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.

[Page 28] 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 things would be cast. And now all these things being over, we have once more re-assumed our ancient Resoluti­ons, casting our selves upon the Lord, and looking up to him for assist­ance, That things concerning his Honor and House, with so much diffi­culty now brought to the birth, may not miscarry.

When these were now ready, it pleased the Lord to give us this encou­ragement; Our Brethren, the Ministers of our neighbor-County of VVestmerland, desired of us a Copy of our Propositions and Confession; and after they had among themselves considered and debated them, they signified to us their free consent to all, except what concerned the County of Cumberland in particular.

These things we speak from the Press; 1. Because we suppose it neces­sary that you have Copies of these Propositions, and this is the readyest way to procure them. 2. For prevention of mistakes and mis apprehen­sions, which might arise either from corrupt Copies, or from Report of our bare actions, while men only hear what we do, but are not acquainted with our Grounds and Principles. 3. That this may stand upon Record as a Testimony of our desires of, and endeavours for the healing of Si­on. We know not what success the Lord may be pleased to give to this: when we look upon our selves, we profess our selves unworthy of that honour, of being imployed in any part of Gods Work, and unable of ourselves to do any thing in it; and it may be the Lords time of building [Page 29] Ierusalem, is not yet come, or who knows but he may exclude you from such a Priviledge, while he grants it to others? Yet when we look upon his Power, his Word, and his Work upon some of you, we are not with­out hope: How ever it please the Wise God to dispose of this, we are sure it is our duty to do our utmost in the prosecution of concord: And though our souls shall mourn in secret, if our dis-union and distractions continue; yet it will be no grief of heart to us (especially in our dying hour) to consider that we did what we could to prevent them.

It will not be requisite to speak much in Explanation, or Vindication of what we propose; because in most things it is fully done to our hands, by Judicious and Learned Mr. Baxter, in his Explication of the VVor­ceste-shire Association, unto which we refer you for satisfaction, whiles we give a brief touch upon something in the general.

1. Know that several things, as to Method, Phrase, and Omissions, (which those that are versed in the Controversies about Government, will readily observe) were not done altogether upon neglect, or inadver­vertency, but on design.

2. That these were not calculated for every Meridian; we were forced to have an eye to the general temper of our people, as well as the differ­ing Judgements of one another: And therefore let it not be blamed, if it be found not suitable in all things to other places.

3. Let it be carryed in your minde all along, That through the con­texture of the whole work, our Debates were, what we ought to do for the Churches peace, and not what each of us might do, according to the latitude and utmost extent of the usual practice of different Judge­ments.

4. In all this Agreement there are no Principles broken on either side; and nothing condescended unto by any, which hath not the sub­scription and assent of eminent men on both parties in their writings.

The chief Corner-stones of this Fabrick, are four, which present themselves in the entrance, whereof the first and last Propositions nei­ther fear opposition, nor require explication; if any should question them, such evidence and general acception doth accompany them, that they will finde advocates in every place.

The second (we hope) will not be accused (by any that shall seriously consider all) for entrenching too much upon the interest of truth. We acknowledge every truth to be precious in it self, and profess our selves unfeigned lovers of it; neither are we ignorant how much those over­tures of Union, (such as Charls his interim, and Cassanders designe) wherein the difference is compremised with the loss of truth, are gene­rally and justly distasted: Neither can we blame those primitive Fathers for sticking so peremptory to [...], refusing Concord, rather then ad­mitting one iota more to that word, where such a little litteral Addition would make so great an alteration in sense and Faith; Neither do we for­get [Page 30] how apt the best men are (with Bucer haurire faeces) to suck in the dreggs out of an eager thirst after peace.

But no such thing can be fastned on what we assert; we are not enga­ged to deny or renounce the least Truth, much less any Fundamental: All that the Proposition speaks of, is onely a silencing and forbearing some truths. And this Condiscention is, 1. Terminated only on Govern­ment. 2. On the confessed lower, and most questionable Points there­of. And 3. This only so long, and so far as the Churches peace requires it.

If any think that Union and Peace should be hazarded, nay lost, rather then so great an injury done to truth; let them consider, Whether they be so great friends to truth as they pretend; if the Church be broken through dissention, we suppose Truth will bleed and groan under its Ruines. If the Pillar shake or fall, Truth that hangs on it, will be in­volved in the same fate. What if Peace borrow something of truth? will it not by that loane be enabled to repay all with advantage? Truth indeed is the way to Peace, ( [...] Greg. Naz. Orat. 12. de Pace:) Yet when Truth is questioned, then Peace is the way to Truth; and the main thing to be looked at for the securing of its interest, is union; [...]. Greg. Naz. ibid. In so narrow a point doth Truth lye, that men are not likely to have any full or certain view of it, till their Spirits be calmed, and their eyes be freed from that dust which their contentious bickerings have raised.

But have not the Guides of the Church in all ages been forced to make use of this Plaster to heal the Churches Wounds?

Did not the Apostles betake themselves to this expedient, Acts 15. 20. to allay the difference betwixt the Christian Iews and Gentiles? And were not circumcision and Mosaicall ceremonies of greater moment then our differences? And were not those truths, about our Freedom from that Yoke, silenced for that time, and the contrary practised even by themselves? Act. 16. 3. & 21. 24. 26. This is so clear an instance, that it is frequently urged in this case; and indeed, so strong for us, that we doubt of being acquitted by it in the judgement of understanding men. Consider,

1. That the Laws concerning Mosaical Observations were abrogated at the death of Christ, and therefore in regard of their present state (or else as some call it) neither lawful nor indifferent.

2. The Apostle of the Gentiles had laid them aside as useless, nay had spoken against them; and hence arose the contest about them.

