sake And he that shall call such Bishops wicked and ungodly is notoriously guilty of the breach of the 9. commandement 2. Supposing though not granting that all of them were wicked and ungodly yet notwithstanding though we are far from justifying their ungodlinesse We answer That some evil men may and alwaies have de facto been officers and Ministers in the Church In the Church of the Jewes Hophni and Phinehas in the dayes of Christ Scribes and Pharises 2. That the wickednesse of such men did not null or evacuate their ministerial acts The Scribes Pharisees that sat in Moses his chair were to be heard though they said and did not Christs commission did as well authorize Iudas as any other to Preach and baptize c. And surely if the Principall acts belongingto the Ministerial function as Preaching Baptizing adminstring the Sacrament of the Lords Supper be not nulled or made void by the personal wickedness of Ministers then consequently not their ordination So that if Iudas had been an Apostle when Christ sent his Apostles to ordain Elders his Ordination should have been as valid as his Preaching and Baptizing formerly had been The Leprosie of the hand doth not hinder the growing of the corn which that hand soweth But these Bishops were Antichristian and their office Antichristian and therefore the Ministers ordained by them must needs be Antichristian Ministers and not the Ministers of Christ. For satisfaction to this objection we shall first propose what the ancient learned godly Non-conformists have left in print about it and then we will lay down our own answer The old Non-conformists by joynt consent have written That they did not see how our Bishops could be called Antichrists or Antichristian 1. Because the word mâ—rks out Antichrist by his false Doctrine nor do we find in holy Scripture any such accounted Antichrist or Antichristian which holding the truth of Doctrine swerveth either in judgement or practise from Christs rule for Discipline Now it is evident that our Bishops do hold and teach all fundamental doctrines and truths and some of them have soundly maintained them against Hereticks converted many to the truth and have suffered persecution for the Gospel 2. Their Hierarchy and other corruptions charged upon the calling of our Bishops were rather to be esteemed the staires and way to Antichristianity then Antichristianity â—t self for they were in the Church before the Popâ— who is the Antichrist and the chiefe Head link of all Antichristianity was revealed 3. The Antichristian Bishops hold their preeminence as from Gods law which is unchangeable whereas our Bishops since his Majesties reign to this day for the most part hold superiority by no other right then the positive law which is variable yea it appeares by the institution of the Court of Delegates and the continuance thereof to this day that they do and ought by law to hold their Jurisdiction not as from God but is from the Prince Thus they And as to the Ministers Ordeyned by Bishops they say Bishops are able to judge of such gifts as are required for the sufficiencie of Ministers that many of them have been such Ministers themselves as to whose labours thâ— Lord hath set to his Seal We are perswaded that though it were not necessary yet it cannot be unlawful for him that entreth into the ministery to be approved and authorized even by them Andif our Ordination be in this behalf faultie how will our Brethren justifie the calling of their own Ministers that have received Ordination ever from the people who neither by commandement nor example can be found to have any such authority nor are in any degree so capable of it as the Bishops Thus much is said by the old Non-conformist For our own particulars we shall return an answer to this objection by distinguishing of the word Bishop and the word Antichristian There are three sorts of Bishop the Scripture-Bishop thâ— Bishop of the first Primitive times and the Bishop of latter times Now we are far from thinking that the scripture Bishop that is to say the Presbyter or the Bishop of the first Primitive times who was nothing else but a chief Bresbyter or the Moderator of the Presbytery and had a Priority not of power but of order onely like a Speaker in the Parliament were Antichristian The question onely is about the Bishop of latter times The word Antichristian may be taken propeâ—ly or improperly An Antichristian Minister propeâ—ly is one that own 's the Pope as a visible Monarchical head over the Church and that stands a Minister with subjection and subordination to the Church of Rome and that professedly maintains the Popish religion An Antichristian Minister improperly is one that in his calling and office hath divers things that are Antichristian In the first sense we believe none will say our Bishops were Antichristians But yet we cannot deny but that those Bishops who did take upon them by divine right the care of whole Diocesses and did assume the whole power of jurisdiction over the people and Ministers therein and did challenge a Majority and tantum non a sole power in Ordination did symbolize herein too much with Antichrist and had in this sence much of Antichristianisme in them yet notwithstanding this is not sufficient to denominate them Antichristian no more then the having of some hypocrisy and covetousnesse doth denominate a godly man an hypocrite or a covetous person The denomination is alwaies á meliore Our Bishops for the most part were very Orthodox in doctrine and pure in the substantialls of worship and have written many