THe success of the Ministery of the Gospel of Christ, depending much upon that esteem which the persons by whom it is dispenced have in the hearts of those to whom they are sent: It hath ever been one Master-piece of the Devils Policy, to cast out against them the sharpest Arrows of Slanders and Reproaches, that so he might through their sides wound the Gospel it self, and render it, if not contemptible and odious, yet fruitless, and without success. This design was never more furiously driven on by Satan, and his Instruments, then at this time, and in this Nation; where­in the Ministers of the Gospel are generally charged, by rigid Malignants on the one hand, as the men that have been the Authors of all the kingdoms Troubles, Fomentors of these unnatural Divisions and Bloody Wars; yea, as men who have had a strong influence into the contriving and effecting of the Death of our late Soveraign: and by severe Sectaries and Se­ducers on the other hand, as men who for their own meer In­terest of Power and Gain, would embroil the kingdom in a new War, oppose and disturb the present Setling of Peace and Government in this almost ruined Nation.

Therefore we whose Names are hereunto Subscribed, Ministers of the Gospel of Christ in the County of Essex, do hold our selves necessitated, according to the Example of the Apostles, and others the faithful Servants of Jesus Christ in their generations, to clear our selves from these un­just Accusations, by declaring to you of our respective Char­ges, [Page 2]whom we have been Instruments to engage with, and for the Parliament, what were the grounds of our first ap­pearing for, and adhering to them, and what are our appre­hensions of the present State of things, and of the intended and endeavored Settlement, by some misled with Ignorance and false Zeal.

We call the God of Heaven and Earth to Witness upon our souls, That it was not hatred to any Party or Person, much less to the person of our KING, that first drew us into this action: But clearly this, Some years before the as­sembling of this Parliament, we evidently saw the Affairs of Church and State in imminent and apparent hazard, Many and great Alterations made in Doctrine, Innovations in Worship, The Power of Godliness disgraced, True Religion undermined, The faithful and conscientious Professors of it persecuted, even to Bonds, Flight and Imprisonments, Popery Connived at, Countenanced, Courted: Besides many grievous Oppressions of the Subjects in their Liberties and Proper­ties. These things we saw, and sighed for, but had no thoughts of inciting any to make resistance (though against the abused Name and Power of a misguided King, whom we much pityed in his Miscarriages) until it pleased God to bless us with a Parliament, the ordinary means which he hath ap­pointed in this Nation, for the red ressing of such growing evils.

The Parliament meets a first and second time, Declare their apprehensions of the danger of Church and State, the same which before had been upon our hearts, Apply themselves to all humble and submiss ways, by Petitions, Remonstrances, &c.See the Re­monstrance of the State of the Kingdom, Dec. 15. 1641. Speak nothing but honorably of the King, Lay the blame of all Miscarriages upon evil Counsellors, Require them to Tryal: But God, for our sins and his, shuts up his Majesties heart against these Addresses. In stead of yielding up those whom the Parliament demands, he demands some of their Members, seconds his demands with a face of Violence: And here began that most unhappy Breach, The Parliament upon this desire a Guard, their Guard is the Kings apprehended [Page 3]or pretended Terror, He leaves his Parliament upon it, and under shadow of a Guard for his Person, raiseth an Army, sets up his Standard, &c. The Story is too long and sad for us to relate: But hence arose that Fire which since hath burnt almost to the very Foundations, and who knows when it will be quenched?