3. When the matter was referred to the Synod of Ierusalem, (though before he had preached publikely against them; yet) he is so far from asserting, That every Truth must be published what ever become of [Page 31] peace, that he forbears to speak publikely, and applies himself particu­larly ( [...]) to those that were pillars, and of Reputation, viz. Peter, Iames, Iohn, &c. for Dr. Lightfoot, Harm. N. T. p. 97. makes it the same journey with that mentioned Gal. 3. 2.

4. The Synod doth determine not only the silencing of this truth, viz. the abolition of ceremonies, and Christians freedom from them; but also permits the exercise of these to the Jewes, and injoynes the practice of some of them to the Gentiles.

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

6. And in this regard they enjoyn them as necessary things, which they should do well to observe, Acts 15. 28, 29. till the church might have a competent time and means of satisfaction. The sum is this: The silen­cing of some truths for peace sake (both in regard of publication and practice) was by them judged necessary.

Since the Apostles dayes, those who have most earnestly contended for the foundations, and things neer the foundation, have alwayes ad­vised to condescention for peace sake. To recite all instances that might be given, would be tedious: We shall content our selves with two or three in stead of many.

Basil. ad Presb. Tarsenses Epist. 203. adviseth to concord as necessary for the establishment of the church, and propounds condescention as a necessary means of it; There is need (saith he) of a great deal of care and diligence for the helping of the churches, which cannot be but by uniting those that differ; which union will be effected ( [...]) if we condescend to the weak in things not prejudicial to the soul.

Luther gives the same advice in an Epist. to the Divines assembled in a Synod at Norimberge ‘[ Meum consilium fuerit (cum nullum sit ecclesiae periculum, ut hanc causam sinatis, vel ad tempus sopitam (utinam extinc­tam) jacere donec tutiore & meliore tempore animis in pace firmatis & charitate ad unatis, eam disputetis] My advice is that (seeing no hurt can accrue to the church by it) this difference might sleep, at least for a time, (or rather indeed dye out) till your mindes were confirmed in peace, and united in love, then might you more safely enquire into it.’

Greg. Nazi. is as peremptory as any against purchasing peace with the loss of truth; witness his Expressions [ [...]. Orat. 12.] Contention for Piety is better then a vicious peace. And again, let none conjecture that I think all peace ought to be loved and embraced ( [...]) For I know that as some kinde of disagre­ment is good, so some agreement is pernicious. ibid. And more fully, Orat. 32. p. 518. Let us not prosecute peace to the prejudice of truth. ( [...]) Nay, in such cases he tells us, we should contend as much, as if it were against Fire and Sword, [Page 32] ‘ and that hee that in other things is most milde and gentle, should here be most violent and pugnacious [ [...]]’Orat. 12. p. 198. 203. And yet he is as zealous for making way for peace, by silencing lesser truths, as any: How earnestly doth he urge a necessity of distin­guishing of truths? ‘ Some are (saith he) sutable to our capacities, some a­bove them; some ( [...]) concern the time present, others the world to come, &c. and then applies all thus: Some things are not at all to be enquired after, others with moderation. Some truths are to be contended for earnestly; in others ( [...])’ condescention and forbearance to be used, &c. Orat. 14. P. 220. And afterwards he exhorts those that worship the same Trinity, to cut off and avoid superfluous questions, as the common disease of that time, and as so many ( [...]) suckers, which rob the tree of its sap and fruit, or crooked windings, which lead the traveller into a maze and confusion; and in the close of that excellent Oration adds, [...]. Let us yeeld a little in smaller truths, that we may receive that which is greater, viz. Concord: Let us yeeld that we may overcome. And much to the same purpose also he hath, Orat. 12. p. 203. but we forbear.

To this purpose we might urge the example of Constantine the Great, who in matters of greater consequence, ( viz. the difference betwixt Ari­us and the Orthodox) propounds the forbearance of asking or answer­ing questions concerning that difference as a necessary means to peace; which he did as supposing it to be of lower concernment, vide Soc. Ec­cles. l. 1. c. 4.

To the third we need say little; onely to explain our meaning, know, That there are several things which both Parties practise upon different grounds: As in matters of Appeal, where one party gives power au­thoritative; the other fraternal onely; yet both own the thing: So in the exercise of the power of the Keyes, where though the [...], ( i. e.) the first subject be questioned, yet all agree, that (in Churches Organical at least) the Officers are to manage them.

To these may be added Ordination by Pastors of other Churches, and the Church-covenant, &c. Now all we say here is this, That the diffe­rence of principles by which both parties are carried to the same thing, doth not make our conjunction unlawful.

The 11th. Proposition we hope will not be quarrelled with by sober minded men. 1. None will say that 'tis unlawful to renew covenant with God. 2. Nor will any deny the expediency and usefulness of it in refor­mation of churches. 3. Nor that our particular churches (so overgrown with ignorance and prophaneness, so beset with Heresies, so weakned (as to discipline and government) through licencious Liberty) have no need of it.

[Page 33] 4. In this we cross not any Presbyterian Principle. Those that have most opposed an explicite Church-covenant as the form of a Church, do not deny the lawfulness and usefulness of the thing, but only the ne­cessity of it, in reference to such an end; and the extent of it, as to some particular Articles; vid. Ruther. due Right, p. 85. ‘ An explicite vocal covenant, saith he, we deny not, as if the thing were unlawful, &c. p. 86. Nor deny we, that at the Election of a Pastor, the Pastor and people tye them­selves by reciprocation of Oaths, &c. p. 88. Nor do we question whether such a Covenant may be lawfully sworn; we think it may, &c.’ So also Apollonius, p. 4.

5. The grounds and ends mentioned, and only imposed in the Pro­position, and the draught of the Profession it self, will (as we hope) sufficiently clear us from the two fore-hinted Exceptions.

