The agreement of the associated ministers of the county of Essex: proposed to their particular congregations, and to all such of the county that love the churches peace; with a word of exhortation to brotherly union.

THE AGREEMENT OF THE ASSOCIATED MINISTERS OF THE County of Eſſex: Propoſed to their particular Congregations, and to all ſuch of the County that love the Churches Peace; with a word of Exhortation to Brotherly Union.

Rom. 14.19.

Let us therefore follow after the things which make for peace, and things wherewith one may edifie another.

1 Cor. 1.10, 11, 12.

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 you be perfectly joyned together in the ſame mind, and in the ſame judgment: For it hath been declared unto me of you my Brethren, by them which are of the houſe of Cloe, that there are contentions among you. Now this I ſay, that every one of you ſaith, I am of Paul, I am of Apollo, I am of Cephas, I am of Chriſt.

Rom. 16.17.

Mark them that cauſe diviſions and offences contrary to the Doctrine which you have learned, and avoid them.

The ſecond Edition Corrected and much Amended.

LONDON, Printed for Edward Brewſter, at the Crane in Pauls-Church Yard. 1658.

THE PREFACE.

THe richeſt Crown, and highest glory of a people, is to be Gods Peculiar, related in Covenant-nearneſs to him, dedicated to his Praiſe, truſted with his Word, the only perfect Rule, guided in the alone way of Salvation, the true Religion; Religion ſhining in thoſe greater Beauties of Purity, Power, and Ʋ nity (ſtill that Purity being preſerved moſt tenderly, the Power held up eminently, the Ʋnity maintained entirely) and to have all due proviſion made for this Crown, and Glory to deſcend, and ſettle upon Poſterity for ever.

To conſider how much of the fore-mentioned Glory hath dwelt in our Land, together with its gradual declining, great decay, almoſt departing; the hopes of Reformation given, and heightned, but ſoon diſappointed, ſadly turned into fears, confuſions, and ſuch vaſt evils, which once let in, have been ſo lengthened out: Above all, to ſeriouſly view our preſent condition; of ſin, after ſoareſt ſmartings, more abounding it ſpreads farther, roots deeper, riſes higher, but comes daily nearer to a filling up; Of miſeries, in complicate diſtempers, imminent dangers, and ſo extreme difficulty of healing, ſettlement and ſecurity, our hearts cannot but break and bleed within us; To ſee Souls more precious than Worlds (whoſe price can never fall lower) to run unwonted higher hazards of utter undoing. The numbers among us either more ſetled in ignorance, or improved in prophaneneſs, fixed in meer civility and formality, without any Power of Godlineſs, or arrived at very Neutrality; and not a few (which we tremble to mention) under fearful Apoſtacy of damnable Hereſies, and vilest practiſes, often alſo attended with helliſh blaſphemies. Theſe Souls, all retaining their invaluable worth, and for ought can be known, poſſibility of ſaving, ſhould they not have all endeavour of pulling them out of the fire; and if by Covenant-Obligation, and Sacramental-Dedication, they are Chriſts Propriety and Right; ſhould not his Officers and Stewards ſtrive to the utmoſt to recover them to the King of Glories uſe and ſervice? yet theſe poor periſhing ones, as to any effectual order for Inſtruction or Reformation, remain helpleſs.

Ah! that we could not go higher to the injuries and diſſecurities of Religion it ſelf, in thoſe checks given to the progreſs, damps to the Power, wide breaches made in the Ʋnity, and most daring attempts againſt the very Being and Reality; almost no Doctrine or practiſe eſcaping vain doubting, yea impious vilifying and decrying. Add that further danger of Opportunity and Temptation, either of ſhifting wayes and Religions, till the ſubſtance and foundation is overturned, or for to ſhake off profeſſion of Godlineſs, ſhut out the Knowledge, and ſit at home at doing nothing.

Beſides (which ſtill more endangers) many of the elder ſort, (who ſhould derive Religion to ſucceeding Times) by ſinful indifferency, are ready to let go their hold of the Truth; and moſt of the younger, either diſtracted at diverſities of Wayes and Opinions, or diſacquainted with the very principles of Chriſtianity, are never like to take ſure hold of it.

Oh that we had not to bewail the diſſatisfactions, diviſions, diſtances, and oppoſitions, among Brethren of the ſame houſhold of Faith; and theſe ariſing chiefly from leſs and lower points and punctillioes, when in fundamentals, and the main, there is ſo great an accord. And to all we annex, the offence given the weak, diſcouragements to commers in to godlineſs, juſt ſcandal to many at home, and in Forraign Nations, opening wide the mouths, and ſtrengthening the hands of Adverſaries againſt us; and the moſt (if not all theſe evils) ariſing chiefly from our uneſtabliſhment, as to Scripture and Goſpel-Order.

Therefore when Souls are thus periſhing, Truth lies bleeding, diviſions continuing, enemies inſulting, dangers and difficulties not abating, and (which far tranſcends all that can be ſaid) the most precious and glorious Name of Chriſt ſo infinitely ſuffering: All this likewiſe, when our calamitous condition is not utterly hopeleſs, but like the patient languiſhing, not from utter defect of remedy, but want of the Phyſitians willingneſs to joyn together, ſtudy the caſe, and apply the cure, For theſe things our hearts melt, and eyes mourn, till the Lord look down from heaven and help: But when all looking, bewailing, pities and prayers can little avail, without endeavours of redreſs in a right way firſt reſolved, and then unanimouſly carried on, for which the conceived expedient, is a Brotherly Aſſociation, long ſince in our thoughts, and already begun by others, godly learned, in divers Counties; others of different judgement, in point of Church-Government, ſhewing the hitherto hindred Ʋnion, to ariſe, not ſo much from difference of principles, inconſiſtent with Ʋnion, as from defect of will and inclination, and this from a grand failing in Brotherly Love.

Therefore laying aſide all private reſpects, and carnal intereſts, and reſigning our ſelves wholly up to the Lord, we reſolve in his ſtrength, according to what we have attained, to unite together for carrying on the work of Reformation, and diſcharge of our duties, in our reſpective places: and not only an Aſſociating in this particular County, but correſpondency with our Brethren in other parts of the Nation, yet hereby, not binding up, and limiting our ſelves from further improvement of Ʋnion, which we hope the Lord will teach and ſtabliſh in his time Ʋniverſally.

And for an Introductive to the work in hand, and freeing our ſelves from imputed Innovation in the Doctrine of Religion, we declare, that as all way formerly we have owned; ſo we do, (and by Chriſts aſſiſtance) will ever own, and maintain the form of wholeſome words, contained in the Scriptures, of the Old and New Teſtament, in the conſtantly received ſenſe of the Orthodox Churches of Chriſt, expreſt more eſpecially (as to the Fundamentals of Faith) in that moſt Ancient and Ʋniverſally received Creed, called the Apoſtles, in the therewith agreeing famous Nicene Creed, and that notable Creed of Athanaſius; to which (we might add thoſe excellent Creeds of the Great Councils of Conſtantinople, Epheſus, Calcedon, and others,) likewiſe we declare our owning, and reſolution to own and maintain, the whole Body of Proteſtant Reformed Doctrine, ſo far as it is joyntly held forth in their Confeſſions of Faith, and in our Engliſh Articles, the Articles of Ireland, 1615. And in the late Confeſſion of Faith, by the Aſſembly of Divines, ſo fully and excellently ſet forth; and having it, (as to the matter it ſelf) long ſince impreſt on our thoughts, which ſome pious and prudent Brethren have publiſhed for the Baſis & ground of their Aſſociating work, we think it no diminution, but honour (if not duty) to tread in their exemplary Chriſtian, and peaceable ſteps, ſhewing our ready concurrence with them in building on the ſame Foundations, which are theſe enſuing Rules.

1. THat in the exerciſe of diſcipline, it is not only the moſt ſafe Courſe, but alſo moſt conducing to brotherly Union, and ſatisfaction, that particular Churches carry on as much of their work with joynt, and mutual aſsiſtance, as they can with conveniency, and edification: and as little as may be in their actings, to ſtand diſtinctly by themſelves, and apart from each other.

2. That where different principles lead to the ſame practice, we may joyne together in the ſame practice, reſerving to each of us our own principles.

3. That where we can neither agree together in principles, nor practice, we agree to beare with one anothers differences, that are of a leſſe and diſputable nature, without making them a ground of diviſion among us.

Yet notwithſtanding we do not thereby bind up our ſelves from endeavouring to informe one another in thoſe things, wherein we differ; ſo that it be done with a ſpirit of Love and Meekneſſe, and with reſolution to continue brotherly Amity and Aſſociation, though in thoſe particulars our differences ſhould remain uncompoſed.

Upon theſe grounds we agree as followeth.

1. BEing each of us in our hearts perſwaded of our own particular Call by Chriſt unto the Goſpel Miniſtry, and that we are entruſted, and imployed as Embaſſadors, Stewards, Overſeers, Guides, Watchmen and Labourers in his Church, and Vineyard: We reſolve through his help ſincerely and conſtantly, both to endeavour the fulfilling of this our Miniſtry; and to labour in all things, that the Miniſtry be not juſtly blamed, that ſo we may promote the glory of God in ſaving the precious ſouls committed to us.

2. We reſolve (through the grace of Chriſt) to contend dayly to the comprehenſion of that Miniſterial Knowledge and Wiſdome, whereby we may underſtand our way, and to ſtudy more, and ſtrive after that excellent Wiſdome, and Art of winning ſouls; and likewiſe the putting on, growing in, and exerciſing of that Love, Faithfulneſſe, Compaſſion, Humbleneſſe, Meekneſſe, Long-ſuffering, and ſuch other graces, Chriſt eſpecially enjoyns for the due diſcharge of our great truſt.

3. We reſolve to endeavour the attaining thoſe high ends the Miniſtry is appointed unto, by all ſuch wayes the Scripture requires, and allowes: As by Preaching, Catechizing, private Inſtructing of, and conferring with our people, viſiting the ſick, and exemplary walking: Together with diſpencing the Sacraments, Church-Government, and Brotherly Union for mutuall Aſſiſtance, and better carrying on the Work of Chriſt.

1. In preaching, we agree to hold forth to our hearers, the Word of Life, and the whole Councel of God therein contained, clearly and plainly to their apprehenſions, cloſe and home to their Conſciences, and Hearts; by Doctrine, Inſtruction, Confutation, Exhortation, Reproof and Comfort, in ſuch manner as the Scripture preſcribes, and according to that wiſdome and opportunity the Lord affords.

2. In Catechizing, we agree to make uſe of the ſhorter Catechiſme made by the Aſſembly, which we will endeavour to goe through at leaſt once in the year.

3. In private Inſtruction, and Conference, we agree, as our ſtrength, and labours will permit: and our people ſhall offer us occaſion (which we earneſtly deſire they ſhould) we will inſtruct them privately, and confer with them of the things of God, and their ſouls, in that way each of us ſhall judge moſt expedient for Edification.

4. In viſiting the ſick, it being our peoples duty in caſe of ſickneſſe, according to that Rule of the Apoſtle James 5.14. To ſend for Elders, We agree, to go to thoſe, who ſhall ſend for us, (unleſſe the caſe be ſuch, as will not ſtand with our publike work) and then we will deale with them, ſincerely, plainly, and effectually, as God ſhall enable us concerning their ſouls condition, and eternal ſalvation.

5. Becauſe every Miniſter of Chriſt is to be an example in converſation to his Flock. To ſeale his Doctrine by his Exemplarie doing.

Therefore we reſolve through Chriſt to have an eſpecial care that our lives be not deſtructive to our Doctrine, but a Confirmation of it, and thereby an Inſtigation to our people to follow us in that we follow Chriſt.

2. Being we are in Scripture enjoyned to love all men; and ſo much as in us lieth, to follow peace; but eſpecially to evidence both peculiar love to all the godly, and ſuch as walk as becometh the Goſpel, and likewiſe to delight in their Societie. Therefore we ſhall endeavour in our converſe, to demeane our ſelves accordingly: Yet not any way denying, or with-drawing that charity, civility, helpfulneſſe, and duty, in any ſort due to the ſcandalous, and ſuch as walk inordinately.

Seeing prophaneſſe, ſuch as Swearing, breaking the Lords Sabbath, together with Uncleanneſſe, Ryot, Drunkenneſſe, and the like enormities, are ſo abominable to God, and his Saints, pernicious to the practiſers, and oft ſo miſchievous to others that behold them, we reſolve beſides the publike reproving them, to endeavour their ſuppreſſing among our people, ſo farre as will ſtand with our calling and conveniency.

Reforming Congregations.

1. BEcauſe Reforming Congregations, and preſerving them being Reformed, depends ſo much upon ſetling that Order and Government, which Chriſt requires in his Word; therefore we ſhall uſe our beſt endeavours to inform our people of the nature, neceſſity, and excellency of this Scripture-Order, and perſwade them to a willing agreement with us; namely, in ſuch things which are clearly held forth in Scripture, and to which we our ſelves do all agree, which (though not to every circumſtance) yet for the ſubſtance, we ſhall ſet down in due place hereafter.

2. We agree, that every one who profeſſeth Faith in Chriſt, and hopes for Salvation by him, ought to joyn himſelf as a Member to ſome one or other Viſible Church, where the Word of God is truly preached, and the Sacraments are duly adminiſtred; and that it is moſt agreeable to order and edification for thoſe that dwell together in one place, to joyn together as Members of the ſame particular Church; and that a peoples meeting together ordinarily, to attend upon the publike worſhip in one place, and ſubjecting themſelves to the Ordinances of Chriſt therein diſpenced, is a real expreſſion of their conſent & agreement, to joyn as Members to that Church: Yet becauſe we conceive the more expreſs this Agreement and Conſent is, the more fully it puts us in mind of our mutual relation, and ſtirs us up the more to the performance of our reſpective duties to each other; therefore we have hereunto annexed a profeſſion of Aſſent to the Fundamentals of Faith, by way of Explication of the Creed, called the Apoſtles (which we all own, and will maintain.) Likewiſe a profeſſion of Conſent to the tearms of the Covenant of Grace, (which alſo we all freely agree unto) and both theſe, we conceive, may not unfitly be uſed (if not in the expreſs words,) yet at leaſt as to the ſubſtance of them) either at the Sacrament of Baptiſme, and the Lords Supper, or on other occaſions, as prudence ſhall direct.

