THE AGREEMENT OF THE ASSOCIATED MINISTERS & CHURCHES OF THE COUNTIES OF Cumberland, AND Westmoreland: With something for EXPLICATION and EXHORTATION Annexed.  1 Cor. 1. 10, 11, 12, 13. 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 ye be perfectly joined together in the same mind, and in the same judgement, &c. 1 Cor. 3. 3, 4. whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul, and another, I am of Apollo; are ye not carnal? Rom. 14. 19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. Phil. 2. 4. Look not every man on his own things; but every man also on the things of others. Rom. 16. 17, 18. Now I beseech you brethren, mark them which cause divisions, and offences, &c. and avoid them, &c. 
London, Printed by of for ● Waterson, & are sold at the sign of the Globe in Paul's churchyard, and by Richard Scot. Bookseller in Carlisle▪ 1656.   

PROPOSITIONS Agreed upon by the ASSOCIATED MINISTERS OF THE counties OF Cumberland, and Westmoreland.  
WHen we compare the present miseries and distempers with our former confident expectations of unity, and reformation, our hearts bleed, and melt within us; we are become a byword to our Adversaries, they clap their hands at us, saying, Is this the City that men call the perfection of Beauty? Piety is generally decayed, most men placing their Religion in doting about Questions which they understand not: profaneness thrives through want of Discipline; Error and blasphemy domineers; Jealousies, Divisions, unmerciful revilings, and censurings, are fomented among Brethren of the same household of Faith; the weak ones are discouraged and distracted by the multitude of Opinions, and fierce opposition of each party, and that which is worst of all, God's honour suffers deeply, and the credit of Religion is brought very low; Is this nothing to you, all ye that pass by?  
Though these things can never be sufficiently lamented; yet seeing it is not sufficient barely to lament them, without endeavouring to heal them: and considering, that it is a duty incumbent upon all Christians, (according to their several places and abilities) to promote the welfare of Zion; especially when we have tasted so much of the bitterness of our divisions: And because a brotherly union hath so much of God in it, and consequently gives so much hope that God will take that course in establishing his Church, when he shall arise to build Jerusalem; and seeing it is an unjustifyable pettishness and peevishness of spirit, to be averse from joining together in any thing, because we cannot join in all things; therefore we resolve (setting aside all carnal interests, and casting ourselves, with all our concernments, at the Lord's feet) to walk together as far as we can for the present, not resting here, nor tying ourselves from further progress in union, (as the Lord shall give light and satisfaction) much less binding ourselves from a submission to, and compliance with a more general accommodation, (if any such thing should hereafter be agreed on) which might be more suitable and fitted for the composure of the different principles of Brethren throughout the Nation.  
In order to the carrying on of this great work, we lay down and assent unto these general rules, as the Basis and Foundation which must support and bear up our following Agreement.  
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 in matters of Church Discipline, those things which belong only 
† Things not essential.  ad melius esse, aught to be laid aside, both in respect of publication and practice, rather than that the church's peace should be hindered.  
3. That where different principles lead to the same practice, we may join together in that practice, reserving to each of us our own principles.  
4. That where we can neither agree in principle, nor in practice, we are to bear with one another's differences, that are of a less and disputable nature, without making them a ground of division amongst us.  
Yet notwithstanding, we do not hereby 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 resolutions to continue our brotherly amity and association, though in those particulars our differences should remain uncomposed.  

Upon these grounds we agree as followeth.  
1. Seeing the Lord hath called us out of his work, and hath employed us as Ambassadors, Stewards, Watchmen, and Overseers, in his Church, we resolve through his assistance, to endeavour the discharge of our duty and trust herein, unreservedly, and with all faithfulness, to the utmost of our power, though hereby we hazard reproach, revilings, contempts, injuries, loss of friends, and maintenance, or whatsoever else may be dear to us.  
2. To this end we resolve in the course of our ministry, to observe the temper, disposition, and capacity of the generality of the people, and to suit ourselves not only in our matter to the people's conditions, but also in our expressions to the people's apprehensions, that so our Sermons may be plain, piercing, seasonable, and profitable.  
3. Particularly, we resolve undauntedly (and yet according to the rules of Christian prudence) to reprove the sins that most abound in our people, and shall mainly bend the force of our endeavours to convince men of their carnal security, to discover the rotten and deceitful props on which it is built, and to press them to the acceptance of Christ according to the proffers of the Gospel.  
4. We will lay out ourselves in keeping Lectures (as the seasons of the year will permit) wherein we will more especially have regard to those places that are destitute of preaching.  
5. We resolve to catechise and instruct the people committed to us, explaining to them the grounds of Religion, that knowledge may increase among them; and to this purpose we conceive it most fit to make use of the Assemblies larger and shorter Catechisms.  
6. We resolve, besides the work of public preaching, and catechising, to instruct them privately from house to house, (so far as our public work will permit) that so we may have an opportunity of being more throughly acquainted with their state and condition, and of dealing with them more closely, and particularly, as occasion shall require, striving always to improve our occasional discourses and commerce with them to that end, having our words seasoned with salt, that they may administer grace to the hearers.  
7. Forasmuch as affliction and sickness doth not only call for ministerial help and advice in a more especial manner; but also gives opportunity and advantage for counsel or reproof; therefore we resolve to be as diligent in visiting the sick and afflicted, as other labours, greatness of our charge, and ability to go abroad will suffer us; and that not only the rich, and those that desire us, but also the poor, and those that send not for us.  
8. Seeing we are in Scripture commanded to love all men, and as much as in us lieth, to follow Peace with all; and yet warned to reserve our Brotherly kindness and delight for those that walk holily; therefore we resolve in our Society, as well as in dispencing of Ordinances, to put a difference between the precious and the vile; and though we intend not to deny that Charity, Help, Civility and Duty that we owe unto the Scandalous, yet will we bestow our love of complacency only on those that order their conversations aright, lest by intimacy with wicked men, we strengthen the hands of evil doers, grieve the hearts of the godly, and ensnare our own souls.  
9 Seeing the sins of Sabbath-breaking, Swearing, Fornication and Drunkenness are so abominable in the sight of God and men, and yet so frequent, we resolve, besides the reproving of these sins in public and private, to endeavour to bring such Offenders to the punishment of the Law, in thosed cases provided.  
10. We will instruct our people publicly, concerning the nature of the discipline of Christ, & shall press the necessity of their submission to it, according to the Rule of Scripture.  
11 Because it hath been the commendable practice of the Saints of old, in order to the Reformation of the Churches, publicly and solemnly to renew the Covenant with God; and because in this Age, temptations to apostasy, and backslidings from the faith are strong and frequent, and because our hearts are so ready to start aside from the Power of Discipline, that we daily stand in need of all possible Obligations to submission; therefore we resolve to require from our people an assent to the Truths of Christ, (contained in a short Confession of Faith hereunto annexed) and a Profession of their consent to submit unto, and accept of the terms of the covenant of Grace, to take the Lord for their God; to walk in his ways; to fear, love, honour and obey him with all their heart, and with all their might, and to submit to Discipline and Government. Yet  
1. We are so far from resolving to satisfy ourselves with the bare recital and repetition of the words of the Profession, &c. that we shall endeavour to make the people not only to profess with Understanding, but (so far as we can) with feeling Apprehensions of what they speak.  
2. Neither do we intend strictly to bind all to the same circumstances of professing their consent, but (if any professing & owning the substance) shall scruple at any particular circumstance, we resolve to use towards such, all possible meekness and condescension.  
12. Besides a professed competent Knowledge of the fundamentals of Religion, we resolve to require an unblameable conversation in all those whom we shall admit to the Sacrament of the Lord's Supper, both these being necessary for the discovery of people's present fitness and right, 
* In respect of the Church.  in foro Ecclesiae, to the actual enjoyment of that Ordinance.  
13. Because the Ordinances of God may, on the one hand, be profaned, by the sinful neglect and carelessness of the Church-guides; and because on the other hand, people may be wronged by a rash and groundless exclusion; therefore in the judging and determining of people's present fitness for that Sacrament, we resolve to set before us these following Rules, both in point of Knowledge and Scandal.   

In Point of Knowledge.  
1. Because the truth of Grace is utterly inconsistent with a total ignorance of the Fundamentals of Religion; and because such persons, not being able to discern the Lord's body, would eat and drink judgement to themselves; therefore we resolve, not to admit any that upon trial shall be found to be such, to the Sacrament of the Supper.  
2. We shall not reject any as ignorant that have a competent Knowledge of those heads of Divinity, mentioned by the Assembly in the form of Church-Government, pag. 28.  
All such persons who shall be admitted to the Sacrament of the Lord's Supper, aught to know, That there is a God; that there is but one everliving 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 rose again the third day from the dead, ascended into heaven, sitteth at the right hand of God, and maketh continual 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 believes 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 righteousnses, 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, left he eat and drink judgement to himself, not discerning the Lord's 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 according to 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. We must not expect from the ordinary sort of people, (who through want of breeding, and other natural defects, are usually unable well to express their minds) a distinct or continued discourse of these things, and therefore we shall be satisfied, if we can but perceive that they understand the substance.  
4. We must take care not to make a Question more difficult by our dark and cloudy Expressions; but must endeavour to propound things in the plainest terms we can.  
5. Though we may propound higher and more difficult Questions, for discovery of, and provocation to growth in Knowledge; yet we will always (as near as we can) make their knowledge or Ignorance in the points mentioned, the rule of our discerning and determination.  
6. And in case any give not that satisfaction we desire, we will endeavour to discover whether it be, first, from their unacquaintedness with the terms & words of the Question; or secondly, from bashfulness or shamefacedness; or thirdly, from natural impediments; or fourthly, from ignorance of the thing itself; and accordingly we will propound the Question in other words, or fetch a compass, to see if they can take a hint from something introductory; however in case no satisfactory account can be given, we will not set the parties aside, as if we took no further care, but shall endeavour to instruct them with all meekness and patience.  
7. Because we find by experience, that many people speak of the Fundamentals of Religion in a mere form of words by rote, without understanding the sense and meaning thereof; in propounding our Questions we will of purpose forbear the words and method of ordinary Catechisms.   

In point of Scandal.  
1. Forasmuch as scandalous sinners cannot be admitted to the Sacrament of the Lord's Supper without great dishonour to God, defiling and abusing of that holy Ordinance, sin and judgement to themselves, the endangering of the leavening the whole lump, & uncharitable unfaithfulness in those that knowingly admit them; therefore we resolve not to receive any (of what degree, quality or relation soever) to this Ordinance, that can be proved to be scandalously sinful.  
2. In regard we can only take cognizance of people's outward and ecclesiastical right to Ordinances; therefore we resolve in matters of scandal, not to proceed against any according to our private satisfactions, suspicions, dissatisfaction, or rumours; but according to outward, visible, and full proof of the matter of fact.  
3. Because all sins are not alike heinous & scandalous, some being such in one single act; others only in respect of continuance, & other aggravating circumstances; thereforefore we resolve to distinguish betwixt sin and sin; wherein that we may proceed both more unanimously and safely, we shall take the Assemblies direction for our rule, looking upon those sins mentioned by them in the form of Church Government as scandalous, though but once committed.   

Their words are these:  
All scandalous persons hereafter mentioned, are to be suspended from the Sacrament of the Lord's 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; & 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 Lord's 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 6th. of April, 1649. Any person that shall travel on the Lord's day without reasonable cause; any person that keepeth a known Stews, or Brothelhouse, or that shall solicit the chastity of any person for himself, or any other: any person, Father or Mother, that 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 attainted of Barrotry; Forgery; Extortion or Bribery.  
4. Much tenderness is to be used in judging of less sins that have more than ordinary advantage against men by sudden surprisal▪ as Passion; &c. and in the out-breaking of sins that have formerly been customary, but are now striven against and weakened; in such ordinary failings as are daily incident to the servant of God, in matter of Debt, Titles or particular interests; & in all other things wherein the sinfulness is dubious and disputable.  
5 We resolve in less sins to have regard to the constant tenure of the party's life and carriage; as whether he be ordinarily otherwise strict or careless; and to the circumstances of frequency, obstinacy, company, provocation, &c. which might either aggravate or lessen the offence.  
6. In case the party offending upon Reproof, shall manifest repentance by a serious profession of sorrow, (not slight and merely verbal) he ought to be received again.  
7. And if the party professing repentance, shall readily return to the same sin once, and again; or to any other scandalous sin, though he again profess repentance, yet we will defer his readmission till we have trial of his reformation for some competent time.  