6. The mentioning only of those Grounds wherein all are agreed, doth not exclude a reipsa, any other further end of covenant­ing, (if it have any such,) nor bereave it of any of its proper effects: For so long as the thing is done, it will reach all its ends of institution, whether we particularly discover them or no. Divine institutions, in re­spect of the effects immediately resulting ab earum positione & usu, are not enlarged, or narrowed, according to the largeness or straightness of our apprehensions, no more then our not apprehending the Sun to be appointed to concurre to the production and growth of vegetables, will hinder its effects that way. So that the Congregational Brethren, being condescended unto in the practice of the thing, need not press the dispu­table ends and grounds of it: And the Prebyterian Brethren need not re­fuse the thing, they being not urged to do it upon those questionable grounds.

The twelfth Proposition shews our rule of Admission, and the rules which we have propounded to our selves for our safer proceeding: We know that two parties will take Exceptions against what we pro­pound: some thinking us too strict; others too open-handed.

Those that think this rigid and harsh dealing, let them be pleased to consider; 1. That 'tis none but the ignorant and scandalous, which we shall desire to debar from that Ordinance. 2. That by putting bounds to our selves, we take away the aspersion of an indefinite, unlimited, ar­bitrary and uncertain Government. 3. That in debarring such, the Church-guides go not beyond their commission, but only execute that Office, and discharge that trust that God hath laid upon them: Are those not Rulers and Governors? and doth not this engage and autho­rize them, to prevent and hinder the polluting and prophanation of his Ordinances? Have those that are charged with holy things, a charge to give onely and not to debar? The Officers of the Old-Testament, were to exclude the unclean actually; the Porters of the Temple were not to suffer the Unclean to enter the Temple, 2 Chr. 23. 19. & in Eze. 44. 7, 8. [Page 34] shall we think that when God prohibits the unfit, he leaves the executi­on of this Prohibition solely to every mans particular perswasion con­cerning himself, and leaves only a Doctrinal declarative power to the Officers; and that though they may declare a person unfit, yet they may not refuse to give the Ordinance to him whom they declare unworthy; is the Juridical, Decisive Power in every person for himself? Doth not this as much disable them from debarring and men, or men actual­ly Drunk? If such intrude, can he do no more then declare them unfit? Or if he may debarr these juridically, because they are not in a capacity of improving the Ordinance, May he not then juridi­cally debar others that are in a like capacity of improving the Ordi­nance? though from other causes, as ignorance, &c. And indeed, that the Officers may juridically debar from the Lords Supper, cannot be denyed, by those that will acknowledge That the offended Brother must tell the Church; the Church then hath power to examine; else, to what purpose is it to make known the grie­vance to it? And doth not Examination infer more then a declarative power? neither can it be denyed by those that will grant excommuni­cation; if they can juridically cast out of the Church, then it must be granted, they can juridically exclude from the Supper, for this Rea­son at least, Because the former includes the latter. 4. The exclusion of ignorant and scandalous persons, is not a novel invention, or new de­vice, but that which carries the Stamp of Antiquity upon it. The very Light of Nature seems to have hinted such a thing to the Heathens; as their Proculite propahni at sacrificings testifieth. But if we look within the Church, we have abundant evidence.

Dionysius Areop. an ancient Writer (though Perkins and Illyricus give sufficient reasons to evince that it was not he that was Paul 's schollar) in Eccles. Hierar. cap. 3. p. 93. tells us, ‘That the Catechumeni, & Ener­gumeni, and others under penance ( [...]) were admitted to hearing of Scripture, &c. yet they were excluded these mysteries, and the per­fect onely admitted. [...]. And afterwards p. 96. & 97. extends this exclusion, [...], to the less perfect and unholy, and gives this reason for it, Because it admits not [...], that which is not altogether holy, or that which in some respect comes not up to the image of God. [...], &c.’

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

[Page 35] If we should search the Decrees of Counsels, we might shew you much to the same purpose; but testimonies of this nature are collected by Gillaspie, Rutherford, and others, and therefore we forbear.

Neither are our proceedings herein different from what was prescribed and enjoyned by the Episcopal Divines; knowledge was alwayes presup­posed as a necessary qualification for the Lords Supper, and therefore catechising was to be used. And as for Scandal, the Canons of the church of England took care that it should exclude, Can. 26. enjoynes, ‘ That no Minister shall in any wise admit to the receiving of the holy Communion, any of his cure or Flock, which be known to live in any notorious sin without repentance, or who have maliciously and openly contended with their neigh­bours, untill they shall be reconciled.’

The same thing also was expressed in the Rubrick of the Common-Prayer; where the Minister was not only to disswade persons in malice to come to the Lords Table, but not to suffer them: and not only such, but also whosoever shall be found to be an open and notorious evil-liver, By whom the Congre­gation might be of­fended. or such as wronged their neighbor in word or deed. There is then no dif­ference 'twixt them and us in the Rule, but only in the practice, in that they come not up to their own rule. So that if you will be finding fault, you must blame them for their neglect, not us for our strictness.

We might also shew (against the charge of novelty) the Papists as­serting the same thing; though of all men it might least be expected from them, seeing they affirm the Lords Supper to confer grace. Aquinas Part 3. Q. 80, in Art. 6. Art. 4, 5. Notwith­standing this, calls the scanda­lous mans receiving, Sacrilegii crimen, peccatum multis al [...]is gravius, and affirms the party mor­taliter pec­care, & sa­cramentum violare, & in Art. &c. concludes thus; Divina Majestas & Evangelica disciplina exigit, ut manifestis ac publicis peccatoribus, ctiam petentibus sacra denegetu Communio. And for this cites Cyprian Lib. 1. Epi. 10. advising not to give the Supper to Stage-Players, &c. as being contrary to the discipline and honor of the Church.

Nay, those that plead most for a free admission, are so far from taxing this practice with novelty, that they yeild it to be a piece of the ancient and usual discipline of the church, to exclude the notorious and open scandalous, though not excommunicate; Neither do they so much plead for the admission of the scandalous, as for the excommunicating of them first, before a debarment from the Sacrament.

