The Agreement of the Associated Ministers and Churches, Address

The Agreement of the Associated Ministers and Churches · Address

p. 26TO ALL That proſes the Name of the LORD JESUS, IN THE COUNTIES OF Cumberland, and Weſtmerland, 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 generall 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 diſ-ſatisfactions make their paſſions the more ready to take up Armes, and become quarrelſome. Or, that they deal with Satan, who will the more beſt it himſelfe to kindle and blow the fire, becauſe hee knowes ſuch undertakings are principally againſt his intereſt are Kingdome: Yet they who ſhall be affrighted from their duty by the report of Giants and walled Cities, (difficulties that attend it,) ſhew ſo much unfaithfulneſs in regard of their duty; ſo much blockiſh regardleſsneſs of Gods Honour, and the Churches good; [which are of far more value then 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 Atheiſme 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 toyle 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 Angells, which are then moſt glorious to a ſpiritual eye, when moſt ſcorned and vilified by the World.

p. 27Upon theſe and ſuch like Conſiderations, we have put our ſelves upon theſe Reſolutions, which herewith are preſented unto you.

WE, who have engaged our ſelves 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 finde, 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 yeers ago ſome of us joyned together in an Expedient much of this nature, which we propounded to ſome of our Brethren of different perſwaſions in theſe things, but it took not; whereupon we reſolved to proſecute it among our ſelves, and made ſome Progreſs in it: At which time VVorceſterſhire Aſſociation; with Mr. Baxters 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 ſtudyed 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, impoyſons the beſt things, ſeeks Fuel from its own ignorance and blindneſs, and from the very diſtance which it ſelf 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.

p. 283. That the beſt way to cure it, is friendly and brotherly debates, eſpecially after it hath tyred it ſelf with its own Activity, and evaporated ſomething of its Fury.

4. That the Churches Peace (if by all parties ſeriouſly laid to heart) is a very forceable 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 behinde; Satan is enraged, (and ſurely that muſt needs be good which he ſo furiouſly oppoſeth) and endeavours to ſtiffle it in the birth; to effect which, he diſgorgeth from his hateful ſtomack, 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 unſetled, the foundations ſhaken, and ſome apoſtatize; here we are beaten off, and are forced to lay other things aſide, that we might more fully binde our ſelves 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 re-aſſumed our ancient Reſolutions, caſting our ſelves upon the Lord, and looking up to him for aſſiſtance, That things concerning his Honor 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 neighbor-County of VVeſtmerland, 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 miſ apprehenſions, 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 Sion. We know not what ſucceſs the Lord may be pleaſed to give to this: when we look upon our ſelves, we profeſs our ſelves unworthy of that honour, of being imployed in any part of Gods Work, and unable of ourſelves to do any thing in it; and it may be the Lords time of building p. 29Ieruſalem, is not yet come, or who knows but he may exclude you from ſuch a Priviledge, 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 diſ-union 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 VVorceſte-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 carryed in your minde all along, That through the contexture of the whole work, our Debates were, what we ought to do for the Churches 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 Fabrick, 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 finde 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 it ſelf, and profeſs our ſelves unfeigned lovers of it; neither are we ignorant how much thoſe overtures of Union, (ſuch as Charls his interim, and Caſſanders deſigne) 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 foreign, refuſing Concord, rather then admitting one iota more to that word, where ſuch a little litteral Addition would make ſo great an alteration in ſenſe and Faith; Neither do we forget p. 30how apt the beſt men are (with Bucer haurire faeces) to ſuck in the dreggs out of an eager thirſt after peace.

But no ſuch thing can be faſtned 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 onelyonly a ſilencing and forbearing ſome truths. And this Condiſcention 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 Churches peace requires it.

If any think that Union and Peace ſhould be hazarded, nay loſt, rather then 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 diſſention, we ſuppoſe Truth will bleed and groan under its Ruines. 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 loane be enabled to repay all with advantage? Truth indeed is the way to Peace, (foreign Greg. Naz. Orat. 12. de Pace:) Yet when Truth is queſtioned, then Peace is the way to Truth; and the main thing to be looked at for the ſecuring of its intereſt, is union; foreign. Greg. Naz. ibid. In ſo narrow a point doth Truth lye, 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 Churches Wounds?