8. Because it often falls out, that men's actions are liable to misconstructions, and misapprehensions, especially amongst the weaker sort of christians, and when the party lieth under prejudice; and lest brotherly inspection degenerate into an unbrotherly prying into, and discovering of other men's actions; and generally for the avoiding of disorder, and other inconveniences, we resolve not to encourage any private christian, immediately to acquaint the Church with the private failings of a brother, till he have first admonished him privately, and (in case he harken not) before witnesses, and when the fruitlessness of these endeavours shall necessitate the publication of the Fact, yet will we not countenance the bringing of the matter before the congregation, until the church-officers be first acquainted with it.  
9 Forasmuch as in the business of scandal it is unreasonable and uncharitable to take up against men old offences of any considerable distance from the time present; and because in some cases it will be necessary to require some testimony of humiliation, even for sins of ancient date; and in regard we cannot punctually determine how far back into the time passed we may look for laying scandals to men's charge; therefore we resolve to proceed warily in such cases, and not to do any thing without the advice of the Association.  
10. We shall do the like in those sins that render men obnoxious to the Law, either in regard of life, liberty or estates, as also in any other case not foreseen, or provided for, in the foregoing rules.  
11. We agree, not to press a declaration of the time and manner of the work of grace upon the people, as a necessary proof of their actual present right to the Lord's Supper, nor to exclude persons merely for want of that, yet will we accept it, if any will be pleased to offer it freely.  
15. We agree, not to rest satisfied with the bare exclusion of an obstinate scandalous sinner from the Sacrament of the Supper, but shall endeavour faithfully and sincerely (as God shall enable us) to prosecute the rule of Christ, Matt. 18. 17. against any such offender; and if he refuse to hear the Church, he shall be to us as an heathen, and a publican,  
16. Because Members living much distant from their Pastors, and from one another, must unavoidably be (in great part) deprived of the privilege, and come short of the duty, both of constant inspection, and mutual edification; and also for the preventing of disorders and offences, both in Ministers and people, we agree, That we will not admit into any of our churches, those that live in other congregations; except, first, They have no Minister at all; or secondly, One that is scandalous; or thirdly, One that hath not competent abilities for the work of the Ministry. Yet  
1. In case afterwards a godly able Minister be established where there was none, or such as were scandalous and unfit; then we will seriously advise those, whom in the cases aforesaid we have admitted, to join themselves to that Minister.  
2. We resolve to consult with the Association concerning the justness or unjustnefs of exceptions in point of scansdal, or inability of Ministers, made by those that desire to be entertained in other congregations, because we conceive, That neither the people that desire to depart from such Ministers, nor the Ministers with whom they desire to join, are competent Judges in such an interested case; yet if the Exceptions be such as are approved of by the Association, we conceive it fittest for the Reasons abovesaid, that they join themselves to the nearest congregation, where a godly and able Minister is settled.  
3. Neither do we intend hereby to debar people from the occasional hearing of other Ministers or from the occasional partaking of other Ordinances in another congregation, so that this liberty be not used to the apparent prejudice of the Ministry and Discipline of their own Congregation.  
17. When a Minister is to be ordained unto a congregation, we agree, That godly and able ministers of neighbour congregations, be called to be employed in the examination and trial of the fitness of the party to be set apart to that weighty Office, and in the act of Ordination.  
18. Though we differ about the first subject of the power of the Keys, yet forasmuch as we all agree, That the affairs of the Church are to be managed by the Officers thereof, therefore we conclude that the examination and determination of things in cases of admission and rejections, and other church acts, shall be permitted by the Officers; yet so that the people have notice of what they resolve and conclude upon, in matters of moment, that in case any thing be done against which the people may (upon probable grounds at least) object from the word of God, it may either be forborn, or their satisfaction endeavoured.  
19 And forasmuch as we cannot all proceed according to the ordinary rules in managing of the affairs of our particular congregations, through the want of fit persons to be made church-officers, and for other causes; therefore we resolve by our mutual assistance to supply the want, because we may have (according to Scripture warrant) recourse to an extraordinary expedient, the ordinary rule failing, and because this seems to us to come nearest the ordinary rule. Yet  
1. We intend not that this should be perpetual, but only during the present want, and in order to the settling of our churches according to the rules of the Gospel.  
2. Neither intend we hereby, to put into any Ministers hand, a superior power over his Brethren.  
3. Nor would we be understood, as making our many churches to be but one particular church, or giving the Pastor of one church a true pastoral power and charge over other churches.  
20. Albeit we differ as to the power of associated churches over particular congregations; yet, we agree that it is not only lawful and useful, but in many cases necessary, that several churches should hold communion and correspondency together; and to that end we resolve to associate ourselves, & to keep frequent meetings for mutual advice and help, as occasion shall require.  
21. We take ourselves and our churches bound to follow whatsoever advice, direction or reproof, (being agreeable to the word) any of us shall receive from the Brethren in association with us.  
22. And in case it should so fall out, that our brethren in association should advise that which might seem less convenient in the judgement of the Parties immediately and specially concerned, in the advice or reproof, or to the particular apprehensions of any other of us, (it being of less moment, and not apparently contrary to Scripture) than we resolve to submit to it, rather than to endanger the peace of the churches, and to become examples and encouragers of disorder by our dissent and refusal.  
23. Particularly, Forasmuch as the censure of excommunication is of great weight and concernment, wherein we are sure we can never be too ciruspect and careful; therefore we resolve, first to advise with the association, before we proceed, by that sentence, to cast any out of our particular churches; and whosoever shall thus be cast out of one church, we will repute him equally cast out of all, and avoid communion with him accordingly.  
24. If it should so fall out, that any Minister or particular church, should obstinately and wilfully, after many endeavours, and much waiting, reject the direction and counsel of the association, in things apparently agreeable to the word of God, than we resolve to draw the right hand of fellowship from such Minister or church.  
25. For the better carrying on of our intended association, we resolve to observe these following rules.  
1. We judge it convenient to divide ourselves into three associations, (viz.) at Carlisle, at Penrith, and Cockermouth, and shall meet once a month, or more or less, as occasion shall require, and the major part of the association shall think fit; yet in this we do not intend to exclude any Minister (not being scandalous) from any of the associations, that will be pleased to take the pains to be present there, nor yet the Ministers of other Counties that shall desire to join with any of them.  
2. At these meetings we shall hear and determine things of common concernment, endeavour to resolve doubts, compose differences, consider the justness & weight of the grounds and reasons of Ministers removals from any place, when such cases shall fall out, consult and advise about special emmergencies that may happen to our Ministry or congregations in particular.  
3. Because ministers being men of like passions with others, can claim no exemptions from human frailties and infirmities; and in regard their miscarriages are more dishonourable to God and the Gospel, more offensive and hurtful to private christians, therefore we resolve, impartially to hear complaints made against any Minister in association with us; and to this end we do all and every one of us (in case any exception or complaint against any of us shall be made) freely profess our resolution to submit to the admonition, reproof, censure or advice of our brethren; yet we would not be here mistaken, as if we intended the encouragement of groundless and frivolous quarrels and exceptions, either in people against ministers, or in one minister against another; for as we purpose (the Lord assisting us) not to be too backward to reprove and rebuke when there shall be just cause, so shall we endeavour to be mindful of that wariness which the Scripture enjoineth, in receiving an Accusation against an Elder.  
4. Though for conveniency we divide ourselves into three associations, yet we resolve sometimes to meet all together, especially when there shall fall out any thing of more extraordinary and public nature or difficulty, which cannot be easily & satisfactorily decided in any of our particular associations.  
5. If any that shall offer to join with us in our association, lie under the common repute of scandal, than we will defer his admission till he have cleared himself, or otherwise given satisfaction; and for the prevention of offences, we resolve not to admit any into our associations without the consent of the whole or major part of them.  
6. Lastly, we will endeavour a closure of affection, as well as judgement and practice, and to that end we resolve, wholly to lay aside, and bury all names and terms of difference, to carry ourselves each to other as brethren, forbearing (as much as we can) whatsoever might, either in word or action, occasion misreports and offences, or raise up grounds of jealousy and exception one against another.  
Omnibus hisce Consentimus, &c.  
The Ministers of Westmoreland gave their Consent in these words:  We, whose Names are here under-written, do subscribe to the forementioned Propositions, except what concerns the County of Cumberland in particular.   

The Confession of Faith.  
I Believe that there is one only 
a Deut. 6. 4. 1 Chron. 8. 4. 6.  living and true God, 
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, Borne of the Virgin Mary, Suffered under Pontius Pilate, was crucified, dead, and Buried. He descended into Hell. The third day he pose 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 the Life Everlasting. Amen.  
b 1 Thes. 1. 9 Ier. 10. 10.  who is a most pure spirit, 
c Io. 4. 24.  infinite in being and perfection 
d Job 11. 7, 8, 9 . And that in the Unity of the Godhead there are three dictinct Persons, the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power, and glory 
e 1 Ioh. 5. 7. 2 Cor. 13. 14. Mat. 28. 19 .  
2. I believe that God hath revealed his whole counsel, concerning his own glory, and man's salvation, in the Scriptures of the Old and new Testament, which were given by divine inspiration 
f 2 Pet. 1. 21.  to be the perpetual and only rule of our faith and obedience 
g 2 Tim. 3. 16, 17. Eph. 2. 20. Rev. 22. 18, 19 .  
3. I believe that in the beginning God created the heavens and the earth, 
h Gen. 1.  and all things in them of nothing, in the space of six days, and all very good; and that he upholdeth 
i Heb. 1. 3.  all things by the word of his Power, and governeth 
k Ps. 103. 19 & 13 5. 6.  all things according to the counsel of his own will 
l Eph. 1. 11. Mat. 10. 29, 30. .  
4. I believe that God created man after his own image, in knowledge, righteousness, and true holiness; 
m Gen. 1. 26, 27. Col. 3. 10. Eph. 4. 24.  And that he gave him a Law, 
n Rom. 2. 14, 15  promising life upon perfect obedience, and threatning disobedience with death 
o Gen. 2. 17. Gal. 3. 10. .  
5. I believe that man having broken this Law, lost the image of God, and communion with him, 
p Gen. 3. 6, 7, 8  and brought himself & his whole posterity into an estate of sin and misery 
q Gen. 2. 17. with Rom. 5. 12. 18, 19 Eph. 2. 1, 2. 3. .  
6. I believe that man not being able to deliver himself from the curse, 
r Rom. 5. 6. & 8. 3.  God so loved the world, 
s Io. 3. 16, 17.  that he promised, 
t Gen. 3. 15. 1  and accordingly when the fullness of time was come, sent forth his Son Jesus Christ 
u Gal. 4. 4.  who took to him our nature, 
w Heb. 2. 14 16  and became man, 
x 1 Tim. 2. 5. Rom. 5. 15.  being conceived by the Holy Ghost in the womb of the Virgin Mary, of her substance, and born of her, 
y Luk. 1. 27, 31, 35, 42. & 2. 7. Gal. 4 4  yet without sin, 
z Heb. 4. 15. 2 Cor. 5. 2i.  who having fulfilled all righteousness 
a Mat. 3. 15. & 5. 17.  was made a curse for us, 
b Gal. 3. 13.  suffered death upon the cross, 
c Luk. 23. 33 Ph. 2. 8.  was buried, and the third day he rose again, 
d 1 Cor. 15. 4.  ascended into heaven, 
e Acts 1. 9, 10.  and sitteth at the right hand of God 
f Eph. 1. 20. Rom. 8. 34  making intercession for us 
g Heb. 7. 25. .  
7. I believe that all the fruits of Christ's Mediatorship shall be effectually communicated to all, 
h Act 13. 48.  and only 
i Rom. 11. 7.  those who in him were elected unto salvation, before the foundation of the world, 
k Eph. 1 4, 5.  which the Holy Ghost doth certainly apply by working faith in them, 
l Eph. 2. 8. Ioh. 6. 37.  thereby uniting them in their effectual calling to Christ their head, 
m Eph. 3. 17. 1 Cor 1. 9 Col. 1 88  and into one Church which is his body, 
n Eph. 1. 22. 23. & 4. 15, 16.  justifying, 
o Rom 8. 30.  adopting, 
p Io. 1. 12. Eph. 1. 5.  sanctifying 
q 1 Co. 6. 11. Eph. 2. 10.  and bringing them into communion with him in all spiritual blessings 
r 1 Co. 1. 9 Eph. 1. 3. .  
8. I believe Christ hath appointed that those who profess his name, should for the begetting 
s Rom. 10. 17.  and increase 
t 1 Pet. 2. 2.  of grace and knowledge, exercise an holy communion together, 
u Act 2. 42. 46.  under the administration of all his Ordinances, 
w Neh. 8. 1, 2 3. Acts. 15. 21. Mat. 28. 19, 20 2 Tim. 4. 2. Acts 2. 42. Col. 3. 16. 1 Cor. 11. 24, 25, 26. Heb. 3. 13. Levit. 19 17. Mat. 18. 17, 18. 1 Cor. 5. ult.  which they are carefully to observe till his second coming 
x 2 Cor. 3. 11. Eph, 4. 12. 13. Heb. 12. 27. Matth, 28. 19, 20. 1 Cor. 11. 26. 1 Tim. 6. 14. .  