And we alſo engage for our ſelves, to endeavour the ſettlement and practiſe of that Church-Order and Government, the Scriptures warrant for admonition, reproof, and other Church-cenſures, hoping that our people alſo will agree with us in the things fore-expreſſed, as being not only lawful in themſelves, but ſo conducing to the Churches Union and Reformation, Miniſters encouragement, and mutual edification.

Baptiſme.

1. VVE agree, that not only thoſe who do actually profeſs Faith in Chriſt, and obedience to him, but alſo the Infants of one or both Believing Parents, or Parents that are Church-members, are to be Baptized: But we ſhall not Baptize the Children of ſuch as are ſtrangers to us, until we have had perſonal conference with them; and the like conference we will endeavour with ſuch Parents, who offering to us their Children to be Baptized, are either ignorant of the grounds of Religion, or ſcandalous in Converſation.

2. Becauſe ſome Brethren of the Aſſociation judge it meet, when a Parent ignorant of the grounds of Religion, or ſcandalous in Converſation, offers his Child to be Baptized, that the Ordinance may be forborn, till that ignorant Parent get competent Knowledge, or the ſcandalous do teſtifie ſerious Repentance: Therefore for preſerving Unity amongſt us, we agree, that none of us of different judgements, from ſuch Miniſters, will over-haſtily Baptize the Child of ſuch a Parent, till firſt we underſtand the caſe from any ſuch Miniſters that ſo defer Baptizing; and if then we think fit to Baptize, yet firſt we will render our Reaſons to them for ſo doing, which alſo we ſhall not be unwilling to ſubmit to the cenſure of the Aſſociation.

3. We alſo agree, to adminiſter Baptiſme publikely, and in the moſt ſolemn manner, and therefore to perform it ordinarily on the Lords Day, or upon ſome other day of Preaching the Word; or at leaſt when the Word by ſome Expoſition, or Exhortation, may accompany the Ordinance: and likewiſe (ſo far as may be) to avoid private Baptiſme.

The Lords Supper.

1. VVE agree, according to Scripture Warrant, the general Judgement and Practice, both of the antient, ſucceeding, and preſent Churches of Chriſt; (with which the Rubrick before the Communion, in divers paſſages of it; and the Confeſſion of Faith, the larger Catechiſme, and form of Church-Government, made by the Aſſembly concur) that the Church-Guides ſhould ſtill put a difference in their Admiſſions to the Lords Supper, between the evidently worthy, and unworthy, encouraging, and furthering the one to, and in a frequent partaking thereof; but warning, and not ſuffering the other to profane the Ordinance, endanger their own Souls, and give ſcandal to other Chriſtians. And ſeeing Church-Rulers are apt to fail in their duty, either from too great ſeverity, rigidly excluding the competently fit, or by inadvertency, over-facility, or fear, promiſcuouſly admitting ſuch, who on prudent and moderate Tryal, would appear unworthy: Therefore we reſolve, as to encourage good Chriſtians to an often coming to the Lords Supper, ſo not to admit ſuch to it, who appear unfit: Namely, 1. Thoſe that have not a competent Knowledge in the principles of Religion. 2. That are not of an unblameable Converſation.

And if ſome of us require more poſitive ſigns of Grace in perſons that come to the Ordinance, it ſhall be no breach of Union among our ſelves.

Competent Knowledge.

BEcauſe a total, or groſs ignorance in the principles of Chriſtianity, cannot conſiſt with ſaving Faith, ſound Repentance, coming up to the terms of the Covenant of Grace, of which this Sacrament is a Seal; neither with that diſcerning the Lords Body, and ſuch ſelf-examination, as is neceſſary to worthy partaking. But that perſons thus ignorant, muſt needs miſs of benefit by this Ordinance, and meet with a Curſe, inſtead of a Bleſſing.

Therefore we ſhall not admit any, that on Tryal are found ſuch, till Competent Knowledge be attained.

That we may therefore proceed more clearly, and with leſs inconveniency to any, we will not give the Rule our ſelves for this Tryal, but expreſs our concurrent ſenſe and approbation of that direction, being very full and plain, which the Aſſembly in their form of Church-Government offers, yet not limiting any ſtrictly, or ſolely to it.

Their words are theſe:

The Rubrick at the end of the Confirmation formerly mentioning the Curats Duty, of taking account what Children could ſay the fore-mentioned Catechiſme; Add theſe words, —And there ſhall none be admitted to the Holy Communion, until ſuch time as he can ſay the Catechiſme, and be confirmed; where the Catechiſme is made the Rule of Tryal of Knowledge, in firſt admiſſion to the Lords Supper; and that ſaying the Catechiſme, when Children but ſix or ſeven years old may rehearſe it, yet cannot underſtand it, nor examine themſelves, muſt therefore be a ſaying of it, with underſtanding the meaning and ſenſe, of which the Curate muſt take notice, before he admits to that Ordinance. All ſuch perſons, who ſhall be admitted to the Sacrament of the Lords Supper, ought to know that there is a God, that there is but one Everlaſting and true God, Maker of Heaven and Earth, and Governour of all things; that this only true God, is the God whom we worſhip, that this God is but one God, yet three diſtinct Perſons, the Father, Son, and Holy Ghoſt, all equally God. That God created Man after his own Image, in Knowledge, Righteouſneſs, and true Holineſs; that by one man Sin entred into the world, and Death by Sin, and ſo Death paſſed upon all men, for that all have ſinned, that thereby they are all dead in treſpaſſes and ſins, and are by Nature the Children of Wrath, and ſo lyable to Eternal Death, the wages of every ſin.

That there is but one Mediator betwixt God and Man, the Man Chriſt Jeſus, who is alſo over all, God bleſſed for ever, neither is there Salvation in any other.

That he was Conceived by the Holy Ghoſt, and born of the Virgin Mary, that he died upon the Croſs to ſave his people from their ſins, that he roſe again the third day from the Dead, aſcended into Heaven, ſitteth at the right hand of God, and maketh Interceſſion for us, of whoſe Fulneſs we receive all Grace, neceſſary to Salvation.

That Chriſt and his Benefits are applyed only by Faith; that Faith is the gift of God, and that we have it not of our ſelves, but it is wrought in us by the Word, and the Spirit of God.

That Faith is that Grace whereby we believe and truſt in Chriſt for remiſſion of ſins, and Life Everlaſting, according to the Promiſes of the Goſpel; that whoſoever believeth not in the Son of God, ſhall not ſee Life, but ſhall periſh eternally.

That they, who truly repent of their ſins, do ſee them, ſorrow for them, and turn from them, to the Lord; and that except men repent, they ſhall ſurely periſh.

That a godly life is conſcionably ordered according to the Word of God, in Holineſs and Righteouſneſs, without which no man ſhall ſee God.

That the Sacraments are Seals of the Covenant of Grace in the Blood of Chriſt; that the Sacraments of the New Teſtament, are Baptiſme, and the Supper of the Lord; that the outward Elements in the Lords Supper, are Bread, and Wine, and do ſignifie the Body and Blood of Chriſt crucified, which the worthy Receiver by Faith doth partake of in the Sacrament, which Chriſt hath likewiſe ordained for the remembrance of his Death, that whoſoever eateth and drinketh unworthily, is guilty of the Body and Blood of the Lord; therefore that every one is to examine himſelf, leſt he eat and drink Judgement to himſelf, not diſcerning the Lords Body.

That the Souls of the Faithful after death, do immediately live with Chriſt in Bleſſedneſs, and that the Souls of the Wicked, do immediatly go into hell torment; that there ſhall be a Reſurrection of the Bodies, both of the Juſt and Unjuſt, at the laſt day, at which time all ſhall appear before the Judgement-Seat of Chriſt, to receive what they have done in the Body, whether it be Good, or Evil; and that the Righteous ſhall go into Life Eternal, and the Wicked into Everlaſting Puniſhment.

3. Becauſe ſome perſons, through want of Education; weakneſs of apprehenſion, baſhfulneſs, and other impediments, are unable to expreſs their minds in fit and compoſed words, and yet others by roat, can eaſily ſpeak more than they underſtand; we will therefore uſe the moſt familiar means, by eaſie queſtions and diſcourſe, to diſcern the meaning of ſuch, not taking any for ignorant, for want of apt expreſſions, nor accepting every one for competently knowing, who verbally can recite the fore-mentioned particulars, but ſo far as we can diſcover, we will make their ignorance, or knowledge it ſelf, the ground of our proceeding.

Unblameable Converſation, and Scandal.

1. SCandalous ſinners, we agree, cannot be admitted to the Lords Supper, without great ſin, and judgement to themſelves, danger by their example, of leavening the whole lump, defiling the Ordinance, and very great diſhonour to Chriſt; therefore we reſolve not to receive any of what degree or quality ſoever, that is proved ſuch, before ſatisfaction be given the Church, by evidence of ſerious Repentance.

2. We will not reject any from our own private apprehenſions, and ſuſpitious, or others bare report, but where the matter of fact ſhall have ſome evident proof.

3. Becauſe all ſins are not alike evil, nor of a ſcandalous nature, therefore we ſhall diſtinguiſh of ſuch ſins, and accordingly proceed.

4. We agree, that no perſon ought to be judged ſcandalous for ſins of ſuch meer infirmity, and daily incurſion, that all the Saints daily are ſubject to mourn for, and ſtrive againſt.

5. But ſuch we agree are ſcandalous perſons, who continue in any courſe or way of open wickedneſs whatſoever, and particularly are evidently guilty of any of thoſe wayes of ſin, mentioned in Scripture as marks and characters of wicked perſons, being utterly inconſiſtent with Holineſs, ſaving Faith, true Repentance, new Obedience, and coming up to the terms of the Covenant of Grace, ſealed by this Sacrament, and thereby appearing in open rebellion againſt Chriſt the Ordainer of it, ſuch as Idolaters, Sorcerers, Fornicators, Drunkards, Lyars, and any ſuch kind of evil livers.

6. We agree, that a perſon is ſcandalous, by not only a way, or courſe of open wickedneſs, but likewiſe by any one ſingle act, or work of manifeſt wickedneſs, whereby the people of Chriſt have that evil example ſet before them, and may be drawn into the like Rebellion and diſobedience againſt Chriſt; ſuch as a ſingle act of Fornication, Drunkenneſs, Blaſphemy, Idolatry, or any the like immorral and flagitious act.

To this we add (for further evidence) that innumeration of ſcandals by the Aſſembly in their Church-Government. The words are as followeth.

All ſcandalous Perſons hereafter mentioned, are to be ſuſpended from the Sacrament of the Lords Supper; that is to ſay; all perſons that ſhall blaſphemouſly ſpeak, or write any thing of God, his holy Word, or Sacraments; all Renouncers of the true Proteſtant Religion, profeſſed in the Church of England; and all perſons, who ſhall by preaching, or writing, maintain any ſuch Errours, as do ſubvert any of thoſe Articles, the ignorance whereof doth render any perſon excluded from the Sacrament of the Lords Supper; an Inceſtuous perſon, an Adulterer, a Fornicator, a Drunkard, a prophane Swearer, or Curſer, one that hath taken away the life of any perſon maliciouſly; all Worſhippers of Images, Croſſes, Crucifixes, or Reliques; all that ſhall make Images, or Pictures of the Trinity, or of any perſon thereof; all Religious Worſhippers of Saints, Angels, or any meer creatures; any perſon that ſhall profeſs himſelf not to be in charity with his Neighbour; all perſons in whom malice appeareth, and they refuſe to be reconciled; any perſon that ſhall challenge any other perſon by word, meſſage, or writing to fight, or that ſhall accept ſuch challenge, and agree thereto; any perſon that ſhall knowingly carry any Challenge, by word, meſſage, or writing; any perſon that ſhall upon the Lords day uſe any Dancing, playing at Dice, or Cards, or any other Game, Masking, Wakes, Shooting, Bowling, Playing, playing at Foot-ball, Stool-ball, Wreſtling, or that ſhall make reſort to any Playes, Interludes, Fencing, Bullbaiting, Bear-baiting, or that ſhall uſe Hawking, Hunting, or Courſing, Fiſhing or Fowling; or that ſhall publikely expoſe any wares to ſale, otherwiſe then is provided by an Ordinance of Parliament of the ſixth of April, 1649. Any perſon that ſhall travell on the Lords Day without reaſonable cauſe; any perſon that keepeth a known Stew, or Brothel-houſe, or that ſhall ſolicite the chaſtity of any perſon, for himſelf, or any other: any perſon, Father or Mother, that ſhall conſent to the Marriage of their Children to a Papiſt; or any perſon that ſhall marry a Papiſt; any perſon that ſhall repair for any advice to any Witch, Wizard, or Fortuneteller; any perſon that ſhall menace, or aſſault his Parents, or any Magiſtrate, Miniſter, or Elder in the execution of his office any perſon that ſhall be legally attained of Barrotry, Forgery, Extortion, or Bribery.

Thus the Rubrick before the Communion; in theſe words; If any be an open and evil liver, ſo that the Congregation by him is offended, or have done wrong to his Neighbour by deed, or word, the Curate having knowledge thereof, ſhall advertiſe him, in any wiſe, not to preſume to the Lords Table, until he have openly declared himſelf to have truly repented, and reformed his former life, that the Congregation may thereby be ſatisfied, which afore were offended, and that he have recompenced the parties whom he hath done wrong unto, or at the leaſt declare himſelf to be in full purpoſe ſo to do, ſo ſoon as conveniently he may. The ſame Order ſhall the Curate uſe with thoſe, betwixt whom he perceiveth malice and hatred to reign, not ſuffering them to partake of the Lords Table, until he knows them to be reconciled. And if one of the parties at variance be content to forgive from the bottom of his heart, all that the other hath treſpaſſed againſt him, and to make amends for that himſelfe hath offended, and that the other party will not be perſwaded to godly Ʋnity, but remain ſtill in his frowardneſs, the Miniſter, in that caſe, ought to admit the penitent, and not him that is obſtinate.