5. If there were no such power, yet so long as 'tis granted, that Offi­cers have charity, & may, & must use it to prevent our brothers danger, so long surely may we do all this; if we had nothing else to bear us out, would not this engage us to help you to examine your selves? (& is the matter of so small moment, that you need no help?) nay, and to refuse to give you that which we see would hurt you? will real love satisfie it self with a bare warning, without endeavouring to prevent? will it only tell him 'tis poyson he drinks, & not also take it out of his hand? & have you any cause to be angry when we tel you the truth concerning your estates, or hinder you from destroying your selves out of love to you? that when we love our peace or maintenance less then your good, you should so op-pose. [Page 36] 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 'tis much safer, in the management of Admissions, and more acceptable to God, to be so facile, as to hazard the admission of many unfit, rather then to exclude one that ought not to be excluded: Mr. Cotton saith, ‘ Rather ninety nine should perish through presumption, then one humble soul belonging to Christ, should sink under discouragement:’ Way. p. 58. 3. That the admission of some less fit, can neither defile the Ordinances to others, nor hinder their Spiritual Communion: Non polluitur communio, licet minuitur solatio. 4. That Censoriousness, Re­vilings and Contempt of weaker Christians, Errors, Aversness to con­cede and yeild to Brethren of different Judgement in less things, for peace sake, (though they make not so great a noise in the world) are sins of a more dangerous consequence, more pernicious to the Church, in themselves more infectious, and against which there lies more just exceptions, as to admission, then many other failings which usually are excepted against in the weaker sort. 5. That those Churches have most of Gospel-order, where unity and encouragement of the weak is equal­ly regarded and prosecuted with purity, going hand in hand, but one not justling out another. 6. That if the best of men would but impartial­ly weigh their private failings in the same Scale in which they usually weigh other mens, with the application of Matt. 7. 1, 12. and would put on charity, 1 Cor. 13. 4, 5, 6. with humility, they would not be so severe against others.

2. We cannot see any ground or Scripture-Warrant, for a stricter rule then this we walk by: 1. The fitness which comes under our cogni­zance, is only outward; whether they that are only outwardly qualifi­ed, have a real interest in the seals of the covenant, before God, or not; we think it unseasonable now to dispute; that which we assert, is grant­ed [Page 37] 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 [...] and [...], or Ecclesiastice fideles, Believers that are really such, and those that are re­puted to be such: And plainly asserts, That we ought to carry our selves toward those, as if they were really godly; and that we are not bound positively to believe every one admissable into the Church to be regenerate: Nay, that the Church may sin in not admit­ting one Ecclesiastically fit, although not really a Believer; and that the judgement of charity, is not a perswasion of the integrity of a man; but, in doubtful facts where the evil is not evident, an inclining to judge the best, Negative & practice, as he speaks.

Or if any shall not be satisfied with this, let them be pleased to con­sider, whether Mr. Burrows (Gospel VVorship p. 238) doth not speak more [Page 38] largely then we in the instance of Iudas; where he affirms our resting in Ecclesiastical satisfaction so necessary, ‘That though we had a private Revelation from heaven, that such a one were an hypocrite, yet we are to com­municate with him still, till he so far discover himself, that his evill can be proved publikely by witnesses.’

If any Rule shall come short of these, we doubt not to call it defec­tive; and if any shall go further, we as little doubt to call it a strictness above what is written.

That our Rule is adaequate to outward fitness, hath the three fore­mentioned qualifications, and affords sufficient ground of Ecclesi­asticall satisfaction, seems very clear to us, neither is it charged by any with defect, saving that it speaks not of the declaration of the work of Grace, (which is further required by some) which how far it suits with what we have now hinted, we leave to the judicious to consider: And shall only add a Word or two concerning the fifteenth Proposition, which expresly relates to this. Wherein take notice:

1. That it is not denyed, but that men converted may lawfully and profitably declare what the Lord hath done for them.

2. That therefore we shall accept it where offered.

3. But the pressing of this as a [...] upon all, is that where­in we are not satisfied.

1. Because some of us see neither Scripture-Precept, nor president for it: If the Apostles had either pressed this themselves in their Admissi­ons, or prescribed it to us, good reason had it been we should have done 10. The most probable place for countenance of this practise, is 1 Pet. 3. 15, 16. which yet speaks nothing to a declaration of the work of grace; but only that in those persecuting times, they should have so much know­ledge of the Principles of Religion, as might enable them to justifie their profession, by giving a Reason of the Doctrine thereof, which he calls hope, as Paul frequently doth, Act. 23. 6. & 26. 7. & 28. 20. And that this is the meaning, appears from the Context, v. 14, 15, 16, 17 which shews he speaks of giving this Reason of their Hope to Persecutors dis­satisfyed with their Doctrine, (not with their integrity and truth of con­version) and therefore not a declaration of the work of Grace to Church-Officers for admission. To this some add Mat. 3. 6. which indeed speaks of confession of sins, but nothing of a Declaration of the work of Grace; they might acknowledge the sinfulness of their former estate, or acknowledge particular offences, and yet be far from that, for which some produce this Text: Or if this Text would prove such a thing, it would only prove it voluntary on their part, but not enjoined by Iohn; nay, what ever it was, it will be very hard to prove that it was publike, or to Iohn at all; and as hard to prove it to have been before their Ad­mission by Baptism, and not after, vid. Dr. Lightfoot, Harm. Evan. in Loco.

[Page 49] 2. Though it should be granted (which yet all wil not) that the invisi­ble Church is the prime, and proper only subject to whom the seales be­long; and that saving qualifications are requisite to give a real interest in them; and that we are to admit onely upon such evidences, as may give proof of interest; yet there are other more satisfactory evidences, viz. from the tenour of a Christians life, then this; which would suffici­ently demonstrate, (so far as we either can, or are concerned to know) though this were laid aside. If we had no mark but this, or none so de­monstrative as this, or none sufficiently demonstrative without this, or none less questionable, or less open to inconveniences, we conceive much might have been said.