9 I believe that Christ shall come again at the end of the world; 
y Acts 1. 11. 1 Thes. 4, 16, 17,  and that then the Bodies of all those that shall be found dead, shall be raised, and the rest 
z 1 Cor. 15. 12. to the end.  changed, and all brought before him to judgement, which he shall pass upon them according to their works, 
† 2 Cor. 5. 10.  whereby the righteous shall be adjudged to eternal life in heaven, and the wicked to eternal death in hell 
* Mat. 25 31. to the end. .  
I do heartily take the Lord to be my God 
a Deut. 26. 16  and chief good, 
b Psa. 73. 25. to the end. & 4. 6, 7.  and Jesus Christ to be my only Saviour and Redeemer, 
c Phil. 3. 8, 9  and the Holy Ghost to be my Sanctifier, 
d Psal. 51. 11 Eph. 4. 30.  giving myself up wholly to this one God, to love him with all my heart, with all my soul, and with all my might, 
e Deut. 6. 5. Mat. 22 37. Luk. 10. 37.  to obey him sincerely, and faithfully 
f Iosh. 24. 14.  in all his laws contained in the Holy Scriptures, 
g Numb. 15. 39, 40. Deu. 12. 32.  though never so cross to my desires, or interest of Credit, Pleasure, and Profit, 
h Mat. 10. 38 16. 24. Luk. 9 23. & 14. 26.  and all this to the death: 
i Rev. 2. 10. Mat. 10. 22.  And in particular, I consent and resolve, in the strength of Christ, to hold constant Communion with the Church of CHRIST in the public worship of GOD, 
k Acts 2. 42. 46. Heb. 10. 25.  and to submit unto the Discipline and Government which CHRIST hath ordained 
l Mat. 18. 15, 16, 17.  for his own glory, and his people's good, 
m 2 Cor. 13. 10. & 108.  and that I may have the opportunity of the enjoyment of these privileges, for the advancement of mine obedience, I resolve and promise to submit 
n 1 Thes. 5. 12, 13. Heb. 13. 17.  to the ministerial guidance and oversight exercised according to the Rules of the word, in this Congregation, and to the brotherly advice and admonition 
o Heb. 3. 13. Lev. 19 17. Eph. 5. 11.  of fellow-Christians here.   

TO ALL That proses the Name of the LORD JESUS, IN THE COUNTIES OF Cumberland, and Westmoreland, BOTH Magistratates, and People.  
They that shall appear against the carnal interests and corruptions of men, in the confident expectation of a calm Sea, and a general acceptance, do forget that they deal with men whose distempers usually are awakened to the most vigorous angry opposition, by the sma●● of a searching (though never 〈◊〉 and necessary) medicine. Or, that they deal with English men, (pardon the expression) whose former contentions and dissatisfaction make their passions the more ready to take up arms, and become quarrelsome. Or, that they deal with Satan, who will the more best it himself to kindle and blow the fire, because he knows such undertakings are principally against his interest are kingdom: Yet they who shall be affrighted from their duty by the report of Giants and walled Cities, (difficulties that attend it,) show so much unfaithfulness in regard of their duty; so much blockish regardlessness of God's Honour, and the Churches good; [which are of far more value than all our lives, if it should cost us so much,] so much sordid basenese of spirit, as not daring to disquiet those humours, which if reuzed, might hazard them in their esteem, peace or maintenance; so much atheism and unbelief, as if the great JEHOVAH were not able to bear them out, and to give unexpected success to contemptible beginnings; or at least, to reward them plentifully for their toil and care: That they declare before all the world, their unworthiness of that high Trust, and those honourable Titles of Overseer, Guide, Ambassador, Steward, Stars and angels, which are then most glorious to a spiritual eye, when most scorned and vilified by the World.  

Upon these and such like Considerations, we have put ourselves upon these Resolutions, which herewith are presented unto you.  
WE, who have engaged ourselves in this undertaking, have (we hope) throughly considered, what in all probability it may cost us, that while we look for reproach & contradiction, which yet we would not willingly find, our opposers may find that undaunted courage in our prosecution of this Work, which they would not readily have looked for.  
The great distance of this from the first undertaking, and Report of our Agreement, doth necessarily draw forth this brief Account of its Birth and Progress. About three years ago some of us joined together in an Expedient much of this nature, which we propounded to some of our Brethren of different persuasions in these things, but it took not; whereupon we resolved to prosecute it among ourselves, and made some Progress in it: At which time Worcestershire Association; with Mr. Baxter's Explication, came forth: Upon this we began to conceive more probability of some reconciliation (at least) of different judgements, in matters of Church-Government, then formerly, because we hoped, the prejudice which possibly might arise from our single attempt, (in a business of that nature) would be much removed, when they saw we were not alone, and that the way was led by others of so much worth and ability; we therefore resolved to take up our former design again, and to propound it to the whole Ministry of the County in general. To that end several Meetings were desired; and at last we agreed in these following Propositions, which were cheerfully subscribed by several, both of the Presbyterian, and Congregational Judgement. During the agitation of these things, some of us were much affected to observe:  
1. The Assent of men both able and judicious, and such as had throughly studied the Congregational Way, and from whom (in proprobability) opposition might have been expected, in case these things had been inconsistent with these Principles.  
2. That Prejudice (which like a hateful Monster, empoisons the best things, seeks Fuel from its own ignorance and blindness, and from the very distance which itself caused; like a Fiery Oven devours all that's cast into it, and musters up all the Passions to fight against it knows not what) hath the greatest hand in hindering the Unity and and Concord of Brethren.  
3. That the best way to cure it, is friendly and brotherly debates, especially after it hath tired itself with its own Activity, and evaporated something of its Fury.  
4. That the church's Peace (if by all parties seriously laid to heart) is a very forcible medium to infer a conclusion of Unity.  
Yet all was not done when we had proceeded thus far; Action (the life of all) was yet behind; Satan is enraged, (and surely that must needs be good which he so furiously opposeth) and endeavours to stifle it in the birth; to effect which, he disgorgeth from his hateful stomach, a swarm of Quakers; these, at that very time, when all things were ready for practice, come upon us like a furious Torrent; all is on fire on the sudden, many are unsettled, the foundations shaken, and some apostatise; here we are beaten off, and are forced to lay other things aside, that we might more fully bind ourselves to quench these flames. After a while this storm abates, and we begin to think of our former Work.  
But the last Parliament was then sitting, and because something of that nature was expected from them, it was advised we should yet a little forbear, till we might see the issue. The Parliament being ended, we encountered with an other Demurrer which was this: The providence of God so ordered things, that many Ministers in this County were unfixed, supposing they should be necessitated to remove; and several did remove to other Counties, so that we were again forced to let all alone, expecting what way things would be cast. And now all these things being over, we have once more reassumed our ancient Resolutions, casting ourselves upon the Lord, and looking up to him for assistance, That things concerning his honour and House, with so much difficulty now brought to the birth, may not miscarry.  
When these were now ready, it pleased the Lord to give us this encouragement; Our Brethren, the Ministers of our neighbour-county of Westmoreland, desired of us a Copy of our Propositions and Confession; and after they had among themselves considered and debated them, they signified to us their free consent to all, except what concerned the County of Cumberland in particular.  
These things we speak from the Press; 1. Because we suppose it necessary that you have Copies of these Propositions, and this is the readyest way to procure them. 2. For prevention of mistakes and misapprehensions, which might arise either from corrupt Copies, or from Report of our bare actions, while men only hear what we do, but are not acquainted with our Grounds and Principles. 3. That this may stand upon Record as a Testimony of our desires of, and endeavours for the healing of Zion. We know not what success the Lord may be pleased to give to this: when we look upon ourselves, we profess ourselves unworthy of that honour, of being employed in any part of God's Work, and unable of ourselves to do any thing in it; and it may be the Lord's time of building Jerusalem, is not yet come, or who knows but he may exclude you from such a privilege, while he grants it to others? Yet when we look upon his Power, his Word, and his Work upon some of you, we are not without hope: How ever it please the Wise God to dispose of this, we are sure it is our duty to do our utmost in the prosecution of concord: And though our souls shall mourn in secret, if our disunion and distractions continue; yet it will be no grief of heart to us (especially in our dying hour) to consider that we did what we could to prevent them.  
It will not be requisite to speak much in Explanation, or Vindication of what we propose; because in most things it is fully done to our hands, by Judicious and Learned Mr. Baxter, in his Explication of the worcester-shire Association, unto which we refer you for satisfaction, whiles we give a brief touch upon something in the general.  
1. Know that several things, as to Method, Phrase, and Omissions, (which those that are versed in the Controversies about Government, will readily observe) were not done altogether upon neglect, or inadververtency, but on design.  
2. That these were not calculated for every Meridian; we were forced to have an eye to the general temper of our people, as well as the differing Judgements of one another: And therefore let it not be blamed, if it be found not suitable in all things to other places.  
3. Let it be carried in your mind all along, That through the contexture of the whole work, our Debates were, what we ought to do for the church's peace, and not what each of us might do, according to the latitude and utmost extent of the usual practice of different Judgements.  
4. In all this Agreement there are no Principles broken on either side; and nothing condescended unto by any, which hath not the subscription and assent of eminent men on both parties in their writings.  
The chief Corner-stones of this fabric, are four, which present themselves in the entrance, whereof the first and last Propositions neither fear opposition, nor require explication; if any should question them, such evidence and general acception doth accompany them, that they will find advocates in every place.  
The second (we hope) will not be accused (by any that shall seriously consider all) for entrenching too much upon the interest of truth. We acknowledge every truth to be precious in itself, and profess ourselves unfeigned lovers of it; neither are we ignorant how much those overtures of Union, (such as Charles his interim, and Cassander's design) wherein the difference is compremised with the loss of truth, are generally and justly distasted: Neither can we blame those primitive Fathers for sticking so peremptory to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, refusing Concord, rather than admitting one iota more to that word, where such a little literal Addition would make so great an alteration in sense and Faith; Neither do we forget how apt the best men are (with Bucer haurire faeces) to suck in the dregs out of an eager thirst after peace.  
But no such thing can be fastened on what we assert; we are not engaged to deny or renounce the least Truth, much less any Fundamental: All that the Proposition speaks of, is only a silencing and forbearing some truths. And this condescension is, 1. Terminated only on Government. 2. On the confessed lower, and most questionable Points thereof. And 3. This only so long, and so far as the church's peace requires it.  
If any think that Union and Peace should be hazarded, nay lost, rather than so great an injury done to truth; let them consider, Whether they be so great friends to truth as they pretend; if the Church be broken through dissension, we suppose Truth will bleed and groan under its ruins. If the Pillar shake or fall, Truth that hangs on it, will be involved in the same fate. What if Peace borrow something of truth? will it not by that loan be enabled to repay all with advantage? Truth indeed is the way to Peace, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Naz. Orat. 12. de Pace:) Yet when Truth is questioned, than Peace is the way to Truth; and the main thing to be looked at for the securing of its interest, is union; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Greg. Naz. ibid. In so narrow a point doth Truth lie, that men are not likely to have any full or certain view of it, till their Spirits be calmed, and their eyes be freed from that dust which their contentious bickerings have raised.  
But have not the Guides of the Church in all ages been forced to make use of this Plaster to heal the church's Wounds?  
Did not the Apostles betake themselves to this expedient, Acts 15. 20. to allay the difference betwixt the Christian Jews and Gentiles? And were not circumcision and Mosaical ceremonies of greater moment than our differences? And were not those truths, about our Freedom from that Yoke, silenced for that time, and the contrary practised even by themselves? Act. 16. 3. & 21. 24. 26. This is so clear an instance, that it is frequently urged in this case; and indeed, so strong for us, that we doubt of being acquitted by it in the judgement of understanding men. Consider,  
1. That the Laws concerning Mosaical Observations were abrogated at the death of Christ, and therefore in regard of their present state (or else as some call it) neither lawful nor indifferent.  
2. The Apostle of the Gentiles had laid them aside as useless, nay had spoken against them; and hence arose the contest about them.  
3. When the matter was referred to the Synod of Jerusalem, (though before he had preached publicly against them; yet) he is so far from asserting, That every Truth must be published what ever become of peace, that he forbears to speak publicly, and applies himself particularly ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) to those that were pillars, and of Reputation, viz. Peter, James, John, &c. for Dr. Lightfoot, Harm. N. T. p. 97. makes it the same journey with that mentioned Gal. 3. 2.  