Did not the Apoſtles betake themſelves to this expedient, Acts 15. 20. to allay the difference betwixt the Chriſtian Iews and Gentiles? And were not circumciſion and Moſaicall ceremonies of greater moment then 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 Ieruſalem, (though before he had preached publikely againſt them; yet) he is ſo far from aſſerting, That every Truth muſt be publiſhed what ever become of p. 31peace, that he forbears to ſpeak publikely, and applies himſelf particularly (foreign) to thoſe that were pillars, and of Reputation, viz. Peter, Iames, Iohn, &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 Jewes, and injoynes the practice of ſome of them to the Gentiles.

5. The ground of the determination was the churches peace, Acts 15. 21.

6. And in this regard they enjoyn 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 dayes, thoſe who have moſt earneſtly contended for the foundations, and things neer the foundation, have alwayes adviſed to condeſcention for peace ſake. To recite all inſtances that might be given, would be tedious: We ſhall content our ſelves 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 condeſcention 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 (foreign) 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 dye out) till your mindes were confirmed in peace, and united in love, then might you more ſafely enquire into it.

Greg. Nazi. is as peremptory as any againſt purchaſing peace with the loſs of truth; witneſs his Expreſſions [foreign. Orat. 12.] Contention for Piety is better then a vicious peace. And again, let none conjecture that I think all peace ought to be loved and embraced (foreign) For I know that as ſome kinde of diſagrement 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. (foreign) Nay, in ſuch caſes he tells us, we ſhould contend as much, as if it were againſt Fire and Sword, p. 32and that hee that in other things is moſt milde and gentle, ſhould here be moſt violent and pugnacious [foreign] 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) ſutable to our capacities, ſome above them; ſome (foreign) concern the time preſent, others the world to come, &c. and then applies all thus: Some things are not at all to be enquired after, others with moderation. Some truths are to be contended for earneſtly; in others (foreign) condeſcention 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 (foreign) 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, foreign. Let us yeeld a little in ſmaller truths, that we may receive that which is greater, viz. Concord: Let us yeeld 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; onelyonly 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 onelyonly; yet both own the thing: So in the exerciſe of the power of the Keyes, where though the foreign, (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 prophaneneſs, ſo beſet with Hereſies, ſo weakned (as to diſcipline and government) through licencious Liberty) have no need of it.

p. 334. In this we croſs not any Presbyterian Principle. Thoſe that have moſt oppoſed an explicite 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 explicite 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 tye 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 it ſelf, 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 then our not apprehending the Sun to be appointed to concurre 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 ſhews our rule of Admiſſion, and the rules which we have propounded to our ſelves for our ſafer proceeding: We know that two parties will take Exceptions againſt what we propound: ſome thinking us too ſtrict; others too open-handed.

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 our ſelves, 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 authorize them, to prevent and hinder the polluting and prophanation of his Ordinances? Have thoſe that are charged with holy things, a charge to give onelyonly 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. p. 34ſhall we think that when God prohibits the unfit, he leaves the execution of this Prohibition ſolely to every mans particular perſwaſion 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 then declare them unfit? Or if he may debarr 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 Lords Supper, cannot be denyed, 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 then a declarative power? neither can it be denyed by thoſe that will grant excommunication; if they can juridically caſt out of the Church, then 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 ſchollar) in Eccleſ. Hierar. cap. 3. p. 93. tells us, That the Catechumeni, & Energumeni, and others under penance (foreign) were admitted to hearing of Scripture, &c. yet they were excluded theſe myſteries, and the perfect onelyonly admitted. foreign. And afterwards p. 96. & 97. extends this excluſion, foreign, to the leſs perfect and unholy, and gives this reaſon for it, Becauſe it admits not foreign, that which is not altogether holy, or that which in ſome reſpect comes not up to the image of God.foreign, &c.

Iuſtin Martyr, Apol. 2. is more expreſs, and requites, 1. Profeſſed knowledge: It is not to be given (ſaith he) to any but foreign to him that believes the Doctrine of the Goſpel to be true, which includes profeſſed knowledge. And ſecondly, Holy life, foreign.

p. 35If we ſhould ſearch the Decrees of Counſels, we might ſhew 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 enjoyned by the Epiſcopal Divines; knowledge was alwayes preſuppoſed as a neceſſary qualification for the Lords 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. enjoynes, 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, untill they ſhall be reconciled.