3. This is so inconsiderable an evidence, that it seems scarce any at all (beside so much of it as is included in the former) to some of us; if there be any thing in it, it must be from the parties own word, that is, his own affirmation that he is converted; which we suppose to be no proof in this particular. If you say there is more, it must be either from the thing spoken in the matter, or in the manner, viz. the affectionateness of utterance. For the former, we suppose none will say, That he only that hath the real experiences of grace and con­version, can declare such things, at least, as are ordinarily spoken and accepted in such cases. As for the latter, we suppose it will scarcefinde a Patron for its evidenceship: And if his Expression and affectionateness should, yet still it rests upon his own his word, whether it be so with him as he speaks.

We intreat those that think this so full a proof, to consider how fre­quent it is, since this came into fashion, for vile men (some of us could give instances, if it were convenient) to speak so affectionately of their conversion, and tell you how they were cast down, and comforted, &c. that as to expression, they would match the holyest Saint in the world.

4. 'Tis not adaequate to Saint-ship, (at least as 'tis pressed and urged by some) and therefore unfit to try by, as not reaching all admissable, ac­cording to the Rule of Christ. Who knows not how secret a thing the work of grace is upon a soul, and how hardly discernable? The gradu­al, and still proceedings, the long intervals of the spirits acts, the differ­ent method, the darkness and fears upon peoples hearts; all these make it hard to be discovered.

5. We have seen some printed Books of Confessions, &c. which have as much satisfied us against it as any thing. We are afraid of put­ting our people upon these temptations and inconveniences, which in that course others have fallen upon.

6. There is a holy modesty and bashfulness, which either doth, or ought to attend those passages and transactions (we mean the work it self, and not the shameful miscarriages of our lives) 'twixt God and out souls, which may justly excuse them from publike view.

[Page 50] 7. Those of our Brethren of the Congregational Way, do not press this as necessary to Membership. Mr. Norton is full, Cont. Apoll. p. 3. Non necessario quaerendum, &c. ‘It is not necessary (in admission into the Church) to require men to give a particular account of the signes of true grace, or the work of Faith, and true Repentance: Mr. Cotton, Hol. Ch. Memb. pag. 19. admits those, 1. That profess (publikely) faith and repentance. 2. Sub­jection to Ordinances. 3. Inoffensive conversation. And excludes, 1. The ignorant. 2. Those that deny the Faith. 3. The Scandalous.’

Mr. Hooker insists only on these two, Part 1. p. 15. ‘Persons, though they be hypocrites inwardly, yet if their conversations and expressions be such, so blameless and inoffensive, that according to reason, directed by the VVord, we cannot conclude, but in charity there may be, and is some special good in them; these are fit matter of a visible Church, &c.’ And, Part 1. p. 24. ‘;He that professing the Faith, lives not in the neglect of any known duty, or in the commission of any known evill; and hath such a measure of knowledge, as may in reason let in Christ into the soul, and carry the soul to him; these be grounds of probabilities, by which charity, poized according to rule, may, and ought to conceive there be some beginnings of spiritual good.’ And more ful­ly, Part 3. p. 5. speaking of Admissions, and of private Members repair­ing to them, to enquire the time and manner of their conversion, he saith, ‘I am afraid it is a presumed kinde of Liberty, which wants precept and example, for any thing that ever appeared to me in Scripture.’ And that not onely because it entrencheth upon the Office of the Elder (as he saith) but because the thing it self is inconvenient. Hear his own words: ‘All such pains misseth the end and fruit of it; for the stress of the tryal lyes not there, nor can the last resolution of judicious and reasonable charity issue there: whether the person be a visible Saint or no? for there be many truly and savingly called, who never knew the time and manner of their conversion, and therefore cannot relate it to others, and yet express the power of grace in their lives,’ &c. And afterward, to that question; What is the rule according to which satisfaction is to be regulated? He answers thus: ‘In a word, if a person live not in the commission of any known sin, or in the neglect of any known duty, and can give a reason of his hope towards God ( he means a professing of Faith, as before he expressed himself) This casts the cause with judicious charity, to hope and believe there is something of God and grace in the soul; and therefore fit for Church-Society.’ So that the question is, Whether such a mark which is questionable in its warrant, accompa­nyed with inconveniences, more open to counterfeiting, flexible, not ge­neral, and not insisted on as necessary by our Brethren, ought to be ri­gidly pressed, to the hinderance of the Churches peace; when other suf­ficient, more certain, evidential, and generally agreed on Evidences may be had: And seeing it is put to this issue, we hope our congregational-Brethren will not take offence at any condescention herein.

[Page 51] What we lay down, Propos. 16. wherein we confine our selves to our own Parish-bounds for Membership, we hope wil not provoke the distaste of any Brother.

Some of us cannot behold the different practice of our Brethren in this point, without amazement: Alas! that men should no more lay to heart the divisions of the Church, the disorders, and other inconvenien­ces which arise from this Liberty, that men are so ready to take to them­selves! How great a hand this hath in keeping of a closure of Brethren, we need not tell; look about, and see it. Ingenuous and moderate Mr. Firmin, (a New-England man) calls this a dividing Principle, in his Epistle to his serious question, and the Practisers of it, seekers of divisi­on; and for the regulating of it, propounds the same that we do, in the forementioned Proposition; and supposeth, That if Congregational men would but yeild in this one thing, it would much tend to the heal­ing of our breaches.

We earnestly beseech the contrary-minded, to consider seriously:

1. That the Presbyterians never pleaded for local limits, or Parish­bounds in this sense, as if Church-Membership did arise from thence: They are as ready as any to say, That co-habitation makes not men Members of a Church; though (it cannot but be observed) that they are (by several) spoken against, as if this had been their Assertion. Surely ingenious men will not threap that upon them, which they with one Voice do so much disown.