4. The Synod doth determine not only the silencing of this truth, viz. the abolition of ceremonies, and Christians freedom from them; but also permits the exercise of these to the Jews, and enjoins the practice of some of them to the Gentiles.  
5. The ground of the determination was the church's peace, Acts 15. 21.  
6. And in this regard they enjoin them as necessary things, which they should do well to observe, Acts 15. 28, 29. till the church might have a competent time and means of satisfaction. The sum is this: The silencing of some truths for peace sake (both in regard of publication and practice) was by them judged necessary.  
Since the Apostles days, those who have most earnestly contended for the foundations, and things near the foundation, have always advised to condescension for peace sake. To recite all instances that might be given, would be tedious: We shall content ourselves with two or three in stead of many.  
Basil. ad Presb. Tarsenses Epist. 203. adviseth to concord as necessary for the establishment of the church, and propounds condescension as a necessary means of it; There is need (saith he) of a great deal of care and diligence for the helping of the churches, which cannot be but by uniting those that differ; which union will be effected ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) if we condescend to the weak in things not prejudicial to the soul.  
Luther gives the same advice in an Epist. to the Divines assembled in a Synod at Norimberge [Meum consilium fuerit (cum nullum sit ecclesiae periculum, ut hanc causam sinatis, vel ad tempus sopitam (utinam extinctam) jacere donec tutiore & meliore tempore animis in pace firmatis & charitate ad unatis, eam disputetis] My advice is that (seeing no hurt can accrue to the church by it) this difference might sleep, at least for a time, (or rather indeed die out) till your minds were confirmed in peace, and united in love, than might you more safely inquire into it.  
Greg. Nazi. is as peremptory as any against purchasing peace with the loss of truth; witness his Expressions [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Orat. 12.] Contention for Piety is better than a vicious peace. And again, let none conjecture that I think all peace ought to be loved and embraced ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) For I know that as some kind of disagreement is good, so some agreement is pernicious. ibid. And more fully, Orat. 32. p. 518. Let us not prosecute peace to the prejudice of truth. ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) Nay, in such cases he tells us, we should contend as much, as if it were against Fire and Sword, and that he that in other things is most mild and gentle, should here be most violent and pugnacious [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] Orat. 12. p. 198. 203. And yet he is as zealous for making way for peace, by silencing lesser truths, as any: How earnestly doth he urge a necessity of distinguishing of truths? Some are (saith he) suitable to our capacities, some above them; some ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) concern the time present, others the world to come, &c. and then applies all thus: Some things are not at all to be inquired after, others with moderation. Some truths are to be contended for earnestly; in others ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) condescension and forbearance to be used, &c. Orat. 14. P. 220. And afterwards he exhorts those that worship the same Trinity, to cut off and avoid superfluous questions, as the common disease of that time, and as so many ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) suckers, which rob the tree of its sap and fruit, or crooked windings, which lead the traveller into a maze and confusion; and in the close of that excellent Oration adds, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Let us yield a little in smaller truths, that we may receive that which is greater, viz. Concord: Let us yield that we may overcome. And much to the same purpose also he hath, Orat. 12. p. 203. but we forbear.  
To this purpose we might urge the example of Constantine the Great, who in matters of greater consequence, (viz. the difference betwixt Arius and the Orthodox) propounds the forbearance of asking or answering questions concerning that difference as a necessary means to peace; which he did as supposing it to be of lower concernment, vide Soc. Eccles. l. 1. c. 4.  
To the third we need say little; only to explain our meaning, know, That there are several things which both Parties practise upon different grounds: As in matters of Appeal, where one party gives power authoritative; the other fraternal only; yet both own the thing: So in the exercise of the power of the keys, where though the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (i. e.) the first subject be questioned, yet all agree, that (in Churches Organical at least) the Officers are to manage them.  
To these may be added Ordination by Pastors of other Churches, and the Church-covenant, &c. Now all we say here is this, That the difference of principles by which both parties are carried to the same thing, doth not make our conjunction unlawful.  
The 11th. Proposition we hope will not be quarrelled with by sober minded men. 1. None will say that 'tis unlawful to renew covenant with God. 2. Nor will any deny the expediency and usefulness of it in reformation of churches. 3. Nor that our particular churches (so overgrown with ignorance and profaneness, so beset with Heresies, so weakened (as to discipline and government) through licentious Liberty) have no need of it.  
4. In this we cross not any Presbyterian Principle. Those that have most opposed an explicit Church-covenant as the form of a Church, do not deny the lawfulness and usefulness of the thing, but only the necessity of it, in reference to such an end; and the extent of it, as to some particular Articles; vid. Ruther. due Right, p. 85. An explicit vocal covenant, saith he, we deny not, as if the thing were unlawful, &c. p. 86. Nor deny we, that at the Election of a Pastor, the Pastor and people tie themselves by reciprocation of Oaths, &c. p. 88 Nor do we question whether such a Covenant may be lawfully sworn; we think it may, &c. So also Apollonius, p. 4.  
5. The grounds and ends mentioned, and only imposed in the Proposition, and the draught of the Profession itself, will (as we hope) sufficiently clear us from the two fore-hinted Exceptions.  
6. The mentioning only of those Grounds wherein all are agreed, doth not exclude a reipsa, any other further end of covenanting, (if it have any such,) nor bereave it of any of its proper effects: For so long as the thing is done, it will reach all its ends of institution, whether we particularly discover them or no. Divine institutions, in respect of the effects immediately resulting ab earum positione & usu, are not enlarged, or narrowed, according to the largeness or straightness of our apprehensions, no more than our not apprehending the Sun to be appointed to concur to the production and growth of vegetables, will hinder its effects that way. So that the Congregational Brethren, being condescended unto in the practice of the thing, need not press the disputable ends and grounds of it: And the Prebyterian Brethren need not refuse the thing, they being not urged to do it upon those questionable grounds.  
The twelfth Proposition shows our rule of Admission, and the rules which we have propounded to ourselves for our safer proceeding: We know that two parties will take Exceptions against what we propound: some thinking us too strict; others too openhanded.  
Those that think this rigid and harsh dealing, let them be pleased to consider; 1. That 'tis none but the ignorant and scandalous, which we shall desire to debar from that Ordinance. 2. That by putting bounds to ourselves, we take away the aspersion of an indefinite, unlimited, arbitrary and uncertain Government. 3. That in debarring such, the Church-guides go not beyond their commission, but only execute that Office, and discharge that trust that God hath laid upon them: Are those not Rulers and Governors? and doth not this engage and authorise them, to prevent and hinder the polluting and profanation of his Ordinances? Have those that are charged with holy things, a charge to give only and not to debar? The Officers of the Old-Testament, were to exclude the unclean actually; the Porters of the Temple were not to suffer the Unclean to enter the Temple, 2 Chr. 23. 19 & in Eze. 44. 7, 8. shall we think that when God prohibits the unfit, he leaves the execution of this Prohibition solely to every man's particular persuasion concerning himself, and leaves only a Doctrinal declarative power to the Officers; and that though they may declare a person unfit, yet they may not refuse to give the Ordinance to him whom they declare unworthy; is the Juridical, Decisive Power in every person for himself? Doth not this as much disable them from debarring and men, or men actually Drunk? If such intrude, can he do no more than declare them unfit? Or if he may debar these juridically, because they are not in a capacity of improving the Ordinance, 
* May he not then juridically debar others that are in a like capacity of improving the Ordinance?  though from other causes, as ignorance, &c. And indeed, that the Officers may juridically debar from the Lord's Supper, cannot be denied, by those that will acknowledge That the offended Brother must tell the Church; the Church then hath power to examine; else, to what purpose is it to make known the grievance to it? And doth not Examination infer more than a declarative power? neither can it be denied by those that will grant excommunication; if they can juridically cast out of the Church, than it must be granted, they can juridically exclude from the Supper, for this Reason at least, Because the former includes the latter. 4. The exclusion of ignorant and scandalous persons, is not a novel invention, or new device, but that which carries the Stamp of Antiquity upon it. The very Light of Nature seems to have hinted such a thing to the Heathens; as their Proculite propahni at sacrificings testifieth. But if we look within the Church, we have abundant evidence.  
Dionysius' Areop. an ancient Writer (though Perkins and Illyricus give sufficient reasons to evince that it was not he that was Paul's scholar) in Eccles. Hierar. cap. 3. p. 93. tells us, That the Catechumeni, & Energumeni, and others under penance ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) were admitted to hearing of Scripture, &c. yet they were excluded these mysteries, and the perfect only admitted. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And afterwards p. 96. & 97. extends this exclusion, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to the less perfect and unholy, and gives this reason for it, Because it admits not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that which is not altogether holy, or that which in some respect comes not up to the image of God. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c.  
Justin Martyr, Apol. 2. is more express, and requites, 1. Professed knowledge: It is not to be given (saith he) to any but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to him that believes the Doctrine of the Gospel to be true, which includes professed knowledge. And secondly, Holy life, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
If we should search the Decrees of Counsels, we might show you much to the same purpose; but testimonies of this nature are collected by Gillaspie, Rutherford, and others, and therefore we forbear.  
Neither are our proceedings herein different from what was prescribed and enjoined by the Episcopal Divines; knowledge was always presupposed as a necessary qualification for the Lord's Supper, and therefore catechising was to be used. And as for Scandal, the Canons of the church of England took care that it should exclude, Can. 26. enjoins, That no Minister shall in any wise admit to the receiving of the holy Communion, any of his cure or Flock, which be known to live in any notorious sin without repentance, or who have maliciously and openly contended with their neighbours, until they shall be reconciled.  
The same thing also was expressed in the rubric of the commonprayer; where the Minister was not only to dissuade persons in malice to come to the Lord's Table, but not to suffer them: and not only such, but also whosoever shall be found to be an open and notorious evil-liver, 
* By whom the Congregation might be offended.  or such as wronged their neighbour in word or deed. There is then no difference twixt them and us in the Rule, but only in the practice, in that they come not up to their own rule. So that if you will be finding fault, you must blame them for their neglect, not us for our strictness.  
We might also show (against the charge of novelty) the Papists asserting the same thing; though of all men it might least be expected from them, seeing they affirm the Lord's Supper to confer grace. Aquinas Part 3. Q. 80, in Art. 6. 
* Art. 4, 5. Notwithstanding this, calls the scandalous man's receiving, Sacrilegii crimen, peccatum multis al●is gravius, and affirms the party mortaliter peccare, & sacramentum violare, & in Art. &c.  concludes thus; Divina Majestas & Evangelica disciplina exigit, ut manifestis ac publicis peccatoribus, ctiam petentibus sacra denegetu Communio. And for this citys Cyprian Lib. 1. Epi. 10. advising not to give the Supper to Stage-Players, &c. as being contrary to the discipline and honour of the Church.  
Nay, those that plead most for a free admission, are so far from taxing this practice with novelty, that they yield it to be a piece of the ancient and usual discipline of the church, to exclude the notorious and open scandalous, though not excommunicate; Neither do they so much plead for the admission of the scandalous, as for the excommunicating of them first, before a debarment from the Sacrament.  
5. If there were no such power, yet so long as 'tis granted, that Officers have charity, & may, & must use it to prevent our brother's danger, so long surely may we do all this; if we had nothing else to bear us out, would not this engage us to help you to examine yourselves? (& is the matter of so small moment, that you need no help?) nay, and to refuse to give you that which we see would hurt you? will real love satisfy itself with a bare warning, without endeavouring to prevent? will it only tell him 'tis poison he drinks, & not also take it out of his hand? & have you any cause to be angry when we tell you the truth concerning your estates, or hinder you from destroying yourselves out of love to you? that when we love our peace or maintenance less than your good, you should so op-pose. When the Physician puts the Patient to some grief, in the application of a necessary Medicine, is it reasonable either to refuse his Medicine, or to abuse his person? That the Medicine is so sharp, is your fault, not ours. The Lord knows we delight not in excluding, if we could admit you without your own hurt; & if God laid not this duty upon us, can you imagine that men that know what they do, would unnecessarily provoke your hatred and opposition, when they might have love and good will? But when we consider the weight of the blood of souls, and how bitterly many a poor creature shall in hell curse his man-pleasing Minister, we are afraid.  
Those that think us too large, let them be pleased to consider.  