The ſame thing alſo was expreſſed in the Rubrick of the Common-Prayer; where the Miniſter was not only to diſſwade perſons in malice to come to the Lords 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 neighbor 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 ſhew (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 Lords Supper to confer grace. Aquinas Part 3. Q. 80, in Art. 6.**Art. 4, 5. Notwithſtanding this, calls the ſcandalous mans 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 cites Cyprian Lib. 1. Epi. 10. adviſing not to give the Supper to Stage-Players, &c. as being contrary to the diſcipline and honor of the Church.

Nay, thoſe that plead moſt for a free admiſſion, are ſo far from taxing this practice with novelty, that they yeild 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 brothers 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 your ſelves? (& 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 ſatisfie it ſelf with a bare warning, without endeavouring to prevent? will it only tell him 'tis poyſon he drinks, & not alſo take it out of his hand? & have you any cauſe to be angry when we tel you the truth concerning your eſtates, or hinder you from deſtroying your ſelves out of love to you? that when we love our peace or maintenance leſs then your good, you ſhould ſo op-poſe. p. 36When 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 ſtrait 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 then 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, Averſneſs to concede and yeild 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, then 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 mens, 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 then 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 p. 37by all of both parties, (that underſtand their principles) that the ſeals are given to ſuch; and that in our Enquiries and Determinations, we are to go no higher, leaſt we be guilty of prying into things ſecret, and of uſurping the Throne and Scepter 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 publike; the Officers are publike, 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 tryal?

3. The ſatisfaction wherein we are to acquieſs, ought to be publike and Eccleſiaſtical; for if we were to admit only according to our private ſatisfactions or diſ-ſatisfactions, 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 ſatisfyed then others.

Not that the uſe of charity in this caſe is denyed, 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 perſwaſion, 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 diſ-ſatisfactions.

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 foreign and foreign, or Eccleſiaſtice fideles, Believers that are really ſuch, and thoſe that are reputed to be ſuch: And plainly aſſerts, That we ought to carry our ſelves 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 perſwaſion 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 VVorſhip p. 238) doth not ſpeak more p. 38largely then we in the inſtance of Iudas; 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 evill can be proved publikely 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 adaequate to outward fitneſs, hath the three forementioned qualifications, and affords ſufficient ground of Eccleſiaſticall 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 expreſly relates to this. Wherein take notice:

1. That it is not denyed, 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 foreign upon all, is that wherein we are not ſatisfied.

1. Becauſe ſome of us ſee neither Scripture-Precept, nor preſident 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 practiſe, 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 juſtifie 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 ſhews he ſpeaks of giving this Reaſon of their Hope to Perſecutors diſſatisfyed 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 Iohn; nay, what ever it was, it will be very hard to prove that it was publike, or to Iohn 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.

p. 492. Though it ſhould be granted (which yet all wil not) that the inviſible Church is the prime, and proper only ſubject to whom the ſeales belong; and that ſaving qualifications are requiſite to give a real intereſt in them; and that we are to admit onelyonly upon ſuch evidences, as may give proof of intereſt; yet there are other more ſatisfactory evidences, viz. from the tenour of a Chriſtians life, then 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 intreat 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 holyeſt Saint in the world.

4. 'Tis not adaequate to Saint-ſhip, (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 diſcernable? The gradual, and ſtill proceedings, the long intervals of the ſpirits acts, the different method, the darkneſs and fears upon peoples 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 ought to attend thoſe paſſages and tranſactions (we mean the work it ſelf, and not the ſhameful miſcarriages of our lives) 'twixt God and out ſouls, which may juſtly excuſe them from publike view.

p. 507. 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 ſignes of true grace, or the work of Faith, and true Repentance: Mr. Cotton, Hol. Ch. Memb. pag. 19. admits thoſe, 1. That profeſs (publikely) 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 VVord, 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 evill; 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 ought 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 enquire the time and manner of their converſion, he ſaith, I am afraid it is a preſumed kinde of Liberty, which wants precept and example, for any thing that ever appeared to me in Scripture. And that not onelyonly becauſe it entrencheth upon the Office of the Elder (as he ſaith) but becauſe the thing it ſelf is inconvenient. Hear his own words: All ſuch pains miſſeth the end and fruit of it; for the ſtreſs of the tryal lyes 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, accompanyed with inconveniences, more open to counterfeiting, flexible, not general, and not inſiſted on as neceſſary by our Brethren, ought to be rigidly preſſed, to the hinderance of the Churches 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-Brethren will not take offence at any condeſcention herein.