The Parliament seeing which way the Counsels of the King steered, apprehend a Necessity of raising Arms for the Defence of themselves and the kingdom; for the effect­ing whereof, they send out Propositions,Certain Pro­positions of both Houses of Parliament▪ concerning the raising of horse horsemen and arms for the Defence of the King, & both Houses of Parliament, pag. 8. in particular ma­ner call upon Ministers to encourage and incite their people to be forward and ready for their own and the Publique good; Declaring (in those Propositions) their intendments in raising Arms to be no other, then To maintain the Prote­stant Religion, The Kings Authority and his Person, in his Royal Dignity, The free Course of Justice, The Laws of the Land, The Peace of the Kingdom, and The Priviledge of Parliament, against any force which shall oppose them, and this by the direction of BOTH Houses of Parliament: Yea, when the War was first commenced between the King and them, their Army carried a Petition in the one hand, as well as a Sword in the other; in which the Lords and Commons do, in the presence of Almighty God, profess, that If His Majesty will forthwith return unto his Parliament, &c. they will receive him with all Honor, The humble Petition of the Lords and Commons as­sembled in Parliament, sent by his Ex­cellency Rob: E. of Essex, to be by him presented to His Majesty, printed September 27. 1642. See also a Declaration of the Lords and Commons, in Answer to a Preclamation by the King, for suppressing the Rebels under the Earl of Essex, wherein the Lords and Commons, to witness their unshaken Loyalty and Affection to his Majesty, do so­lemnly Declare, That if his Majesty shall immediately disband all his Forces, and return, &c. they will really endeavor to make both his Majesty and his Posterity as much beloved at home, and feared abroad, as any Prince that ever swayed this Scepter, which is their firm and constant Resolution. Declar. printed Aug. 16. 1642. yield him all due Subjection and Obedience, and faithfully endeavor to secure his Person and Estate from all danger, and do the utmost of their Power to procure and establish to himself and his People, all the Bles­sings of a glorious and happy Reign: We did then verily be­lieve, [Page 4]and yet do, That these were the Sincere and Cordial Intentions of the Lords and Commons then assembled in Parliament: And although the King was so unhappy as to reject that Petition, yet they persisted still in the same Loyalty of Intentions and Affections toward him, as appears in their many Messages to himself, and Declarations to the kingdom, and especially by their Solemn League and Cove­nant: The War having all along gone under the Name and Title of A War for the Defence of Religion, King and Parliament.

Upon these grounds we engaged in this Ccause, being cal­led to it by a lawful Authority, The Two Houses of Parlia­ment being the Ordinance of God unto this Nation, for the preventing of Tyranny, and the regulating of the Ex­orbitancies of Regal Power; and being convinced in our judgements, both of the Equity and Necessity of the Par­liaments Defensive Arms, and perswaded of the Loyalty of their Intentions towards his Majesties Person, Posterity and Crown; and being fully assured of our own, having this witness in Heaven, and in our own hearts, That that Cala­mity which hath now befaln the King, and threatens his Po­sterity, was exceeding far from our desires or designs: And this our Tears and Prayers poured forth for him in the days of our Humiliation, will, we doubt not, testifie for us.

We Appeal to God, The Searcher of all Hearts, to whom we must give account of all our ways, That these were the grounds of our first Engagement, these our In­tentions in it. But O how amazed are we, to behold the sad issue the War is now driven unto! To see a War begun for The Defence of Religion, likely to end in The Ruine of Religion; a War begun for The Defence of the King, even ending in The Death of the King; a War begun for The De­fence of the Parliament, ending in The Violation of the pre­sent, and Mutulation of future Parliaments, both in point of Election and Constitution. This is a Lamentation, and shall be for a Lamentation, Ezek. 19.14.

[Page 5] And that we may not seem to speak these things more out of Affection, then Judgement, We do for our fears about Religion and the Parliament (as for the matter of the King, our Fears are turned into Sorrows, but for the other) refer unto that Model or Draught, published in print under the Title of The Agreement of the People; See Petition, &c. concern­ing Agree­ment of the People. Title Page. which had it been onely offered to the Consideration of Parlia­ment, we would not have taken the boldness to pass our judgements upon it suddenly, but have expected theirs with due patience: But being Tendred to the Consideration of the People, and that as we suppose, in order to a further Tender hereafter to be made unto you for Subscription, if the Authors may have their desires; and we in our Souls and Consciences looking upon sundry passages therein, as a Draught of Poyson tendred to you in a gilded Cup, We cannot but hold our selves obliged in Conscience of that duty we owe to God, and that tender Love and Care which [...] to you the People of our re-spective Flocks, to Te­stifie and Declare,

That as we our selves cannot, so it doth not appear unto us, how any else should without sin Sign this Agreement, so manifestly, directly, necessarily tending to the Alteration of the Ancient and well founded Government of the King­dom, and which our hearts tremble to think of, the Subver­sion of the true Reformed Protestant Religion, which are two of the richest Blessings that the God of Heaven did ever bestow upon any People, and which have made us, even us, the Glory of Nations, and the Envy of our Enemies; But the deprivation or depravation of these, what will it render us!