1. That God would not have the door so straight as many suppose; we know that purity is amiable, and required of all in the Church, and that it hath such a lovely aspect, that many so fix their eyes upon it, as if that were only to be attended and prosecuted in the constitution and reformation of Churches; yet with some confidence we dare affirm, 1. That the strictest way of admission is not therefore best, because strictest. 2. That 'tis much safer, in the management of Admissions, and more acceptable to God, to be so facile, as to hazard the admission of many unfit, rather than to exclude one that ought not to be excluded: Mr. Cotton saith, Rather ninety nine should perish through presumption, then one humble soul belonging to Christ, should sink under discouragement: Way. p. 58. 3. That the admission of some less fit, can neither defile the Ordinances to others, nor hinder their Spiritual Communion: Non polluitur communio, licet minuitur solatio. 4. That Censoriousness, Revilings and Contempt of weaker Christians, Errors, averseness to concede and yield to Brethren of different Judgement in less things, for peace sake, (though they make not so great a noise in the world) are sins of a more dangerous consequence, more pernicious to the Church, in themselves more infectious, and against which there lies more just exceptions, as to admission, than many other failings which usually are excepted against in the weaker sort. 5. That those Churches have most of Gospel-order, where unity and encouragement of the weak is equally regarded and prosecuted with purity, going hand in hand, but one not justling out another. 6. That if the best of men would but impartially weigh their private failings in the same Scale in which they usually weigh other men's, with the application of Matt. 7. 1, 12. and would put on charity, 1 Cor. 13. 4, 5, 6. with humility, they would not be so severe against others.  
2. We cannot see any ground or Scripture-Warrant, for a stricter rule than this we walk by: 1. The fitness which comes under our cognizance, is only outward; whether they that are only outwardly qualified, have a real interest in the seals of the covenant, before God, or not; we think it unseasonable now to dispute; that which we assert, is granted by all of both parties, (that understand their principles) that the seals are given to such; and that in our inquiries and Determinations, we are to go no higher, lest we be guilty of prying into things secret, and of usurping the Throne and sceptre of the Almighty. 2. The rule which must direct us to judge aright of this fitness, must of necessity have these properties; First, it must be general; or else, how shall it reach all men? if it should be so short, or so narrow as to exclude any admissable, it could not be acknowledged to be true. Secondly, it must be public; the Officers are public, and so is the Act of Admission, and so are the Ordinances admitted to: and therefore it cannot be granted, that Officers must manage these things by private instructions, and let in by a private door. Thirdly, it must be a standing rule; for if it be uncertain, unconstant, and bending, how shall it direct us to make any steady or certain trial?  
3. The satisfaction wherein we are to acquiess, aught to be public and Ecclesiastical; for if we were to admit only according to our private satisfactions or dissatisfaction, who almost then could be admitted with some? Who sees not the uncertainty of such a Rule? If this were true, the same parties, under the same qualifications, without any alteration, might be lawfully admitted, and rejected by several Churches, nay, by the same Church at several times, some being more easily satisfied than others.  
Not that the use of charity in this case is denied, when we have made as impartial a trial as we can; the standing rules of charity must be made use of: But yet God hath not so referred the matter to charity, as if none were to be admitted, where our charity would not bring us up to a persuasion, or belief of regeneration; we suppose this therefore to be a standing Truth, that we may lawfully, and with peace of conscience, nay we ought to admit one, (if coming up to the rule) of whose integrity we may have particular dissatisfaction.  
If this were well considered, the difference about rigid admissions would not be so great. Mr. Noton, Cont. Apoll. pag. 11. is full in this point, distinguishing twixt fideles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or Ecclesiastice fideles, Believers that are really such, and those that are reputed to be such: And plainly asserts, That we ought to carry ourselves toward those, as if they were really godly; and that we are not bound positively to believe every one admissable into the Church to be regenerate: Nay, that the Church may sin in not admitting one Ecclesiastically fit, although not really a Believer; and that the judgement of charity, is not a persuasion of the integrity of a man; but, in doubtful facts where the evil is not evident, an inclining to judge the best, Negative & practice, as he speaks.  
Or if any shall not be satisfied with this, let them be pleased to consider, whether Mr. Burrows (Gospel worship p. 238) doth not speak more largely than we in the instance of Judas; where he affirms our resting in Ecclesiastical satisfaction so necessary, That though we had a private Revelation from heaven, that such a one were an hypocrite, yet we are to communicate with him still, till he so far discover himself, that his evil can be proved publicly by witnesses.  
If any Rule shall come short of these, we doubt not to call it defective; and if any shall go further, we as little doubt to call it a strictness above what is written.  
That our Rule is adequate to outward fitness, hath the three forementioned qualifications, and affords sufficient ground of ecclesiastical satisfaction, seems very clear to us, neither is it charged by any with defect, saving that it speaks not of the declaration of the work of Grace, (which is further required by some) which how far it suits with what we have now hinted, we leave to the judicious to consider: And shall only add a Word or two concerning the fifteenth Proposition, which expressly relates to this. Wherein take notice:  
1. That it is not denied, but that men converted may lawfully and profitably declare what the Lord hath done for them.  
2. That therefore we shall accept it where offered.  
3. But the pressing of this as a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} upon all, is that wherein we are not satisfied.  
1. Because some of us see neither Scripture-Precept, nor precedent for it: If the Apostles had either pressed this themselves in their Admissions, or prescribed it to us, good reason had it been we should have done 10. The most probable place for countenance of this practice, is 1 Pet. 3. 15, 16. which yet speaks nothing to a declaration of the work of grace; but only that in those persecuting times, they should have so much knowledge of the Principles of Religion, as might enable them to justify their profession, by giving a Reason of the Doctrine thereof, which he calls hope, as Paul frequently doth, Act. 23. 6. & 26. 7. & 28. 20. And that this is the meaning, appears from the Context, v. 14, 15, 16, 17 which shows he speaks of giving this Reason of their Hope to Persecutors dissatisfied with their Doctrine, (not with their integrity and truth of conversion) and therefore not a declaration of the work of Grace to Church-Officers for admission. To this some add Mat. 3. 6. which indeed speaks of confession of sins, but nothing of a Declaration of the work of Grace; they might acknowledge the sinfulness of their former estate, or acknowledge particular offences, and yet be far from that, for which some produce this Text: Or if this Text would prove such a thing, it would only prove it voluntary on their part, but not enjoined by John; nay, what ever it was, it will be very hard to prove that it was public, or to John at all; and as hard to prove it to have been before their Admission by Baptism, and not after, vid. Dr. Lightfoot, Harm. Evan. in Loco.  
2. Though it should be granted (which yet all will not) that the invisible Church is the prime, and proper only subject to whom the seals belong; and that saving qualifications are requisite to give a real interest in them; and that we are to admit only upon such evidences, as may give proof of interest; yet there are other more satisfactory evidences, viz. from the tenor of a Christians life, than this; which would sufficiently demonstrate, (so far as we either can, or are concerned to know) though this were laid aside. If we had no mark but this, or none so demonstrative as this, or none sufficiently demonstrative without this, or none less questionable, or less open to inconveniences, we conceive much might have been said.  
3. This is so inconsiderable an evidence, that it seems scarce any at all (beside so much of it as is included in the former) to some of us; if there be any thing in it, it must be from the parties own word, that is, his own affirmation that he is converted; which we suppose to be no proof in this particular. If you say there is more, it must be either from the thing spoken in the matter, or in the manner, viz. the affectionateness of utterance. For the former, we suppose none will say, That he only that hath the real experiences of grace and conversion, can declare such things, at least, as are ordinarily spoken and accepted in such cases. As for the latter, we suppose it will scarcefinde a Patron for its evidenceship: And if his Expression and affectionateness should, yet still it rests upon his own his word, whether it be so with him as he speaks.  
We entreat those that think this so full a proof, to consider how frequent it is, since this came into fashion, for vile men (some of us could give instances, if it were convenient) to speak so affectionately of their conversion, and tell you how they were cast down, and comforted, &c. that as to expression, they would match the holiest Saint in the world.  
4. 'Tis not adequate to saintship, (at least as 'tis pressed and urged by some) and therefore unfit to try by, as not reaching all admissable, according to the Rule of Christ. Who knows not how secret a thing the work of grace is upon a soul, and how hardly discernible? The gradual, and still proceedings, the long intervals of the spirits acts, the different method, the darkness and fears upon people's hearts; all these make it hard to be discovered.  
5. We have seen some printed Books of Confessions, &c. which have as much satisfied us against it as any thing. We are afraid of putting our people upon these temptations and inconveniences, which in that course others have fallen upon.  
6. There is a holy modesty and bashfulness, which either doth, or aught to attend those passages and transactions (we mean the work itself, and not the shameful miscarriages of our lives) twixt God and out souls, which may justly excuse them from public view.  
7. Those of our Brethren of the Congregational Way, do not press this as necessary to Membership. Mr. Norton is full, Cont. Apoll. p. 3. Non necessario quaerendum, &c. It is not necessary (in admission into the Church) to require men to give a particular account of the signs of true grace, or the work of Faith, and true Repentance: Mr. Cotton, Hol. Ch. Memb. pag. 19 admits those, 1. That profess (publicly) faith and repentance. 2. Subjection to Ordinances. 3. Inoffensive conversation. And excludes, 1. The ignorant. 2. Those that deny the Faith. 3. The Scandalous.  
Mr. Hooker insists only on these two, Part 1. p. 15. Persons, though they be hypocrites inwardly, yet if their conversations and expressions be such, so blameless and inoffensive, that according to reason, directed by the word, we cannot conclude, but in charity there may be, and is some special good in them; these are fit matter of a visible Church, &c. And, Part 1. p. 24. ; He that professing the Faith, lives not in the neglect of any known duty, or in the commission of any known evil; and hath such a measure of knowledge, as may in reason let in Christ into the soul, and carry the soul to him; these be grounds of probabilities, by which charity, poized according to rule, may, and aught to conceive there be some beginnings of spiritual good. And more fully, Part 3. p. 5. speaking of Admissions, and of private Members repairing to them, to inquire the time and manner of their conversion, he saith, I am afraid it is a presumed kind of Liberty, which wants precept and example, for any thing that ever appeared to me in Scripture. And that not only because it entrencheth upon the Office of the Elder (as he saith) but because the thing itself is inconvenient. Hear his own words: All such pains misseth the end and fruit of it; for the stress of the trial lies not there, nor can the last resolution of judicious and reasonable charity issue there: whether the person be a visible Saint or no? for there be many truly and savingly called, who never knew the time and manner of their conversion, and therefore cannot relate it to others, and yet express the power of grace in their lives, &c. And afterward, to that question; What is the rule according to which satisfaction is to be regulated? He answers thus: In a word, if a person live not in the commission of any known sin, or in the neglect of any known duty, and can give a reason of his hope towards God (he means a professing of Faith, as before he expressed himself) This casts the cause with judicious charity, to hope and believe there is something of God and grace in the soul; and therefore fit for Church-Society. So that the question is, Whether such a mark which is questionable in its warrant, accompanied with inconveniences, more open to counterfeiting, flexible, not general, and not insisted on as necessary by our Brethren, aught to be rigidly pressed, to the hindrance of the church's peace; when other sufficient, more certain, evidential, and generally agreed on Evidences may be had: And seeing it is put to this issue, we hope our congregational-brethrens will not take offence at any condescension herein.  
What we lay down, Propos. 16. wherein we confine ourselves to our own Parish-bounds for Membership, we hope will not provoke the distaste of any Brother.  
Some of us cannot behold the different practice of our Brethren in this point, without amazement: Alas! that men should no more lay to heart the divisions of the Church, the disorders, and other inconveniences which arise from this Liberty, that men are so ready to take to themselves! How great a hand this hath in keeping of a closure of Brethren, we need not tell; look about, and see it. Ingenuous and moderate Mr. Firmin, (a New-England man) calls this a dividing Principle, in his Epistle to his serious question, and the Practisers of it, seekers of division; and for the regulating of it, propounds the same that we do, in the forementioned Proposition; and supposeth, That if Congregational men would but yield in this one thing, it would much tend to the healing of our breaches.  
We earnestly beseech the contrary-minded, to consider seriously:  
1. That the Presbyterians never pleaded for local limits, or Parish-bounds in this sense, as if Church-Membership did arise from thence: They are as ready as any to say, That cohabitation makes not men Members of a Church; though (it cannot but be observed) that they are (by several) spoken against, as if this had been their Assertion. Surely ingenious men will not threap that upon them, which they with one Voice do so much disown.  
2. All that they say, (in this case) is this, That it is necessary that Church-Members do cohabit; and that for order sake, it is fit that bounds be set and observed. And doth not Scripture and reason say the same?  
1. In the New-Testament, Did not the people of God, living in a Town or City, always join together among themselves in a churchway? For why else are Churches denominated from places? as the Church of Rome, Corinth, &c. when will it be proved, or what Scripture speaks it, that any lived in a neighbourhood or Town, where there was a Church, and yet was a Member of a Church in an other Town?  
2. Is not this (as 'tis usually practised) inconsistent with the ends of Church-Membership? Church-Members may so live together, 1. That their Pastor and Officers may reside among them for inspection and rule. 2. That they may meet commodiously and frequently together for the enjoyment of Ordinances. 3. That they may maintain communion for help and advice among themselves, &c. and all this with ease and conveniency. Now how this can be done as it ought, where the Members live so much distant, (as is usual in many gathered Churches) let the moderate judge?  
