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 Church's 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 edify 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 joined together in the same mind, and in the same judgement: 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 Unity (still that Purity being preserved most tenderly, the Power held up eminently, the Unity 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  Glory hath dwelled in our Land, together with its gradual declining, great decay, almost departing; the hopes of Reformation given, and heightened, 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 settled in ignorance, or improved in profaneness, fixed in mere civility and formality, without any Power of Godliness, or arrived at very Neutrality; and not a few (which we tremble to mention) under fearful Apostasy of damnable Heresies, and vilest practices, often also attended with hellish blasphemies. These Souls, all retaining their invaluable worth, and for aught 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 Christ's 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 one's, 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 itself, in those checks given to the progress, damps to the Power, wide breaches made in the Unity, and most daring attempts against the very Being and Reality; almost no Doctrine or practice escaping vain doubting, yea impious vilifying and decrying. Add that further danger of Opportunity and Temptation, either of shifting ways 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 Ways 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 household of Faith; and these arising chief 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 comers in to godliness, just scandal to many at home, and in Foreign Nations, opening wide the mouths, and strengthening the hands of Adversaries against us; and the most (if not all these evils) arising chief 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 patiented languishing, not from utter defect of remedy, but want of the Physician's willingness to join 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, showing the hitherto hindered Union, to arise, not so much from difference of principles, inconsistent with Union, 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 ourselves 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 ourselves from further improvement of Union, which we hope the Lord will teach and establish in his time universally.  
And for an Introductive to the work in hand, and freeing ourselves from imputed Innovation in the Doctrine of Religion, we declare, that as all way formerly we have owned; so we do, (and by Christ's 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, expressed more especially (as to the Fundamentals of Faith) in that most Ancient and universally 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, Chalcedon, and others,) likewise we declare our owning, and resolution to own and maintain, the whole Body of Protestant Reform Doctrine, so far as it is jointly 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 itself) long since impressed 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, showing 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 joint, 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 join 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 bear with one another's differences, that are of a less and disputable nature, without making them a ground of division among us.  
Yet notwithstanding we do not thereby bind up ourselves from endeavouring to inform one another in those things, wherein we differ; so that it be done with a spirit of Love and Meekness, 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 persuaded of our own particular Call by Christ unto the Gospel Ministry, and that we are entrusted, and employed as Ambassadors, 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 daily to the comprehension of that Ministerial Knowledge and Wisdom, whereby we may understand our way, and to study more, and strive after that excellent Wisdom, and Art of winning souls; and likewise the putting on, growing in, and exercising of that Love, Faithfulness, Compassion, Humbleness, Meekness, Long-suffering, and such other graces, Christ especially enjoins 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 ways the Scripture requires, and allows: As by Preaching, Catechising, 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 mutual 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 Council 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 wisdom and opportunity the Lord affords.  
2. In Catechising, we agree to make use of the shorter Catechism made by the Assembly, which we will endeavour to go through at lest 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 people's duty in case of sickness, 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, (unless the case be such, as will not stand with our public work) and then we will deal 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 seal his Doctrine by his Exemplary 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 enjoined 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 Society. Therefore we shall endeavour in our converse, to demean ourselves accordingly: Yet not any way denying, or withdrawing that charity, civility, helpfulness, and duty, in any sort due to the scandalous, and such as walk inordinately.  
Seeing profaneness, such as Swearing, breaking the Lord's Sabbath, together with Uncleanness, Riot, Drunkenness, 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 public reproving them, to endeavour their suppressing among our people, so fare as will stand with our calling and conveniency.   

Reforming Congregations.  
1. BEcause Reforming Congregations, and preserving them being Reform, depends so much upon settling 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 persuade them to a willing agreement with us; namely, in such things which are clearly held forth in Scripture, and to which we ourselves 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, aught to join himself as a Member to some one or other Visible Church, where the Word of God is truly preached, and the Sacraments are duly administered; and that it is most agreeable to order and edification for those that dwell together in one place, to join together as Members of the same particular Church; and that a people's meeting together ordinarily, to attend upon the public worship in one place, and subjecting themselves to the Ordinances of Christ therein dispensed, is a real expression of their consent & agreement, to join 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 terms 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 Baptism, and the Lords Supper, or on other occasions, as prudence shall direct.  