learned treatises against Popery and Antichristianisme Indeed in matters of Discipline and ceremonies they were exceeding faulty and some of â—hem of late yeares began to Apoâ—â—atize both in doctrine and worship for which God hath grieviously punished them yet all this is not sufficient to make them Antichristian properly so called much lesse to null all their acts of Ordination no more then their acts of preaching baptizing and administring theLords supper specially if we consider that they had power enabling them to perform all these acts as they were Presbyters though they never had been Bishops Bâ—t let us suppose though not grant the Bishops were Antichristian and their office Antichristian yet we answer That it will not follow that the Ministers made by them are Antichristian unlesse it can also be made out which never can be done that they were Antichristian in the very act of Ordination For as a maimed man may beget a perfect child because he begets him not as maimed but as a man So an Antichristian Bishop may ordain a true Minister because he ordaines him not aâ— Antichristian but as a Presbyter that by divine warrant hath authority so to do As Austin against the Donatists proves the validity of Baptisme by Hereticks if they Baptized with water in the name of the Father Son and Holy Ghost though in other
ISA. 66.21 I will also take of them for Priests and for Levites saith the Lord. EPHES. 4.8 11 12 13. When he ascended up on high he gave gifts unto men And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ. Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. HEB. 5.4 5. And no man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an high-Priest but he that said unto him Thou art my Son to day have I begotten thee 1 TIM 4.14 Neglect not the gift that is in thee which was given thee by Prophecy with the laying on of the hands of the Presbytery LUTH Tom. 4. Lat. Ien. fol. 19. Non fortunat Deus labores eorum qui non sunt vocati quanquam salutaria quaedam afferant tamen non aedificant Ius Divinum Ministerii Evangelici OR THE DIVINE RIGHT OF THE Gospel-Ministry Divided into two Parts The first Part containing A Justification of The Gospel-Ministry in general The Necessity of Ordination thereunto by Imposition of hands The Vnlawfulnesse of private mens â—ssuming to themselves either the Office or Work of the Ministry without a lawfull Call and Ordination The second Part containing A Justification of the present Ministers of England both such as were Ordained during the prevalency of Episcopacy frâ—m the â—oul aspeâ—sion of Antichristianism And those who have been Ordained since its abolition from the unjust imputation of Novelty Proving that a Bishop and Presbyter are all one in Scripture and that Ordination by Presbyters is most agreeable to the Scripture-Patern Together with an Appendix wherein the Iudgement and Practice of Antiquity about the whole matter of Episcopacy and especially about the Ordination of Ministers is briefly discussed Published by the Provincial Assembly of London LONDON Printed by Iohn Legat and Abraham Miller 1654. THE EPISTLE TO THE READER IT is reported of Bucer that he was so eager of Peace with Luthâ—r that he was like to a man Qui prae nimia aviditate etiam foeces haurireâ— who by an overmuch greediness after Unity was ready to swallow down many of Luthers errours For our parts Though we should be loath to buy Peace with the loss of Truth yet such have been the unexpressible mischiefs that the divisions of Brethren have brought upon this Nation and such is our earnest desire after an happy Accommodation that we hope we can truly close â—hough not with the former yet with another saying of Bucers That we would willingly purchase with the losse of our lives the removing of the infinite scandals that have been given to the Churches of Christ by the divisions of Christians Eusebius reports of Constantine though a great Emperour That he was more troubled with the dissentions of the Church then with all the warres in his Dominions That he took them so to heart that he could not sleep quietly for them yea although he had a spiritfull of heroick valâ—ur yet the dissentions of the Church were such evils to him as to cause him to shed many a tear c. Our prayer to God is that the same affection towards the Churches of Christ in these three Nations may be kindled in all our brests And We doubt not but through the grace of God We are able in Sincerity to profess with Luther That we are as desirous to imbrace Peace and Concord as We are desirous to have the Lord Iesus to be propitious to us And therefore fore-seeing that this ensuing Treatise will meet with many Adversaries of different Perswasions and with much opposition We thought fit to give the Reader notice of our intentions here lest We should be thought to be enemies to Peace and hinderers of that long desired and often praied for Union between dissenting Brethren There are six sorts and ranks of men whom We have occasion to deal with in this Book 1. Such as are against the very Office of the Ministery and that affirm That there is no such Office instituted by Christ to be perpetual in his Church We look upon this Assertion as destructive unto Christian Religion and to the souls of Christians 2. Such as say That it is lawfull for any men that suppose themselves gifted though neither Ordained nor approved by able men to assume unto themselves a power to preach the Word and Administer the Sacraments This Opinion We judge to be the high-way to all Disorder and Confusion an inlet to