The whole first Part, branched out into eight Articles, tends too far to a rearing up of our ancient Parliamentary Government: for the Power of Parliament here in England is without question Supreme, Absolute, Ʋnlimited, extend­ing to things of Religion, as well as to Civil things. But this Agreement takes away more then the half of their Power wholly denying them Power in matters of Religion, and [Page 6]lays several Restraints upon their Power in Civil things. We will not now say how safely or wisely in matter of State-policy, this may be either done or endeavored: But our de­sire is, That all to whom this Agreement shall be tendred, would seriously, and in the fear of God consider, Whether a People that are under so many Oathes, Vows, Protesta­tions, Covenants, for the upholding of the Established Form of Government, as we in England are, can agree to the Sub­version of it, without incurring such guilt and wrath, as may with the very thoughts thereof overwhelm us with horror and astonishment.

And for Religion, against which we conceive the main intend­ment of this Agreement lies, and that all these Contrivances of Alteration in our Civil Government, are but in tendency unto a greater and more destructive Alteration in Religion.

For although this Agreement saith (in the first Branch of the Ninth Article, It is intended, That Christian Religion be held forth as the publike Profession in this Nation, & [...] [...] it doth not say by whom it is intended, nor doth it tell us what is that Christian Religion, which is thus intended to be held forth; Whereas they know little, that do not know, That all the Errors and Sects that are or have been in the Church of Christ, since the Apostles days, do all lay claim to the Title of Christian Religion, and may all by this Agreement plead, at least, stand as Probationers for, the Priviledge of publike Profession, except Popery and Prelacy; which how far they are excepted, shall in due place be considered.

We confess indeed, That which is added of desire to have Religion Reformed to the greatest purity in Doctrine, Wor­ship and Discipline, according to the Word of God; and also care for Instructing of People in a publike way, and for the Confutation of Heresie and Error, &c. is necessary and good, and the Lord encrease that care in us, and those de­sires in all: But we conceive the particulars which are an­nexed and added in this Agreement, are so inconsistent with this desire and care, as it is in vain to pretend either the one or the other, if those may obtain.

[Page 7] For first, even in this Branch, which is the only Passage in the whole Paper that bears the least shadow of any Care for Reli­gion; all the rest are plainly for Liberty: Yet even in this, there is one little Parenthesis, that like the flye in the Box of oyntment, may make it an abhorring in the nostrils of every one who is knowingly judicious and plous. And that is, where the instructing of People in a publick way so it be not compulsive is allowed, &c. which words SO IT BE NOT COMPƲLSIVE, do certainly undermine not only the power of the Civil Ma­gistrate, but even of Family-Governours, in the things of God or of his worship. For upon this Agreement, no Governour of any Family may use any Compulsion to his Child or Ser­vant, to cause him to attend upon the Publique Meanes of In­struction; but must leave him free: Which, what an advan­tage it would be to unbridled Youth; what an inlet to loose­nesse and prophanesse in mens families; how contradictory it is to the IV. Commandment, that makes the Governour of the family accountable for the Sabbaths of all that are under his roof; and how much worse then that once so much lamented and detested Declaration of the King's for the Toleration of Sports upon the LORDS Day, let Conscience speak.

And secondly, It is in the next Branch expresly cautioned, That to the Publike Profession so held forth, none may be compel­led by Penalties or otherwise, but only may be indeavoured to be wonne by sound Doctrine; and the example of a good Conver­sation.

Were England now in the state of Paganisme, there might be some question of the lawfulnes of Compelling men to the pro­fession of the Christian faith: And yet even then, it were without all question, lawfull for the Christian Magistrate to compell them to attend upon the Ministry of the Word, the ordinary means of working faith, if voluntarily they wil not do it; for o­ther wise, what possibility of their being won by sound Doctrine? But the People of England at least the Generality of them having given the hand to Iesus Christ already, and taken upon them already the Profession of faith in Him: To desire, or en­gage now, that none may be compelled to the Profession of the Christian Faith; is indeed to desire that men may have liberty [Page 8]to apostatize, and cast off the profession of it, do despite to the Spirit of grace, Trample under foot the Blood of the Covenant, Crucifie the Son of God afresh, put him to an open shame; turn Turks, or Jewes, or Arrians, or Atheists, even after they have been bap­tized and have professed the Christian Religion. Which, how pleasing it would be to God, what a Blessing it would be unto the Nation, and how much it is to be desired and endeavoured by such as fear the Lord, and wish the prosperity of England, We leave to themselves to judge.