And we also engage for ourselves, to endeavour the settlement and practice 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 Church's Union and Reformation, Minister's encouragement, and mutual edification.   

Baptism.  
1. WE 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 Baptised: But we shall not Baptise 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 Baptised, 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 Baptised, that the Ordinance may be forborn, till that ignorant Parent get competent Knowledge, or the scandalous do testify serious Repentance: Therefore for preserving Unity amongst us, we agree, that none of us of different judgements, from such Ministers, will over-hastily Baptise the Child of such a Parent, till first we understand the case from any such Ministers that so defer Baptising; and if then we think fit to Baptise, 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 Baptism publicly, and in the most solemn manner, and therefore to perform it ordinarily on the Lord's 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 Baptism.   

The Lord's Supper.  
1. WE agree, according to Scripture Warrant, the general Judgement and Practice, both of the ancient, succeeding, and present Churches of Christ; (with which the Rubric before the Communion, in divers passages of it; and the Confession of Faith, the larger Catechism, 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 Trial, 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 ourselves.   

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 Trial 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 ourselves for this Trial, 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 Rubric at the end of the Confirmation formerly mentioning the Curate's Duty, of taking account what Children could say the  Catechism; Add these words,— And there shall none be admitted to the Holy Communion, until such time as he can say the Catechism, and be confirmed; where the Catechism is made the Rule of Trial of Knowledge, in first admission to the Lords Supper; and that saying the Catechism, 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, aught to know that there is a God, that there is but one Everlasting and true God, Maker of Heaven and Earth, and Governor 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 entered 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 liable 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 risen again the third day from the Dead, ascended into Heaven, sitteth at the right hand of God, and maketh Intercession for us, of whose Fullness we receive all Grace, necessary to Salvation.  
That Christ and his Benefits are applied only by Faith; that Faith is the gift of God, and that we have it not of ourselves, 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 Baptism, and the Supper of the Lord; that the outward Elements in the Lord's Supper, are Bread, and Wine, and do signify 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 immediately 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 rote, can easily speak more than they understand; we will therefore use the most familiar means, by easy 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  particulars, but so far as we can discover, we will make their ignorance, or knowledge itself, 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 suspicious, 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 mere 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 ways 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, Liars, 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 Errors, 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 profane Swearer, or Curser, one that hath taken away the life of any person maliciously; all Worshippers of Images, Crosses, Crucifixes, or Relics; all that shall make Images, or Pictures of the Trinity, or of any person thereof; all Religious Worshippers of Saints, Angels, or any mere 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 Lord's day use any Dancing, playing at Dice, or Cards, or any other Game, Masking, Wakes, Shooting, Bowling, Playing, playing at Football, Stoolball, Wrestling, or that shall make resort to any Plays, Interludes, Fencing, Bull-baiting, Bear-baiting, or that shall use Hawking, Hunting, or Coursing, Fishing or Fowling; or that shall publicly expose any wares to sale, otherwise then is provided by an Ordinance of Parliament of the sixth of April, 1649. Any person that shall travel on the Lord's Day without reasonable cause; any person that keepeth a known Stew, or Brothel-house, or that shall solicit 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 Fortune-teller; 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 Rubric 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 repent, and reform his former life, that the Congregation may thereby be satisfied, which afore were offended, and that he have recompensed 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 himself hath offended, and that the other party will not be persuaded to godly Unity, but remain still in his frowardness, the Minister, in that case, aught 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 Churchwardens 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 monthly 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 enjoined 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 practices 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 virtue of a Command, though not expressly enjoined 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  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 merely verbal, but serious, so far as may be judged by us.  
9 We resolve to use great caution, concerning sins that make men liable 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 Governors of Families, that come to this Ordinance, to bring and keep their families under Catechising, 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 testify Repentance, and satisfy 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 inquire into the reasons of their absence, and accord. ingly we will deal with them as we find just cause, that neither Christ's 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 join 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 join 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 adjoined 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 Wisdom, 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 persuaded 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 managed 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 Pastor 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 public, 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 meddling; therefore we are in proceed of this sort to follow, as other Scripture Rules, so espcially that Rule, Mat. 18.15. If thy Brother, etc. 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 overlooking and passing by, but the offence there grounding the admonition is a greater evil, endangering the soul of the doer, scandalising 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 yield 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 ourselves 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 mere humane infirmity; the offending Brother, by the Rule of Christ, aught 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 than 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, than 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 Overseers; 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 public 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, than he ought to be accounted as an Heathen man, and a Publican; and excluded the Church.   

