1.THat we all labour to reconcile God unto us, and to obtain peace with him, by an humble confession of our severall sins, and true and Godly sorrow, from them, and conversion from them and by flying unto his mercy by true faith in Christ Jesus, for as our division from God, who is the Center of our Union, is the fountain of all our discord with one ano­ther; so our reconciliation unto him, must be the foun­dation of our reconciliation and peace with one another; which cannot otherwise be comfortably obtained, nor firmly established, Isa. 57.23. There is no peace to the wick­ed, saith my God.

2. That all spiritual Tyranny be laid aside whereby men take upon them to make their judgements or apprehen­sions; and too too often their passions, and interests, the rule of other mens consciences. And that the imposing of rules be left unto the Magistrate and Governour.

3. That the spirit of abomination may be abandoned, whereby Sathan hath taught people to reject things as wicked and impious, because others whom they dislike [Page 2] embrace them. And that the faults of persons, may not be laid upon callings, or upon their tenents.

4. That we may take heed of a private spirit, whereby people are so apt to require, that all things may be done to the satisfaction of them, and of their party; without any or at least an equall regard unto others, as if their con­cernments were the onely interest of the world, and their apprehensions or opinions, the rules of Government to all mankinde. Which abominable pride, and uncharitable neglect of others, is the great Mine of division. But we must remember that the designe of the framing and re­forming of Church-matters, is not only to please or sa­tisfie, those that are of this or that perswasion, but to pro­vide for the good of all. Not only to secure or rectifie those that are within, but also to gaine and bring in those that are without, 1 Cor. 10.32. We must give no offence, neither to the Jewes, nor to the Gentiles, nor to the Church of God. 1 Cor. 9.21. But become all things to all men, that by all meanes we may gaine some. We must consider what is the concernments of Papists, of Turkes, of Jewes, of Heathens, as well as of our selves; That we may remove all impediments and discouragements from them, and give them all inducements, and helps, that we can, to bring them into the truth. It is a very great mistake in the re­forming of things in the Church, to go as far as we can, from those that are strangers or enemies to the truth. In­deed we should come as neer them, as God will give us leave, that we may bring them over unto us. I admire the wisdome of our reformers in this Point, and fee and pitty the follies of those that are wifer in their own con­ceipts; We should aske our selves some times the question, Quota pars mundi sumus: how great a part of the World we are. And not set such a valew upon our [Page 3] selves, as if all the rest of the World must be left to pe­rish for our satisfaction.

5. That in the framing of Church-discipline and order, the weakest Christian among us, may be most considered. Rom. 15.1. For they that are strong must beare the infirmities of the weak. but the weak cannot come up to the strength of the Strong. Gen. 33.13, 14. Jacob must not overd-rive his Flock, but must keep pace with the Women and Children, though Esau out-ranne them, and will not keep them company.

6. That it be resolved that the peace of the Church, is above all Ceremonies whatsoever. And that those things ought to be ordered not by private men, but by Govern­ours, as appeareth most conducible to edification, and con­version. And that these walls of the Church, should be made all of Load-stone; not only to defend those that are within by their strength, but also to draw those that are without. And we must take heed of that foolish and per­nicious errour, which is so often committed in the spiri­tuall Architecture of these latter dayes. Whereby men are so intent, upon the satisfaction and the making of the Wall, that they forget to make the Gate, to admit others in or to let us out to them, to do them good. And have gone about to bring the Church to the state of Laish in too too great a measure, Judg. 18.7. To have no businesse with any man. We must remember the true Church hath the charge of the false and corrupt members of the World, to endeavour to save and bring them in.

7. That all names of strife and division (as to any odious or contumelious use of them) may be abolished, as Puritans, Presbyterians, Independents, Caveliers, &c. that they may not be Ensignes of contention amongst us.

[Page 4] 8. That the comprehensive way may be embraced in matters of difference That is to say; that way, that may satisfie all as much as may be. As in the case of Epis­copacy and Presbytery, where some would have the Go­vernment to be by Episcopacy, others by Presbytery. Let them be both joyned in a moderate subordination to end the quarrell; which is otherwise never like to be de­cided.