2. All that they say, (in this case) is this, That it is necessary that Church-Members do co-habit; and that for order sake, it is fit that bounds be set and observed. And doth not Scripture and reason say the same?

1. In the New-Testament, Did not the people of God, living in a Town or City, alwayes joyne together among themselves in a Church-Way? For why else are Churches denominated from places? as the Church of Rome, Corinth, &c. when will it be proved, or what Scripture speaks it, that any lived in a Neighborhood or Town, where there was a Church, and yet was a Member of a Church in an other Town?

2. Is not this (as 'tis usually practised) inconsistent with the ends of Church-Membership? Church-Members may so live together, 1. That their Pastor and Officers may reside among them for inspection and rule. 2. That they may meet commodiously and frequently together for the enjoyment of Ordinances. 3. That they may maintain communi­on for help and advice among themselves, &c. and all this with ease and conveniency. Now how this can be done as it ought, where the Members live so much distant, (as is usual in many gathered Churches) let the moderate judge?

3. How will contention, confusion and disorder be avoided, if this be kept up? Is it nothing for one Minister (by the invitation of such a [Page 52] proclaimed Liberty) to deprive another of the comfort of his prayers, tears and labours? Or for one Church to bereave another of its help and comfort, in bereaving it of its choicest Members? Or is it nothing to set such an example before the eyes of the weaker sort? May not the pulling out of one Pin endanger the ruine of the whole Fabrick? Make the case your own, and then judge. Would you be willing to be so dealt withall? Would you not think your selves wronged, if others should go about to withdraw from you the Members of your Churches? It is won­dered by some, how men can so confidently appropriate the title of Gos­pel-Order to their Way, (but that glorious pretences, and high words are more hopefull to prevail with the greater part of men, then solid Arguments,) when 'tis so apparently peccant against the Gospel rules of the God of Order? yet let not this be thought an Accusation of all the Congregational Brethren. Many there are (we know) that judge these proceedings irregular as well as we; and that are afraid to boast in another mans line, of things made ready to their hand, choosing to wait with hope for the enlargement of their Churches and comfort, from the reformation and growth of those that are under their own Ministry, rather then to make up their churches by entring upon other mens labours, 2 Cor. 10. 15, 16.

3. That the Principles of the Congregational Brethren come up so far, that we think there would be no difference in this point, if they were practised.

1. They say, co-habitation of Members is necessary, upon many spi­ritual accounts. Vid. Hooker Survey, Part 1. p. 49. ‘Such co-habitation ( saith he) is required, which is necessary for the dispensation of Gods Ordinances, and the administration of Church-censures; for otherwise the end of the co­venant would be made frustrate, and the benefit of the whole prejudiced; and hence there must needs be such a co-habitation of Officers, and a convenient company of Members, that they comely and conveniently meet together, to the exercise of all Gods Ordinances,’ Act. 14. 27. 1 Cor. 11. 20. &. 14. 23. To the same purpose, Norton Contr. Apoll. p. 40.

2. They acknowledge our churches (at least, most of them) to be true Churches. Mr. Hooker rejects the denyal of this with abhorrency.

3. That therefore 'tis unlawful to separate from them, either for the want of some Ordinances, or for the fin of some worshippers. Vid. Hook­ker Preface to the Survey: and Norton, p. 156.

That these three Principles are owned by them, will not be denyed; and that they are inconsistent with the common practice of gathering Churches out of other Parishes, is too evident. Will they call our Churches true, and yet unchurch them, by taking our Members against our consent? Will they say, That 'tis unlawful to separate from our Churches, and yet entertain and encourage those that separate? Will they say, Co-habitation is necessary, and yet receive those that live ma­ny miles distant?

[Page 53] If any seek to evade this by saying, That though many, yet not all Congregations in England are true Churches.

We answer, 1. It should then first be proved, (and not taken for grant­ed) that such a Congregation as they desire to receive Members from, is no true Church.

2. But who (of all that take this Liberty) doth make a difference 'twixt one congregation and another, and forbears to take (if opportu­nity serve) from a congregation, reputed a true Church.

3. How easily will this be objected against any Church whence Mem­bers be had, That 'tis no true Church; and how must the controversie be decided? Facile credimus quod volumus.

If it be further urged, that though our Churches be true, yet are they corrupt: So that it may be lawfuli to withdraw communion from the same; as in the Ans. of Elders of New-England, to the 32. Quest. pag. 29.

Answ. We acknowledge with grief, That many of our congregati­ons are corrupt. Yet [1.] this doth not in any wise justifie the gathering of Members that inhabit not within convenient limits. [2.] Nor the ga­thereing out of those Congregations which are more purged, though not according to the hight of strictness which some require. Ames (usu­ally cited by our Brethren in this point) Cas. Consc. Lib. 5. cap. 12. Q. 3. mentions but three causes of separation from a true Church: 1. Parti­cipation of their sins. 2. Eminent danger of Seduction. 3. Persecution. And yet these are not applicable to many Presbyterian Churches, from whom nevertheless Members are withdrawn. True indeed, Mr. Norton adds a fourth; Separation may be (saith he, p. 168.) for purer Worship and Edification, no great inconvenience ensuing. But there lies much weight in the last words; otherwise upon this ground men might shift from one Congregational-church to another for purer Worship, as well as from a Presbyterian to a Congregational-church. But (3.) is it the best, most warrantable, and most effectual course of curing a corrupt church, to take away from it the best Christians it hath? Or are you sure that you can justifie before the Lord, your weakning the hands and hearts of other Ministers, that are upon the reformation of their more corrupt churches, which you unavoidably do by this practice. Many have thought, that it were a better expedient to disperse good members into less pure Churches, that so there might be most help, where there is most need.

If any say, This is a grievous yoke for tender consciences.

We answer: 1. Tender consciences ought to be universally tender; Why also are they not tender of breaking rule, and of being exam­ples of disorder, and introducing the many inconveniences that attend this practice?