Thus the Primate of Armagh, Doctor Uſher in his Reduction of Epiſcopacy, lately ſet out by Doctor Barnard. Prop. 1. in every Pariſh, the Rector or Incumbent Paſtor, with the Church-Wardens and Sides-men, may every week take notice of ſuch as live ſcandalouſly in the Congregation, and if by ſuch admonitions, and reproofs, as their offence deſerves, they cannot be reclaimed, they may be preſented to the monethly Synod, and in the mean time debarred by the Paſtor from acceſs to the Lords Table.

6. We likewiſe agree, that there are ſcandalous Omiſſions, as well as Commiſſions, for which ſuch as are guilty of them, till their Repentance teſtified, and ſatisfaction given to the Church, they ought to be debarred from the Sacrament.

1. Of this ſort we judge all voluntary & cuſtomary Omiſſions, open, and manifeſt to the Church of that worſhip injoyned Chriſtians, as their homage to their Lord Chriſt for honouring him in the eyes of others, and conducing to their Union and Communion with God in Chriſt, in effectual Calling, Converſion, and Edification to perfection.

2. Such we judge alſo ſcandalous Omiſſions, which are ordinary and open neglects of ſuch duties, whereof we have particular patterns, and practiſes of the Saints, recorded in the Word, grounded on general precepts, and having a moral and general equity in them, and ſo carrying a force and vertue of a Command, though not expreſly enjoyned in Scripture.

3. We agree alſo there are ſcandals of Omiſſion, reſpecting duties of the ſecond Table, ſuch as manifeſt, and voluntary neglects of performing thoſe duties to our Neighbours, touching the ſaving of life, eſtate, liberty, and ſuch high concernments in preſent danger and hazard, yet are wilfully neglected, when there is ability and opportunity of their being performed.

7. But for the more full enumeration of ſcandals, we agree to refer it to determination in our Meetings of Aſſociation.

8. We agree, not to admit to the Ordinance any ſuch, who are not only guilty of the fore-mentioned ſcandals, but of any other evil of like nature and quality, until they have given ſufficient evidence of their repentance, which muſt not be ſlight, and meerly verbal, but ſerious, ſo far as may be judged by us.

9. We reſolve to uſe great caution, concerning ſins that make men lyable to the Law, as to their lives, liberties, eſtates, or any other caſe not provided for in this Agreement.

10. We reſolve not to admit any to the Sacrament, but ſuch a one that hath been firſt declared to thoſe with whom he is to communicate, that if any of them can object, and prove duly any thing againſt him, whereby he appears unfit to receive, that party may be kept from the Ordinance, till the Church or Congregation receive ſatisfaction.

11. We agree to require of all Governours of Families, that come to this Ordinance, to bring and keep their families under Catechizing, and to ſee they learn and underſtand the Principles of Chriſtianity; and if they cannot inſtruct them themſelves, to bring them to us to be inſtructed.

12. If any perſon that hath been admitted to the Lords Supper, ſhall at any time hereafter prove ſcandalous in Concerſation, we will not receive ſuch a one to the Sacrament, till he teſtifie Repentance, and ſatisfie the Church.

13. We reſolve to take notice of ſuch, who formerly have been admitted to the Lords Supper, and abſent themſelves from it, and to enquire into the reaſons of their abſence, and accord. ingly we will deal with them as we find juſt cauſe, that neither Chriſts Ordinances may ſeem to be deſpiſed, nor opportunity of doing good to their own ſouls neglected.

14. We agree, to be very cautious of admitting ſuch of other Congregations, that occaſionally offer themſelves to receive the Lords Supper with any of us, that ſo no juſt offence may be given thereby, either to godly Miniſters, or Congregations from which they come, neither to our own people that joyn with us in that Ordinance.

15. We agree, not to admit any to this Sacrament, that are members of other Congregations, without either a Teſtimonial from their Miniſter of their orderly walking, or that we can be aſſured both of their fitneſs for the Ordinance, and their not rejecting the fellowſhip of that Congregation, whereof they be Members.

16. We agree, when in any of our Congregations, ſuch as are rightly qualified for receiving the Lords Supper, ſhall be ſo few, as not to make up any competent number to joyn together in that Ordinance; we will then adviſe with the Aſſociation concerning the beſt expediency, as to uniting with ſome other Congregation, for that preſent neceſſity, yet only until that impediment ſhall be removed.

Government in particular.

1. WHereas we all agree, that every Miniſter of Chriſt is made by him a Ruler in that Congregation, or Church to which he is called: And many of us think according to Scripture, and the way of divers Reformed Churches, there ſhould be ſome adjoyned to aſſiſt him in Government, called, Ruling Elders: Yet divers of us alſo are diſſatisfied, as touching ſuch Elders, but all of us alſo conceive it meet, and a Miniſters Wiſdome, to ſee with more eyes than his own, and have the beſt help he can, both to acquaint him with the Converſation of his people, and to aſſiſt him in matters of concernment, that cannot ſo ſafely or conveniently be done by himſelf alone: Therefore we agree (as we ſhall ſee it feiſable and fit, in reſpect of our people,) to deſire the aſſiſtance of ſome godly and diſcreet perſons of our reſpective Congregations, both for the acquainting us with the Converſations of our people, and to be preſent ſometimes at leaſt with us as witneſſes of our due, and equal proceeding, both in dealing with ſuch as offer themſelves to the Lords Supper: And likewiſe in caſe of ſome admonitions to be given to offenſive walkers; yet it ſhall be no hindrance to the work of Union, for any of us to do, as he is beſt perſwaded in his own judgement, and may more conduce to peace and Edification.

2. We agree, that for the Exerciſe of Government in our particular Congregations, it is to be managed by thoſe that rule over them in the Lord, and that therefore the Examination and Determination of things, in point of admiſſions to Ordinances, and refuſals, together, with other Church acts, ſhall be performed and mannaged by them; yet not without notice given to the people, of what in matters of general concernment and conſequence, is determined by them; that if any can upon grounds out of the Word object any thing, their ſatisfaction may be endeavoured, or the matter forborn.

3. In theſe, and all ſuch caſes, wherewith the people are made acquainted, we agree, according to Scripture Rules, practice of the Churches, and all Societies rightly ordered, there muſt be one to govern the matter of ſpeech, and ſilence, of which the Paſtour or Miniſter is to take care that order be maintained.

4. We agree, that to heal offences, and remove ſcandals out of the Church, Chriſt hath provided the remedy of admonition of offenders, and other Church cenſures, to which there ought to be no proceeding, but in caſe of known offence, and ſuch as cannot be healed without cenſure; and offences, being ſome of them private, others publike, they require a proceeding according to their nature and quality.

5. In private offences, or ſcandals of one Brother againſt another, known if to more than the brother, yet but to few, we agree, that as Chriſtian Inſpection, and watchfulneſs over each other, muſt not degenerate into imprudent, raſh, and uncharitable prying into others failings, ſo Brotherly Admonition may not at any time become unadviſed, and unwarrantable medling; therefore we are in proceedings of this ſort to follow, as other Scripture Rules, ſo eſpcially that Rule, Mat. 18.15. If thy Brother, &c. which offence or treſpaſs we underſtand, not to be meant by our Lord, of ſuch humane infirmities, that all men, even the beſt Saints on earth, in this ſtate of imperfection, continually fall into; nor of ſuch ſmaller faults or injuries, which Chriſtian prudence, love, and peaceableneſs, require an over-looking and paſſing by, but the offence there grounding the admonition is a greater evil, endangering the ſoul of the doer, ſcandalizing the Brother ſeeing it, and lying as a ſtumbling ſtone in his Chriſtian courſe, and ſuch a ſin, that for the nature of it, is fit, in caſe of inſucceſſefulneſs of admonition to be brought before the Church.

6. Beſides this Eccleſiaſtical Admonition, we yeeld there may be other Charitative Admonitions, which muſt not proceed to Eccleſiaſtical cenſure.

7. Therefore for our own particulars, we ſhall be very tender and cautious, what either we our ſelves do, or encourage others unto in this caſe, but on ſuch grounds as the Word will ſufficiently warrant.

8. The offence or ſcandal againſt a Brother, being more than a meer humane infirmity; the offending Brother, by the Rule of Chriſt, ought to go to his Brother offended, and declare his Repentance to him, who thereupon is to forgive him; but if the Offender neglect that duty, the Brother offended, is to go perſonally to him, and tell him his fault between themſelves alone; and if by that admonition the offence be healed, and the Brother gained, it is to be concealed for the future.

If he hear not this firſt admonition, the party offended is to take to him two or three witneſſes, and if he then hear at the ſecond admonition before witneſſes, the matter ought to be kept ſecret by both the Admoniſher, and the Witneſſes; but if he again hear not before Witneſſes, then the matter is to be told to the Church, which though ſome underſtand of Church Rulers, others of the Church of a particular Congregation, yet all do agree, that for order and decency, the accuſation muſt not firſt be brought to the whole Congregation, but to the Rulers, or Over-ſeers; and therefore we reſolve not to countenance the bringing of any ſuch matter before the Congregation, till thoſe that are ſet over them in the Lord, have firſt been acquainted with it, to whom belongs alſo the giving of all publike admonitions; if afterward the aforeſaid party upon proof of ſin be admoniſhed by the Church, and he hear not the Church, but is obſtinate in the ſin, then he ought to be accounted as an Heathen man, and a Publican; and excluded the Church.

Publike Scandal.

1. VVE agree, that a private Scandal, by obſtinacy added to it againſt private admonition, and thereupon told, and proved to the Church, eſpecially by that further obſtinacy againſt the Churches following admonition, becomes a publike ſcandal; but properly a publike ſcandal, is that which in its own nature at the very firſt is publike and notorious, known to many, if not to the whole Church, in which caſe the former proceeding by a private gradual admonition, is not requiſite nor proper; but the Church, when an offence is thus publike, ought immediatly to deal with it according to the nature of the offence, either by the leſs cenſure of admonition, when the Scandal is leſs, which admonition may be once, or oftner, as need ſhall require, or by the greater Cenſure of Excommunication, when the ſcandal is greater and heinous, wherein we reſolve faithfully to endeavour the diſcharge of that duty ſhall be incumbent on us.

2. If the party offending after due proceeding, ſhall manifeſt Repentance, and ſatisfie the Church, he is to be received into fellowſhip again.

3. To the ſatisfaction of the Church is required more evidence of Repentance after ſome greater ſin is committed, or in caſe of relapſing readily into the ſame ſin, for which he hath declared Repentance before the Church, or falling into ſome new ſcandalous evil, after a former cenſure, and re-admiſſion into Communion, then in other caſes. Therefore we agree to be very cautious and circumſpect herein, that there be not an over-haſty re-admitting of any ſuch, till due tryal of Reformation be made in ſome competent meaſure of time.

4. When an offender is under Church-Cenſure, though the former Chriſtian-Fellowſhip be denied to him, yet ought there to be all due wayes uſed to reduce him to Repentance towards God, and former Fellowſhip with the Church, as being a Member or perſon under cure. Therefore we reſolve ſo long as opportunity and hope remain, to do our beſt endeavours (when any Member of our Congregations ſhall come under Cenſure) for the Recovery of ſuch out of Satans Snare, and reducing them to the obedience of Chriſt, and his Churches Fellowſhip.

5. Whereas ſuch Members of the Church born and Baptized in it, (by vertue of the Covenant of their Parents, and ſo received into it) have many priviledges, which others not Church-Members have not, as their being in Covenant with God, having the Seal of the Covenant of Baptiſme upon them, and ſo if they are not Regenerate, yet are in a more hopeful way of attaining Regenerating Graces, and all the ſpiritual bleſſings, both of the Covenant and Seal; and are alſo under Church-watch and overſight, and conſequently ſubject to ſuch Goſpel-order, as may conduce to their ſpiritual good: Therefore we agree to endeavour to perform what we judge our duty towards them accordingly, as God ſhall afford us power and opportunity.

Brotherly Union, and Aſsiſtance.

1. BEcauſe we judge it lawful and neceſſary for Members of divers Churches, in ſundry caſes of common concernment, and greater weight, to hold correſpondence and communion together, we agree to aſſociate our ſelves, and keep frequent meetings together, as occaſion ſhall require.

2. We agree, that whereas Synods and Councils (wherein divers of ſeveral Churches meet for matters of common concernment, and greater importance) may Miniſterially determine and order ſuch things according to the Word of God, ſo their determinations and orders being conſonant to it, are to be received with reverence and ſubmiſſion, not only for the agreement with the Word, but for the power whereby they are made, as being an Ordinance of God, appointed thereunto in his Word, ſo we judge our ſelves and our Congregations bound to follow whatſoever Advice, Direction, or Admonition (being conſonant to the Word) any of us ſhall receive from the Brethren in their meetings of Aſſociation with us.

3. If in our Aſſociate Meetings any thing propoſed, ſhall ſeem leſs convenient to any of us in particular concerned, yet if it be not evidently contrary to the Word of God, we reſolve to yeeld to it, rather than to break peace, and to give an evil example of diſorder by our diſſenting.

4. If any Miniſter, or particular Church, ſhall obſtinately, after many endeavours, much waiting and patience, reject the counſel or admonition of the Aſſociation, in things manifeſtly agreeable with the Word of God, then we reſolve to withdraw from that Minſter, or Church, the Right Hand of Fellowſhip.

5. There being ſeverab matters of concernment, wherein we may need the advice and help, not of one Aſſociation only, but the generall Aſſociation of the whole County: Therefore we agree to have divers Aſſociations, ſome particular, others more general alſo of the whole County, where matters moſt weighty, and that cannot be determined in the leſs, may be debated, and receive advice and direction in the greater.

6. We agree to diſpoſe of our ſelves into divers diviſions, each diviſion conſiſting of ſuch a number, as may conveniently meet together at fit times, and places, for conſulting and ordering ſuch matters of conſequence, which ſhall be propounded according to ſuch Rules as are hereafter expreſſed.

7. We agree for furtherance of deſired general Union, and to ſhew our readineſs, to give all due ſatisfaction, concerning the proceedings in our Aſſociations, that we purpoſe not to exclude all thoſe which are Members of our Congregations from being preſent at our Meetings, and therefore do deſire the Members that are Communicants of our reſpective Congregations, to chuſe and ſend (if they think meet) one or two fit perſons among them, to be preſent at our Meetings, held either in their own diviſions, or for the County in general.