3. How will contention, confusion and disorder be avoided, if this be kept up? Is it nothing for one Minister (by the invitation of such a proclaimed Liberty) to deprive another of the comfort of his prayers, tears and labours? Or for one Church to bereave another of its help and comfort, in bereaving it of its choicest Members? Or is it nothing to set such an example before the eyes of the weaker sort? May not the pulling out of one Pin endanger the ruin of the whole fabric? Make the case your own, and then judge. Would you be willing to be so dealt withal? Would you not think yourselves wronged, if others should go about to withdraw from you the Members of your Churches? It is wondered by some, how men can so confidently appropriate the title of Gospel-Order to their Way, (but that glorious pretences, and high words are more hopeful to prevail with the greater part of men, then solid Arguments,) when 'tis so apparently peccant against the Gospel rules of the God of Order? yet let not this be thought an Accusation of all the Congregational Brethren. Many there are (we know) that judge these proceedings irregular as well as we; and that are afraid to boast in another man's line, of things made ready to their hand, choosing to wait with hope for the enlargement of their Churches and comfort, from the reformation and growth of those that are under their own Ministry, rather than to make up their churches by entering upon other men's labours, 2 Cor. 10. 15, 16.  
3. That the Principles of the Congregational Brethren come up so far, that we think there would be no difference in this point, if they were practised.  
1. They say, cohabitation of Members is necessary, upon many spiritual accounts. Vid. Hooker Survey, Part 1. p. 49. Such cohabitation (saith he) is required, which is necessary for the dispensation of God's Ordinances, and the administration of Church-censures; for otherwise the end of the covenant would be made frustrate, and the benefit of the whole prejudiced; and hence there must needs be such a cohabitation of Officers, and a convenient company of Members, that they comely and conveniently meet together, to the exercise of all God's Ordinances, Act. 14. 27. 1 Cor. 11. 20. &. 14. 23. To the same purpose, Norton Contr. Apoll. p. 40.  
2. They acknowledge our churches (at least, most of them) to be true Churches. Mr. Hooker rejects the denial of this with abhorrency.  
3. That therefore 'tis unlawful to separate from them, either for the want of some Ordinances, or for the fin of some worshippers. Vid. Hookker Preface to the Survey: and Norton, p. 156.  
That these three Principles are owned by them, will not be denied; and that they are inconsistent with the common practice of gathering Churches out of other Parishes, is too evident. Will they call our Churches true, and yet unchurch them, by taking our Members against our consent? Will they say, That 'tis unlawful to separate from our Churches, and yet entertain and encourage those that separate? Will they say, cohabitation is necessary, and yet receive those that live many miles distant?  
If any seek to evade this by saying, That though many, yet not all Congregations in England are true Churches.  
We answer, 1. It should then first be proved, (and not taken for granted) that such a Congregation as they desire to receive Members from, is no true Church.  
2. But who (of all that take this Liberty) doth make a difference twixt one congregation and another, and forbears to take (if opportunity serve) from a congregation, reputed a true Church.  
3. How easily will this be objected against any Church whence Members be had, That 'tis no true Church; and how must the controversy be decided? Facile credimus quod volumus.  
If it be further urged, that though our Churches be true, yet are they corrupt: So that it may be lawfuli to withdraw communion from the same; as in the Ans. of Elders of New-England, to the 32. Quest. pag. 29.  
Answ. We acknowledge with grief, That many of our congregations are corrupt. Yet [1.] this doth not in any wise justify the gathering of Members that inhabit not within convenient limits. [2.] Nor the gathering out of those Congregations which are more purged, though not according to the height of strictness which some require. Ames (usually cited by our Brethren in this point) Cas. Consc. Lib. 5. cap. 12. Q. 3. mentions but three causes of separation from a true Church: 1. Participation of their sins. 2. Eminent danger of Seduction. 3. Persecution. And yet these are not applicable to many Presbyterian Churches, from whom nevertheless Members are withdrawn. True indeed, Mr. Norton adds a fourth; Separation may be (saith he, p. 168.) for purer Worship and Edification, no great inconvenience ensuing. But there lies much weight in the last words; otherwise upon this ground men might shift from one Congregational-church to another for purer Worship, as well as from a Presbyterian to a Congregational-church. But (3.) is it the best, most warrantable, and most effectual course of curing a corrupt church, to take away from it the best Christians it hath? Or are you sure that you can justify before the Lord, your weakening the hands and hearts of other Ministers, that are upon the reformation of their more corrupt churches, which you unavoidably do by this practice. Many have thought, that it were a better expedient to disperse good members into less pure Churches, that so there might be most help, where there is most need.  
If any say, This is a grievous yoke for tender consciences.  
We answer: 1. Tender consciences ought to be universally tender; Why also are they not tender of breaking rule, and of being examples of disorder, and introducing the many inconveniences that attend this practice?  
2. We think we have provided as much for a tender conscience, as a truly tender conscience can require. Do we engage them to be without Ordinances or Membership, in case there be no Minister of their own? Or do we engage them to scandalous and insufficient Ministers? If any will desire to depart when they can plead none of these; we fear it be humour, or ignorance, more than tenderness of conscience, To those that would plead that we may tie them from Church-Ordinances, (as in case the Minister where they live forbear them upon the general unfitness of his people.) 'Tis readily answered, we provide help for that, he may enjoy them for the present in other congregations.  
They that say, by this means they shall be hindered from some Minister with whom they can most profit; may be pleased to answer these questions: Whence is your profiting? is it from the Minister and his ability, or from God? Is it likely that God will give the success you, expect out of his own way? We deny not but the God of order may overlook your irregularities, and give divine influence while ye seek it in a disorderly way. But what reason have ye to expect it in your way? Do ye certainly know that ye have profited, or that all your joy which you have got in this course is solid? Are there not sensible consolations, even in holy men? And do not these run with a violent stream? May they not mistake their own spirits upon that account? May you not profit more, for ought you know, in humble waiting on God where he hath set you? And might you not more cheerfully expect it here then elsewhere? Many serious Christians have thought, and found it to be the most hopeful, ready, certain way of a speedy increase of grace, and of attainment of more real and lasting comfort, for a man to bestir himself in the instruction, reproof, and reformation of the people with whom he lives (this affords opportunity and advantage for the exercise of grace; and exercise is one of the best ways to increase it) rather than to remove to the ministry of a man of quicker and abler parts.  
Some may (possibly) except against the condescension of our brethren of the congregational-judgement, in point of Ordination, mentioned Prop. 17. Let such consider:  
1. That Ordination by the people is one of the main occasions of offence to the Presbyterian Brethren, who in this regard do not know how to own men, so ordained, for Ministers; and then surely, if it were possible, this offence should be removed.  
2. This Proposition doth not take away the election from the people, which the congregational-brethrens look upon as the chief thing.  
3. We are agreed, That such Ordination shall be performed in the Congregation, unto which the person is to be ordained.  
4. Albeit, the congregational brethren affirm, that an inorganical Church, and homogeneal, may ordain; yet 'tis not against their principles, that Ministers of other Churches do it for them. Mr. Hooker affirms as much out of Didoc. Survey Part 2. p. 57 (speaking of those that are to ordain) By Eldership than is meant the Officers; but whether they were the Pastor and Teacher, and the Ruling Elders of one Congregation, called a Consistory; or whether they were the Officers of many congregations together, termed a Classis: I could never yet hear any Arguments that could evince either by dint of undeniable evidence. And more fully, p. 59 Though it be most comely that those of the same congregation should exercise it, yet the Elders also of other congregations may be invited hereunto, and interested in the exercise of it, in an other church where they have no power. And the Liberty which they allow to Ministers of preaching and administering the Seals in other congregations besides their own, as also the requiring of the counsel and help of other Ministers for the trial of a person to be ordained over an other church (which is allowed and advised too by Ames. Bellar. Enerv. Tom. 2. & Norton p. 101.) will also prove this condescension suitable to their principles. Mr. Allin, and Mr. Shepheard in the defence of the 9 Positions, p. 132. grant, That a Minister may put forth an occasional act of Power, or precariam potestatem to those in an other Church, over whom he is no Officer (though it be not towards them as over his own Flock) and that though an Officer of one Church, is no Officer over an other Church, yet such an Officer may put forth acts of his Officer towards those that are not of his proper Flock. And if so, why not this Act of Power as well as an other? why may they not ordain, as well as administer Sacraments in another Church?  
Mr. Firmin (a Congregational-Brother, and one thus ordained) in his Epist. before his serious question, gives us the report, that of late this is practised in New-England; which also we have had confirmed to us by others. And should not this than be yielded unto for the church's peace?  
5. Although the congregational-brethrens should think the people's Election greater than ordination, yet if they yield to Ordination as aforesaid, the Presbyterian-Brethren can comfortably own them as Ministers of the Gospel; for so long as they have both, there is no doubt to be made, but that they have all essentials of an outward call to the Office of a minister; though we run up several lines, yet we all meet in the same point.  
One thing more there is which some may peradventure stumble at, which is the supplying the want of Elders by the assistance of neighbouring-ministers, of which in Prop. 19 The reasons of which practice are hinted in the Proposition; and the cautions for the right understanding of it, are subjoined to it, so that we may say the less.  
We would not have adventured upon any thing not ordinary; 〈◊〉 〈◊〉 did not compel us. They that understand the controversse about Government, know, 1. That all are not satisfied concerning Ruling Elders. 2. And others are not satisfied concerning the power of a Minister to act alone in these things, where Elders are not to be had. And such is the general state of our people, that in case we were all satisfied in the first, yet can we not at present act in that course, for want of fit men to be employed in that Office. So that such of us as are not satisfied concerning the Ministers sole power, must either take some such course, or do nothing. If our present case then be well considered, we hope men will not be so ready to except against it.  
That in such a case, where the ordinary course cannot be followed, some extraordinary way may be taken, is not only our assertion, but the assertion and practice of others (in other cases) whose authority we suppose will not be slightly overlooked by pious and intelligent men; we mean the Assembly, who in their advice concerning Ordination, lay this down as a certain conclusion, which they prove 2 Chron 29. 34, 36. where the Levi●●s (which was beside the ordinary rule) helped the Priests to slay the Burnt Offerings, they being too few to do it by themselves. And also 2 Chr. 30. 3, 4. which Proposition will as much justify us in this particular, as them in an extraordinary expedient for Ordination; which as things than stood, was necessary; and for which this was produced by them.  
That this course is nearest to the ordinary rule, we think is apparent.  
1. The work is done by Ministers, of which number the Minister of the Congregation is one: Here is one part of the ordinary Rule kept up.  
2. The end may be as well attained in this, as in the ordinary course: None (we hope) will say this is a less safe proceeding, in reference to the justness of admission and rejection.  
3. Many suppose, that as in the planting of the first Churches, all things were managed by Ministers in common, till the churches were settled; so in the reformation of corrupt churches, things cannot be carried on any other way, till the churches be brought into some order.  
4. This is no other than what the Assembly advise, in the Form of Church Government, where in the want of an ordinary Elder-ship, they direct, that such a congregation should be under the inspection of the associated Neighbouring-Officers.  
Many other things there are which we would have insisted on, but others having writ so fully of them, we shall pass them over in silence. Many exceptions also we foresee, some of ignorant & wilful men, which we conceive not worthy to be taken notice of; others of learned men, which we apprehend not fit to trouble the weak withal. We are not ignorant, that the distinction of Forum Ecclesiae & Dei (which we make use of) is questioned by some; as Mr. Blake Cov. sealed p. 141. But the sense in which we use it, lies not open to his exceptions. We deny not but that Forum Ecclesiae is a Court of God's constituting, and in that regard, 'tis also Forum Dei; but we only use it to express that external right which Professors have, by virtue of those directions which God hath given for the regulating of Church-affairs (whether this be a real, or only an analogical right we meddle not) as it stands in opposition to the internal and gracious acceptance of God.  
The usual exceptions about scandals not enumerated, need not trouble us. When we assent to the Assemblies directions, about sins scandalous in one single act, though we say that we look upon all the sins mentioned by them as such; yet we say not that we look upon them only as such. So that when any thing of that nature falls out, we are agreed to consult the Association about it.  
Some may likewise think our using the Assemblies direction (in those Principles of Religion set down by them) for trial of Knowledge, to be superfluous, seeing we might have made use of our Confession for that end. But we have not done this without weighty reasons (as seems to us) which for brevity sake we mention not. And seeing the worst that can be said against this, is but to charge us with an unnecessary redundancy (which yet judicious men will not do) we are the less careful to spend time about it.  
