The Agreement of the Associated Ministers and Churches, Discourse
THE AGREEMENT OF THE ASSOCIATED MINISTERS & CHURCHES OF THE COUNTIES OF Cumberland, AND VVeſtmerland: 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 Ieſus Chriſt that ye all ſpeak the ſame thing, and that there be no diviſions among you: but that ye be perfectly joyned together in the ſame minde, and in the ſame judgment, &c.
1 Cor. 3. 3, 4.
VVhereas 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 edifie 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 … VVaterſon, & are ſold at the ſign of the Globe in Pauls Church-yard, and by Richard Scot. Bookſeller in Carliſle▪ 1656.
PROPOSITIONS Agreed upon by the ASSOCIATED MINISTERS OF THE COVNTIES OF Cumberland, and VVeſtmerland.
WHen we compare the preſent miſeries and diſtempers with our former confident expectations of unitie, and reformation, our hearts bleed, and melt within us; we are become a by-word 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: Prophaneneſs thrives through want of Diſcipline; Error and Blaſphemie domineers; Jealouſies, Diviſions, unmerciful revilings, and cenſurings, are fomented among Brethren of the ſame Houſhold 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, Gods honor ſuffers deeply, and the credit of Religion is brought very lowe; Is this nothing to you, all yee that paſs by?
Though theſe things can never be ſufficiently lamented; yet ſeeing it is not ſufficient barely to lament them, without indeavouring 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 Sion; eſpecially when wee 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 Ieruſalem; and ſeeing it is an unjuſtifyable pettiſhneſs and peeviſhneſs of ſpirit, to be averſe from joyning together in any thing, becauſe we cannot joyn in all things; therefore we reſolve (ſetting aſide all carnal intereſts, and caſting our ſelves, with all our concernments, at the Lords feet) to walk together as far as we can for the preſent, not reſting here, nor tying our ſelves from further progreſs in union, (as the Lord ſhall give light and ſatisfaction) much leſs binding our ſelves from a ſubmiſſion to, and compliance with a more general accommodation, (if any ſuch thing ſhould hereafter be agreed on) which might be more ſutable and fitted for the compoſure of the different principles of Brethren throughout the Nation.
In order to the carrying on of this great work, wee 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 onelyonly the moſt ſafe courſe, but alſo moſt conducing to brotherly union and ſatisfaction, That particular Churches carry on as much of their work with joynt and mutual aſſiſtance, as they can with conveniency and edification, and as little as may be in their actings, to ſtand diſtinctly by themſelves, and apart from each other.
2. That in matters of Church Diſcipline, thoſe things which belong onelyonly†Things not eſſential. ad melius eſſe, ought to be laid aſide, both in reſpect of publication and practice, rather then that the Churches peace ſhould be hindered.
3. That where different principles lead to the ſame practice, wee may joyn 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, vvithout making them a ground of diviſion amongſt us.
Yet notwithſtanding, we do not hereby binde up our ſelves 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 vvith 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 imployed 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 vve 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 Miniſtery, to obſerve the temper, diſpoſition, and capacity of the generality of the people, and to ſuit our ſelves not onelyonly in our matter to the people's conditions, but alſo in our expreſſions to the people's apprehenſions, that ſo our Sermons may bee 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 our ſelves in keeping Lectures (as the ſeaſons of the yeer 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, explaning 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 publike preaching, and catechiſing, to inſtruct them privately from houſe to houſe, (ſo far as our publike 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 ſhal require, ſtriving alwayes 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 onelyonly call for miniſterial help and advice in a more eſpecial manner; but alſo gives opportunity and advantage for counſel or reproof; therefore wee 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 complacencie onelyonly on thoſe that order their converſations aright, leſt by intimacie with wicked men, we ſtrengthen the hands of evill 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 publike and private, to endeavor to bring ſuch Offenders to the puniſhment of the Law, in thoſed caſes provided.