8. It being agreeable to order, and conducing to Edification (as is expreſſed in the ſecond Generall Propoſition) for thoſe that dwell together in one place to joyn together as Members of the ſame particular Church or Congregation; and it having been an occaſion of difference among Brethren to receive Members out of other Churches or Congregations than their own. Therefore for the future, we agree, not to receive into our Churches or Congregations, thoſe that live in other Congregations, except firſt they have no Miniſter of their own; or ſecondly, one that is ſcandalous; or thirdly, one that hath not competent ability for the Miniſtery: Fourthly, except any Miniſter himſelf ſhall be willing, that ſome of his Congregation ſhall joyn to another Congregation or Church, tendring his Reaſons to be approved firſt by us in our Aſſociation, who upon the referring the matter to us, will not be rigid againſt any expediency, that may be without a manifeſt doing of injury, and breaking peace and unity.

9. We reſolve (ſo far as any of us ſhall be intereſſed) to adviſe with the Aſſociation, concerning the juſtneſs or unjuſtneſs of exception made againſt Miniſters, in point of ſcandal, inability, or any other matter that may be alledged by any that deſire to be admitted Members into other Congregations, than where they live, conceiving, that neither people deſiring to depart from their Miniſters, nor yet Miniſters themſelves, with whom they deſire to joyn, are competent Judges in ſuch caſes; yet we agree (if the exceptions be approved by the Aſſociation) that it is fitteſt for the duties of mutual inſpection, and edification, together with the avoiding diſorder and offence, for people to joyn themſelves to ſome near Congregation, that may be for the beſt conveniency, and where a godly able Miniſter is placed.

10. In caſe hereafter for peoples want of a godly able Miniſter,Theſe three laſt Propoſitions, although for ſome ſpecial reaſons thus paſſed; yet becauſe they may ſeem to bear upon the parties in this agreement conceined, they will be reduced to a due moderation in our after Aſſemblies. we ſhall admit any of them to be Members of our Churches, or Congregations: Yet when once a godly able Miniſter is placed in that Congregation, then will we ſeriouſly adviſe ſuch a perſon, whom in that caſe any of us have admitted, to joyn himſelf to that Miniſter, neither will any of us retain ſuch a perſon any longer.

11. In caſe complaint be made of any Miniſter in Aſſociation with us, we the reſt of the Miniſters complained to engage to, hear it freely, and impartially; and if any ſuch complaint be brought to the Aſſociation againſt any of us in particular, we do all engage freely to ſubmit our ſelves to the admonition, reproof, cenſure, or advice of our Brethren of that Aſſociation, particular, or general, yet not as encouraging frivolous quarrellers between Miniſter and people, neither being haſty to receive an accuſation againſt an Elder.

Excommunication.

THe Cenſure of Excommunication being in it ſelf ſo weighty, and concerning, and that wherein none can be too over cautious, and circumſpect, nor receive too great advice. Therefore we judge it very expedient, that conſultation be had with the Aſſociation in caſes of this nature, before the Sentence of Excommunication be declared in any particular Church, or Congregation, and accordingly we will not any of us either declare the Sentence of Excommunication, or give conſent for any other to declare it in our Congregations, or Churches, before advice firſt had from the Aſſociation, either the next particular Aſſociation, or when the weightineſſe of the matter requires the aſſiſtance of the general Aſſociation, unleſſe the caſe be ſo eaſie, and evident, that there needs no conſultation.

Yet we agree that whoſoever ſhall be duly caſt out of any one particular Church, we will look on that perſon, as caſt out of all Churches, and accordingly will decline fellowſhip with him, till he teſtifie ſerious repentance, and be received into the Churches communion again.

Ordination.

THe different perſwaſions among Miniſters, and People, about the Call, and Ordination of Miniſters having been ſuch an occaſion of difference among Miniſters themſelves, diſtraction among people, diſadvantage to the free courſe of the Goſpel, offence to the weak, and opportunity to adverſaries, to advance their deſtructive deſignes againſt the reformed Religion, and agreement therein being ſo neceſſary, both for uniting our ſelves, and people together, joynt carrying on the work of Chriſt, and diſappointing the adverſaries of Religion, and Reformation: Therefore we hold forth this following accord for the preſent, and ſhall endeavour in our Meetings of Aſſociation all further, lawful and due agreement, as God herein ſhall guide us.

1. Seeing that Ordination of Men to the Miniſtry is an inſtitution of Chriſt ſo neceſſary, that in an ordinary way, none can preach as a Paſtor, or adminiſter the Sacraments without it, and becauſe Admiſſion, and Ordination of a Miniſter, is a work that cannot have too great care, and caution about: Therefore when a Miniſter is to be ordained among us, we agree, that ſuch as are of the Miniſtery faithful, and able, be intruſted, and imployed in the tryal, and approbation of him, and in the work of Ordination, which Ordination (the moſt of us judge) to be that act of Miniſters, whereby a fit perſon, firſt duly tryed, and approved by them, or ſome of them, is ſolemnly ſet apart, and appointed to the Miniſtery, and ſent into the Lords work by ſuch acts, and in ſuch manner, as is peculiar, and proper for that ſetting apart, appointing, and ſending. Namely, by ſuch ſuteable prayer, with faſting, and laying their hands on him, as is according to the Goſpel; which laying on of hands, being the univerſal practice of the Church of Chriſt from the Apoſtles time to this preſent age, grounded on Scripture Rule, and Patterne, we earneſtly deſire, that all of us might unanimouſly, and conſtantly practice, when occaſions are offered we likewiſe for due, and more orderly proceeding agree, that when any perſon deſires to be ordained a Miniſter among us, that he do apply himſelf to that particular Aſſociation, wherein he is to exerciſe his Miniſtery; and therefore the Moderator of that Aſſociation, aſſiſted with ſome of the Brethren, appointed by the Aſſociation to joyn with him, ſhall take care that a due tryal be made of the perſons fitneſs, according to the direction given by the Aſſembly in that caſe (or at leaſt to the ſubſtance of it) and ſuch Brethren as ſhall be choſen by that Aſſociation after the aforeſaid tryal, and alſo approbation of him, ſhall ordain him in manner as is fore-expreſſed; and likewiſe in that place, and before that Congregation, where the party is to exerciſe his publike Miniſtery, unleſs for better conveniency ſome other place adjoyning (and to which the people he is to take charge of, may come, and be there preſent) ſhall be choſen, that ſo both Miniſter and people may together be inſtructed in, and exhorted to their mutual duties.

We agree, though the moſt of us judge the way of Ordination ſhould be performed, as is formerly expreſſed; yet if ſome Brethren among us are not at preſent throughly ſatisfied therein, we are willing to keep union with them, if that Ordination among them be performed by ordained Miniſters, ſolemnly ſetting a part a perſon tryed, according to the ſubſtance of the directions of Tryal expreſſed, and appointing him to the Miniſtery with ſutable prayer, and faſting, and there ſhall be endeavour, (as is formerly provided,) of further Unity in practiſe in this particular in our Aſſociate meetings.

We will alſo ſeriouſly labour a Cloſure in affection, as well as in judgement and practice, and to that end we reſolve to lay aſide all names, and termes of difference, forbearing ſo much as may be, all ſuch things which may occaſion miſtakes, jealouſies, or diſſatisfaction, and practiſing whatſoever may encreaſe and confirm Brotherly Union.

Laſtly, in reſpect of the Civil State, we will avoid in our Aſſociate meetings, and otherwiſe, all ſuch things which may diſturb or prejudice the quiet thereof, endeavouring, by what lies in our ſphear and power, to promote the publike peace and welfare.

Conſentimus omnes nos infra ſcripti.

I believe in God the Father Almighty, Maker of Heaven and Earth, And in Jeſus Chriſt his only Sonne our Lord, which was conceived by the Holy Ghoſt, born of the Virgin Mary, ſuffefered under Pontius Pilare, was crucified, dead and buried, he deſconded into holl, the third day he roſe again from the dead: He aſcended into Heaven, and ſitteth at the right hand of God the Father Almighty, from thence he ſhall come to judge the quick and the dead. I believe in the Holy Ghoſt. The holy Catholick Church, the Communion of Saints, the forgiveneſs of ſins, The Reſurrection of the Body, and life everlaſting. Amen.

I do heartily take this one God, for my only God, and chief good, and I take this Jeſus Chriſt for my only Saviour and Redeemer, and this Holy Ghoſt for my Sanctifier, by his grace giving up my ſelf wholly to this one God, to love and obey him ſincerely, and faithfully, according to all his Laws contained in the holy Scriptures, and all this unto the Death.

And alſo I conſent, and reſolve in the ſtrength of Chriſt, to hold conſtant Communion with the Church of Chriſt in the publike Worſhip of God, and to ſubmit to the Diſcipline and Government which Chriſt hath ordained for his own glory, and his peoples good.

And that I may have the opportunity of enjoying of theſe priviledges for the advancement of mine obedience, I reſolve, and promiſe to ſubmit to the Miniſterial Guidance and over-ſight exerciſed, according to the Rules of the Word in this Congregation, and to the Brotherly advice and admonition of Fellow Christians here.

1. I Believe that there is one only true God, the Father, the Son, and the Holy Ghoſt, which are three diſtinct perſons, and each of them God, and all of them that one and the ſame God, Infinite, Eternal, Unchangeable in being, and all perfection.

2. I believe, that this God is the Fore-ordainer, Maker, Preſerver, and Governour of all things, according to the Counſel of his own Will.

3. I believe, that God made man upright after his own Image, in Knowledge Righteouſneſs, and Holineſs, who by tranſgreſſing the Law of his Creator, fell from that holy and happy eſtate, and brought himſelf, with his whole poſterity, into an eſtate of ſin and death.

4. I believe, that man thus fallen, not being able to deliver himſelf from this eſtate of miſery; God ſo loved the world, that he ſent forth his only begotten Son, Jeſus Chriſt, who took to himſelf our nature, and became man, being conceived by the Holy Ghoſt in the Womb of the Virgin Mary, of her ſubſtance, and born of her, who being perfect God, and perfect man in one perſon, free from ſin, even in his humane nature and life, having fulfilled all Righteouſneſs, gave himſelf a Sacrifice for our ſins, and a Ranſome for us, by ſuffering the wrath of God, & the death of the Croſs, to reconcile us to God, and being buried, yet ſo triumphed over death, that he roſe again the third day, and afterwards aſcended into heaven, where he now remaineth, ruling in equal power and Glory with the Father, and making Interceſſion for us, whence he ſhall come again at the appointed day to judge the World in Righteouſneſs.

5. I believe, that God the Holy Ghoſt, who proceedeth from the Father and the Son, hath fully revealed the truth, and will of God, contained in the Scriptures of the Old and New Teſtament, for a perfect, perpetual, and only Rule of Faith and obedience, and doth effectually apply to his Elect, by working Faith in them the ſaving benefits of that Redemption, purchaſed by the Blood of Chriſt, which precious benefits are diſpenced by the ſame Spirit in the uſe of thoſe holy Ordinances, which Chriſt hath inſtituted in his written Word, for the begetting and perfecting grace to be carefully obſerved till his ſecond coming.

6. I believe, that this Holy Spirit dwelleth and worketh in all that are drawn to believe in Chriſt, who being united to him, the Head, maketh up one holy Catholike Church, which is his body, the members whereof, having fellowſhip with the Father, the Son, and Holy Ghoſt, by Faith, and with one another in love, do receive here on earth forgiveneſs of ſin, with the life of Grace in Chriſt, and at the laſt Reſurrection of the bodies of all men, then dead, ſhall for ever enjoy the life of glory with God in Heaven, when the wicked ſhall go into everlaſting puniſhment in hell.

I Believe that there is one only true God, the Father, the Son, and the Holy Ghoſt, which are three diſtinct perſons, each of them God, and all of them that one and the ſame God; Infinite, Eternal, Unchangeable in being and all perfection.

I believe, Mark 9.24. And ſtraight way the Father of the child cryed out, and ſaid with tears, Lord, I believe, &c.

That there is one only true God, Deut. 6.4. Hear, O Iſrael, the Lord our God is one Lord; Iſa. 44.6. 1 Cor. 8.4.Iſa. 44.6. 1 Tim. 2.5. There is none other God but one; and ver. 6. to us there is but one God, 1 Tim. 2.5.

The Father, the Son, and the Holy Ghoſt,Heb. 1.3. John 14.26. compared with 15.26. which are three diſtinct perſons, Matth. 28.19. Go ye therefore and teach all Nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghoſt, 2 Cor. 13.14. The grace of our Lord Jeſus Chriſt, and the love of God, and the Communion of the Holy Ghoſt be with you all.

Each of them God, 1 Cor. 8.4. To us there is but one God the Father, &c. Rom. 9.5. Chriſt is over all,1 Cor. 8.6. 2 Cor. 3.17. God bleſſed for ever. Acts 5.3, 4. But Peter ſaid; Ananias, why hath Satan filled thy heart to lye to the Holy Ghoſt, &c. Thou haſt not lyed unto men, but unto God.

And all of them that one and the ſame God; 1 John 5.7. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one.

Infinite, 2 Chron. 6.18.Job 11.7. &c. Pſal. 45.3. with Pſa. 139.7, 8, 9. But will God in very deed dwell with men upon the earth? Behold heaven, and the heaven of heavens cannot contain thee.

Eternal, Deut. 33.27. The Eternal God is thy refuge, Pſal 90.2. From everlaſting to everlaſting thou art God.

Unchangeable, Mal. 3.6. I am the Lord, I change not,Exod. 3.14. James 1. v. 17. With him there is no variableneſs, neither ſhadow of change.

In being and all perfection,Exod. 34.5, 6, 7 1 Chron. 16.27. with 29.11. Mat. 5.48. with 6.13. Job 37.23. Acts 7.2. Iſa. 46.10. Eph. 1.11. Gen. 17.1. I am the Almighty God, Rom. 9.5. Who is over all, God bleſſed for ever.

I believe that God is the Fore-ordainer, Maker, Preſerver, and Governour of all things, according to the counſel of his own will.

I believe that God is the Fore-ordainer, Prov. 19.21. There are many devices in a mans heart; nevertheleſs, the Counſel of the Lord, that ſhall ſtand, Acts 17.26. And hath made of one blood all Nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation.

Maker, Gen. 1.1. In the beginning God created the heavens and the earth, Acts 17.24. God that made the world, and all things therein, &c.

