doth not onely call for ministerial help and advice in a more especial manner but also gives opportunity and advantage for counsel or reproof therefore wee resolve to be as diligent in visiting the sick and afflicted as other labours greatness of our charge and ability to go abroad will suffer us and that not only the rich and those that desire us but also the poor and those that send not for us 8. Seeing we are in Scripture commanded to love all men and as much as in us lieth to follow Peace with all and yet warned to reserve our Brotherly kindness and delight for those that walk holily therefore we resolve in our Society as well as in dispencing of Ordinances to put a difference between the precious and the vile and though we intend not to deny that Charity Help Civility and Duty that we owe unto the Scandalous yet will we bestow our love of complacencie onely on those that order their conversations aright lest by intimacie with wicked men we strengthen the hands of evill doers grieve the hearts of the godly and ensnare our own souls 9. Seeing the sins of Sabbath-breaking Swearing Fornication and Drunkenness are so abominable in the sight of God and men and yet so frequent we resolve besides the reproving of these sins in publike and private to endeavor to bring such Offenders to the punishment of the Law in thosed cases provided 10. We will instruct our people publikely concerning the nature of the discipline of Christ shal press the necessity of their submission to it according to the Rule of Scripture 11 Because it hath been the commendable practise of the Saints of old in order to the Reformation of the Churches publikely and solemnly to renew the Covenant with God and because in this Age temptations to Apostacie and back-slidings from the faith are strong and frequent and because our hearts are so ready to start aside from the Power of Discipline that we daily stand in need of all possible Obligations to submission therefore we resolve to require from our people an assent to the Truths of Christ contained in a short Confession of Faith hereunto annexed and a Profession of their consent to submit unto and accept of the terms of the covenant of Grace to take the Lord for their God to walk in his Wayes to fear love honor and obey him with all their heart and with all their might and to submit to Discipline and Government Yet 1. We are so far from resolving to satisfie our selves with the bare recital and repetition of the words of the Profession c. that we shall endeavour to make the people not onely to profess with Understanding but so far as we can with feeling Apprehensions of what they speak 2. Neither do we intend strictly to bind all to the same circumstances of professing their consent but if any professing owning the substance shall scruple at any particular circumstance we resolve to use towards such all possible meekness and condiscention 12. Besides a professed competent Knowledge of the fundamentals of Religion we resolve to require an unblameable conversation in all those whom we shall admit to the Sacrament of the Lords Supper both these being necessary for the discovery of peoples present fitness and right * in foro Ecclesiae to the actual enjoyment of that Ordinance 13. Because the Ordinances of God may on the one hand be prophaned by the sinful neglect and carelessness of the Church-guides and because on the other hand people may be wronged by a rash and groundless exclusion therefore in the judging and determining of peoples present fitness for that Sacrament we resolve to set before us these following Rules both in point of Knowledge and Scandal In Point of Knowledge 1. Because the truth of Grace is utterly inconsistent with a total ignorance of the Fundamentals of Religion and because such persons not being able to discern the Lords body would eat and drink judgement to themselves therefore we resolve not to admit any that upon trial shall be found to be such to the Sacrament of the Supper 2. We shall not reject any as ignorant that have a competent Knowledge of those heads of Divinity mentioned by the Assembly in the form of Church-Government pag. 28. All such persons who shall be admitted to the Sacrament of the Lords Supper ought to know That there is a God that there is but one everliving and true God Maker of Heaven and earth and Governor of all things that this onely true God is the God whom we worship that this God is but one God yet three distinct persons the Father Son and Holy Ghost all equally God That God created man after his own image in Knowledge Righteousness and true Holiness That by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned that thereby they are all dead in Trespasses and sins and are by nature the children of wrath and so lyable to eternal death the wages of every sin That there is but one Mediator betwixt God and man the Man Christ Iesus who is also over all God blessed for ever neither is there salvation in any other That he was conceived by the Holy Ghost and born of the Virgin Mary that he died upon the cross to save his people from their sins that he rose again the third day from the dead ascended into heaven sitteth at the right hand of God and maketh continual intercession for us of whose fulness we receive all grace necessary to salvation That Christ and his benefits are applied onely by faith that faith is the gift of God and that we have it not of our selves but it is wrought in us by the Word and the spirit of God That faith is that grace whereby we believe and trust in Christ for remission of sins and life everlasting according to the promises of the Gospel that whosoever believes not in the Son of God shall not see life but shall perish eternally That they who truly repent of their sins do see them sorrow for them and turn from them to the Lord and that except men repent they shall surely perish That a godly life is conscionably ordered according to the word of God in holiness and righteousnses without which no man shall see God That the Sacraments are seals of the Covenant of Grace in the blood of Christ that the Sacraments of the New Testament are Baptism and the Supper of the Lord that the outward elements in the Lords Supper are Bread and Wine and do signifie the Body and Blood of Christ crucified which the worthy receiver by Faith doth partake of in the Sacrament which Christ hath likewise ordained for the remembrance of his death that whosoever eateth and drinketh unworthily is guilty of the body and blood of the Lord therefore that every one is to examine himself left he eat and drink judgement to himself not
