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 't is 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 't is 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 When the Physician puts the Patient to some grief in the application of a necessary Medicine is it reasonable either to refuse his Medicine or to abuse his person That the Medicine is so sharp is your fault not ours The Lord knows we delight not in excluding if we could admit you without your own hurt if God laid not this duty upon us can you imagine that men that know what they do would unnecessarily provoke your hatred and opposition when they might have love and good will But when we consider the weight of the blood of souls and how bitterly many a poor creature shall in hell curse his man-pleasing Minister we are afraid Those that think us too large let them be pleased to consider 1. That God would not have the door so 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 't is 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 by 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Ecclesiastice fideles Believers that are really such and those that are reputed to be such And plainly asserts That we ought to carry 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
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 6. Some delight in quarrels and are only whetted up to embrace a way or to continue in it because of opposition their zeal is not so much from love or conviction of the truth as from an angry desire to contradict like 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non est simpliciter cognoscere sed agnoscere Zanch. them as Rulers appointed over you by God obeying and reverencing them accordingly and that not only in their teaching when they
lying do they appear in publike insomuch that a scold with a Stentoâ—â—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 Scrâ—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 there here that can be called Christian We could tell you of some Christians in Cumberland that have thought it their duty to humble themselves solemnly before God for their inclinations this way when the error first appeared and was not then well known and also to return thanks to God for preserving them from the infection and the reasons of their dislike of the quakers given in writing were most of these that we have hinted to you 'T is 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 warning to you Keep within your sphere Take heed of pride and contempt of the weaker sort Lose not the end of Christian Society by 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 †Things not essential * In respect of the Church a Deut. 6. 4. 1 Chron. 8. 4. 6. I Believe in God the Father Almighty Maker of Heaven and earth And in Iesus Christ his onely Sonne our Lord which was conceived by the Holy Ghost Borne of the Virgin Mary Suffered under Pontius Pilate was crucified dead and Buried He descended into Hell The third day hee pose againe from the Dead Hee ascended into Heaven and sitteth at the right Hand of GOD the Father Almighty From thence he shall come to iudge the Quick and the Dead I believe in the Holy Ghost The Holy Catholike Church The Communion of Saints The forgiveness of Sins The Resurrection of the Body and the Life Everlasting Amen b 1 Thes. 1. 9. Ier. 10. 10. c Io. 4. 24. d Iob 11. 7 8 9. e 1 Ioh. 5. 7. 2 Cor. 13. 14. Mat. 28. 19. f 2 Pet. 1. 21. g 2 Tim. 3. 16 17. Eph. 2. 20. Rev. 22. 18 19. h Gen. 1. i Heb. 1. 3. k Ps. 103. 19. 13 5. 6. l Eph. 1. 11. Mat. 10. 29 30. m Gen. 1. 26 27. Col. 3. 10. Eph. 4. 24. n Rom. 2. 14 15 o Gen. 2. 17. Gal. 3. 10. p Gen. 3. 6 7 8 q Gen. 2. 17. with Rom. 5. 12. 18 19. Eph. 2. 1 2. 3. r Rom. 5. 6. 8. 3. s Io. 3. 16 17. t Gen. 3. 15. 1 u Gal. 4. 4. w Heb. 2. 14 16 x 1 Tim. 2. 5. Rom. 5. 15. y Luk. 1. 27 31 35 42. 2. 7. Gal. 4 4 z Heb. 4. 15. 2 Cor. 5. 2i a Mat. 3. 15. 5. 17. b Gal. 3. 13. c Luk. 23. 33 Ph. 2. 8. d 1 Cor. 15. 4. e Acts 1. 9 10. f Eph. 1. 20. Rom. 8. 34 g Heb. 7. 25. h Act 13. 48. i Rom. 11. 7. k Eph. 1 4 5. l Eph. 2. 8. Ioh. 6. 37. m Eph. 3. 17. 1 Cor 1. 9. Col. 1 88. n Eph. 1. 22. 23. 4. 15 16. o Rom 8. 30. p Io. 1. 12. Eph. 1. 5. q 1 Co. 6. 11. Eph. 2. 10. r 1 Co. 1. 9. Eph. 1. 3. s Rom. 10. 17. t 1 Pet. 2. 2. u Act 2. 42. 46. w Neh. 8. 1 2 3. Acts. 15. 21. Mat. 28. 19 20 2 Tim. 4. 2. Acts 2. 42. Col. 3. 16. 1 Cor. 11. 24 25 26. Heb. 3. 13. Levit. 19. 17. Mat. 18. 17 18. 1 Cor. 5. ult. x 2 Cor. 3. 11. Eph 4. 12. 13. Heb. 12. 27. Matth 28. 19 20. 1 Cor. 11. 26. 1 Tim. 6. 14. y Acts 1. 11. 1 Thes. 4 16 17 z 1 Cor. 15. 12. to the end †2 Cor. 5. 10. * Mat. 25 31. to the end a Deut. 26. 16 b Psa. 73. 25. to the end 4. 6 7. c Phil. 3. 8 9. d Psal. 51. 11 Eph. 4. 30. e Deut. 6. 5. Mat. 22 37. Luk. 10. 37. f Iosh. 24. 14. g Numb. 15. 39 40. Deu. 12. 32. h Mat. 10. 38 16. 24. Luk. 9. 23. 14. 26. i Rev. 2. 10. Mat. 10. 22. k Acts 2. 42. 46. Heb. 10. 25. l Mat. 18. 15 16 17. m 2 Cor. 13. 10. 108. n 1 Thes. 5. 12 13. Heb. 13. 17. o Heb. 3. 13. Lev. 19. 17. Eph. 5. 11. * May he not then juridically debar others that are in a like capacity of improving the Ordinance * By whom the Congregation might be offended * Art 4 5. Notwithstanding this calls the scandalous mans receiving Sacrilegii crimen peccatum multis alâ—is gravius and affirms the party mortaliter peccare sacramentum violare in Art c.