Preſerver, Neh. 9.6. Thou, even thou art Lord alone; thou haſt made heaven,Heb. 1.3. the heaven of heavens, with all their Hoſt, the earth, and all things that are therein,—and thou preſerveſt them all, Col. 1.17. By him all things conſiſt.

And Governour of all things, Pſal. 103.19. His Kingdome ruleth over all.Dan. 4.34, 35. Mat. 10.29, 30. Acts 17.28. John 5.17.

According to the counſel of his own will, Eph. 1.11.

In whom alſo we have obtained an inheritance, being predeſtinated according to the purpoſe of him who worketh all things after the counſel of his own will.

I believe that God made man upright, after his own Image, in knowledge, righteouſneſſe and holineſſe, who by tranſgreſſing the Law of his Creator, fell from that holy and happy eſtate, and brought himſelf with his whole poſterity into a ſtate of ſin and death.

I believe that God made man upright, Eccleſ. 7.29. God hath made man upright: But they have ſought out many inventions.

After his own Image, Gen. 1.27. In knowledge, Coloſſ. 3.10. and have put on the new man,Gen. 3.6, 7, 16, 17, 18. Rom. 5.18, 19. with Rom. 3.9, 10, 11, 12, 23. which is renewed in knowledge, after the image of him that created him; Righteouſneſs and holineſs, Eph. 4.24. Put on the new man, which after God is created in righteouſneſs and true holineſs.

Who by tranſgreſſing the Law of his Creator, fell from that holy, and happy eſtate, Eccleſ. 7.29. God hath made man upright: But they have ſought out many inventions.

And brought himſelf with his whole poſterity into a ſtate of ſin and death, Rom. 5.12. ſin entred into the world,Pſal. 51.5. John 3.3, 5, 6. Eph. 2.1, 2, 3. and death by ſin: and ſo death paſſed upon all men, for that all have ſinned.

I believe that man thus fallen, not being able to deliver himſelf from this ſtate of miſery, Rom. 5.6. for when we were yet without ſtrength, in due time Chriſt died for the ungodly,Eph. 2.1. Rom. 8.3. for what the Law could not do in that it was weak through the fleſh, God ſending his own Son in the likeneſs of ſinful fleſh, and for ſin condemned ſin in the fleſh.

God ſo loved the world that he ſent forth his only begotten Son Jeſus Chriſt,] Joh. 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him,Gal. 4.4, 5. 1 John 4.9. ſhould not periſh, but have everlaſting life.

Who took to himſelf our nature, Heb. 2.14. for as much then as the children are partakers of fleſh and blood, he alſo himſelf likewiſe took part of the ſame, that through death he might deſtroy, &c.

And became man, 1 Tim. 2.5. there is one God, and one Mediatour between God and men, the man Chriſt Jeſus.

Being conceived by the Holy Ghoſt in the womb of the Virgin Mary, Matth. 1.18.20, 21. Now the birth of Jeſus Chriſt was on this wiſe.Luke 1.27, 31, 35, 42. When as his Mother Mary was eſpouſed to Joſeph (before they came together) ſhe was found with child of the Holy Ghoſt—for that which is conceived in her, is of the Holy Ghoſt, and ſhe ſhall bring forth a Son, and thou ſhalt call his name Jeſus, &c.

Made of her ſubſtance, Rom. 1.3. Concerning his Sonne Jeſus Chriſt our Lord, who was made of the ſeed of David according to the fleſh, Gal. 4.4. In the fulneſſe of time God ſent his Son made of a woman, and borne of her, Matth. 1.25.—ſhe brought forth her firſt-borne Son, and he called his name Jeſus. Luke 2.7.

Who being perfect God and perfect man in one perſon, Matth. 1.23. Behold, a Virgin ſhall be with child, and ſhall bring forth a Sonne, and they ſhall call his name Emmanuel, John 1.14. Rom. 9.5. 1 Tim. 3.16. which being interpreted, is God with us.

Free from ſin even in his humane nature and life,Heb. 7.26. 1 Pet. 2.22. 1 John 3.5. 2 Cor. 5.21. for he hath made him to be ſin for us, who knew no ſin, that we, &c. Heb. 4.15. he was without ſin.

Having fulfilled all righteouſneſſe, Matth. 3.15. with 5.17. Jeſus ſaid unto him ſuffer it to be ſo now: for thus it becometh us to fulfill all righteouſneſſe.

Gave himſelf a ſacrifice for our ſins, and a ranſome for us, Eph. 5.2. And walk in love as Chriſt alſo hath loved us,Heb. 9.14.26.28. Mat. 20.28. 1 Tim. 2.6. 1 Pet. 3.18. Mat. 26.38. and 27.46. Gal. 3.13. Phil. 2.8. Rom. 3.24, 25, 26. with 5.9. Heb. 2.17. 1 Pet. 3.18. and hath given himſelf for us, an offering and a ſacrifice to God for a ſweet ſmelling ſavour.

By ſuffering the wrath of God, and the death of the Croſſe, 1 Pet. 2.21, 24. Chriſt hath ſuffered for us, &c.—who his own ſelf bare our ſins in his own body on the tree, &c.

To reconcile us to God, 2 Cor. 5.18, 19, 21. All things are of God, who hath reconciled us unto himſelf by Jeſus Chriſt, and hath given unto us the miniſtry of reconciliation, to wit, that God was in Chriſt reconciling the world unto himſelf, not imputing their treſpaſſes unto them, &c.

And being buried,Acts 2.23, 24, 27. Col. 2.15. Heb. 2.14. yet ſo triumphed over death, that he roſe again the third day.

And that he was buried, and that he roſe again the third day according to the Scriptures; And afterwards aſcended up into heaven,Luke 24.51. Acts 1.9, 11. Mark 16.19. after the Lord had ſpoken unto them he was received up into heaven, &c.

Where he remaineth,Rom. 8.34. Act. 3.21. whom the heavens muſt receive until the time of the reſtitution of all things.

Ruling in equal power and glory with the Father,Col. 3.1. Eph. 1.20, 21, 22. which he wrought in Chriſt when he raiſed him from the dead, and ſet him at his own right hand in the heavenly places, far above all principalities, and power, and might, and dominion, and every name that is named, not only in this world, but alſo in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the Church;

And making interceſſion for us,Heb. 7.25. Rom. 8.34. who is even at the right hand of God, who maketh interceſſion for us.

Whence he ſhall come again,1 Theſ. 4.14, 15, 16. Act. 1.11. this ſame Jeſus which is taken up from you into heaven, ſhall ſo come in like manner as ye have ſeen him go into heaven.

At the appointed day to judge the world in righteouſneſs,2 Theſ. 1.7, 8, 9, 10. Acts 10.42. with 17.31. John 5.22, 27. for the Father judgeth no man: but hath committed all judgement unto the Sonne—And hath given him authority to execute judgement, &c.

I beleeve that God the holy Ghoſt who proceedeth from the Father and the Sonne, Gal. 4.6. John 15.26. But when the Comforter is come, whom I will ſend unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he ſhall, &c.Luke 24.27.44 Rom. 3.22 with 15.4. 2 Tim. 3.15, 16, 17. 2 Pet. 1.19, 20, 21. Epheſ. 2.20. Deut. 9.2. Rev. 22.18, 19 Epheſ. 2.8. Acts 13.48. Joh. 6.37, 39, 44, 45. 2 Theſ. 2.13. Tit. 3.4, 5, 6, 7 Eze. 36 26, 27 Nehem. 8.1, 2, 3 Iſa. 59.21. Acts 15.21. with 17.11. Mat. 15.10. Mark 7.14. Rev. 1.7, 11. Mat. 28.19, 20 1 Cor. 12.28, 29.

Hath fully revealed the truth and will of God contained in the Scriptures of the Old and New Teſtament, Luke 1.70. as he ſpake by the mouth of his holy Prophets, which have been ſince the world began:

To be a perfect, perpetual, and onely rule of Faith and obedience, Pſal. 19.7. The Law of the Lord is perfect, Iſa. 8.20. to the Law and to the Teſtimony, Luke 16.29. They have Moſes and the Prophets, let them hear them.

And doth effectually apply to his elect, by working Faith in the ſaving benefits of that redemption purchaſed by the blood of Chriſt, Eph. 1.5, 7, 9.

Which precious benefits are diſpenced by the ſame Spirit, 1 Cor. 6.11. But ye are waſhed, but ye are ſanctified, but ye are juſtified in the name of our Lord Jeſus, and by the Spirit of our God.

In the Uſe of thoſe holy Ordinances, John 5.39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which teſtifie of me.

Which Chriſt hath inſtituted in his written Word, Eph. 4.11.12. And he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors, and Teachers; for the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the body of Chriſt.2 Tim. 4.2. John 6.44, 45. Acts 12.37. with 10.44. & 26.18. 1 Pet. 1.23, 25.

For the begetting, Rom. 10.14, 15, 17. how then ſhall they call on him in whom they have not believed? and how ſhall they believe in him of whom they have not heard? and how ſhall they hear without a Preacher? And how ſhall they preach except they be ſent? as it is written, how beautifull are the feet of them that preach the Goſpel of Peace, and bring glad tidings of good things? So then, Faith comes by hearing, and hearing by the Word of God.

And encreaſing Grace,James 1.18. 1 Theſ. 5.19, 20. Acts 2.42, 46. 1 Cor. 10 16, 17 with 11.20, 23. 2 Pet. 2.2. As new-born-babes deſire the ſincere milk of the Word, that you may grow thereby.

Carefully to be obſerved, Iſa. 2.3. Come ye, and let us go up to the mountain of the Lord, to the houſe of the God of Jacob, Luke 4.16. Acts 13.14, 15, 16, 42, 43, 44, 1 Theſ. 5.20. 1 John 4.6. and he will teach us his waies, and we will walk in his paths.

Heb. 10.24, 25. And let us conſider one another to provoke unto love, and to good works: Not forſaking the aſſembling of our ſelves together as the manner of ſome is: but exhorting one another, and ſo much the more as ye ſee the day approaching.

Till his ſecond coming, 1 Cor. 11.26. for as often as ye eat this bread, and drink this Cup, ye do ſhew the Lords death till he come.Matth. 28 20. Eph. 4.12, 13. Heb. 2.25. Rom. 8.9, 11. 1 Cor. 3.16. 2 Tim. 1.14.

I beleeve that the holy Spirit dwelleth, John 14.17. even the Spirit of truth, whom the world cannot receive, becauſe it ſeeth him not, neither knoweth him: But ye know him, for he dwelleth with you, and ſhall be in you, and worketh, Joh. 16.13. he will guide you into all truth.

In all that are drawn to beleeve in Chriſt;Rom 8.14. Phil. 2.13. Heb. 13, 21. 1 Joh. 3.23, 24. with 4.15.16. Epheſ. 3.16.17. That he would grant you according to the riches of his glory, to be ſtrengthned with might by his Spirit in the inner-man, that Chriſt may dwell in your hearts by Faith, &c. Who being united to him their Head,Eph. 5.23.30. Joh. 17.21.22.23. that they all may be one, as thou Father art in me, and I in thee, that they alſo may be one in us,Eph. 1.10.22, 23. with chap. 2.19.20. & 3.15. & 4.12, 13, 14, 15. & 5.23. with Heb. 12.23. &c.—that they may be one, even as we are one, I in them, and them in me, that they may be made perfect in one, &c.

Make up one Catholick Church, which is his body, 1 Cor. 12.12, 13, 14, 27. For as the body is one and hath many members, and all the members of that one body being many are one body: ſo alſo is Chriſt.

For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit; for the body is not one member, but many. Now ye are the body of Chriſt, and members in particular.1 Cor. 1.9. 2 Cor. 13.14. Phil. 2.2. 1 Cor. 2.12. 2 Cor. 4.13. John 17.20, 21 Eph. 3.17. with 4.4, 5, Acts 2.42, 44, 46. Rom. 12.5, 6. 1 Cor. 12.25 26, 27. Gal. 6.2. Eph. 4.2, 3, 4, 15, 16. Phil. 2.1, 2, 3, 4 Acts 10.4. and 26.18. Col, 1.14. Rom. 8.1, 2. John 15.4, 5. Gal. 5.25. 1 John 5.12. 1 Cor. 15.51, 52. 1 Theſ. 4.16, 17. Luke 12.32. Col. 5.4 Rom. 6.8. 1 Tim. 2.11, 1 Theſ. 4.17. John 1.3, 2. Matth. 25.46. 2 Theſ. 1.8 9. Rev. 22.8. Mark 9.24. 1 Pet. 3.15. The members whereof having fellowſhip with the Father, the Son, and the Holy Spirit by Faith, 1 John 1.3. Our fellowſhip is with the Father, and with his Son Jeſus Chriſt.

And with one another in love, 1 John 1.7. But if we walk in the light, as he is in the light, we have fellowſhip one with another.

Do receive here on earth forgiveneſs of ſins, Eph. 1.7. In whom we have redemption through his blood, even the forgiveneſs of ſins, according to the riches of his grace.

With the life of grace in Chriſt, Ezek. 26.27. A new heart will I give you, and a new Spirit will I put within you, and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh, and I will put my ſpirit within you, and cauſe you to walk in my Statutes, and ye ſhall keep my Judgements, and do them.

Gal. 2.19, 20. For I through the Law am dead to the Law, that I might live unto God; I am crucified with Chriſt, nevertheleſſe I live, yet not I, but Chriſt liveth in me, and the life which I now live in the fleſh, I live by the Faith of the Son of God who loved me, and gave himſelf for me.

And at the laſt Reſurrection of the bodies of all men then dead, Acts 24.15. there ſhall be a Reſurrection of the dead, both of the juſt, and of the unjuſt.

Shall ever enjoy the life of glory with God in heaven, Mat. 5.8. Bleſſed are the pure in heart, for they ſhall ſee God, Mat. 25.46.—But the righteous into Life Eternal.

When the wicked ſhall go into everlaſting puniſhment in hell, Pſal. 9.17. The wicked ſhall be turned into hell, and all the people that forget God.

I do heartily take, Iſ. 44.5. One ſhall ſay I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand unto the Lord, and ſurname himſelf by the name of Iſrael. John 1.12. But as many as know him, to them gave he power to become the ſons of God.