labour among you but also in their Ruling-work when they admonish you And though the effect of this might be sometime displeasing to you yet notwithstanding he chargeth you to esteem them very highly in love {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} very abundantly more 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 that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Say not in your hearts as those wicked ones 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 'T is 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 in 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. 'T is 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 't is 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the 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
THE AGREEMENT OF THE ASSOCIATED MINISTERS CHURCHES OF THE COUNTIES OF Cumberland AND VVestmerland With something for EXPLICATION and EXHORTATION Annexed 1 Cor. 1. 10 11 12 13. Now I beseech you brethren by the Name of our Lord Iesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgment c. 1 Cor. 3. 3 4. VVhereas there is among you envying and strife and divisions are ye not carnal and walk as men For while one saith I am of Paul and another I am of Apollo are ye not carnal Rom. 14. 19. Let us therefore follow after the things which make for peace and things wherewith one may edifie another Phil. 2. 4. Look not every man on his own things but every man also on the things of others Rom. 16. 17 18. Now I beseech you brethren mark them which cause divisions and offences c. and avoid them c. London Printed by of for ◠VVaterson are sold at the sign of the Globe in Pauls Church-yard and by Richard Scot Bookseller in Carlisle 1656. PROPOSITIONS Agreed upon by the ASSOCIATED MINISTERS OF THE COVNTIES OF Cumberland and VVestmerland WHen we compare the present miseries and distempers with our former confident expectations of unitie and reformation our hearts bleed and melt within us we are become a by-word to our Adversaries they clap their hands at us saying Is this the City that men call the perfection of Beauty Piety is generally decayed most men placing their Religion in doting about Questions which they understand not Prophaneness thrives through want of Discipline Error and Blasphemie domineers Jealousies Divisions unmerciful revilings and censurings are fomented among Brethren of the same Houshold of Faith the weak ones are discouraged and distracted by the multitude of Opinions and fierce opposition of each party and that which is worst of all Gods honor suffers deeply and the credit of Religion is brought very lowe Is this nothing to you all yee that pass by Though these things can never be sufficiently lamented yet seeing it is not sufficient barely to lament them without indeavouring to heal them and considering that it is a duty incumbent upon all Christians according to their several places and abilities to promote the welfare of Sion especially when wee have tasted so much of the bitterness of our divisions And because a brotherly union hath so much of God in it and consequently gives so much hope that God will take that course in establishing his Church when he shall arise to build Ierusalem and seeing it is an unjustifyable pettishness and peevishness of spirit to be averse from joyning together in any thing because we cannot joyn in all things therefore we resolve setting aside all carnal interests and casting our selves with all our concernments at the Lords feet to walk together as far as we can for the present not resting here nor tying our selves from further progress in union as the Lord shall give light and satisfaction much less binding our selves from a submission to and compliance with a more general accommodation if any such thing should hereafter be agreed on which might be more sutable and fitted for the composure of the different principles of Brethren throughout the Nation In order to the carrying on of this great work wee lay down and assent unto these general rules as the Basis and Foundation which must support and bear up our following Agreement 1. THat in the exercise of Discipline it is not onely the most safe course but also most conducing to brotherly union and satisfaction That particular Churches carry on as much of their work with joynt and mutual assistance as they can with conveniency and edification and as little as may be in their actings to stand distinctly by themselves and apart from each other 2. That in matters of Church Discipline those things which belong onely †ad melius esse ought to be laid aside both in respect of publication and practice rather then that the Churches peace should be hindered 3. That where different principles lead to the same practice wee may joyn together in that practice reserving to each of us our own principles 4. That where we can neither agree in principle nor in practice we are to bear with one another's differences that are of a less and disputable nature vvithout making them a ground of division amongst us Yet notwithstanding we do not hereby binde up our selves from endeavouring to inform one another in those things wherein we differ so that it be done with a spirit of love