As for the Confession itself, we have added it as an Exposition to the Creed; and yet not out of any affectaion of Novelty or Singularity. They that know any thing of the History of the Church, know that it hath not been unusual to compose and recommend several forms of Confessions of Faith; and that in such cases those things were most insisted on, which were then most questioned and opposed; wise men (we know) will not take exceptions against the thing itself. 'Tis not a new Faith that we propound, but that which was of old delivered unto the Saints; none (surely) but blind and perverse men will think to bring it into contempt by calling it a new Creed. If the exceptions lie against our persons, as unfit to compose or recommend such a thing; we have this to say, That as we conceived such a thing necessary, (as the case of the Church now stands) so were we most desirous to have used what others have done before us, rather than by our example to encourage a rash, indeliberate, or perverse undertaking of men in this kind, or whatsoever inconveniences might follow the common practice hereof. Yet while some confessions (which others use) pleased not all, as to method, and form, and the like: It was propounded that we should set the Assemblies confession and Catechism before us, as our rule, that a short confession should be drawn out of them, and as near as could be in their very words. And this course accordingly was agreed on: So that we would not have you to look upon it as ours, but the Assemblies, only epitomised by us.   

Having put you in mind of these things, we shall now conclude with Exhortation.  
1. We beseech you Brethren, in the Name of our Lord Jesus, prosecute union and concord: Let the peace of the Church lie very near your hearts. This is so much in men's mouths, prayers and wishes, that it would seem not to stand need of many Arguments to enforce it: And indeed it would not, if men's endeavours were but answerable to their expressions; but the thing is so precious, and men (notwithstanding their complemental pretences) so really backward, that it requires more than at present we can say.  
1. Our Profession is a profession of Peace; Concord is a necessary ingredient of Religion, both in respect of its preservation and propagation. The Scripture telling us of the bond of peace, and calling love the bond of perfectness, doth more than hint how much Religion is beholding to it, both as to life and growth. The Gospel indeed doth occasion wars, and thrives by them, while her professors are at peace among themselves: But if dissension among brethren arise, ruin hastens on, a kingdom divided cannot stand. So much of Religion is wrapped up in it, that God styles himself by that name. And Christ looks upon it as one of his honourable titles, [King of Peace.] And that we may know how much he delights to have us resemble him in this, he puts that name upon his Gospel, and Children. It runs through all the veins of Religion, and is as inseparable from it as holiness, the wisdom from above is peaceable, as well as pure, Sam. 3. 17.  
2 How many engagements hath the Lord laid upon us for unity? Would he have inculcated his exhortations to amity and peace so often, if it had been a superfluous, unnecessary, indifferent accident of Religion? What book almost of the New Testament is there that recommends it not? Read Rom. 16. 17, 18. and 15. 1, 2, 3. 1 Cor. 1. 10, 11. with many places more; Or would he have pressed it so earnestly, if he would not have had us forward in it? Paul exhorts and conjures the Philippians chap. 2. ver. 1. by all the engagements of love betwixt Christ and them, and by all the bonds of affection, pity and duty betwixt himself and them, to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unanimous of the same soul; his words are affectionate and pressing; If there be therefore any consolation in Christ; if any comfort of love, if any fellowship of the Spirit, if any bowels of mercies, fulfil ye my joy, that ye be like minded, &c. And in Eph. 4. 1. 3, 4, 5, 6. He urgeth it by seven strong motives: David in Psal. 133. calls it not only good in itself, but also pleasant in its fruits and exercise. Christ makes it the great Character of his Disciples, and annexeth large and glorious promises to it. And besides all these, our own confessions of the happiness and necessity of concord (wrung from our own lips, by the smart of our divisions) and our prayers for it, as a choice blessing, are strong obligations upon us for the prosecution of it.  
3. Why is the rod yet upon our backs? Is not this one main cause, that we know not how to agree among ourselves? doubtless our falling out by the way is displeasing to the Lord: When the Lord was about to heal us we have fallen together by the ears, and set up Altar against Altar; Church against Church: The Lord hath seen it, and hath turned us back into the wilderness: Shall we not learn yet to be friends, when the Lord hath been forced to whip us for our contention? Doubtless we cannot expect the healing of the Land till our minds are more peaceable, and the noise of the Axe and Hammer cease; The house of God will not be built, till the materials be fitted for a close and orderly conjunction.  
4. Is it seasonable now to contend when we are upon the very brink of ruin? If we were not asleep, or if God had not besotted and benumbed us, in order to destruction, (for quos perdere vult dementat) would we not be more sensible of our danger then to trifle and contend when the ship is now almost overwhelmed with the waves?  
What greater advantage can we give to the common adversaries? who looks upon our divisions as the hopefullest stratagem to further their design? How easy is the conquest when we have weakened ourselves? what will they have to do more then to look on, and gather the spoil? Foreign invasions is usually a means of cementing a Nation, under civil Contests: And why do not we see this necessary upon the church's account? Is it not enough for Moab and Ammon and Mount Seir to be against us, but we must needs be one against another? True, divine anger hath stirred up the waves, and made the Sea boisterous, and now (as Basil Epist. 5. makes the comparison) we are ready to be destroyed, not so much from the violence of the storm, as our clashing one against another. Oh! remember it's easy to break a divided church; but if once broken, who knows whether ever it may be made up again. Basil in Epist. 203. compares the Church to an old garment which is soon torn, but not so soon mended; he saith not at all, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) and speaks of its recovery as hopeless.  
See how our strifes gratify our adversaries! 1. While we are busy one against another, we give them opportunity to undermine us; the dust we have raised, gives encouragement to them that work unseen, and also afford tools to work withal, and advantages to work upon. 2. The scoffs they cast upon us keep off many, and so weakens us by withdrawing a party; which though it close not with them directly, yet they serve as a blind to cover their secret contrivances against us. 3. We put an argument into their mouths against ourselves; they conclude against the truth of our Churches from our disagreement. The Papists, as Bellarmine, and all of that way that speak of the notes of a Church, as also Quakers make use of this to prove us no true Church. How quarrels and divisions among Christians occasioned the persecutions of the Heathen Emperors, and were made use of to justify their cruelty, is too apparent.  
5. We not only hazard all for the future; but at present we taste so much of the bitter fruits, as may make us lay aside our contendings: Who sees not how much the honour of Religion, the glory of the Christian name, and of God's name too, is wounded by it?  
We have striven so long about smaller matters, that others begin to question all, and with a daring hand to shake the main Pillars of Religion. And these strivings about Government gave the first hint of taking up notions, and encouragement to those errors to appear boldly with open face, which otherwise would not have dared to have peeped out of their graves. And those that adhere to the truth, are not a little prejudiced by it, as to piety and growth in grace: If that heat and diligence which hath been spent in the pursuance of these questions, had been laid out for the improvement of godliness, Oh! what glorious Christians should we have had! How wearisome and tedious are these civil broils? What mistakes, revilings, and unseemly expressions have they occasioned? How much hath our communion with God been interrupted by them? and how much of our sweetness and inward peace, while we were necessitated to study, and dwell upon such unpleasing subjects? O ye sons of peace! why do ye so forget your name, your father's name, the gospel's name? why are you so pitiless to the distracted Church, your distressed Mother? Hath custom so naturalised you to contention, that you will rather venture the reputation of Religion, weaken your own graces, abate your comforts, straighten the passages of intercourse twixt God and your own souls, then be persuaded to be at peace? Doubtless, if we hold long at this, we shall have cause to value peace at a higher rate than many of our questionings, when perhaps we cannot so easily obtain it.  
But this is a thing which (by virtue of divine Authority) will claim a greater interest in our endeavours then our bare wishes and prayers will amount unto; In Rom. 14. 19 we are bid ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) to prosecute it while it flies from us; not barely to meet and accept it, when it comes to us; 'tis a sad contradiction (nay a self-conviction and condemnation) to pray for it, and yet not to pursue it.  
True, all would have peace; but than they would have others to come up to their terms, while they in the mean time refuse to descend to others; so that the hindrance is from hence, not that peace is not desired, but not rightly prosecuted. There are fit mediums and foundations for peace, which we are engaged to look after as well as peace itself; in the forementioned place the Apostle bids us follow not barely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} things that concern it, and may conduce thereunto; would but men consider that they are engaged to this, and conscientiously obey the divine command herein, peace would not long be a Stranger to us.  
We know some that eagerly press peace, propound no other foundation for it then union of affection, with a mutual toleration of differences: But alas, this will not heal the wound, nay scarce skin it over, so long as no course is taken to heal our differences (especially in those things wherein we entrench upon one another's interest) it will be found a task next to an impossiblity to cement affections: We know when all is done, there will be a need of that principle; but yet it must be condescension in the smaller things of difference, that must do the work They that will not sacrifice their Punctillo's for the church's peace, do not value peace of the Church as they ought. The great controversy twixt believing Jews and Gentiles was thus composed by the Synod of the Apostles, Act. 15. The Gentiles were so far to condescend, on their part, as to submit to the four Precepts of Noah: And the Jews so far to condescend to the Gentiles, as not to press circumcision and other ceremonies upon them. Neither do we see how peace can be settled in these Churches upon other terms; Shall the Presbyterian and Congregational Brethren stand at a distance still? then they mutually hinder one another's work, and betwixt them endanger the interest of the Gospel: Would you have either of them to drive on their way to the overthrow of the other? that's unchristian, unbrotherly, unmerciful: Is there hope of convincing each other, and so of one party to come over to the other? that's not to be expected: Is there a probability of union of affection while the difference stands as wide as before? Experience teacheth the contrary; alienation of affections is the only issue of different judgement and practice. What other thing than can be thought of, besides mutual condescension in less things? And if both parties would but stand to what hath been written on either side, and improve their mutual concessions, the composure of the difference would in a great part be effected. And as for the remaining differences, if they were put to this issue, How far we ought to yield for peace? it would (through God's blessing) be quickly compleaed.  
The greatest difficulty is from the distemper of men's heads and hearts; the distance of principles is not half so great as the distance of affections. The due respect that (for conscience sake) is to be had to the common lafety and welfare of the Church, together with what is already yielded unto by the several parties, will take away a great part of the difference; the disagreement in several other principles (though it should continue) need not hinder union in the practice of those very things about which the disagreement is, and an agreemen thus far is the most hopeful course to satisfy one another in other things; to debate things in such a calm way, gives more hope of divine approbation and blessing, and less advantage to Satan of working upon the humours and passions of men, which usually darken the judgement, even of those that seek the truth, and hinders satisfaction. If a composing design prosper not, we suspect the hindrance will chiefly arise from some of these evils.  
1. Some are pleased with nothing which themselves propound not; many are so desirous to be Leaders, and have such an immoderate ambition after an ego primus inveni, that they think it a disgrace to be followers, though in a necessary work. This thistle will grow sometime in good ground, and good men have cause to watch against it: the disagreement of Luther from Oecolampadius in the business of pulling down of Images, is said to have sprung from this root.  
2. Ignorance (we fear) will prove as great an enemy to peace, as any thing else: Many understand only the practic part of their own way, not fully knowing the extent, limits, necessity, and indifferency of their several principles: these even out of a zeal to truth, will stand off, as not knowing how far they may safely yield.  
3. Many are engaged, and they will find it a hard task to deny themselves in point of honour and credit, which they will think must be lost if they alter their course; this will stick in the heart many a time, when the mouth will be ready to proclaim it to be the highest honour for any man to be conquered by truth and peace.  
4. Many Ministers (and yet they must be leading-men, if such a thing as this go on) are so over-driven by their friends and members of their congregations, that they dare do little for fear of displeasing them; an unworthy spirit in a Minister of the Gospel.  
5. Some are so imbittered and exasperated, that their blood is not easily cooled, to condescend to those whom but now they opposed.  
6. Some delight in quarrels, and are only whetted up to embrace a way, or to continue in it because of opposition; their zeal is not so much from love or conviction of the truth, as from an angry desire to contradict; like soldiers of fortune, who, because they live by the wars, are unwilling to hear of peace.  
7. Some want public spirits; others want public Principles; the former care not, so much as they should, what becomes of other Churches, so long as they have the ball at their own foot, and things go with them as they would have it. The latter are so straightened and pinioned in themselves, that, if they would, they cannot be very serviceable, these having but some one thing in their eye, (as suppose purity or peace) prosecute that to the ruin and neglect of other things necessary.  
8. Some have drunk in such strong prejudices against their brethren, that fancying the difference to be greater than it is, and supposing a closure either unlawful, or scarce possible, they are the more backward to harken to any thing tending to a composure.  
9 Some place too much of their religion in standing off from others, as if the excellency & height of christianity lay in a rigid separation from those Professors which are of a lower size; and therefore will be more hardly drawn to remit any thing of their supposed necessary strictness, rather desiring to please themselves, then to bear the infirmities of the weak, suspecting even necessary provisions for the admission of such as favouring too much of looseness, and that which may bring upon them a participation of other men's sins.  