This one God for my only God,Exod. 20 2, 3. Joſh. 24.21, 22 24. Pſa. 48.14. with 63.1. Pſa. 4.6, 7. Deut. 26.17. Thou haſt avouched the Lord this day to be thy God, and to walk in his waies, and to keep his Statutes, &c.

And chief good, Pſal. 73.25.26. Whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee.

And this Jeſus Chriſt for my only Saviour and Redeemer,Job 19.25, 26, 27. Luke 1.47. John 20.28. Rom. 8.2. Gal. 2.20. 1 Pet. 1.2. Act. 4.12. Neither is there ſalvation in any other, for there is none other name under heaven given among men whereby we muſt be ſaved.

And this Holy Ghoſt for my Sanctifier, 1 Pet. 1.22. Seeing ye have purified your ſelves, in obeying the truth through the Spirit, &c. Pſal. 51.11. Take not thy holy Spirit from me.

By his grace giving up my ſelf wholly to this one God, 2 Cor. 8.5.Deut. 26.17. Iſa. 44.5. Firſt,Luke 10.27. Deut. 6.5. Acts 11.23. Joh 24.15, 16, 18, 21, 22, 23, 24.1 Sam 12.24. Luke 1.6. Deut. 4.2. with 5.32 & 12.32. Rev. 22.18. Job 14.14. Pſal. 48.14. Luke 1.74, 75. Revel. 2.10. Pſal. 119.106, 115. Eſa. 2.3. Mich 4.2. Acts 2.42, 44, 46. Heb. 10.23, 25 Rom. 12.3, 4, 5 to the 10.17.2 Theſ. 3.6, 11, 12, 14. Col 2.5.1 Cor. 11, 12, 13. with ch. 14.32, 33, 34, 37, 40. they gave their own ſelves to the Lord.

To love and obey him ſincerely and faithfully, Mat. 22.37. Thou ſhalt love the Lord thy God with all thy heart, and with all thy ſoul, and with all thy mind.

According to all his Laws contained in the holy Scripture, Pſa. 119.6. Then ſhall I not be confounded, when I have reſpect unto all thy Commandements.

And all this unto the death, Pſal. 119.112.117. I have enclined my heart to perform thy Statutes alway, even unto the end. — I will have reſpect unto thy Statutes continually.

Alſo I conſent and reſolve in the ſtrength of Chriſt, Joſh. 24.15. I and my houſhold will ſerve the Lord.

To hold conſtant Communion with the Church of Chriſt in the publick Worſhip of God, Jer. 50.5. They ſhall aske the way to Zion with their faces thitherward; ſaying, Come, and let us join our ſelves to the Lord in a perpetual Covenant that ſhall not be forgotten.

And to ſubmit to the Government and diſcipline which Ghriſt hath ordained: If thy Brother ſhall treſpaſſe againſt thee, go and tell him his fault between thee and him alone, if he ſhall hear thee thou haſt gained thy Brother; but if he will not hear thee, then take with thee one or two more, that, &c. and if he ſhall neglect to hearken, then tell it unto the Church; but if he ſhall neglect to hear the Church, let him be unto thee as a Heathen man, and a Publican.

For his own glory and his peoples good) 2 Cor. 10.8. For though I ſhould boaſt more of our Authority which the Lord hath given us for edification, and not for deſtruction; and Chap. 13.10. The power which the Lord hath given me to edification, and not to deſtruction.

And that I may have the opportunity of the enjoyment of theſe priviledges for the advancement of mine obedience, I reſolve and promiſe, Iſai. 44.5. One ſhall ſay I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hands unto the Lord, &c. 2 Cor. 8.5. And this they did; firſt gave themſelves to the Lord, and unto us by the will of God, 2 Cor. 9.13. They glorifie God, for your profeſſed ſubjection to the Goſpel of Chriſt.

To ſubmit to the Miniſterial Guidance and over-ſight, exerciſed according to the rule of the Word in this Congregation, Acts 14.22. And when they had ordained them Elders in every Church, Acts 20.28. Take heed therefore unto your ſelves, and to all the Flock over the which the Holy Ghoſt hath made you over-ſeers, to feed the Church of God, Heb. 13.17. Obey them that have the rule over you, and ſubmit your ſelves to ſuch, for they watch for your ſouls, as they that muſt give an account that they may do it with joy, and not with grief, for that is unprofitable for you,

And to the Brotherly advice and admonition of fellow-Chriſtians here, Rom. 15.14. I am perſwaded that you are filled with all knowledge, able alſo to admoniſh one another, Col. 3.16. Let the word of Chriſt dwell in you richly, in all wiſdome, teaching and admoniſhing one another, Jude 20. Ye beloved, building up your ſelves in your moſt holy Faith, —keep your ſelves in the love of God, and of ſome have compaſſion, making a difference; others ſave with fear pulling them out of the fire, 1 Theſſ. 5.11. Comfort your ſelves together, and edifie one another, Heb. 3.16. Exhort one another daily, Heb. 10.24. Let us conſider one another, to provoke to love and to good works.

The Exhortation to Union.

IT will readily be yielded, that the great work of Chriſtians here, is to advance to their utmoſt, the Superlative intereſt of Chriſt his Kingdome and Glory. That the way conducing hereunto lies; Firſt, (for a ſure foundation) to begin with a Totall and free ſubjecting themſelves to Chriſt: Then for ſuller furtherance, to endeavour after the largeſt Heart, and moſt publike Spirit, for doing very much for Chriſt.

And (as a yet more full and proportionate meanes,) to put themſelves into the beſt poſture of the fulleſt and firmeſt Union and Conjunction, for exalting together of the Name and Cauſe of Chriſt; without which Generall Union, neither the Churches Edification, Reformation, or Preſervation, can be ſufficiently provided for, as neceſſarily requiring a conjunction of hearts, knit together in Love, of heads united in counſels and contrivances, and of hands affording their beſt aſſiſtance and help.

Among others, there are theſe three things in the reformed Churches, which are the great Dolenda, the greatly to be bewailed.

1. That great defect and want of Union and good correſpondencies for mutuall help. 2. That height and depth of hazzard and danger, they daily run by that want of good Union. 3. That ſo great, ſo great neglect of applying any juſt and proportionate remedy to heal diviſions and prevent the danger.

Certainly 'tis no ſmall one, but one of the great ſcarrs ſeen this day in the Face of the Proteſtant Churches, that ſinfull diviſion and want of Union, which interrupts thoſe good correſpondencies and joynt actings thereupon, to the ſecuring and propagating the Proteſtant intereſt, that would upon conjunction follow.

Our Lord indeed tells us, Luke 16. The Children of this world are wiſer in their generation, then the Children of Light: and beſides former, our own preſent age and experience, do abundantly prove and ſeale unto it.

Divers adverſe parties, though ſmaller, they can hit it, they can be cloſely united among themſelves, and ſtrongly combined againſt the reformed; But Papiſts, (the greateſt enemies, and the greateſt party) are the moſt eminently and obſervedly prudent and wiſe (as to matter of Union, and combination againſt the reformed.)

They (though ſo ſcattered over the earth, as to places of habitation;) yet are all one in heart, for to unite ſtill ſtrongly againſt the Proteſtants. And for a ſpring and feeder of all their affairs and dangerous actings, they have one chief (the deepeſt and moſt impenetrable) counſel; They have the choiceſt inſtruments, exacteſt correſpondencies, ſureſt intelligences, and the moſt equall and unwearied proſecutions of their grand deſign, the propagating of their own, and extirpating of the reformed party and way.

But the Proteſtants (though for numbers no whit deſpicable, and by good conjunction would be ſuſſiciently formidable) are ſo defective towards themſelves, as they neither do, nor will piece together in any entire and generall Union, for Counſels, correſpondencies, and joynt proſecution of their own intereſt and preſervation. And as this 〈 in non-Latin alphabet 〉 and inconſiſtency, becomes a daily deriſion and reproach among their adverſaries, and makes them look upon the Proteſtants, as a very ſimple party, and wanting that wiſdome of ſelf-preſervation by union; So it is the great ground given them, to place their deſtructive Engines, carry on their mines, and lay their trains.

But for any juſt and ſpeedy remedy as yet undertaken effectually, This is rather the Object of our Deſires, Prayers, and Tears, then of our Hopes: and not to be expected untill God rebuke that ſpirit of diviſion (gone out among the Churches) breathe a Spirit of Love and Unity, and bow the claſhing intereſts of States and Kingdoms, into a due ſubſerviency to that Supream intereſt of the Kingdome of Jeſus Chriſt.

When therefore diſunion and diviſion is ſo great a ſcarr in the face of the Churches in generall, It can be no ſmall blemiſh in any particular Nations and Churches: but is more eſpecially ſo, in this Nation of ours.

That ſo many Nations divided in ſituation, and of ſuch different Languages and intereſts, more eſpecially, do not ſo perfectly unite, is not altogether ſo ſtrange: But for thoſe of our Nation, (and which formerly were ſo united,) to be ſo rent and torn in pieces, and ſo remain without a healing up into unity; to behold the great and growing diviſions among us, to hear the continuall ſcorns and deriſions of the adverſaries: to foreſee that danger that heightens, and the ruine that haſtens towards us, by our enemies cloſe conjunctions, deep contrivances, and daily attempts of ſo many Parties, eſpecially the Popiſh, who are both greatly encreaſed and encouraged, to act and ſtrive with all their artifices and induſtries to make our diviſions ſubſervient to their own deſtructive purpoſes againſt us: And, which adds no little weight to all the former, for our ſelves to find it, and our adverſaries thereby to obſerve, their great advantages by that great defect of any adequate meanes yet uſed; yea, and withall, ſo generall a heartleſneſs unto any ſuch way, which may timely ſecure and relieve us,

— Pudet haec opprobria nobis, Et dici potuiſſe & non potuiſſe refelli.

This is and muſt be for a Lamentation.

When therefore our diſtempers and dangers are from diviſion: The remedy muſt needs be by a juſt and generall Union, eſpecially of the conſcientious and godly of different perſwaſions.

There are three wayes may be thought of for effecting Union.

The firſt is that, which though it may greatly be feared, yet cannot juſtly be deſired, and that is the Storme and Flame of Perſecution, to drive and warm us into a willingneſs to unite. This, although perſecution ſometimes hath brought about; yet now if perſecution ſhould ariſe, it muſt in moſt probability be from the Popiſh party, which is no way likely to occaſion it. For now the way of the Papiſts, is not that of Queen Maries time, by a juridical Triall, condemnation and execution, by burnings, and ſuch like: But by ſuddain Maſſacres and expoſing to cold, nakedneſs, hunger, and all extremities.

This is the new way of the Papiſts, a proof of which we have in thoſe three ſucceſſive Inſtances, Firſt, in that of Ireland, and then divers years after, in that of Poland, and that of Piedmont. Theſe tell us plainly, what courſe they will run, if once opportunity be given them. Then when the ſword and violence hath taken away thoſe that come to their hand; The inquiſition will come to find out others that have eſcaped and are undiſcovered

Therefore if the Popiſh party ſo encreaſe and are ſo buſie daily (as on very good grounds it is apprehended) there is great need of a preſent, firm, generall Union, to counterwork them: and the Lord ſet this home on the heedleſs and liſtleſs Spirits in this Nation.

2. A ſecond way for procuring Union, is by the Civill Magiſtrates Interpoſition, by ſetling ſuch order and government as may gather and glue together, the broken and divided parties among us. But this way though it is not deſired at all by divers, who like no impoſition, but a liberty to do as they pleaſe, yet if the civill power would pleaſe to give their aſſiſtance and encouragement unto it; how ſoon might a happy Union be effected, and the building of Gods Houſe would bring a bleſſing, and greatly conduce to ſettle their own affairs. But when a diſeaſe is mortall and high, the remedy muſt not be remote and delayed: if at preſent this will not be done, we had need do that we can do.

3. There is a third way, (The way at preſent to effect a good and neceſſary Union) which is by our own free choice or voluntary conjunction and aſſociation, in ſome juſt and moderate way, reſpectively to the godly and peaceable of different perſwaſions.

Continuance of diſunion and every ones going his own way, as the beſt way of peace and preſervation, cannot nor will not in the concluſion, be a relief and remedy to out diſtempers and dangers. Whatſoever may be ſaid for a neceſſity of indulgence, the good party in the Nation muſt come in to ſome fit Union and accord. For ſuch as conceive diſ-union and diviſion beſt, we may as ſoon credit them, as we would agree to him, who ſhould affirm, that burnt tow is beſt to make Cord-age, or Roes of ſand are fitteſt to make Cables for Ships that toſs at Sea.

Or to ſay we need do no more then either lie ſtill, or only act in our own private capacities, in our own particular places, this will avail us little.

For if the Ship be ſinking, and ſo all engaged to endeavour the ſaving of it, it is no time for any particular perſon to lie ſleeping like Jonas in the ſides of the Ship; or to be buſie in his private Cabbin to order his own affairs.

If a Country be invaded with an Army, it is not fit for the Inhabitants to run into holes and hide themſelves, as the Iſraelites did, when the Philiſtines were up againſt them. Neither is that enough in this caſe, for every man to take up Armes, and then ſtand in his own door only; that may help againſt the approach of the thief, but not againſt an enemy in a Body. But as the enemies ſtrength and the Countryes danger is by that of many ſingle perſons joyned in one Army; ſo the ſingle perſons of the endangered Country muſt unite (as Saul and Jonathan did in that invaſion by the Philiſtines) there muſt be Army againſt Army for the preſent ſecurity. The way left us at preſent is Union, by a free and voluntary aſſociating, both to heal Diviſions, and defend our ſelves againſt them that are all united, and joyntly acting againſt the Reformed Religion.

But this muſt be a good and a juſt, an entire and extenſive full union; ſo as the Remedy be not below, or ſhort any way of the Malady.

A good union by the Good, Good men ſincerely and cordially cloſing for carrying on the work.

A due and entire union made by perſons of a ſutable due Goſpel temper, of Sobriety, Moderation and Diſcretion, that may thereby evenly joyne and glue together.