and meekness and vvith resolutions to continue our brotherly amity and association though in those particulars our differences should remain uncomposed Upon these grounds we agree as followeth 1. Seeing the Lord hath called us out of his work and hath imployed us as Ambassadors Stewards Watchmen and Overseers in his Church we resolve through his assistance to endeavour the discharge of our duty and trust herein unreservedly and with all faithfulness to the utmost of our power though hereby vve hazard reproach revilings contempts injuries loss of friends and maintenance or whatsoever else may be dear to us 2. To this end we resolve in the course of our Ministery to observe the temper disposition and capacity of the generality of the people and to suit our selves not onely in our matter to the people's conditions but also in our expressions to the people's apprehensions that so our Sermons may bee plain piercing seasonable and profitable 3. Particularly we resolve undauntedly and yet according to the rules of Christian prudence to reprove the sins that most abound in our people and shall mainly bend the force of our endeavours to convince men of their carnal security to discover the rotten and deceitful props on which it is built and to press them to the acceptance of Christ according to the proffers of the Gospel 4. We will lay out our selves in keeping Lectures as the seasons of the yeer will permit wherein we will more especially have regard to those places that are destitute of preaching 5. We resolve to catechise and instruct the people committed to us explaning to them the grounds of Religion that knowledge may increase among them and to this purpose we conceive it most fit to make use of the Assemblies larger and shorter Catechisms 6. We resolve besides the work of publike preaching and catechising to instruct them privately from house to house so far as our publike work will permit that so we may have an opportunity of being more throughly acquainted with their state and condition and of dealing with them more closely and particularly as occasion shal require striving alwayes to improve our occasional discourses and commerce with them to that end having our words seasoned with salt that they may administer grace to the hearers 7. Forasmuch as affliction and sickness
discerning the Lords Body That the souls of the faithful after death doe immediately live with Christ in blessedness and that the souls of the wicked do immediately go into Hell Torment that there shal be a Resurrection of the bodies both of the just and unjust at the last day at which time all shall appear before the Judgement-seat of Christ to receive according to what they have done in the body whether it be good or evil and that the righteous shall go into life eternal and the wicked into everlasting punishment 3. We must not expect from the ordinary sort of people who through want of breeding and other natural defects are usually unable well to express their mindes a distinct or continued discourse of these things and therefore we shall be satisfyed if we can but perceive that they understand the substance 4. We must take care not to make a Question more difficult by our dark and cloudy Expressions but must endeavor to propound things in the plainest terms we can 5. Though we may propound higher and more difficult Questions for discovery of and provocation to growth in Knowledge yet we wil always as neer as we can make their knowledge or Ignorance in the points mentioned the rule of our discerning and determination 6. And in case any give not that satisfaction we desire we will endeavour to discover whether it be first from their unacquaintedness with the terms words of the Question or secondly from bashfulness or shamefacedness or thirdly from natural impediments or fourthly from ignorance of the thing it self and accordingly we wil propound the Question in other words or fetch a compass to see if they can take a hint from something introductory however in case no satisfactory account can be given we wil not set the parties aside as if we took no further care but shall endeavour to instruct them with all meekness and patience 7. Because we finde by experience that many people speak of the Fundamentals of Religion in a meer form of words by roat without understanding the sense and meaning thereof in propounding our Questions we will of purpose forbear the words and method of ordinary Catechisms In point of Scandal 1. Forasmuch as scandalous sinners cannot be admitted to the Sacrament of the Lords Supper without great dishonor to God defiling and abusing of that holy Ordinance sin and judgement to themselves the indangering of the leavening the whole lump uncharitable unfaithfulness in those that knowingly admit them therefore we resolve not to receive any of what degree quality or relation soever to this Ordinance that can be proved to be scandalously sinful 2. In regard we can only take cognizance of peoples outward and ecclesiasticall right to Ordinances therefore we resolve in matters of scandal not to proceed against any according to our private satisfactions suspitions dis-satisfactions or rumours but according to outward visible and full proof of the matter of fact 3. Because all sins are not alike heinous scandalous some being such in one single act others only in respect of continuance other aggravating circumstances thereforefore we resolve to distinguish betwixt sin and sin wherein that we may proceed both more unanimously and safely we shall take the Assemblies direction for our rule looking upon those sins mentioned by them in the form of Church Government as scandalous though but once committed Their words are these All scandalous persons hereafter mentioned are to be suspended from the Sacrament of the Lords Supper that is to say All persons that shall blasphemously speak or write any thing of God his holy Word or