10. We will inſtruct our people publikely, concerning the nature of the diſcipline of Chriſt, & ſhal preſs the neceſſity of their ſubmiſſion to it, according to the Rule of Scripture.
11 Becauſe it hath been the commendable practiſe of the Saints of old, in order to the Reformation of the Churches, publikely and ſolemnly to renew the Covenant with God; and becauſe in this Age, temptations to Apoſtacie, and back-ſlidings 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 Wayes; to fear, love, honor 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 ſatisfie our ſelves with the bare recital and repetition of the words of the Profeſſion, &c. that we ſhall endeavour to make the people not onelyonly 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 condiſcention.
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 Lords Supper, both theſe being neceſſary for the diſcovery of peoples 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 prophaned, 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 peoples 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 Lords 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 Lords Supper, ought 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 onelyonly true God, is the God whom we worſhip; that this God is but one God, yet three diſtinct perſons, the Father, Son and Holy Ghoſt, all equally God.
That God created man after his own image, in Knowledge, Righteouſneſs, and true Holineſs; That by one man ſin entred into the world, and death by ſin, and ſo death paſſed upon all men, for that all have ſinned; that thereby they are all dead in Treſpaſſes and ſins, and are by nature the children of wrath, and ſo lyable to eternal death, the wages of every ſin.
That there is but one Mediator betwixt God and man, rhe Man Chriſt Ieſus, 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 fulneſs we receive all grace neceſſary to ſalvation.
That Chriſt and his benefits are applied onelyonly by faith; that faith is the gift of God, and that we have it not of our ſelves, but it is wrought in us by the Word, and the ſpirit of God.
That faith is that grace whereby we believe and truſt in Chriſt for remiſsion of ſins and life everlaſting according to the promiſes of the Goſpel; that whoſoever 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 Lords Supper are Bread and Wine, and do ſignifie the Body and Blood of Chriſt crucified, which the worthy receiver by Faith doth partake of in the Sacrament, which Chriſt hath likewiſe ordained for the remembrance of his death; that whoſoever eateth and drinketh unworthily, is guilty of the body and blood of the Lord; therefore that every one is to examine himſelf, left he eat and drink judgement to himſelf, not diſcerning the Lords Body.
That the ſouls of the ſaithful after death doe immediately live with Chriſt in bleſſedneſs; and that the ſouls of the wicked do immediately go into Hell Torment; that there ſhal 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 mindes) a diſtinct or continued diſcourſe of theſe things, and therefore we ſhall be ſatisfyed, 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 endeavor 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 wil always (as neer 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 it ſelf; and accordingly we wil 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 wil 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 finde by experience, that many people ſpeak of the Fundamentals of Religion in a meer form of words by roat, 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 Lords Supper without great diſhonor to God, defiling and abuſing of that holy Ordinance, ſin and judgement to themſelves, the indangering 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 peoples outward and eccleſiaſticall right to Ordinances; therefore we reſolve in matters of ſcandal, not to proceed againſt any according to our private ſatisfactions, ſuſpitions, diſ-ſatisfactions, 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 Lords Supper: that is to ſay;
All perſons that ſhall blaſphemouſly ſpeak or write any thing of God, his holy Word or Sacraments; all renouncers of the true Proteſtant Religion profeſſed in the Church of England; & all perſons who ſhall by preaching or writing, maintain any ſuch errors as do ſubvert any of thoſe articles, the ignorance whereof doth render any perſon excluded from the Sacrament of the Lords Supper; an inceſtuous perſon, an adulterer, a fornicator, a drunkard, a prophane ſwearer or curſer; one that hath taken away the life of any perſon maliciouſly; all worſhippers of images, croſſes, crucifixes, or reliques; all that ſhall make images or pictures of the Trinity, or of any perſon thereof; all religious worſhippers of Saints, Angels, or any meer creatures; any perſon that ſhal profeſs himſelf not to be in charity with his Neighbor; all perſons in whom malice appeareth, and they refuſe to be reconciled; any perſon that ſhall challenge any other perſon by word, meſſage or writing to fight, or that ſhall accept ſuch challenge, and agree thereto; any perſon that ſhall knowingly carry any challenge by word, meſſage or writing; any perſon that shall upon the Lords Day uſe any dancing, playing at dice, or cards, or any other game, masking, wakes, ſhooting, bowling, playing, playing at foot-ball, ſtool-ball, wreſtling; or that shall make reſort to any Playes, interludes, fencing, bull-baiting, bear-baiting; or that shall uſe hawking, hunting, or courſing, fishing or fowling; or that shall publikely expoſe any Wares to ſale otherwiſe then is provided by an Ordinance of Parliament of the 6th. of April, 1649. Any perſon that shall travel on the Lords day without reaſonable cauſe; any perſon that keepeth a known Stews, or Brothelhouſe, or that shall ſollicite 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 repaire 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 then 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 weakned; 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 parties 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 ſleight and meerly 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 re-admiſsion til we have trial of his reformation for ſome competent time.