Errours and Heresies and a Door opened for Priests and Jesuites to broach their Popish and Antichristian Doctrine 3. Such as hold That the Ministry of England is Antichristian That our Churches are no true Churches but Synagogues of Satan and that there is no Communion to be held with us This Opinion We conceive to be not only false and uncharitable but contradictory to Peace and Unity 4. Such as say That Episcopacy is an higher Order of Ministry above Presbytery by Divine Right That Christ hath given the sole Power of Ordination and Jurisdiction unto Bishops And that Ordination of Ministers is so appropriated to them by the Gospel that all Ordinations by single Presbyters are null and void and that Sacraments by them administred are no Sacraments These Assertions We look upon not only â—s groundlesse and unscriptural but as cruel and utterly overthrowing all the Protestant Reformed Churches and Ministers Now though We hope We can truly say that We have with all Meekness and Christian Moderation managed the Debate with these four sorts of Adversaries and shall be ready to exercise all Offices of Christian Love and Affection towards them and by requiting good for evil labour to heap coals of fire upon their heads yet notwithstanding such is the great Distance between Them and Us in Judgement and Practice and such is the bitternesse of their Spirits in their Opposition against Us that We have little hope for the present till the Lord be pleased to work a happy change of Judgment in them of any real and hearty Accord and Agreement with them 5. A fifth sort are our Reverend Brethren of New and Old-England of the Congregational way who hold Our Churches to be true Churches and Our Ministers true Ministers though they differ from Us in some lesser things We have been necessitated to fall upon some things wherein they and We disagree and have represented the Reasons of Our Dissent But yet We here profess That this Disagreement shall not hinder Us from any Christian Accord with them in Affection That We can willingly write upon Our Study-doors that Motto which Mr Ieremiah Burroughes who a little before his Death did ambitiously indeavour after Union amongst Brethren as some of
are of his Houshold Though all other Saints may be called Stewards of the manifold grace of God according to the proportion of the gifts and talents which they have received for their Lords use and so every man must give an account of his Stewardship even for civil gifts and common graces yet neither are all men nor all Saints as such any where stiled by the holy Ghost to be Stewards of the Mysteries of God as the Ministers of Christ are And it is one peculiar Argument which the holy Ghost useth why the Bishop must be eminently blamelesse above other Saints because he is so to carry himself in Gods House as one who in a speciall way is the Steward of God 6. They are called Preachers by way of Office or Gods Heralds though others may know and speak the same things viz· These authoritatively are sent forth to proclaim the minde of the Lord. 7. They are called Embassadors for Christ God hath given to them the Ministry of Reconciliation and hath committed to them the Word of Reconciliation 8. They are Super-intendents and Overseers of the Flock and if they had no such Office then in the discharge of this work they might be charged to be Busie-bodies And so we shall call this a sin which God Almighty hath charged upon them as their duty 9. They are called Stars in Christs right hand 10. The Angels of the Churches and our Lord himself doth clearly distinguish betwixt the seven Stars in the Church and the seven golden Candlesticks which are seven Churches he evidently puts a difference betwixt the Churches and the Angels set in them and over them in the Lord. The third Argument is drawn from the Lords speciall care in requiring peculiar gifts and qualifications in Persons so distinguished and designed for this work as formerly If the Lord out of his speciall care to the good of the souls of People hath appointed peculiar gifts and qualifications above what is required in all Saints as such in all who enter into the work of the Ministry then the Office of the Ministry is by Divine Instiâ—ution For why should God require such qualifications for an Office if he first had not appointed such an Office Suppose a Parliament should lay down severall qualifications for every man that is to be made a Justice of Peace Doth not this clearly infer that there is such an Office as of a Justice of the Peace But our Lord doth require peculiar gifts and qualifications c. Not only those Moral Theological Christian gifts and graces which are required in all Saints at such as to be blamelesse vigilant sober c. But such qualifications as are peculiar Though gifts as gifts do not alone invest into an Office yet where these are so strictly and peculiarly required they argue that there is an Office God requires 1. That they be apt to teach Saints may be Saints though they be not fitted to teach others It is â— good degree of Saintship when they are swift to hear slow to speak and apt to learn and we could wish the Saints in our times could learn and practise that Lesson but those faithful men to whom the Ministry is to be committed must be apt to teach 2. That they be not only apt but able to teach others also 3. That they be such as holding fast the Word may be able by sound Doctrine to exhort and convince Gainsayers 4. That they be such as stâ—dy to shew themselves approved unto God Workmen that need not be ashamed Rightly dividing