p. 51What we lay down, Propoſ. 16. wherein we confine our ſelves to our own Pariſh-bounds for Memberſhip, we hope wil 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 yeild 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 Pariſhbounds in this ſenſe, as if Church-Memberſhip did ariſe from thence: They are as ready as any to ſay, That co-habitation 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 co-habit; 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, alwayes joyne together among themſelves in a Church-Way? 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 Neighborhood 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 p. 52proclaimed 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 ruine of the whole Fabrick? Make the caſe your own, and then judge. Would you be willing to be ſo dealt withall? Would you not think your ſelves 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 hopefull 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 mans 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 then to make up their churches by entring upon other mens 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, co-habitation of Members is neceſſary, upon many ſpiritual accounts. Vid. Hooker Survey, Part 1. p. 49. Such co-habitation (ſaith he) is required, which is neceſſary for the diſpenſation of Gods 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 co-habitation of Officers, and a convenient company of Members, that they comely and conveniently meet together, to the exerciſe of all Gods 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 denyal 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 denyed; 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, Co-habitation is neceſſary, and yet receive thoſe that live many miles diſtant?

p. 53If 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 controverſie 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 juſtifie the gathering of Members that inhabit not within convenient limits. [2.] Nor the gathereing out of thoſe Congregations which are more purged, though not according to the hight 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 juſtifie before the Lord, your weakning 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?

p. 542. 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 humor, or ignorance, more then tenderneſs of conſcience, To thoſe that would plead that we may tye 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 beſtirre 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 wayes to increaſe it) rather then to remove to the miniſtery of a man of quicker and abler parts.

Some may (poſſibly) except againſt the condeſcention 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-brethren 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.

p. 554. Albeit, the congregational brethren affirm, that an inorganicall 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 then 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 undenyable 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 adminiſtring the Seals in other congregations beſides their own, as alſo the requiring of the counſel and help of other Miniſters for the tryal 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 condeſcention ſutable 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 then be yeilded unto for the churches peace?

5. Although the congregational-brethren ſhould think the peoples Election greater then ordination, yet if they yeild 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 ſeverall 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 ſubjoyned to it, ſo that we may ſay the leſs.

p. 56We 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 imployed 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 juſtifie us in this particular, as them in an extraordinary expedient for Ordination; which as things then ſtood, was neceſſary; and for which this was produced by them.

That this courſe is neereſt 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 ſetled; 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 then 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, p. 47that 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 Gods conſtituting, and in that regard, 'tis alſo Forum Dei; but we only uſe it to expreſs that external right which Profeſſors have, by vertue of thoſe directions which God hath given for the regulating of Church-affairs (whether this be a real, or onelyonly an analogicall 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 tryal 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 brevitie 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 it ſelf, 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 it ſelf. '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 then by our example to encourage a raſh, indeliberate, or perverſe undertaking of men in this kinde, or whatſoever inconveniences might follow the common practiſe 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 p. 48you to look upon it as ours, but the Aſſemblies, onelyonly epitomized by us.

Having put you in minde 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 neer your hearts. This is ſo much in mens mouths, prayers and wiſhes, that it would ſeem not to ſtand need of many Arguments to inforce it: And indeed it would not, if mens 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 then 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 then 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 diſſention among brethren ariſe, ruin haſtens on, a Kingdome divided cannot ſtand. So much of Religion is wrapt up in it, that God ſtiles 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 inſeperable from it as holineſs, the wiſdome from above is peaceable, as well as pure, Sam. 3. 17.