The following Branch speaks little lesse, then that such a Liberty as this is aimed at; and in some respect it faith more; for it requires, That such as professe Faith in God by Jesus Christ, however differing in Judgement from the Doctrine, Worship and Disci­pline publikely held forth, as aforesaid, shall not be restrained from, but protected in the Profession of their Faith, and exercise of their Religion according to their Conscience in any place, (except such as shall be set apart for publick Worship, where we provide not for them, unlesse they have leave) So as they abuse not this Libertie to the Civill injury of others, or to actuall disturbance of the publick Peace on their parts. Neverthelesse it is not intended to be hereby provided, that this Liberty shall necessarily extend to Popery or Prelacy.

We verily thinke there is so much Zeale for God and for his truth, yet living in the Breasts of his People here in England, as if it were but fully understood what the Persons are, for whom Liberty is here endeavoured, and what this Liber­ty is that is here attempted for them; they would be so farre from subscribing their hands to this Agreement, as at the ve­ry hearing of it, they would rend their clothes and cast dust upon their heads, yea rather give their right hand to the fire, as holy Crammer did after his subscription, then ever subscribe at all; for who are the Persons for whom the Liberty is pro­vided? Such as professe Faith in God by Iesus Christ. And who almost is there that wil not profes faith in God by Iesus Christ not only Anabaptists, Antinomians, Arminians, but Arrians, Sociniaus, Photinians, those that hold the most▪ blasphemous errours about the Godhead of Christ, and of the holy spirit, yea the Papists themselves who all will professe faith in God by Iesus Christ, will come in for their share in this liberty, espe­cially [Page 9]considering that it is added, however differing in judge­ment from the Doctrine, Discipline or Worship established, &c. That let the difference be of never so great a latitude, let them dif­fer as much as light and darknesse, yet professing faith in God by Iesus Christ, they shall not be restrained from the Profession of their faith, and exercise of Religion, It is to be ob­served that in the close of this Agree­ment, where they shew what particu­lars in it they resolve to maintain to the utmost, and what they only commend as usefull & good for the Pub­like; the se­cond and third Branch about Toleration are cast in among the first, sort and the first about the Profession of the Christi­an faith is ran­ked n amongst the second. though their faith be blas­phemous, and the exercise of their Religion grosse idolatry, yet they shall not be restrained from it: ray, thats too little, they shall be protected in it; which is more then this Paper speaks of: the Christian faith to be held forth in publick, that is in­tended to onely be recommended and instruction thereunto allowed to be provided for. But these shall be protected in the exercise of theirs, in any place except places appointed for publike worship; where say they we provide not for them unlesse they have leave. But whether this be the leave of the supreme Magistrate or the leave of the inferiour Magistrate, or the leave of the Minister, or of the People assembled in such place of publike worship, or any part of them; who can tell? To be sure here is a door wide enough for the masse with all its equipage to come in at, though not altogether so publikely; so as this Liberty be not a­bused to the Civilli jury of others, and the ACTUAL disturbance of the publike peace ON THEIR parts. That let them vent never so much blasphemy against God, Treason against the State, let them sow the seeds of never so much sedition, and lay the foundations of never so much disturbance, yet they for­feit not their Liberty, except there be an actuall distu bance, nor then neither except it be on their parts, and they strike the first blow. Is then the civill injury of others a greater since, then the injury of the eternall Majesty of God, then blasphemy against Iesus Christ and the Holy Spirit, then infamy to the Go­spel, then scandall to the Churches? But to cleare themselves, they tell us it is not intended to be hereby provided, that this Liber­ty shall necessarily extend to Popery and Prelacy. The Penners or Promoters of this Agreement, would faine beget an opinion of themselves, that they are great enemies to Popery and Pre­lacy. But wherein? they had provided before that Popery or Prelacy, he not held forth as the publike Way or Profession in this Na­tion; This denyes not but that both may be tolerated in the [Page 10]Nation; and this third branch makes provision that they may; for both Prelacy and Popery make Profession of faith in God by Ie­sus Christ, Compare the first part of the Agreement with the last. and however they say here that it is not intended that this Liberty should NECESSARILY extend to Popery and Pre­lacy, that does not deny but that Arbitrarily it may; and though they tell us it is not intended that it should, yet those very words shew it was never intended that it should not.