Public Scandal.  
1. WE 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 public scandal; but properly a public scandal, is that which in its own nature at the very first is public 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 public, ought immediately 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 oftener, 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 satisfy 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 readmission into Communion, then in other cases. Therefore we agree to be very cautious and circumspect herein, that there be not an overhasty readmitting of any such, till due trial 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 ways 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 Satan's Snare, and reducing them to the obedience of Christ, and his Church's Fellowship.  
5. Whereas such Members of the Church born and Baptised in it, (by virtue of the Covenant of their Parents, and so received into it) have many privileges, which others not Church-Members have not, as their being in Covenant with God, having the Seal of the Covenant of Baptism 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 ourselves, 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 ourselves 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 yield 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, than 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 general 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 ourselves 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 show our readiness, to give all due satisfaction, concerning the proceed 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 choose 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 General Proposition) for those that dwell together in one place to join 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 Ministry: Fourthly, except any Minister himself shall be willing, that some of his Congregation shall join to another Congregation or Church, tendering 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 alleged by any that desire to be admitted Members into other Congregations, than where they live, conceiving, that neither people desiring to departed from their Ministers, nor yet Ministers themselves, with whom they desire to join, 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 join 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 people's 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 join 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 ourselves 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 itself 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 weightiness of the matter requires the assistance of the general Association, unless the case be so easy, 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 testify serious repentance, and be received into the Church's communion again.   

Ordination.  
THe different persuasions 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 designs against the reformed Religion, and agreement therein being so necessary, both for uniting ourselves, and people together, joint 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 Ministry faithful, and able, be entrusted, and employed in the trial, 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 tried, and approved by them, or some of them, is solemnly set apart, and appointed to the Ministry, 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 suitable 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 Pattern, 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 Ministry; and therefore the Moderator of that Association, assisted with some of the Brethren, appointed by the Association to join with him, shall take care that a due trial 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 trial, 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 public Ministry, unless for better conveniency some other place adjoining (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 tried, according to the substance of the directions of Trial expressed, and appointing him to the Ministry with suitable prayer, and fasting, and there shall be endeavour, (as is formerly provided,) of further Unity in practice 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 terms of difference, forbearing so much as may be, all such things which may occasion mistakes, jealousies, or dissatisfaction, and practising whatsoever may increase 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 sphere and power, to promote the public 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 Son 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 hell, the third day he risen 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 Catholic Church, the Communion of Saints, the forgiveness of sins, The Resurrection of the Body, and life everlasting. Amen.  
I do hearty 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 myself 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 public Worship of God, and to submit to the Discipline and Government which Christ hath ordained for his own glory, and his people's good.  
And that I may have the opportunity of enjoying of these privileges for the advancement of mine obedience, I resolve, and promise to submit to the Ministerial Guidance and oversight 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 Governor 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 Ransom 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 risen 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 dispensed 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 Catholic 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 strait way the Father of the child cried out, and said with tears, Lord, I believe, etc.  
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, baptising 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, etc. 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 lie to the Holy Ghost, etc. Thou hast not lied 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. etc. 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 Governor 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 man's 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, etc.  
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 Governor of all things, Psal. 103.19. His Kingdom 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, 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 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 entered 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, etc.  
And became man, 1 Tim. 2.5. there is one God, and one Mediator 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, etc.  
Made of her substance, Rom. 1.3. Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh, Gal. 4.4. In the fullness of time God sent his Son made of a woman, and borne of her, Matth. 1.25.— she brought forth her firstborn 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 Son, 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, etc. Heb. 4.15. he was without sin.  
Having fulfilled all righteousness, Matth. 3.15. with 5.17. Jesus said unto him suffer it to be so now: for thus it becometh us to fulfil all righteousness.  