8. Becauſe it often falls out, that mens actions are lyable to miſ-conſtructions, and miſ-apprehenſions, 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 mens 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 hearken 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 paſt we may look for laying ſcandals to mens 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. VVe 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 Lords Supper, nor to exclude perſons meerly for want of that, yet will we accept it, if any will be pleaſed to offer it freely.
15. VVe agree, not to reſt ſatisfyed 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 publicane,
16. Becauſe Members living much diſtant from their Paſtors, and from one another, muſt unavoidably be (in great part) deprived of the priviledge, and come short of the duty, both of conſtant inſpection, and mutual edefication; 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; execept, firſt, They hauehave no Miniſter at all; or ſecondly, One that is ſcandalous; or thirdly, One that hath not competent abilities for the VVork of the Miniſtry. Yet
1. In caſe afterwards a godly able Miniſter be eſtablished where there was none, or ſuch as were ſcandalons and unfit; then we will ſeriouſly adviſe thoſe, whom in the caſes aforeſaid we have admitted, to joyn themſelves to that Miniſter.
2. We reſolve to conſult with the Aſſociation concerning the juſtneſs or unjuſtnefs of exceptions in point of ſcanſdal, or inabilitie 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 joyne, 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 joyne themſelves to the neereſt congregation, where a godly and able Miniſter is ſetled.
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 neighbor 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 forborne, 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 neereſt the ordinary rule. Yet
1. VVe intend not that this ſhould be perpetual, but only during the preſent want, and in order to the ſetling 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 Paſtorall 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 our ſelves, & to keep frequent meetings for mutual advice and help, as occaſion ſhall require.
21. VVe take our ſelves 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) then we reſolve to ſubmit to it, rather then 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, wee wil 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, then 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 our ſelves into three aſſociations, (viz.) at Carlile, at Penrith, and Cockermouth, and ſhall meet once a MonethMonth, 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 joyne 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 claime no exemptions from humane frailties and infirmities; and in regard their miſcarriages are more diſhonorable 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 mindefull of that warineſs which the Scripture enjoyneth, in receiving an Accuſation againſt an Elder.
4. Though for conveniencie we divide our ſelves into three aſsociations, yet we reſolve ſometimes to meet all together, eſpecially when there ſhall fall out any thing of more extraordinary and publike nature or difficulty, which cannot be eaſily & ſatisfactorily decided in any of our particular aſſociations.
5. If any that ſhall offer to ioyn with us in our aſsociation, lie under the common repute of ſcandal, then we will deferr 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 practiſe, and to that end we reſolve, wholly to lay aſide, and bury all names and terms of difference, to carry our ſelves each to other as brethren, forbearing (as much as we can) whatſoever might, either in word or action, occaſion miſ-reports and offences, or raiſe up grounds of iealouſie and exception one againſt another.
Omnibus hiſce Conſentimus, &c.
The Miniſters of Weſtmerland 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.