[Page 54] 2. We think we have provided as much for a tender conscience, as a truly tender conscience can require. Do we engage them to be without Ordinances or Membership, in case there be no Minister of their own? Or do we engage them to scandalous and insufficient Ministers? If any will desire to depart when they can plead none of these; we fear it be hu­mor, or ignorance, more then tenderness of conscience, To those that would plead that we may tye them from Church-Ordinances, (as in case the Minister where they live forbear them upon the general unfitness of his people.) 'Tis readily answered, we provide help for that, he may en­joy them for the present in other congregations.

They that say, by this means they shall be hindered from some Mini­ster with whom they can most profit; may be pleased to answer these que­stions: Whence is your profiting? is it from the Minister and his ability, or from God? Is it likely that God will give the success you, expect out of his own way? We deny not but the God of order may overlook your irregularities, and give divine influence while ye seek it in a disorderly way. But what reason have ye to expect it in your way? Do ye certainly know that ye have profited, or that all your joy which you have got in this course is solid? Are there not sensible consolations, even in holy men? And do not these run with a violent stream? May they not mistake their own spirits upon that account? May you not profit more, for ought you know, in humble waiting on God where he hath set you? And might you not more cheerfully expect it here then elsewhere? Many serious Christians have thought, and found it to be the most hopeful, ready, certain way of a speedy increase of grace, and of attainment of more real and lasting comfort, for a man to bestirre himself in the instruction, reproof, and reformation of the people with whom he lives (this affords opportunity and advantage for the exercise of grace; and exercise is one of the best wayes to increase it) rather then to remove to the ministery of a man of quicker and abler parts.

Some may (possibly) except against the condescention of our bre­thren of the congregational-judgement, in point of Ordination, men­tioned Prop. 17. Let such consider:

1. That Ordination by the people is one of the main occasions of of­fence to the Presbyterian Brethren, who in this regard do not know how to own men, so ordained, for Ministers; and then surely, if it were possi­ble, this offence should be removed.

2. This Proposition doth not take away the election from the people, which the congregational-brethren look upon as the chief thing.

3. We are agreed, That such Ordination shall be per­formed in the Congregation, unto which the person is to be or­dained.

[Page 55] 4. Albeit, the congregational brethren affirm, that an inorganicall Church, and homogeneal, may ordain; yet 'tis not against their principles, that Ministers of other Churches do it for them. Mr. Hooker affirms as much out of Didoc. Survey Part 2. p. 57. ( speaking of those that are to ordain) ‘By Eldership then is meant the Officers; but whether they were the Pastor and Teacher, and the Ruling Elders of one Congregation, called a Con­sistory; or whether they were the Officers of many congregations together, ter­med a Classis: I could never yet hear any Arguments that could evince either by dint of undenyable evidence. And more fully, p. 59. Though it be most comely that those of the same congregation should exercise it, yet the Elders also of other congregations may be invited hereunto, and interested in the ex­ercise of it, in an other church where they have no power.’ And the Liberty which they allow to Ministers of preaching and administring the Seals in other congregations besides their own, as also the requiring of the counsel and help of other Ministers for the tryal of a person to be or­dained over an other church (which is allowed and advised too by Ames. Bellar. Enerv. Tom. 2. & Norton p. 101.) will also prove this condescention sutable to their principles. Mr. Allin, and Mr. Shepheard in the defence of the 9. Positions, p. 132. grant, ‘That a Minister may put forth an occasio­nal act of Power, or precariam potestatem to those in an other Church, over whom he is no Officer (though it be not towards them as over his own Flock) and that though an Officer of one Church, is no Officer over an other Church, yet such an Officer may put forth acts of his Officer towards those that are not of his proper Flock.’ And if so, why not this Act of Power as well as an other? why may they not ordain, as well as administer Sacraments in another Church?

Mr. Firmin (a Congregational-Brother, and one thus ordained) in his Epist. before his serious question, gives us the report, that of late this is practised in New-England; which also we have had confirmed to us by others. And should not this then be yeilded unto for the churches peace?

5. Although the congregational-brethren should think the peoples Election greater then ordination, yet if they yeild to Ordination as a­foresaid, the Presbyterian-Brethren can comfortably own them as Mini­sters of the Gospel; for so long as they have both, there is no doubt to be made, but that they have all essentials of an outward call to the Of­fice of a minister; though we run up severall lines, yet we all meet in the same point.

One thing more there is which some may peradventure stumble at, which is the supplying the want of Elders by the assistance of neigh­bouring-ministers, of which in Prop. 19. The reasons of which practice are hinted in the Proposition; and the cautions for the right understand­ing of it, are subjoyned to it, so that we may say the less.

[Page 56] We would not have adventured upon any thing not ordinary; [...] did not compel us. They that understand the controversse about Go­vernment, know, 1. That all are not satisfied concerning Ruling Eld­ers. 2. And others are not satisfied concerning the power of a Minister to act alone in these things, where Elders are not to be had. And such is the general state of our people, that in case we were all satisfied in the first, yet can we not at present act in that course, for want of fit men to be imployed in that Office. So that such of us as are not satisfied concern­ing the Ministers sole power, must either take some such course, or do nothing. If our present case then be well considered, we hope men will not be so ready to except against it.

That in such a case, where the ordinary course cannot be followed, some extraordinary way may be taken, is not only our assertion, but the assertion and practice of others (in other cases) whose authority we sup­pose will not be slightly overlooked by pious and intelligent men; we mean the Assembly, who in their advice concerning Ordination, lay this down as a certain conclusion, which they prove 2 Chron 29. 34, 36. where the Levi [...]s (which was beside the ordinary rule) helped the Priests to slay the Burnt Offerings, they being too few to do it by themselves. And also 2 Chr. 30. 3, 4. which Proposition will as much justifie us in this particular, as them in an extraordinary expedient for Ordination; which as things then stood, was necessary; and for which this was produced by them.