Rigidneſs and Harſhneſs of ſpirit will not ſuit this work; as churliſh Iron, and ſoft pliant Gold, will not agree in a curious frame, for an exquiſite and continuing motion: Nor harſher matter, with ſofter ſilk in the ſame piece; which will not wear or hold well, but ſoon fret out: Goſpel calmneſs and gentleneſs, Humility and Yieldingneſs muſt make a due union.

But yet there is need alſo of Reſolution, firmneſs of purpoſe, Confidence and Courage, to make the ſtrong ſoder of a firm and laſting union.

Men muſt not be of a dubious Heſitancy, of a ſuſpicious timorous temper, full of Doubts, Jealouſies, endleſs Diſſatiſfactions, and continuall Unevenneſſes: but Fortes & Tenaces propoſiti:] that know firſt what they do, and then fix and hold up in evenneſs and equalities. For when the Remedy is proper, it muſt alſo be conſtantly uſed, ſo long as Neceſſity calls.

The perſons concerned, that ſhould contribute to, and concurre in this union, are both Miniſters and people.

Miniſters leading, and people willingly following, both together coming in to help cloſe up the breach, which the high-ſeas and ſpring tides of Diſtempers have made upon us. Firſt, Miniſters of the Goſpel, the Goſpel of peace and union; Miniſters that are publike perſons, and more peculiatly concerned.

Theſe ſhould ſpecially be healers of Breaches in Churches, and among the people of Jeſus Chriſt.

They are by Office Guides and Leaders. Firſt, To lead, by preaching Chriſtians into union, ſhewing the Goſpel-duty, the Neceſſity, Excellency, and Utility; To ſet home all Goſpel Directions, and Inducements upon the Conſciences and Hearts of Chriſtians, and do all they can to light, warm and winne them to it.

And they are likewiſe to guide and leade by example, Give the faireſt Copie, Set the moſt excellent preſident of endeavours, Induſtry, and Zeal for godly unity. If Miniſters leade not, will their people begin alone? If they are liſtleſs, will people be lively and active? If they are of a low narrow cold cowardly ſpirit, will people in probability be of an high heroical zealous temper? No, the Miniſters Light muſt help to direct, their Heat to warm, their Reſolution and Zeal to help others to be reſolute and zealous.

And people alſo ſhould deſign and endeavour union, to cooperate and go along with their godly Miniſters in good and neceſſary wayes, Not neglect their Miniſters herein to let them go and act alone: but honour them with yieldings to, and followings of them in what they follow Chirſt.

Formerly what a ſpirit of willingneſs was there to hear, learn, believe, and do as their godly Miniſters guided and perſwaded? What a Goſpel yieldingneſs and great ſequaciouſneſs was ſeen among people, that turned greatly to their own Edification, and the great Comfort, and high encouragement of their godly Miniſters.

Chriſts Miniſters they have ever been Satans great eye-ſoar and ſpeciall envy, and Satan hath ever endeavoured to make their credit run as low as he could, that the Goſpel might run the lower, and be glorified the leſs in peoples hearts. A man is ſo far paſſable with others, as he hath eſteem and credit in their hearts, and will accordingly prevail with them. It is Satans grand deſign, to make the Reputation of the Miniſters of Chriſt run low, that thereby the Doctrine they bring, might be little regarded.

Gods deſign in Scripture, and Chriſts great drift in the Goſpel, is to ſet up the Miniſters very high in peoples hearts; (that they ſhould have them in ſingular Honour for their work ſake) knowing this would exalt both his Word, and himſelf alſo. But this hath been Satans deſign, and effected more of late then ever, ſince the Reformation; yea other Ages: ſcarce any have exceeded ours. But the loſs is leaſt to Miniſters, and moſt to the Hearts, that ſuffer themſelves to be prejudiced againſt them. The Word loſes its efficacy, but the people the profit, and their ſouls into the bargain alſo, if they look not to it. But as Miniſters of Chriſt muſt leade, and let their Light ſhine before their people; ſo people muſt let in their light, and ſuffer themſelves to be guided and perſwaded, as for their own Edification, ſo Miniſters great encouragement and comfort. Thus in this great work of Union, both ſhould help and encourage each other, and then the Adverſaries may be diſappointed, and in time our Diviſions healed up.

Some looking into the obſtacles, likely to hinder Union, among thoſe of different judgements gave (ſome years ſince) among others) a matter of ten Reaſons; which though not in the ſame method, nor in all the words at length, yet is thought not amiſs to mention here.

As 1. Some place too much of their Religion in ſtanding off from others, as if the height of a Chriſtian lay in rigid Separation from thoſe that are of a lower ſize; and will be hardly drawn to remit any thing of their ſuppoſed neceſſary ſtrictneſs; rather deſiring to pleaſe themſelves, than bear with the weak, ſuſpecting even neceſſary proviſions for admiſſion of the weak, as ſavouring too much of looſneſſe, and that which may bring on their partaking in other mens ſins.

2. Some have drunk in ſuch prejudice againſt their Brethren, that fancying the difference greater then it is, and ſuppoſing a Cloſure unlawful or ſcarce poſſible, are the more backward to any thing tending to a compoſure.

3. Ignorance may prove a great hinderance, many underſtand only the practick part of their own way, not fully knowing the extent neceſſity, indifferency of their ſeverall principles, theſe out of a zeal to truth will ſtand off, as not knowing how far they may yield.

4. Some delight in contentions.

5. Some once embittered their blood is not eaſily cooled.

6. Some are pleaſed with nothing that themſelves propound not

7. Many are engaged and will find it a hard task to deny themſelves in point of honour and credit, which they think will be loſt if they alter their courſe.

8. Many are ſo overdriven by their friends, and members of their Congregations, that they dare do little for fear of diſpleaſſing them.

9. Some want publick principles having but one thing in their eye as ſuppoſe purity or peace, proſecute that to ruine or neglect of other neceſſary things.

10. Some want publick Spirits, not caring what become of other Chriſtian, ſo long as they have the Ball at their own foot, or things go with them as they would have it.

Now as the proper cure and relief of Diviſions, and dangers thence ariſing, muſt neceſſarily be from Union, a ſuitable and ſpeedy Union, anſwerable to the nature and extent of the Malady: ſo that muſt firſt be removed that is the impediment to it, that (though many things elſe concur) is chiefly a great defect of publickneſſe of Spirit, a Spirit carried out to the publick good of the Church of Chriſt and his Cauſe, together with a grand failing in Brotherly Love.

1. That defect and great want of a publick ſpirit (a ſpirit that hath made ſo many Prophets, Apoſtles, Martyrs, Miniſters, and Saints in all ages to ſhine ſo gloriouſly.)

All Chriſtians whatſoever ſhould endeavour great publickneſſe of Spirit, ſhould put on and wear this rare Jewel, with the rich Pendants of it of pureſt and greateſt aims, beſt contrivances, warmeſt affections, ſtrongeſt higheſt reſolutions for the Churches good, againſt all things whatſoever that interpoſe.

But publick Perſons, Miniſters, principally they ſhould be of a very eminent and exemplary publickneſſe of Spirit, as they are lights, and leaders, ſo in this, in a more obſerveable manner.

But now there's none ſhould be of a meer private and impublick, but of the moſt publick Spirit.

We ſhould not be like the Snail that houſes her ſelf in her ſhell, commonly cleaves to a block or ſtone, and ſeldome moves, and then but for a little food.

But like the Springs of Water, that riſe up, run over, and make a river for general uſe.

Not like a Light in a dark Lanthorn, which ſhineth only inward; but like the Heavenly bodies that mounted up, are ſtill running round the Heaven, to carry and convey their light and influence to all. It is too evident that great want of publickneſſe of Spirit, that like an Epidemical common diſeaſe, hath ſpread it ſelf about. This this is the reaſon of that want of endeavours for generall Union.

The School Maxime is, Omne negativum fundatur in affirmative, all disintending and neglect of a duty, ariſes from over intending and following ſomething elſe, that ſhould not be done. The neglect of the publick, muſt have ſome ill unworthy ground and occaſion.

There's ſome evil that infects the Heart of Men, that breeds this animi deliquium, this heartleſſneſs unto the publick.

It was holy Paul's complaint in his time, All ſeek their own, and none the things of Christ.

The defect of publickneſſe of Spirit, ſeeking the things of Chriſt, breeds from a private Spirit, and ſinfull ſeeking our own things.

There is a very private narrow Spirit gone out into the Nation, that like Pharaoh's lean and ill favoured Kine, eats up the fat and good.

Many Chriſtians, many publick perſons, many Miniſters for their own ſafety, eaſe, ſelf-enjoyments, and attendance on their own private affairs, deſign retiredneſs, and pleaſe themſelves in unprofitable Privacies, lying hid, and lying ſtill, withdrawing themſelves from the publick in a great meaſure: when the publick cals ſo loud to all for help.

There is a very ſinful unworthy Spirit, in divers this way, ſuffering themſelves to be of little uſe, in compariſon of what they might, and hiding much of their Talent in the Napkin of an unprofitable privacy.

This is as if the Springs and Rivers ſhould ſeal up themſelves, or hide themſelves under ground, and bid us go ſeek our water. As if the Sun ſhould ſtand ſtill, draw a Curtain before it and then bid the Moon and Stars to warm the world, and make day.

Ah how ſinfull is it to be all ſelf, Center-ſelf, and Circumference ſelf, aimes and actings all ſelf; Or to prefer a mans own petty privacies and particularities, before the publick, to have all the heart on the one, no heart on the other, or in an exceeding great diſproportion?

Never any Chriſtian yet had his licenſe made him, or his quietus eſt given him, to retreat from the publick, and lie ſtill in meer unactiveneſſe.

It is the alone prerogative of him that is immutably ſelf-ſufficient (and from whom all things only are) to be ſolely for himſelf.

Weigh it ſeriouſly; there are but two ſorts of Creatures in the world, that have made themſelves a licenſe to be meerly and only for themſelves, and they are Divels, and wicked men, left to themſelves. There is nothing in the whole Creation, but as it is ſtampt with a principle of ſelf-preſervation, ſo likewiſe it hath a ſtrong inclination, and will accordingly on occaſion to beſtir it ſelf into a zealous activity to preſerve the univerſe.

Many heathens though moved only by principles of Morality, yet were often Perſons of a moſt Publick and Heroicall Spirit, eminently carried forth and acted, to undertake and adventure for the publick good.

Holy perſons in Scripture are purpoſely put upon the file of a glorious Record, for their excellent publick Spirit, their being ſo ſtudious and zealous for promoting the publick, and not regarding their own private, as to eſtates, liberties, lives, or whatſoever might be dear and precious to them; As Moſes, David, Nehemiah, Paul, and many others.

The Saints in Heaven, though ſo ſecure and happy, yet are all of a moſt publick, tranſcendently publick Spirit, engaging for the Church Militant in their requeſts continually.

The glorious Angels are of this publick Spirit, being daily moſt freely miniſtring Spirits for the good of the Heires of Salvation.

The moſt Bleſſed God, although he needeth nothing, and is under no obligation to any, but as himſelf pleaſes; yet hath the largeſt heart, and moſt liberall hand, doing good to all, eſpecially his Churches: and guides continually every thing, as to his own glory, ſo the good of his.

That private Spirit, that deſigning of, and pleaſing it ſelf in unprofitable receſſes, latencies, and lying ſtill: That Spirit which is under a Spirituall Liſtleſneſs, and Cowardize for doing and adventuring any thing to promote or preſerve the publick, is the moſt improper and irregular thing in the world.

The moſt excellent Chriſtians have the moſt publick, lively Spirits, the greateſt thoughts, higheſt aimes, largeſt affections, moſt abundant Zeal, activity, and equality of endeavours for the publick.

Theſe when private, narrow, liſtleſs Spirited men, that overminded their own, will have but a bad account to give in to Chriſt; Theſe will render up their account with greateſt joy and confidence.

This the firſt great Obſtruction to our healing and relieving Union, want of a publick Spirit, and this from being ſo much of an unprofitable private Spirit, ſet upon, and ſeeking our own, and not the things of Chriſt.

The ſecond (and which alſo greatly grounds the former) is that very great want of Love. Firſt, To Jeſus Chriſt his cauſe and Goſpel-Brotherly Love.

Love, which is excluſive of a meerly private and narrow, of a liſtleſs cold and dull diſtemper, introduces a free and enlarged, active, adventurous, and zealous diſpoſition, and way; and is one of the great Fountains and Feeders of publickneſs of Spirit. One of the great Legacies the Lord Jeſus bequeathed to his Diſciples, when he was leaving the world, was peace.

And one of the great Commandments given in charge by him was Brotherly Love, the ground of peace and unity; let that be well conſidered.

Brotherly Love (which beſides that great weight of the golden Scepter of Chriſt, lying on it all the Scriptures over, and the clear ſtamps of his authority in thoſe frequencies of ſtricteſt Scripture Precepts,) to make it more paſſable and currant, it received from Chriſt himſelf, a peculiar Stamp and new Signature, and is that alone in all the Scripture, which is ſtiled the new Commandment, required to be the proper Goſpel-badge of Chriſts Diſciples. Herby ſhall all men, &c. And Brotherly unity is the genuine and rare fruit of Brotherly Love, by every Chriſtian to be endeavoured to the utmoſt extent of Goſpel poſſibility. Nothing in our own Spirits of corrupt diſtemper, carnal ends or undue prejudice ſhould hinder it; nothing in our Brethren ſound in the Faith, and of Godly Converſation, though not abſolutely agreeing with us in way, diſpoſition, or opinion in all things: Chriſtians cannot be all alike here. All have not the ſame intellectuall complexion. It is a great defect of meekneſs of wiſdome to refuſe all agreement with others becauſe they agree not with us in all things. Neither may any other Chriſtian precepts hinder us.

Ah that we could duly conſider of this new, this one new Commandment, our Lords peculiar charge given upon ground of great neceſſity in Goſpel times, foreſeen perfectly by the Lord the all-knowing Law-giver, and King of his Church!