Gave himself a sacrifice for our sins, and a ransom 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 Cross, 1 Pet. 2.21, 24. Christ hath suffered for us, etc.— who his own self bore our sins in his own body on the tree, etc.  
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, etc.  
And being buried, 
Acts 2.23, 24, 27. Col. 2.15. Heb. 2.14.  yet so triumphed over death, that he risen again the third day.  
And that he was buried, and that he risen 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, etc.  
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 Son— And hath given him authority to execute judgement, etc.  
I believe that God the holy Ghost who proceedeth from the Father and the Son, 
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, etc. 
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 spoke by the mouth of his holy Prophets, which have been since the world began:  
To be a perfect, perpetual, and only 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 dispensed 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 testify 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 Ministry, 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 beautiful 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 increasing 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 ways, 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 ourselves 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 show 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 believe that the holy Spirit dwelleth, John 14.17. even the Spirit of truth, whom the world cannot receive, because it seethe 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 believe 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 strengthened with might by his Spirit in the inner-man, that Christ may dwell in your hearts by Faith, etc. 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.  etc.— 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, etc.  
Make up one Catholic 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 baptised 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, nevertheless 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 hearty 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 ways, and to keep his Statutes, etc.  
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 yourselves, in obeying the truth through the Spirit, etc. Psal. 51.11. Take not thy holy Spirit from me.  
By his grace giving up myself 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 Commandments.  
And all this unto the death, Psal. 119.112.117. I have inclined my heart to perform thy Statutes always, 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 household will serve the Lord.  
To hold constant Communion with the Church of Christ in the public Worship of God, Jer. 50.5. They shall ask the way to Zion with their faces thitherward; saying, Come, and let us join ourselves 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 trespass 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, etc. 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 people's 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 privileges 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, etc. 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 glorify God, for your professed subjection to the Gospel of Christ.  
To submit to the Ministerial Guidance and oversight, 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 yourselves, and to all the Flock over the which the Holy Ghost hath made you overseers, to feed the Church of God, Heb. 13.17. Obey them that have the rule over you, and submit yourselves 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 persuaded 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 wisdom, teaching and admonishing one another, Judas 20. Ye beloved, building up yourselves in your most holy Faith,— keep yourselves 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 yourselves together, and edify 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 Kingdom 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 public Spirit, for doing very much for Christ.  
And (as a yet more full and proportionate means,) 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 General Union, neither the Church's 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 mutual help.  
2. That height and depth of hazard 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 scars seen this day in the Face of the Protestant Churches, that sinful division and want of Union, which interrupts those good correspondencies and joint 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, than the Children of Light: and besides former, our own present age and experience, do abundantly prove and seal 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 equal 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 sufficiently formidable) are so defective towards themselves, as they neither do, nor will piece together in any entire and general Union, for Counsels, correspondencies, and joint prosecution of their own interest and preservation. And as this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wisdom 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 until 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 Supreme interest of the Kingdom of Jesus Christ.  
When therefore disunion and division is so great a scar in the face of the Churches in general, 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 rend 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 continual scorns and derisions of the adversaries: to foresee that danger that heightens, and the ruin 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 increased 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 ourselves to find it, and our adversaries thereby to observe, their great advantages by that great defect of any adequate means yet used; yea, and withal, so general 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 general Union, especially of the conscientious and godly of different persuasions.  
There are three ways 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 Storm 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 Mary's time, by a juridical Trial, condemnation and execution, by burn, and such like: But by sudden 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 increase and are so busy daily (as on very good grounds it is apprehended) there is great need of a present, firm, general 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 Civil Magistrates Interposition, by settling 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 civil power would please to give their assistance and encouragement unto it; how soon might a happy Union be effected, and the building of God's House would bring a blessing, and greatly conduce to settle their own affairs. But when a disease is mortal 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 persuasions.  
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  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 Ionas in the sides of the Ship; or to be busy in his private  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 hid 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 Arms, 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 enemy's strength and the Country's danger is by that of many single persons joined 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 ourselves against them that are all united, and jointly 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 suitable due Gospel temper, of Sobriety, Moderation and Discretion, that may thereby evenly join 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 solder 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 continual Unevennesses: but Forts & 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 concur 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 public 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, showing 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 win them to it.  
