate to let in an inundation of all manner of Heresies, Errors, Sects, Religions, distructive opinions, Libertinisme and lawlesnesse among us, without any sufficient meanes of preventing or suppressing them when introduced? Whether the finall result of it (as Master Williams in his late dangerous A Bloudy Tenent. Licentious Booke determines) will not really resolve it selfe into this detestable conclusion. That every man, whither he be Iew, Turk, Pagan, Papist, Arminian, Anabaptist, &c. ought to be left to his own free liberty of cōscienc, without any coertion or restraint, to embrace & publikely to professe what Religion, Opinion, Church, Government he pleaseth, & conceiveth to be truest, though never so erronious, false seditous, detestable in it selfe?

And whither such a Government as this ought to be embraced much lesse established among us (the sad effects whereof we have already experimentally felt, by the late dangerous increase of many Anabaptisticall, Antinomian, Hereticall, Atheisticall opinions, as of the souls mortality divorce at pleasure, &c. lately Broached, Preached, Printed in this famous City, which I hope Our grand Councell will speedily and carefully suppresse, and by our devisions betweene some of our Commanders refusing to be dependent or subordinat one to another,) I referre to the judgement of all such who have any sparkes of love to God, Religion, their bleeding dying distracted native Country flaming in their brests, or any remainder of right reason residing in their braines.

12. Whether the very title of Independency be not altogether improper for any man or Christian, as such, who is naturally as a man, spiritually as a Christian, Gen. 2.18. c 9.17. c. 10.11. r. 4. Arist. Polit. l. 1. & • . • sociable 1 Cor. 12.10 31. Acts 10.5. to 48 c. 11.21. 22, 26, c. 15.1. to 37. 1 Cor. 16 1, 32,. 2 Cor. 2.11.11. 2 Cor. 11.28. 15. Acts 19.9.10 c. 11.21.22. dependent creature needing both the Cōmunion, and assistance of other persons, Nations, Churches? Whether the National League & Covenant we have taken doth not in sundry respects strongly ingage us against Independency? and whether the root from which it originally springs (if really searched to the very bottom & stript of all disguised pretences) be not a Pharesaical Rom. 10.14. Isay. 65.5. Lu. 18.10. to 19. Pro. 30.12. Math. 7.1. dangerous spiritual Prid, vainglorious Singularitie, or selfe-conceitednes of mens owne superlative holines (as they deeme it) which makes them, contrary to the Apostles rule Ph • l. • .3. to est •••• others better then themselves: to deeme themselvs so transendently holy, sanctified, and Religious above others, that they esteeme them altogether unworthy of yea wholy exclude them from their Communion & Church-society, as Lu. 18.10.11.12. Math. 18.17. Publicans, Hethens, or prophane persons (though perchance as good, or better Christians then themselves) unlesse they will submitt to their Church-covenants, & Goverment, refusing all true brotherly familiarity, society with them, & passing oft times most uncharitable censures on their very hearts and spirituall estates (of which God never made them Judges & Math. 7.1. Rom. 2.1. r. 14.10. Forbids them for to judge, because he 2 Chron. 6, 30, 17.9.10. only knowes mens hearts: Which hath lately ingendred an extraordinary strangnes unsociablenesse and coldnesse of brotherly affection, if not great disunion, disaffection, and many dissentions among Professors themselves, yea, carelesnesse and neglect of one anothers wel •••••• Our mutuall Christian dependency on and Relations one to another as Christian Brethren. As members of the selfe-same state and visible Church of Christ, Acts 2.44, 45, 46. 1 Cor 12.12 to 26. c. 16 • , • .2. Cor 8. Ephes. 4, 3, 4, 5, 6 • c. •• 25, to 23. 1 Tim 5, 8, 2. Cor 11, 21. c. 12, 14. being the strongest bond of unitie, of brotherly love, care, reliefe, and mutuall assistance in all times of neede: it being the common 〈◊〉 & naturall disposition of all men, to Iudges • 28. Luk 9 • 53, 5 • 〈◊〉 8, 〈◊〉 disrespect, neglect the reliefe, assistance •• re and protection of those who are independent on them, or have no relations to them, no communion with them, and whom they esteem as strangers, with whom they neither have nor thinke fit to have any brotherly Church-society; Whence those of different Churches, or contrary religions (as Christians, Turks, Papists, Protestants, &c.) are alwayes for the most part at variance, enmity, seldome or never friendly, brotherly, charitable or assistant one to another. Since then this New-Invention of Independency, is apt to produce snch uncharitablenes, unsociablenesse, strangenesse, differences, coldnesse of brotherly love, care, reliefe, and mutuall assistance, even among Christians who professe themselves true Saints of God; and tends apparently to the violation of these Principall Iohn 13.34, 35. 1 Iohn 4.21. c 3.14, 18, 19 • 1 Thes. 4.9 1 Pet. 1.2 •• c •• 17. precepts of the Gospell, and cheifest badges of Christianity, by which we know we are of the truth, that we are Christs Disciples indeed; translated from life to death, and may assure our hearts hereof; namely; to love one another: to love all the Saints and Brethren unfeinedly, not in word & in tongue, but indeed & in truth, with a pure heart fervently: Ephes. 5, 2. c 4. • to 7. Col. 3.12, 3, 14, 15. to walk in love as Christ loved us: to put on as the elect of God (holy and beloved) bowels of mercy, kindnesse, humblenesse of minde, meeknesse, long-suffering: to be kind and tender hearted one towards another: and above all things to put on Charity which is the bond of perfectnesse; endeavouring to keep the unity of the spirit in the bond of peace, to which we are called in one body; there being, (& we all having) but one body, one spirit, one hope of our calling, one Lord, one faith, one Baptisme, one God and Father of all, who is above all, and thorough all, and over us all; I humbly referre it to the serious consideration of all pious and peaceable Christians, whether it can be any Church Goverment of Christs invention, approbation, or institution fit to be embraced in any Christian Realme: wherein we should with Rom 15.5 6. 1 Cor. 1.12 one minde and one mouth glorifie God; and all speake the same thing without any divisions among us, being perfectly joyned together in the same minde, and in the same judgement. This Gods owne precept; and it shall be my dayly prayer, it may now prove all our reall practise. I shall close up all with this exhortation of the Apostle, necessary for our distracted times; Phil. 2.1.2, 3, 4. If there be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill yee my joy, that you be like minded, having the same love, being of one accord and of one mind, Let nothing be done (henceforth as to much I feare hath formerly bin) through strife or vain glory; but in lowlines of mind, let each esteem of others better then himselfe: Looke not every man on (or after) his owne things, but every man also on the things of others; Rom. 6.17. c. 14.19. c. 12.16. Ephes 4.31 c. 5.3. And I beseech you Brethren marke them which cause divisions & offences, contrary to the doctrine which yee have learned, and avoid them; Follow after the things which make for peace, and such things only wherewith one may edefie another; laying aside all bitternesse, and wrath, and anger, and clamor, and evill speaking, with all malice, covetousnesse, pride, and self seeking: which duly practised will speedily reconcile and terminate all our differences, eternally unite us in a lasting bond of reall Vnity and brotherly love against our. Common enemies; who endeavour to ruin •• s by our unnaturall sad divisions.