the Word of Truth And who then is a faithfull and wise Steward whom the Lord may make Ruler â—ver hiâ— Houshold tâ— give them their portion of meat in due season 5. That these gifts be tried and approved by others for no man can be a competent Judge of his own gifts The Deacons must first be proved and if the Deacons the lowest Officer of the Church must by Divine appointment be first proved before he be admitted to use the Office of a Deacon how much more is this required in the Office of the Ministry which is far higher 6. That those that are to prove and approve observe these things without carnall preferring one before another that they doe nothing by partiality that they lay hands suddenly upon no man and this the Apostle chargeth them with before God and the Lord Iesus Christ and his Elect Angels Now why are all these qualifications required Would not all these injunctions about such an Office be superfluous if such an Office were not by Divine Institution 7. The qualifications are so many the work so eminent the successe so various the Ministry of the Word being to some the savour of life unto life and to others the savour of death unto death that the Apostle in admiration of the difficulty and dignity of this employment crieth out Who is sufficiâ—nt for these things But they who are alienated in their mindes as they snuffe at the service of God and bring the torn and the lame and the sick as if any thing though never so bad were good enough for an Offering to the Lord so they account the work of the Ministry so mean and the Office so contemptible that they say in opposition to the holy Apostle For these things who is not sufficient boldly intrâ—ding themselves into this work without any gifts or qualifications sutable and approved thereunto presuming to be Teachers of the Law and of the Gospel yet not undeâ—standing what they say or whereof they do affirm The fourth Argument From peculiar duties If God require peculiar duties of Ministers which he doth not require of Beleâ—vers as Beleevers then there is such a distinct Office by Divine Institution But God doth require peculiar distinct duties of Ministers 1. They are commanded to take special care of the Church of God to take the oversight of the Flock of God yet not as Lords over Gods Heritage but being examples to the Flock 2. When they have undertaken this work they are charged not to neglect the gift that is in them which was given by the laying on the hands of the Presbytery 3. Wholly to minde this Work and the Office Meditate on these things give themselves wholly to them that their profiting may appear to all It is not reason that they should leave the Word and serve Tables but they must continually give themselves to Prayer and to the Ministry of the Word It is true that the work of the Apostles was exceeding great yet it is as true that their gifts were extraordinary and the assistance they had was above measure God testifying to the word of his grace by many signs and wonders Now if the Apostles endued with those transcendent abilities would not suffer themselves to be diverted how much more doth the work of the Ministry challenge the whole man of them whose parts and
with all deceivablenesse of unrighteousnesse therefore we must Watch and Pray for the spirit of discerning that we may distinguish between things that differ 3. Consider as the Lord had his truths so he had his Church in Babylon during the rise and growth and reign and continuance of Antichrist The Apostacy though generall over all tongues and kindreds and Nations yet it was not so universall in all individuall persons but that there were a remnant according to the Election of grace As in the Baalitish Apostacy the Lord reserved seven thousand who had not bowed their knees to Baal So in this Antichristian defection the Lamb upon Mount Sion had 1â— times 12. thousand that adhered to the doctrine of the 12. Apostles and these 144000 had their Fathers name written in their Forehead redeemed from among men bâ—ing the first-fruits unto God and to the Lamb and in their mouth was found no guile and they were not defiled with those Antichristian whoredomes For they are Virgins they were the true seed of the woman which keep the Commandments of God and have the testimony of Iesus Christ against whom the Dragon raged And therefore when the Romanists ask where was the Church before Luthers time We answer it was in and among them though it was not of them The Waldenses Albingenses Berengarians Pauperes de Lugduno or Lionists Lollards in severall places having many other severall names and these in the severall ages of the Reign of Antichrist held the truth of Jesus and opposed the errours of the man of sin which severall Popes endeavoured to destroy but could never effect All the Kings and Potentates of the earth were stirred up against them and a Decree made that if any temporall Lord did neglect to expell them out of his Dominions that he should be excommunicated his subjects absolved from allegiance and all their Lands confiscate and given to others Hence some of the Princes of the earth made it Treason for any of their Subjects either to hear or harbour them or any waies to releeve them And the armies raised against the Saracens and Mahometans were converted against these poor Christians and plenary indulgence pardon of all sin promised to all that would fight against them And if in France alone as it s reported in the History of that War there were slain ten hundred thousand what shall we think the number of them to be who were slain