2 How many ingagements 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 ingagements of love betwixt Chriſt and them, and by all the bonds of affection, pitie and duty betwixt himſelf and them, to be foreign 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 onelyonly good in it ſelf, but alſo pleaſant in its p. 49fruits 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 our ſelves? 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 wee 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 mindes 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 ruine? If we were not aſleep, or if God had not beſotted and benummed 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 wee give to the common adverſaries? who looks upon our diviſions as the hopefulleſt ſtratagem to further their deſign? How eaſie is the conqueſt when wee have weakned our ſelves? what will they have to do more then to look on, and gather the ſpoil? Forrain invaſions is uſually a means of cementing a Nation, under civil Conteſts: And why do not we ſee this neceſſary upon the Churches 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 bee deſtroyed, not ſo much from the violence of the ſtorm, as our claſhing one againſt another. Oh! remember it's eaſie 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, (foreign) and ſpeaks of its recovery as hopeleſs.

See how our ſtrifes gratifie our adverſaries! 1. While we are buſie one againſt another, we give them opportunity to undermine us; the duſt we p. 50have raiſed, gives incouragement to them that work unſeen, and alſo afford tools to work withall, and advantages to work upon. 2. The ſcoffs they caſt upon us keep off many, and ſo weakens us by with-drawing a party; which though it cloſe not with them directly, yet they ſerve as a Blinde to cover their ſecret contrivances againſt us. 3. We put an argument into their mouths againſt our ſelves; 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 juſtifie their cruelty, is too apparent.

5. We not onelyonly 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 honor of Religion, the glory of the Chriſtian name, and of Gods 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 takeing 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 civill broyles? 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 Fathers name, the Goſpels name? why are you ſo pitileſs to the diſtracted Church, your diſtreſſed Mother? Hath cuſtome ſo naturalized 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 perſwaded to bee 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 vertue 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 (foreign) to proſecute it p. 51while 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 then they would have others to come up to their terms, while they in the mean time refuſe to deſcend to others; ſo that the hinderance is from hence, not that peace is not deſired, but not rightly proſecuted. There are fit mediums and foundations for peace, which we are ingaged to look after as well as peace it ſelf; in the fore-mentioned place the Apoſtle bids us follow not barely foreign but foreign things that concern it, and may conduce thereunto; would but men conſider that they are ingaged to this, and conſcienciouſly 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 intrench upon one anothers 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 condeſcention in the ſmaller things of difference, that muſt do the work They that will not ſacrifice their Punctillo's for the Churches peace, do not value peace of the Church as they ought. The great controverſie '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 ſetled in theſe Churches upon other terms; Shall the Presbyterian and Congregational Brethren ſtand at a diſtance ſtill? then they mutually hinder one anothers 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 onelyonly iſſue of different judgement and practice. What other thing then can be thought of, beſides mutual condeſcention 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 yeeld for peace? it would (through Gods bleſſing) be quickly compleaed.

p. 52The greateſt difficulty is from the diſtemper of mens 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 yeilded 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 ſatisfie 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 humors and paſſions of men, which uſually darken the judgement, even of thoſe that ſeek the truth, and hinders ſatisfaction. If a compoſing deſigne proſper not, we ſuſpect the hinderance will chiefly ariſe from ſome of theſe evills.

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 practike part of their own way, not fully knowing the extent, limits, neceſſity, and indifferencie of their ſeveral principles: theſe even out of a zeal to truth, will ſtand off, as not knowing how far they may ſafely yeild.

3. Many are engaged, and they will finde it a hard task to deny themſelves in point of honor 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 honor 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.

p. 536. 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 ſouldiers of fortune, who, becauſe they live by the wars, are unwilling to hear of peace.

7. Some want publike ſpirits; others want publike 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 ſtraitned 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 ruine and neglect of other things neceſſary.

8. Some have drunk in ſuch ſtrong prejudices againſt their brethren, that fancying the difference to be greater then it is, and ſuppoſing a cloſure either unlawful, or ſcarce poſſible, they are the more backward to hearken 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 ſeperation 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 mens 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 juſtifie 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 minde 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, then others are at this preſent: They that will read the papers of Accommodation annexed to the Reaſons of the diſſenting Brethren, may ſufficiently ſatisfie themſelves in this.

So powerful and ſo frequent are theſe diſtempers in many of all parties p. 54(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 deſigne 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 Miniſtery 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 Iudah, and Iudah 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 your ſelves; 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 Scepter 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 Chriſts: 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 foreign 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, (foreign) very abundantly, more then exceedingly for their work ſake. Oh! then take heed of that rebellious voice, which coſt Korah and his company ſo deer, Numb. 16. 3. Ye take too much upon you; wherefore lift you up your ſelves above the Congregation of the Lord?