9. That the safe way where it is to be found, may silence controversies and discourses concerning wayes that are more dangerous, viz. That that which is safe may be embraced, and that which appeareth questiona­ble rejected.

10. That all the Rules of God, as well one, as ano­ther, yet in their severall orders may be acknowledged and owned, viz.

• 1. The Rule of truth, of holiness, justice, and purity.
• 2. of Order.
• 3. of Charity.
• 4. of Expedience.

And that that wise saying of Mr. Calvin may be em­braced and practised, Sicut Charitas fidei, ita libertas subjicienda est Charitati. As our charity is to be subject un­to our faith, so our liberty is to be subject unto our cha­rity.

11. That there may be some of the most moderate, and sincere, uningaged of all parties chosen, to enter­taine a faire discourse about matters in controversy, and a moderatour appointed, and that this be managed in private, that weak People may not be present, who are not able to judg of the force of an Argument. Re­membring the Rule of the holy Apostle. Rom. 14.1. Him that is weak in the faith receive ye, but not to doubtfull disputations.

[Page 5] 12. T [...] the proceeding may be not by formall dis­putation, [...]ich hath in it so much of engagement to opposition, but by a more familiar way of discourse.

13. That the things wherein the severall parties differ from one another, may be drawn up into a summary or briefe, that they may be proposed to consideration.

14. That the first consideration may be, whether the controversie be worth the debating, whether the questi­on be materiall to be decided or no, and if not, that it may be cast out.

15. That in case the controversy be of weight, it be considered whether a faire interpretation of one another, may not reconcile the difference, and that all [...] or quarrell about words may be studiously prevented, and a­voyded, together with all bitternesse of language, and violence of Spirit.

16. That those things wherein we differ may be com­posed, by an appeale to those things wherein we a­gree.

17. That misteries of Religion be allowed to be above the search of humane reason, and not exposed to the un­sound force of arguments, drawn ab absurdo Consequente from absurd consequences, which is not safe to be used but in matters that are cleare unto reason.

18. That the analogy of the Text and Analogy of Faith; together with the universall doctrine and practise of the Church, be admitted for the great deciders of differences.

19. That worldly interest of all sorts may be shut out for a wrangler and a make-bate, and that all these things be resigned up entirely to the Parliament; remembring that he is injurious that seeketh to obtaine that which is other­wise [Page 6] his private right, either by procureing a publique ruine, or by hindering the publique good.

20. That Curiosities in Religion may be laid aside, and secret things may be left unto God, and faith and re­pentance look't after, according to that excellent conclu­sion of Moses, Deut. 29.29. The secret things belong unto the Lord our God, but the things that are revealed unto us, and to our Children for ever that we may do all the works of this Law.

To conclude, let pride, ambition, covetousnesse, suspition, which is, venenum amicitiae, the poyson of peace and amity, be abandoned, let all resolve to keep within the bounds of their callings and within the limits that God hath cir­cumscribed about them in their relations, and places, to hear with the infirmities of one another, and make a charitable interpretation of other mens actions, not taking upon them to judge farther then they can see, and cast out that opinion which is the incendiary in all societies, that the miscariage of others towards us dischargeth us of our duties towards them. Let us pardon one another, and believe that Christians can forgive the greatest injuries, 1 Thes. 4.11. and let us study to be quiet, and do our own business, Rom. 12.21. and labour to overcome evill with good. Which is the most glorious way of Conquest, and Victory over our Enemies. Let us agree in those things wherin we do agree, and in that whereunto we have attained. Phil. 3.16. Let us walk by the same rule, and mind the same things, according to that excellent rule of the Apostle, let us put on peaceable affections and pray for peace, and not suffer dif­ference in opinions, to discharge from Christian love and Communion, which is the great door, at which we must en­ter [Page 7] to mutuall edification. And let it be remembred that when the Lord is pleased to make overtures of peace, they that do hinder it, either out of study of sides, or for maintaining of parties, or for any other indirect end, shall answer to God for all the mischief, and bloud, and ruine. that shall follow. From which dreadfull guilt the LORD deliver us.