in all other Nations Yet under all these pressures and persecutions though they were often dispersed yet they could not be extinguished but these afflicted people of the Lord being scattered fled into Provence and the Alpes some into Calabria Bohemia Polonia and into Britain as Thuanus in his Preface And though many Opinions were imputed to them to make them odious yet their accusers do wofully and wonderfully contradict themselves as some of our Learned men do prove and some of them ingenuously confesse yet their main tenents were that they renounced the Church of Rome as the mysticall Babylon contemned the Pope as the man of sin and rejected their severall Popish opinions as Antichristian They held the same truths for substance that the Protestants now professe Insomuch as some of the adversaries confesse that they who are now Calvinists were anciently called Berengarians and the New Protestants are the Old Waldenses This Sect some of the Papists complain to be of all most pernicious to the Church of Rome 1. Because it is most ancient and durable having continued from the time of Pope Sylvester Others say from the time of the Apostles 2. Because most generall no part of the earth scarce free from it 3. Because it hath the greatest appearance of godlinesse for they live justly towards men and believe all things well concerning God only they blaspheme and hate the Church of Rome As the Lord had his Saints during all the Reign of Antichrist so he raised up his Ministers who in their severall successive ages in severall places testified against the spirituall whoredomes idolatrous worships and deceiving frauds of Antichrist it 's true as the generality of the people so the generality of the Priests in those times did worship the Beast even all that dwelt upon earth whose names were not written in the Lambs Book of Life and some observe that it was the righteous judgement of the Lord upon the Church at that time that such an Apostate people should have such apostaticall Priests and the holy Ghost maketh this one expresse ground because men did not receive the love of the truth that they might be saved therefore God shall send them strong delusions that they should beleeve a lie that they all might be damned who beleeved not the truth but had pleasure in unrighteousnesse But in this generall defection both of people and of their Teachers The Lamb had a remnant with him who were called and chosen and faithfull even an afflicted poor remnant of Pastors as well as of people reserved in the midst of Babyltn who did trust in the Name of the Lord and those godly pious Priests were both obedient unto and bold in the faith of Jesus Now if there were such Ministers during the reign of Antichrist that followed the Lamb did not defile their garments but preached and prayed and lived and died in their constant and consciencious oppositions of the man of sinne then surely the Ministry was not totally lost under the reign of Antichrist But that there were such appears both by Holy Scripture-prophesie which foretels it and unquestionable History of the Church that confirms it In the one men may learn what God spoke with his mouth In the other what the Lord fullfilled with his own hand The holy Ghost expresseth that there should be some to prophesie in Sackcloth one thousand two hundred and sixty daies Now not to dispute but taking that for granted which the best Interpreters assert and by Arguments out of the Revelations prove 1. That those One thousand two hundred and sixty daies are not naturall daies but propheticall every day taken for a Year as Ezek. 4.6 Num. 14.14 2. That those two Witnesses prophesying were not two individuall persons as Enoch and Elias as Bellarmine and other Papists affirm but a succession of Holy men stirred up all that time to testifie the truth of Christ against Antichrist as our learned men prove 3. That the Reign of the Beast continuing for 42 moneths which moneths taken prophetically as before every day for a year and reckoning for every monâ—th 30 daies now multiply the 42 by the 30. and the reign of the Beast is 1260 years and though there be great difficulty when to begin the rise and reign and most Expositors herein much vary yet in the continuance there is a generall accord and none can rationally make any question about it 4. That these Sackcloth-prophecies though but very few comparatively to the Locusts out of
in the New Testament we meet with no such command laid upon the people We reade that Timothy and Titus and the Presbytery are to lay on hands but not a word of command for the people but rather against it as we have shewed 3. When it is said That the children of Israel laid on hands it is not imaginable that all the Israelites did put on hands but it was done by some chief of them in the name of the rest And as Ainsworth observes It was done by the first-born For the first-born was sanctified and consecrated unto the Lord Exo. 13.1 Because the Lord when he destroyed the first-born in Egypt spared the first-born of the Israelites therefore he challengeth a right in all their first-born and they were to be given to him And now the Levites were taken by God in stead of the first-born as appears Numb 8.16 17. And hence it was that the children of Israel that is the first-born of Israel were to lay on hands upon them for the Levites gave an atonement for them and were offered up unto the Lord in their stead and as the Rabbins say Every first-born laid on hands on the Levite that was for him Which if it be so will afford us two other answers