2. If ye refuſe and rebell, you do not ſo much deſpiſe us as Chriſt, who hath imployed us; the cauſe is not ours, but his; and the contempt is principally againſt the king of peace: he fully tels you all this, Luk 10. 16 p. 55that 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, VVe 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 Scepter 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 wilde Aſs in the wilderneſs, you ſhould ſnuff up the winde, 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 thy ſelf 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 withall by publike 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 wayes 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 Ieſus, 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 Scepter of his Kingdom?

3. Beware, leſt you alſo being led away with the Error of the wicked, fall from your own ſtedfaſtneſs; be not children toſſed to and fro with every winde 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 unmoveable, 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 tryal 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 ſhipwrack of faith, make alſo ſhipwrack of a good conſcience? Do not erroneous principles p. 56in wicked and licencious 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 tendencie 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 denyal of Fornication and Lying, &c. to be ſins, or to be theirs that act them) and ſeveral others are directly improveable 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 pitty 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 threatning of the Lord againſt thoſe that received the truth, but not in the love of it: Read and ſtudy wel that text of 2 Theſſ. 2. 11. For this cauſe God ſhall ſend them ſtrong deluſions, that they ſhould believe a lye, that they all might be damned who believed not the truth, but had pleaſure in unrighteouſneſs. And forget not the danger of Apoſtacie: 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 dryed up by the roots: ſurely his minde 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 foreign p. 57the efficacie and ſtrength of deluſion, through divine judgement upon them: Shall we need to put you in minde of that which your ſelves know ſo well, and are eye and ear-witneſſes of, as well as we? How viſible is the devils … 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 publike, 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 bindes 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 Lords Day and Ordinances, as Baptiſm, and the Lords 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 Thou-ing, 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 non-ſenſe 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 pluck'd out as a brand out of the fire. Conſider the relation of Iohn Gilping well, (you ſee what pittiful 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 Apoſtafie? Where is now their conſtant Family and private prayers? Where is that conſcientious fear (which ſometime they ſeemed to have) of ſpeaking evill of what they know not? Laſtly, Doth not all that they ſay againſt us (under the reviling terms of Baals Prieſts, or Prieſts of the world) ſtrike alſo againſt all thoſe Martyrs, which in Queen Maries time, and before, have laid down their lives for the Teſtimony of Jeſus? Oh! then beware, if you love your own ſouls; what is p. 58there 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 mens dear-bought experience. Mark therefore them which cauſe diviſions and offences, contrary to the doctrine which yee have learned, and avoid them: For they that are ſuch ſerve not the Lord Ieſus, 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 thy ſelf.

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 ſhal periſh, and ſhal 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 Ioyns of your minde, and run the race that is ſet before you: Be not affraid of being too preciſe, or of being reviled and hated for a Puritane: Take courage; you are unworthy of ſuch a Prince of Righteouſneſs, if ye dare not own him; how wil you deny your ſelves, & 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 therfore walk circumſpectly; avoid the appearances & occaſions of evil. Sanctifie 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 ſatisfie your ſelves with a form of godlineſs, but labour after the power of it. Endeavour to grow in grace, and knowledge. Edifie 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 mens miſcarriages in this kinde be a p. 59warning to you. Keep within your ſphere; Take heed of pride, and contempt of the weaker ſort. Loſe not the end of Chriſtian Society, by doating about queſtions and ſtrifes of words, whereof cometh Envy, Strife, Railing, Evill Surmiſes, Perverſe Disputings of men of corrupt mindes, 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 VVeſtmerland have been hitherto as a Proverb and a by-word in reſpect of ignorance and prophaneneſs; 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 VVilderneſs waters have broken out, and ſtreams in the Deſart; the parched ground is become a pole, and the thirſty land ſprings of water; it doth rejoyce and bloſſome as the roſe. Therefore beloved Brethren, be ye ſtedfaſt, unmovable, alwayes abounding in the work of the Lord; for as much as you know that your labour is not in vain in the Lord.

FINIS.

End of the text · Richard Gilpin, The Agreement of the Associated Ministers and Churches (1656)