Certainly when Chriſt will heal and ſtabliſh a people, he fills their Spirits with over-powering Brotherly Love, to ſmooth off heart-unevenneſſes of disinclinations, diſtruſts, and miſunderſtandings, and makes them firmly piece together in Godly unity. Love as the Apoſtle hath it, is the bond of perfectneſs. Yea, Love is the fulfilling of the Law, 〈 in non-Latin alphabet 〉 , That will encline and enable wiſe for, and make willing with it, and conſtrain us into it, into all the latitude of duties we owe to fellow-Chriſtians, and preſerve us therein. Get we but that ſincere and ardent Love, the Goſpel calls for; and unity will be both eaſily brought about and kept a firm and full unity, that may anſwer the Churches preſent neceſſity. If there be any defect in Union 'tis from a deficience in this Bond, this affection of Love. Were there among other Goſpel requiſites this publick Spirit, were this Goſpel Brotherly Love put on, this would recover and reduce us to happy unity, without which the breaches and diſtempers are not likely to be healed.

For to provoke us (thoſe eſpecially that are the backward and unactive!) oh that we could conſider things together! and once more in Chriſts name be entreated to endeavour it. For is Brotherly Union meerly arbitrary, and left to our liberty, and not of a Scripture and Goſpel neceſſity? Are not diviſions among Chriſtians carnall? Are not ſowers of diſcord among Brethren abominable to the Lord?1 Cor. 3.3. Prov. 6.12. Rom. 16.17. Muſt not thoſe that make diviſions, be marked, and alſo avoided?

Hath not God in Scripture ſtraitly Commanded Unity, Chriſt moſt ſignally, and peculiarly enjoyned it? Do not his Apoſtles very frequently in the New Teſtament, (Eph. 4.3. 〈 in non-Latin alphabet 〉 , &c.) both require and perſwade to it? yea, muſt we not look to keep it ſtudiouſly, ſolicitouſly, and zealouſly endeavour it? And that, as in other Scriptures, is there urged upon very General and equitable reaſons, that extend to all Chriſtians. There are ſeven ones, and all reſpecting all the People of God, as thoſe Epheſians. It is not to be endeavoured only with ſome ſingle perſons, whom we ſhall pleaſe to pick out to our ſelves. Or with thoſe particular Congregations we are fixed in, but with all Chriſtians in General, as their condition requires, and opportunity is afforded to us? And accordingly, have not good Chriſtians in all Ages, both aſſented to the Doctrine, and earneſtly endeavoured the practice of it? Doth not all experience of the Churches, Evidence the Neceſſity of it? Did not thoſe Churches ſo excellently conſtituted by the Apoſtles themſelves, ſoon diſcover the uſe and Neceſſity of it, as we ſee in the caſe of the Church of Antioch, Acts 15. which occaſioned that Application to the Church of Jeruſalem; and thereupon the firſt and exemplary Chriſtian Synod, Whereby that , and likewiſe other Churches were eſtabliſhed in the Faith?

Let matters be never ſo well Conſtituted in Churches, yet there ever will be New Emergencies, and after caſes, which will call for, and ſtill Neceſſitate union and correſpondencie, and that cannot be relieved otherwiſe.

At this day, thoſe Diviſions among the Reformed, are not they acknowledged, and bewailed as ſinfull, and greatly deſired by the Godly, of any moderate ſpirits, of all parties, to be healed? Yea, among our ſelves is it not ſo acknowledged and bewailed, and accordingly are not our deſires and Prayers, ſtill a going after it? Do we not Evidently ſee the evils, and miſchief, that will unavoidably every day encreaſe, and Grow upon us, without Union?

Ah! What will become of Truth, of all Goſpel-Truths, and the purity of Doctrine, which is preſerved by Union? When the houſe is burnt, and the Gold and Treaſure in it melted, is it not hard finding it among the Rubbiſh? Pearles if they ſhould be buried in great heaps of ſand, will they not hardly be recovered? How hard will it be for people to find the Treaſure, the Pearles of Goſpel-Truth, in the Rubbiſh and ſands of multiplicities of errours?

And what will become of the life and power of Godlineſs, when mens zeale and fervour ſtill evaporate, and breathe forth in contentions; and Chriſtians become engaged to maintain Parties, rather then Godlineſs it ſelf?

Yea, how muſt Ignorance, and Prophaneſs encreaſe, And how will Popery gaine upon us? Yea, and how will that be kept out at laſt; look ſeriouſly to the cloſe. What can Magiſtrates and Miniſters do, if unity be not recovered? At the beſt muſt not the Doctrine be highly hazzarded, and hardly be ſaved.

Muſt not the Power of Godlineſs needs ſink, and be ſwallowed up in theſe Quick-ſands of Diviſion; yea, and withall the civil ſtate? When hearts are divided, and mens wayes and Conſcience ſo continually claſh, and run croſs; muſt not that needs be but in a crazie condition, in compariſon of that, which General union would produce, which alſo would in time, work out a happy ſettlement in the Civil State?

What though ſome are of the opinion that diſunion is beſt, that makes it not ſo in it ſelf?

But why ſhould union (the entireſt, fulleſt, and largeſt) union in States, and Kingdoms be beſt; and not in the Church of Chriſt, and among Chriſtians?

If ſingle perſons or ſmall Townes, and particular places, cannot carry on the Civil Intereſt, without Civil Union, nor never ſufficiently provide for the ſecurity of the Civil State; then why muſt it, or how can it be, that ſingle Chriſtians, or particular Congregations, without Conſociation can carry on, and preſerve Religion in a Nation?

As all former, ſo late Experience proves, and after Experience will ever prove the contrary.

Thus New England it ſelf alſo, acknowledges and practices the contrary, and that upon Experience. And they accordingly (even the ſtricteſt of them) do not only wiſh, but encourage, and provoke the Godly of different Judgements in this Nation, to endeavour Unity. And certainly this muſt be very conſiderable, that they of New England, who left this Country for liberty of Conſcience, and went into a deſolate wilderneſs: They that had ſuch excellent Chriſtians, and Eminent Miniſters, to form and make up their Congregations; They that had ſo full a Liberty, to chooſe their own way of Church Government, and withall had ſo great countenance and aſſiſtance from the Civil Magiſtrate, as ever Churches in the world had: yet theſe, theſe ſo accommodated and aſſiſted, after almoſt thirty yeares experience, find a Neceſſity of union of Churches; and of godly Chriſtians, of different Judgement, are in expectation daily of it here; blame thoſe that are oppoſite to it, or ſlothfull in it. And certainly this freſh experiment brings a cogent and concluſive Argument, that out-weighs all colours and pretences made by any, for refuſal or neglect of unity. But to adde no more, we our ſelves Generally ſee a Neceſſity of unity, we wiſh it, pray for it, and expect it alſo; but this layes great blame and ſin to our charge, that we do ſo little for it: That our Judgements and Prayers concurre in it, but our hands ſtir not, and we do not (to any purpoſe) endeavour after it.

What then is and muſt be, the Obſtacle to this ſo Neceſſary Unity? Is it private advantage? like men that having a private Trade, are enemies to joynt Stocks and Trading in Companies. Is it liſtleſneſs, and a ſpirit of ſlothfulneſs? like the ſluggard, that will not pull his hands out of his boſom. A lothneſs to be unhinged and taken off our old wonts of unactiveneſs, and doing nothing, but for our own particulars; and ſo being habited and accuſtomed to move, or go no further, we will not diſeaſe our ſelves, and be further engaged. They ſay, as ſpeech, diſcovereth, wiſdom, or weakneſs; ſo Actions, or not actings, oft diſcovers cuſtom and habit. If we have contracted an ill cuſtom, of doing nothing or little, except for our ſelves, we had need do the more for after time. 'Tis too true, that meer ſloth and love of eaſe, and lothneſs to do more then that is ordinary, eſpecially that which ſeems New (though never ſo Neceſſary) is one great cauſe of the backwardneſs, and unactiveneſs of many: or is it cowardize, and a timourous temper, an over-cautiouſneſs, and aptitude to ſuſpect every thing, and every man; like the Beggar that is ſtill ſhrugging the ſhoulder, or like a ſhy Horſe that eats hay in the ſtable, and will ſtartle at a little of it lying in the roade. Shall we alway cry a Lion's in the way, when we ſhould be doing? and ſet up our own apprehenſions, and then ſtartle at them? If theſe be the hinderances, carry we our eye to Primitive Chriſtians, go warm our ſelves into reſolution and activeneſs, at that fire and flame of Heavenly Zeal. How did they adventure to hold toḡether in Chriſtian unity, and continuing correſpondency for the firſt three hundred yeares, when the Magiſtrate was not for, but againſt them, yet held Chriſtian union with the hazzard, and oft to the loſs of liberties, Eſtates, and lives, ſo warm was their Love, that it caſt out fear, and kept up conſtantly deſire of ſome good unity? And what had become of Religion, and Chriſtianity, if they had been no warmer, and more reſolute and active then many that go for good, are in our times.

What did the Waldenſes and Albigences for divers hundred years, in matter of correſpondency and union, notwithſtanding the fury and rage of Perſecution? What was it under Chriſt that kept up Religion in thoſe ſo extreamly corrupt times, but their Conjunctions and Conſtancy?

What did the Bleſſed Reformers againſt the Pope, Emperour and others, the great difficulties and dangers that preſently aroſe: did they not endeavour Unity and Agreement, notwithſtanding the hazzards, and extremities of thoſe times?

If the Spirit, and way of Chriſtians in Primitive and ſucceeding ages, was to labour and adventure for unity, when Laws and the Civil Authority were againſt them; and it was ſo exceeding dangerous? Shall we not adventure and endeavour it, when the Lawes and Civil Power do not hinder us, yea and when of the chief Magiſtrate (to whom this Agreement being preſented) it was not only well accepted, but with ſuch expreſſions alſo of Great Readineſs to countenance, and farther us, in theſe our endeavours after a juſt and moderate union.

Ah then will any of the fore-named private reſpects, any lothneſs and liſtleſsneſs, fears and jealouſies; will theſe in the Ballance of the Sanctuary weigh any thing? O will they weigh againſt Scripture Commands, Chriſts peculiar New Command, the Judgement and endeavours of the Church, old and new experience, our own as well as others Approbations of Endeavoured for unity, and Prayers for it? Shall we approve it, and pray for it, and then confute our own Conſciences, and ravel out our Prayers, by a ſitting ſtill and looking for an opportunity, as a ripe fruit to fall into our mouthes, and be made to our hands, and not take it when there is ſuch need of it, and likewiſe the way ſo free for it? It is a good ſaying, Iter ad pietatem eſt intra ipſam pietatem, It is true of Godly and brotherly unity, the cure of Diviſion and the way of Union is not ſo much without it, not wiſhing and deſiring of it; but reſolving, trying, acting vigorouſly, and carrying it on with conſtancy. Practice will bring that experience, that will eaſe and ſweeten the way and work, and Evidence that very feiſable, that was lookt on as improbable, if not impoſſible. And that union is practicable and feiſable, this we ſee by what others, in other parts of the Nation have happily begun and held on. Therefore ſhall we buſie our ſelves in drawing circles in the duſt, as he did when the City was ſtorming, whereby he loſt his life by a common Souldier? Shall we ſit ſtill when Neceſſity calls aloud for it, the way is ſo open to it, and others have ſo fairly led the way before us? If we ſhould do nothing, Union and the work of Chriſt may ariſe and go on another way: But if we be doing, we among others ſhall be called the Repairers of the breach, and our labour ſhall not be in vaine in the Lord; For the Lord will be with them that are with him.

FINIS.

Books printed for and ſold by Edward Brewſter at the Crane in Pauls Church-yard.

MOtives to a good Life in ten Sermons, by Barten Holliday. 4o

A Treatiſe of Faith, wherein is handled the nature of true ſaving Juſtifying Faith, in oppoſition unto counterfeit: alſo helps thereunto preſcribed; hinderances thereunto removed; and ſeverall other Goſpeltruths clearly diſcuſſed, by W. N.

Mr. Birckbecks Proteſtants Evidence taken out of good record; ſhewing that for 1500 yeares, worthy Guides of Gods Church, have in ſundry weighty points taught as the Church of England now doth: a very Learned and Judicions Work, in ſoll.

—His Treatiſe of the four laſt things, Death, Judgement, Hell, and Heaven, in 8o.

Mr. Cawdry's Inconſiſtency of the Independent way with Scripture and it ſelfe, in 4o.

Mr. Calamy's Sermons preached upon ſeverall ſelect occaſions, gathered into one Volume, in 4o.

An excellent Treatiſe of Mortification, called, The crucifying of the world by the Croſſe of Chriſt; with a Preface to all Rich men and Noblemen, directing them how they may be richer: by Richard Baxter, in 4o.

Mr. Palmers Goſpel New Creature, wherein the work of the Spirit is opened, in awakning the ſoul to the getting of pardon of ſin, and an intereſt in Chriſt, Conviction of ſin, Goſpel Juſtification, and creating into Chriſt, diſcovering the falſe Refuges, and hopes of heaven, of ignorant formall and carnall profeſſours. (Whereunto is added by way of comfort) the tempeſtuous ſoul calmed by Jeſus Chriſt, in 8o.

Mr. Angiers Helps to better hearts for better times, in 12o.

Mr. Belkes Scripture enquiry, or helps for memory in duties of piety, in 8o.

Mr. Paul Baines Chriſtian Letters repleniſhed with divers Conſolations, Exhortations and Directions, tending to promote the honour of Godlineſſe, in 12o.

—his directions to a godly Life: wherein every Chriſtian is furniſhed with moſt neceſſary helps for the furthering of him in a godly courſe here upon earth, that ſo he may attain eternall happineſſe in heaven, in 12o.

Mr. Benthams Chriſtians Conflict, a Treatiſe ſhewing the Difficulties and Duties of this Conflict, with the Armour and ſpeciall Graces to be exerciſed by Chriſtian Souldiers, particularly applyed to Magiſtrates, Miniſters, Husbands, Wives, Parents, Children, Maſters and Servants.

Mr Elton his Excellent Commentary on the 7, 8, 9 Romans, in foll.

There is alſo in the Preſſe, A practicall Commentary with obſervations on the whole 17 of John in foll. by Mr. George Newton of Taunton.

Chriſts Commiſſion Officer, or the Preachers Pattent cleared, and the peoples plea conſidered in a Sermon preached before the aſſociated Miniſters of Chriſt in the County of Sommerſet, at a Late ſolemne Ordination of 13 Miniſters at Somerton in the ſaid County, by John Norman Miniſter of Bridg water.

Alſo a Sermon preached at the funerall of the Right Honourable, Robert Earle of Warwick, by Edmund Calamy, in 4o.