But if this were not, yet for whom is that intended in the fourth Branch? That all Lawes, Ordinances, Statutes, and Clau­ses in any Law, Statute or Ordinance to the contrary, of the Liber­ty herein provided for, in the two particulars next preceding con­cerning Religion, be and are hereby repealed and made void; where not to insist upon the power of repealing Lawes and Statutes, of which the Parliament seems here divested, these Subscribers investing themselves with it, we offer it to seri­ous consideration how more then probable it is, that the Oaths of Allegiance and Supremacy being taken away, which was the usuall Shibboleth, whereby discovery was made of Ro­mish Priests and Iesuites, (and taken away they are by this A­greement, that takes away the Crowne it selfe) and all other Lawes and Statutes for convicting and punishing of po­pish Recusants being repealed, we desire againe it may be considered, how more then probable it is that all the English Seminaries in the world, will empty their forces of Priests and Jesuites into this miserable Kingdom: for they whose zeal did so transport them heretofore, as they would be among us, though with the hazard of their lives; what can stay them, now the way is thus cleared and smoothed for them? And be­ing among us, they will be as forward as any in Signing this Agreement, as likely most of the Papists in England will and so are ipso facto made equally capable of Civil and Military Offices with the best of Protestants, yea more capable then any that do not subscribe this Agreement. And how easie is it for those active spirited men, in a little time, to work all places of Trust and Power into their own hands, and the hands of their party; and in the space of one fourteen yeares, pack a Representative fully to their minds? and what a Settlement they may make of things, Let him that doth not know, look back to Q. Marus [Page 11]dayes, and read in the Blood or our Ancestors.

These things we have written, God is our Record, not out of any desire we have to hinder the Peace & Settlement of this poor Nation, for our own Interest of Power and Advantage; The Lord judge between us and them who lay these things to our charge: Much lesse have we written them with any intention of inciting you our People or others to make a forcible opposition without or against Lawful Authority; But only to clear our selves, if not from prejudice, yet at least from guilt; and to discharge the duty of our place, by giving you this publike and joint Warning of those snares we see prepared for you, to take you off from all those Oaths, Vowes, Covenants, wherein you stand engaged to maintain the true Reformed Protestant Religion, and the Ancient Government of the Kingdome. We leave the whole to your Consideration; and do once for all appeale to your Consciences, and the Consciences of all to whom this pre­monition shal come: Is this provision which this Agreement would make in the things of God and of Religion; is this we say the fruit of an hundred years enjoyment of the Gospel? Is this the Refor­mation of Religion according to the Word of God, and the pattern of the best Reformed Churches? Is this the Extirpati­on of Popery, Prelacie, Superstition, Heresie, Schisme, Profane­nesse, which we have Covenanted and sworne with our hands lifted up to the most high God? Is this it which we have pray­ed for, waited for, engaged for, suffered, endured so many and great things for? That Popery, Prelacie, and all manner of Errors and Heresies, provided they professe faith in God by Iesus Christ should be tolerated and protected among us by a Law? If in your Consciences you think it be, Go on, Sub­scribe this Agreement. Neverthelesse we have delivered our own soules. But if this Agreement be contrary to your Covenant, (as without all perad venture it is) so contrary, as what our Sa­viour said of God and Mammon, may be said of these. You cannot love and cleave to the one, but you must hate and forsake the other; Then let us in the bowels of our Lord Jesus Christ be­seech you, as you tender your present and eternall good, and the good of your deare posterities, yea, in His Name [Page 12]we require and charge you, as you would not be found guilty of all the Errors, Idolatrie, Blasphemie, wickednesse, Irreligion, that by this floodgate, if once opened, will break in upon this Nation, have nothing to do with this sinful ensnaring Agreement, avoid it, flie from it, as from the surest, if not onely engine Sathan hath now left him for the demolishing of the Beauty, yea Being of Religion; and the advancing of Popery, Error, Blasphemy, and whatever may make us an abhorring to God, a hissing to men, and an execration to all the Churches of Iesus Christ.