to this text 4. That the children of Israel had not onely a special command but a special reason also for what they did And therefore this example cannot be made a patern for New Testament practice 5. That this laying on of hands upon the Levites was not for them to set them apart for the service of the Lord but rather a setting them apart for a Sacrifice unto the Lord. It was the command of God that the children of Israel must put their hands upon the Sacrifices they did offer unto the Lord. The Levites were now to be waved or offered before the Lord for an offering of the children of Israel and to be offered in stead of the first-born And therefore the first-born did put their hands upon them as their propitiation and atonement It is very observable That notwithstanding this Imposition of hands the Levites were not thereupon invested into their office and made able immediatly to execute it But Aaron the Priest was to wave them before the Lord for a wave-offering that they might execute the service of the Lord. It was Aarons waving of the Levites and separating them from among the children of Israel that did constitute and make them Church-officers And thus at last we have put an end to our first part concerning the Divine Right of the Gospel-Ministry and have as we hope sufficiently cleared to the consciences of our people That there is such an Office as the Office of the Ministry perpetually to be continued in the Church of Christ. That no man ought to take upon him either the Office or the Work of the Ministry unlesse he be lawfully ordained thereunto That Ordination of Ministers is an Ordinance of Christ and ought to be by the laying on of the hands of the Presbytery c. We cannot but expect to meet with many Adversaries that will oppose what we have here written Some will deny the very Office of the Ministry Others will grant that there was such an Office in the Apostles dayes but will say that it is now quite lost Some will grant that the Office of the Ministry is perpetually necessary but will adde That it is lawfull for all men gifted to enter upon the publick work of the Ministry though they be not called and ordained thereunto Some are for an immediate and extraordinary Call to the Ministry Some will deny all Ordination of Ministers Others will grant Ordination but deny Imposition of hands Others will grant Imposition of hands but say That it ought to be done by private Church-members and not by the Presbytery By this it appears that our Adversaries differ as much one from another as they do from us And therefore we need not be much afraid of their opposition for in writing against us they will be necessitated also to write one against another It is we confesse a great lamentation and shall be for a lamentation that there should be such differences and divisions amongst Christians and especially amongst those that professe the Protestant Reformed Religion and have made a necessary and just separation from the Idolatry and superstition of the Church of Rome Hereby God is greatly dishonoured True Religion hindered and disgraced The wicked are hardâ—ed in their wickednesse The Popish party is encouraged The godly party weakned and great stumbling blocks are laid before weak Christians to deter them from true conversion But we hope that this which we have written will contribute something towards the healing of these differences and uniting of all godly and unprejudiced people in peace and truth This is our design this is the success we pray for We have been necessitated to make frequent mention of A Platform of Church-Discipline agreed upon by the Elders and Messengers of the Churches in New-England and have expressed our dissent from some things therein contained But we desire the Reader to take notice 1. That in the Preface to this Platform they assure us of their hearty consent to the whole Confession of Faith for substance of Doctrine which the Reverend Assembly presented to the Parliament and tell us of an unanimous vote of a Synod at Cambridge 1648. which passed in these words This Synod having perused and considered with much gladnesse of heart and thankefulness to God the Confession of Faith published of late by the Reverend Assembly in England do judge iâ— to be very holy orthodox and judicious in all matters of Faith and do therefore freely and fully consent thereunto for the substance thereof c. And do therefore think it meet that this Confession of Faith should be commended to the Churches of Christ amongst us and to the honoured Court as worthy of their due consideration and acceptance 2. That as we agree wholly in the same Confession of Faith so also we agree in many things of greatest concernment in the matter of Church-Discipline 3. That those things wherein we differ are not of such consequence as to cause a schism between us either in worship or in love and affection Our debates with them are as it was said of the disputes of the ancient Fathers one with another about lesser differences not contentiones but collationes We can truly say as our Brethren do in the fore-named Preface That it is far from us so to attest the Discipline of Christ as to detest the Disciples of Christ so to contend for the seamless coat of Christ as to crucifie the living members of Christ So to divide our selves about Church-communion as through breaches to open a wide gap for a deluge of Antichristian and prophane malignity to swallow up both Church and Civil State The main intendment and chief drift of this our undertaking hath been to oppose those that say