And they are likewise to guide and lead by example, Give the fairest Copy, Set the most excellent precedent of endeavours, Industry, and Zeal for godly unity. If Ministers lead 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 Minister's 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 ways, Not neglect their Ministers herein to let them go and act alone: but honour them with yield to, and followings of them in what they follow christ.  
Formerly what a spirit of willingness was there to hear, learn, believe, and do as their godly Ministers guided and persuaded? 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.  
Christ's Ministers they have ever been Satan's great eye-soar and special 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 people's 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 Satan's grand design, to make the Reputation of the Ministers of Christ run low, that thereby the Doctrine they bring, might be little regarded.  
God's design in Scripture, and Christ's great drift in the Gospel, is to set up the Ministers very high in people's 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 Satan's 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 lead, and let their Light shine before their people; so people must let in their light, and suffer themselves to be guided and persuaded, 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 looseness, and that which may bring on their partaking in other men's sins.  
2. Some have drunk in such prejudice against their Brethren, that fancying the difference greater than 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 hindrance, many understand only the practic part of their own way, not fully knowing the extent necessity, indifferency of their several 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 altar 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 public principles having but one thing in their eye as suppose purity or peace, prosecute that to ruin or neglect of other necessary things.  
10. Some want public 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 chief a great defect of publicness of Spirit, a Spirit carried out to the public 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 public 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 publicness 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 public Persons, Ministers, principally they should be of a very eminent and exemplary publicness of Spirit, as they are lights, and leaders, so in this, in a more observable manner.  
But now there's none should be of a mere private and impublick, but of the most public Spirit.  
We should not be like the Snail that houses herself in her shell, commonly cleaves to a block or stone, and seldom 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 Lantern, 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 publicness of Spirit, that like an Epidemical common disease, hath spread itself about. This this is the reason of that want of endeavours for general Union.  
The School Maxim 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 public, 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 public.  
It was holy Paul's complaint in his time, All seek their own, and none the things of Christ.  
The defect of publicness of Spirit, seeking the things of Christ, breeds from a private Spirit, and sinful 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 public 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 public in a great measure: when the public calls 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 Talon in the Napkin of an unprofitable privacy.  
This is as if the Springs and Rivers should seal up themselves, or hid 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 sinful is it to be all self, Center-self, and Circumference self, aims and actings all self; Or to prefer a man's own petty privacies and particularities, before the public, 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 licence made him, or his quietus est given him, to retreat from the public, and lie still in mere unactiveness.  
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 licence to be merely and only for themselves, and they are Devils, and wicked men, left to themselves. There is nothing in the whole Creation, but as it is stamped with a principle of self-preservation, so likewise it hath a strong inclination, and will accordingly on occasion to bestir itself into a zealous activity to preserve the universe.  
Many heathens though moved only by principles of Morality, yet were often Persons of a most Public and Heroical Spirit, eminently carried forth and acted, to undertake and adventure for the public good.  
Holy persons in Scripture are purposely put upon the file of a glorious Record, for their excellent public Spirit, their being so studious and zealous for promoting the public, 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 public, transcendently public Spirit, engaging for the Church Militant in their requests continually.  
The glorious Angels are of this public Spirit, being daily most freely ministering Spirits for the good of the Heirs 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 liberal 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 itself in unprofitable recesses, latencies, and lying still: That Spirit which is under a Spiritual Listlesness, and Cowardice for doing and adventuring any thing to promote or preserve the public, is the most improper and irregular thing in the world.  
The most excellent Christians have the most public, lively Spirits, the greatest thoughts, highest aims, largest affections, most abundant Zeal, activity, and equality of endeavours for the public.  
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 public 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 merely 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 Sceptre 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 styled the new Commandment, required to be the proper Gospel-badge of Christ's Disciples. Herby shall all men, etc. 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 intellectual complexion. It is a great defect of meekness of wisdom 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 Lawgiver, and King of his Church!  
Certainly when Christ will heal and establish a people, he fills their Spirits with overpowering 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That will incline and enable wise for, and make willing with it, and constrain us into it, into all the latitude of duties we own 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 public 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 Christ's name be entreated to endeavour it. For is Brotherly Union merely arbitrary, and left to our liberty, and not of a Scripture and Gospel necessity? Are not divisions among Christians carnal? 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 straight Commanded Unity, Christ most signally, and peculiarly enjoined it? Do not his Apostles very frequently in the New Testament, (Eph. 4.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) both require and persuade 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 ourselves. 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 correspondency, and that cannot be relieved otherwise.  