Sacraments all renouncers of the true Protestant Religion professed in the Church of England all persons who shall by preaching or writing maintain any such errors as do subvert any of those articles the ignorance whereof doth render any person excluded from the Sacrament of the Lords Supper an incestuous person an adulterer a fornicator a drunkard a prophane swearer or curser one that hath taken away the life of any person maliciously all worshippers of images crosses crucifixes or reliques all that shall make images or pictures of the Trinity or of any person thereof all religious worshippers of Saints Angels or any meer creatures any person that shal profess himself not to be in charity with his Neighbor all persons in whom malice appeareth and they refuse to be reconciled any person that shall challenge any other person by word message or writing to fight or that shall accept such challenge and agree thereto any person that shall knowingly carry any challenge by word message or writing any person that shall upon the Lords Day use any dancing playing at dice or cards or any other game masking wakes shooting bowling playing playing at foot-ball stool-ball wrestling or that shall make resort to any Playes interludes fencing bull-baiting bear-baiting or that shall use hawking hunting or coursing fishing or fowling or that shall publikely expose any Wares to sale otherwise then is provided by an Ordinance of Parliament of the 6th of April 1649. Any person that shall travel on the Lords day without reasonable cause any person that keepeth a known Stews or Brothelhouse or that shall sollicite the chastity of any person for himself or any other any person Father or Mother that that shall consent to the marriage of their children to a Papist or any person that shall marry a Papist any person that shall repaire for any advice to any Witch Wizard or Fortune-Teller any person that shall menace or assault his Parents or any Magistrate Minister or Elder in the execution of his Office any person that shall be legally attainted of Barrotry Forgery Extortion or Bribery 4. Much tenderness is to be used in judging of less sins that have more then ordinary advantage against men by sudden surprisal as Passion c. and in the out-breaking of sins that have formerly been customary but are now striven against and weakned in such ordinary failings as are daily incident to the servant of God in matter of Debt Titles or particular interests in all other things wherein the sinfulness is dubious and disputable 5 We resolve in less sins to have regard to the constant tenure of the parties life and carriage as whether he be ordinarily otherwise strict or careless and to the circumstances of frequency obstinacy company provocation c. which might either aggravate or lessen the offence 6. In case the party offending upon Reproof shall manifest repentance by a serious profession of sorrow not sleight and meerly verbal he ought to be received again 7. And if the party professing repentance shall readily return to the same sin once and again or to any other scandalous sin though he again profess repentance yet we will defer his re-admission til we have trial of his reformation for some competent time 8. Because it often falls out that mens actions are lyable to mis-constructions and mis-apprehensions especially amongst
shall pass upon them according to their works †whereby the righteous shall be adjudged to eternal life in heaven and the wicked to eternal death in hell * I do heartily take the Lord to be my God a and chief good b and Iesus Christ to bee my onely Saviour and Redeemer c and the Holy Ghost to bee my Sanctifier d giving my selfe up wholly to this one God to love him with all my heart with all my soule and with all my might e to obey him sincerely and faithfully f in all his Lawes contained in the Holy Scriptures g though never so cross to my desires or interest of Credit Pleasure and Profit h and all this to the death i And in particular I consent and resolve in the strength of Christ to hold constant Communion with the Church of CHRIST in the publike VVorship of GOD k and to submit unto the Discipline and Government which CHRIST hath ordained l for his own glory and his peoples good m and that I may have the opportunity of the injoyment of these priviledges for the advancement of mine obedience I resolve and promise to submit n to the Ministeriall guidance and oversight exercised according to the Rules of the VVord in this Congregation and to the brotherly advice and admonition o of fellow-Christians here TO 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 smaâ—â— 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 Upon 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 3. 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
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 'T is 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 you to look upon it as ours but the Assemblies onely 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unanimous of the same soul his words are affectionate and pressing If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels of mercies fulfil ye my joy that ye be like minded c. And in Eph. 4. 1. 3 4 5 6. He urgeth it by seven strong motives David in Psal. 133. calls it not onely good in it self but also pleasant in its fruits and exercise Christ makes it the great Character of his Disciples and annexeth large and glorious promises to it And besides all these our own confessions of the happiness and necessity of concord wrung from our own lips by the smart of our divisions and our prayers for it as a choice blessing are strong obligations upon us for the prosecution of it 3. Why is the rod yet upon our backs Is not this one main cause that we know not how to agree among 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
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.