10. Some (it may be) think, an utter refusal of peace with the Presbyterians is but a just requital of that rigour and harshness which they used to others when they had the chair.  
We do not justify the failings and irregularities of any; all parties (we think) have too much cause to acknowledge themselves guilty before the Lord, and to be humbled; but if any make this a ground of distance, let him call to mind that, in so doing, he becomes guilty of that which he condemns in them: Nay, let him know, that whatever were the miscarriages of some particular men at that time; yet the Assembly were even then no less desirous of concord with the dissenting Brethren, than others are at this present: They that will read the papers of Accommodation annexed to the Reasons of the dissenting Brethren, may sufficiently satisfy themselves in this.  
So powerful and so frequent are these distempers in many of all parties (we intend them not as an accusation of any particular man) that except the Lord command these proud waves to be still, and take down the loftiness of all our hearts (which is the root whence all these evils spring) we cannot hope for any great success in this design of concord, notwithstanding that our several principles make so fair a way for it. If it would please the Lord to do this for us, & withal to stir up a Constantine or a Theodosius, that might rigorously press on this work, by countenancing it where it is endeavoured, by calling the Godly ministry of the land to consultation, by charging them to agree, and holding them to it, we should quickly see the face of things altered; Ephraim would not any more envy Judah, and Judah would not vex Ephraim.  
2. We exhort you to submit to the Discipline and Government of Christ: Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you. Heb. 13. 17. The great quarrel that carnal hearts have against Christ, is about the Laws and sceptre of his Kingdom: this is that that renders him so unlovely to them. To such men we shall propound four things, which we desire they should seriously weigh.  
1. The Government and Discipline is not ours, but Christ's: True indeed, he hath appointed his Officers to manage it, and for that end hath made them Rulers over you, but yet they are over you in the Lord, 1 Thes. 5. 13. and as those that must give an account for you, and therefore charges you to obey and submit to such; not only to obey their Doctrine, but also to submit to their reproof and censures, Heb. 13. 17. And because the consideration of their inspection may be a means to prevent sins in you, therefore he commands you to remember them which have the rule over you, v. 7. And in 1 Thess. 5. 12, 13. Know them which labour among you; that is, acknowledge (for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non est simpliciter cognoscere sed agnoscere. Zanch.) them as Rulers appointed over you by God, obeying and reverencing them accordingly; and that not only in their teaching when they labour among you, but also in their Ruling-work when they admonish you. And though the effect of this might be sometime displeasing to you, yet notwithstanding he chargeth you to esteem them very highly in love, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) very abundantly, more than exceedingly for their work sake. Oh! then take heed of that rebellious voice, which cost Korah and his company so dear, Numb. 16. 3. Ye take too much upon you; wherefore lift you up yourselves above the Congregation of the Lord?  
2. If ye refuse and rebel, you do not so much despise us as Christ, who hath employed us; the cause is not ours, but his; and the contempt is principally against the king of peace: he fully tells you all this, Luk 10. 16 that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. Say not in your hearts as those wicked ones, we will not have this man to rule over us.  
3. Consider the issue; will ye think to gain any thing by rejecting his Government? Do you not remember that he hath an Iron Rod, as well as a sceptre of Mercy? If ye refuse the yokes of wood, can he not put an iron yoke upon your neck? think not to bear out in a bravado against God, though like the wild Ass in the wilderness, you should snuff up the wind, and traverse on your way, or bend your brow against him; yet, will the Almighty be afraid of your frown? Or will he make supplications to you? Oh vain man! bethink thyself how thou wilt answer thy contempt if thou dost continue.  
4. There is nothing in the Government of Christ, that should make a rational man refuse it, (we speak of Government and discipline in the main, and not of the controverted points of it) That there must be rulers and ruled in the Church, is not questioned; and that the ruled must submit to the direction, admonition and reproof of their rulers; and that in some cases sinners must be sharply dealt withal by public rebuke, 1 Tim. 5. 20. and sometimes by excommunication, Matt. 18. 17. 1 Cor. 5. 4, 5, 13. All these are evident. Now though these thwart the carnal interests of men, and are no ways pleasing to flesh and blood, yet seeing all is for edification, and not destruction, 2 Cor. 10. 8. & 13. 10. for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus, 1 Cor. 5. 5. What man is there, that prefers heaven before hell, or the safety of his soul before bodily ease and credit, that will turn his back upon these necessary, though sharp Medicines? How then can you profess Christ, and yet refuse to submit to the righteous sceptre of his Kingdom?  
3. Beware, lest you also being led away with the Error of the wicked, fall from your own steadfastness; be not children tossed to and fro with every wind of Doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive. 'Tis the glory of a Christian to be steady and unmovable, holding fast the faith once delivered to the Saints. We would not be over-tedious, and therefore shall set before you but some of those many Considerations which might here be urged.  
1. God doth permit these swarms of Errors for the trial of his people, and the discovery of Hypocrites and rotten Professors. Paul (in 1 Cor. 11. 19) tells us, Heresies must be, (they are not only possible but necessary) that they which are approved might-be made manifest; and that they that went out from us might be made manifest that they were not all of us, 1 Joh. 2. 19  
2. Do you not see it frequently, that they who make shipwreck of faith, make also shipwreck of a good conscience? Do not erroneous principles in wicked and licentious practices? It is too visible in the carriage of many already, and of others, you may easily guess what will follow, when they are more hardened in error. And dare you take that for truth which hath a natural tendency to looseness and liberty? How far these principles of following the Light within, and of absolute perfection, (which will at last bring in either a denial of Fornication and Lying, &c. to be sins, or to be theirs that act them) and several others are directly improvable this way, we need not tell you.  
3. Have you not observed how fickle and uncertain error is? when once men are turned off from the truth, they readily fall into a dislike of the errors, which at first they doted on, (after they are stale) for the entertainment of a new Error, when grown into fashion; and so from one Error to another, till they arrive at Atheism, if God in pity stop them not; like a stone, when once set a going down the hill, it rowles still till it come to the bottom.  
4. Consider the dreadful threatening of the Lord against those that received the truth, but not in the love of it: Read and study well that text of 2 Thess. 2. 11. For this cause God shall send them strong delusions, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness. And forget not the danger of apostasy: see Heb. 6. 4, 5, 6. & 10. 26. 'Tis a sad sentence, (though we should take the most favourable construction that is given of it) to say, There remains no more sacrifice for sins, and that 'tis impossible to renew them again by repentance.  
5. The hand of God is so visibly against them, that they that will not see it, are inexcusably blind. What God hath done in Germany, and of late in New-England, ought not to be slightly passed over. And how heavy spiritual Judgements are upon Apostates, several of our own Counties are sad and sufficient Examples: when God suffers Error to draw men beyond the bounds of Reason, Modesty and natural conscience; when that which they seemed to have is taken away; their gifts withered, and their former seeming religious observation of duty quite dried up by the roots: surely his mind is, that we should take warning by their dreadful fall.  
As for the quakers, one would think their actions and principles would make a man that had any of common reason left, to abominate and abhor them: Sure we are, the prevalency of that madness, is not from any strength of rational, or scriptural satisfaction, (we have seen many strongly and passionately possessed with that, who yet neither understood it, nor could give a reason for it) but from an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the efficacy and strength of delusion, through divine judgement upon them: Shall we need to put you in mind of that which yourselves know so well, and are eye and ear-witnesses of, as well as we? How visible is the devil's 〈◊〉 in the beastly nakedness of men and women in our Assemblies? in what a strange unchristian temper of railing, reviling, 〈◊〉, and lying do they appear in public, insomuch that a scold with a Stento●●an voice, is the fittest Antagonist to undertake a dispute with them. What gross principles do they maintain? as of setting up their Conceits and Experiences, as being of equal authority with the Scriptures; and that the Scripture binds not them, if not let on their hearts by a present impulse: Their denying interpretations of Scr●pture, under the name of Meanings and Additions: Their following the Light within: Their pleading for a necessity of being saved, as Adam should have been, by an absolute perfection: Their grievous conceits concerning Christ, to the subverting of the Doctrine or his Nature, offices and satisfaction: Their neglect and denial of the observation of the Lord's Day and Ordinances, as Baptism, and the Lord's Supper, &c. We might tell you of their ridiculous interpretations of Scripture, (interpretation of Scripture is a fault in other men, but none in them) of their placing their religion in trivial things, as thouing, and keeping on the har, when yet the weightier matters of communion with God, are neglected. As also we might reckon up their self-contradictions, their ignorant and sottish conceits about the unlawfulness of using words which the Scripture useth not, (as Trinity, Sacrament, &c.) or habits which the Scripture speaks not of, when yet they cannot excuse themselves from what they condemn in others; neither is it to be forgotten, that when they have stuffed a paper as full of lying and nonsense as it can hold, (and we have many of them in our hands) they blush not to father all upon the spirit of God. Consider we pray you the case of those that have been entangled, and yet are plucked out as a brand out of the fire. Consider the relation of John Gilping well, (you see what pitiful shifts they are put to, when they would seem to say something in answer to it) Observe what a favourable aspect all their opinions have to Popery, and how visibly those poor creatures are acted by the Jesuits, as by relation of the man of Bristol, and others, it appears. What progress in grace, and true religious walking can you observe in them since their Apostasy? Where is now their constant Family and private prayers? Where is that conscientious fear (which sometime they seemed to have) of speaking evil of what they know not? Lastly, Doth not all that they say against us (under the reviling terms of Baal's Priests, or Priests of the world) strike also against all those Martyrs, which in Queen Mary's time, and before, have laid down their lives for the Testimony of Jesus? Oh! then beware, if you love your own souls; what is there here that can be called Christian? We could tell you of some Christians in Cumberland, that have thought it their duty to humble themselves solemnly before God for their inclinations this way (when the error first appeared, and was not then well known) and also to return thanks to God for preserving them from the infection; and the reasons of their dislike of the quakers (given in writing) were most of these that we have hinted to you. 'Tis good to learn the danger of the snare from other men's dear-bought experience. Mark therefore them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them: For they that are such serve not the Lord Jesus, but their own belly, Rom. 16. 17. We shall conclude this with that of 1 Tim. 6. 3, 4, 5. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, &c. From such withdraw thyself.  
4. Lastly, walk worthy of the vocation wherewith you are called, and let your conversation be such as becomes the Gospel of Christ; ye cannot be happy without holiness; except you be redeemed from your vain conversation, and have crucified the old man with his deeds, the flesh with the lusts thereof, and be renewed in the spirit of your mind, ye shall perish, and shall not enter into his rest.  
Ye are sure that you can never be too holy, or that you can never do too much for God. Gird up therefore the loins of your mind, and run the race that is set before you: Be not afraid of being too precise, or of being reviled and hated for a Puritan: Take courage; you are unworthy of such a Prince of Righteousness, if ye dare not own him; how will you deny yourselves, & take up his Cross, and follow him (& upon other terms you cannot be his disciples) if a word or a frown of man do discourage you? Be not ashamed of Christ & his ways, even in their strictness, lest he be ashamed of you in his kingdom, Mar. 8. 38 therefore walk circumspectly; avoid the appearances & occasions of evil. Sanctify the Sabbath conscientiously: Set up prayer and instruction in your Families: Deal uprightly with all men. Set a watch over your lips. Take heed of giving offences. Let your zeal and moderation be known to all. Forget not to do good, and to distribute. Do not satisfy yourselves with a form of godliness, but labour after the power of it. Endeavour to grow in grace, and knowledge. Edify one another; Warn the unruly; Comfort the feeble-minded; Support the weak; Consider one another, to provoke unto love and good works. Keep up Christian communion and society: Let those that fear the Lord speak often one to another, Mal. 3. 16. but yet manage it wisely; let other men's miscarriages in this kind be a warning to you. Keep within your sphere; Take heed of pride, and contempt of the weaker sort. Lose not the end of Christian Society, by doting about questions and strifes of words, whereof cometh Envy, Strife, Railing, evil Surmises, Perverse Disputings of men of corrupt minds, and destitute of the truth, 1 Tim. 6. 4, 5. Let your discourses be sober, tending to the promoting of grace, duty and assurance. These Counties of Cumberland and Westmoreland have been hitherto as a Proverb and a byword in respect of ignorance and profaneness; Men were ready to say of them as the Jews of Nazareth, Can any good thing come out of them? Let us now labour to become a blessing and a praise, that people may say concerning us, Behold in the wilderness waters have broken out, and streams in the desert; the parched ground is become a pole, and the thirsty land springs of water; it doth rejoice and blossom as the rose. Therefore beloved Brethren, be ye steadfast, unmovable, always abounding in the work of the Lord; for as much as you know that your labour is not in vain in the Lord.  
FINIS.