At this day, those Divisions among the Reformed, are not they acknowledged, and bewailed as sinful, and greatly desired by the Godly, of any moderate spirits, of all parties, to be healed? Yea, among ourselves 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 increase, 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? Pearls 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 Pearls of Gospel-Truth, in the Rubbish and sands of multiplicities of errors?  
And what will become of the life and power of Godliness, when men's zeal and fervour still evaporate, and breathe forth in contentions; and Christians become engaged to maintain Parties, rather than Godliness itself?  
Yea, how must Ignorance, and Profaneness increase, And how will Popery gain 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 hazarded, and hardly be saved.  
Must not the Power of Godliness needs sink, and be swallowed up in these Quicksands of Division; yea, and withal the civil state? When hearts are divided, and men's ways and Conscience so continually clash, and run cross; must not that needs be but in a crazy 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 itself?  
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 Towns, 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 itself 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 withal 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 year's 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 slothful in it. And certainly this fresh experiment brings a cogent and conclusive Argument, that outweighs all colours and pretences made by any, for refusal or neglect of unity. But to add no more, we ourselves Generally see a Necessity of unity, we wish it, pray for it, and expect it also; but this lays great blame and sin to our charge, that we do so little for it: That our Judgements and Prayers concur 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 joint 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 ourselves, 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 ourselves, we had need do the more for after time. 'Tis too true, that mere sloth and love of ease, and lothness to do more than 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 cowardice, 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 road. Shall we always 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 hindrances, carry we our eye to Primitive Christians, go warm ourselves into resolution and activeness, at that fire and flame of Heavenly Zeal. How did they adventure to hold together in Christian unity, and continuing correspondency for the first three hundred years, when the Magistrate was not for, but against them, yet held Christian union with the hazard, 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 than 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 extremely corrupt times, but their Conjunctions and Constancy?  
What did the Blessed Reformers against the Pope, Emperor and others, the great difficulties and dangers that presently arose: did they not endeavour Unity and Agreement, notwithstanding the hazards, 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 Laws 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 forenamed private respects, any lothness and listlessness, fears and jealousies; will these in the Balance of the Sanctuary weigh any thing? O will they weigh against Scripture Commands, Christ's 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 mouths, 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 looked 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 busy ourselves in drawing circles in the dust, as he did when the City was storming, whereby he lost his life by a common Soldier? 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 vain 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 Paul's Churchyard.  
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; hindrances thereunto removed; and several other Gospel-truths clearly discussed, by W. N.  
Mr. Birckbecks' Protestants Evidence taken out of good record; showing that for 1500 years, worthy Guides of God's Church, have in sundry weighty points taught as the Church of England now doth: a very Learned and Juditions Work, in sol.  
— 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 itself, in 4ᵒ.  
Mr. Calamy's Sermons preached upon several select occasions, gathered into one Volume, in 4ᵒ.  
An excellent Treatise of Mortification, called, The crucifying of the world by the Cross of Christ; with a Preface to all Rich men and Noblemen, directing them how they may be richer: by Richard Baxter, in 4ᵒ.  
Mr. Palmer's Gospel New Creature, wherein the work of the Spirit is opened, in awakening 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 formal and carnal professors. (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 Godliness, 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 eternal happiness in heaven, in 12ᵒ.  
Mr. Benthams christian's Conflict, a Treatise showing the Difficulties and Duties of this Conflict, with the Armour and special Graces to be exercised by Christian Soldiers, particularly applied 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 Press, A practical Commentary with observations on the whole 17 of John in foll. by Mr. George Newton of Taunton.  
Christ's Commission Officer, or the Preachers Patent cleared, and the people's plea considered in a Sermon preached before the associated Ministers of Christ in the County of Somerset, at a Late solemn Ordination of 13 Ministers at Somerton in the said County, by John Norman Minister of Bridg water.  
Also a Sermon preached at the funeral of the Right Honourable, Robert Earl of Warwick, by Edmund Calamy, in 4ᵒ.