That this course is neerest to the ordinary rule, we think is appa­rent.

1. The work is done by Ministers, of which number the Minister of the Congregation is one: Here is one part of the ordinary Rule kept up.

2. The end may be as well attained in this, as in the ordinary course: None (we hope) will say this is a less safe proceeding, in refer­ence to the justness of admission and rejection.

3. Many suppose, that as in the planting of the first Churches, all things were managed by Ministers in common, till the churches were set­led; so in the reformation of corrupt churches, things cannot be carried on any other way, till the churches be brought into some order.

4. This is no other then what the Assembly advise, in the Form of Church Government, where in the want of an ordinary Elder-ship, they direct, that such a congregation should be under the inspection of the associated Neighbouring-Officers.

Many other things there are which we would have insisted on, but o­thers having writ so fully of them, we shall pass them over in silence. Many exceptions also we foresee, some of ignorant & wilful men, which we conceive not worthy to be taken notice of; others of learned men, which we apprehend not fit to trouble the weak withal. We are not ig­norant, [Page 47] that the distinction of Forum Ecclesiae & Dei (which we make use of) is questioned by some; as Mr. Blake Cov. sealed p. 141. But the sense in which we use it, lies not open to his exceptions. We deny not but that Forum Ecclesiae is a Court of Gods constituting, and in that regard, 'tis also Forum Dei; but we only use it to express that external right which Professors have, by vertue of those directions which God hath given for the regulating of Church-affairs (whether this be a real, or onely an analogicall right we meddle not) as it stands in opposition to the inter­nal and gracious acceptance of God.

The usual exceptions about scandals not enumerated, need not trouble us. When we assent to the Assemblies directions, about sins scandalous in one single act, though we say that we look upon all the sins mention­ed by them as such; yet we say not that we look upon them only as such. So that when any thing of that nature falls out, we are agreed to con­sult the Association about it.

Some may likewise think our using the Assemblies direction (in those Principles of Religion set down by them) for tryal of Knowledge, to be superfluous, seeing we might have made use of our Confession for that end. But we have not done this without weighty reasons (as seems to us) which for brevitie sake we mention not. And seeing the worst that can be said against this, is but to charge us with an unnecessary re­dundancy (which yet judicious men will not do) we are the less careful to spend time about it.

As for the Confession it self, we have added it as an Exposition to the Creed; and yet not out of any affectaion of Novelty or Singularity. They that know any thing of the History of the Church, know that it hath not been unusual to compose and recommend several forms of Confessi­ons of Faith; and that in such cases those things were most insisted on, which were then most questioned and opposed; wise men (we know) will not take exceptions against the thing it self. 'Tis not a new Faith that we propound, but that which was of old delivered unto the Saints; none (surely) but blind and perverse men will think to bring it into contempt by calling it a new Creed. If the exceptions lie against our persons, as unfit to compose or recommend such a thing; we have this to say, That as we conceived such a thing necessary, (as the case of the Church now stands) so were we most desirous to have used what others have done be­fore us, rather then by our example to encourage a rash, indeliberate, or perverse undertaking of men in this kinde, or whatsoever inconveni­ences might follow the common practise hereof. Yet while some con­fessions (which others use) pleased not all, as to method, and form, and the like: It was propounded that we should set the Assemblies confessi­on and Catechism before us, as our rule, that a short confession should be drawn out of them, and as near as could be in their very words. And this course accordingly was agreed on: So that we would not have [Page 48] 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 [...] 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 [Page 49] 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 from the violence of the storm, as our clashing one against another. Oh! remember it's easie to break a divided church; but if once broken, who knows whether ever it may be made up again. Basil in Epist. 203. compares the Church to an old garment which is soon torn, but not so soon mended; he saith not at all, ( [...]) and speaks of its recovery as hopeless.

See how our strifes gratifie our adversaries! 1. While we are busie one against another, we give them opportunity to undermine us; the dust we [Page 50] have raised, gives incouragement to them that work unseen, and also afford tools to work withall, and advantages to work upon. 2. The scoffs they cast upon us keep off many, and so weakens us by with-draw­ing a party; which though it close not with them directly, yet they serve as a Blinde to cover their secret contrivances against us. 3. We put an argument into their mouths against our selves; they conclude against the truth of our Churches from our disagreement. The Papists, as Bel­larmine, and all of that way that speak of the notes of a Church, as also Quakers make use of this to prove us no true Church. How quarrels and divisions among Christians occasioned the persecutions of the Heathen Emperors, and were made use of to justifie their cruelty, is too apparent.

5. We not onely hazard all for the future; but at present we taste so much of the bitter fruits, as may make us lay aside our contendings: Who sees not how much the honor of Religion, the glory of the Chri­stian name, and of Gods name too, is wounded by it?

We have striven so long about smaller matters, that others begin to question all, and with a daring hand to shake the main Pillars of Reli­gion. And these strivings about Government gave the first hint of take­ing up notions, and encouragement to those errors to appear boldly with open face, which otherwise would not have dared to have peeped out of their graves. And those that adhere to the truth, are not a little prejudi­ced by it, as to piety and growth in grace: If that heat and diligence which hath been spent in the pursuance of these questions, had been laid out for the improvement of godliness, Oh! what glorious Christi­ans should we have had! How wearisome and tedious are these civill broyles? What mistakes, revilings, and unseemly expressions have they occasioned? How much hath our communion with God been in­terrupted by them? and how much of our sweetness and inward peace, while we were necessitated to study, and dwell upon such unpleasing subjects? O ye sons of peace! why do ye so forget your name, your Fathers name, the Gospels name? why are you so pitiless to the distrac­ted Church, your distressed Mother? Hath custome so naturalized you to contention, that you will rather venture the reputation of Religion, weaken your own graces, abate your comforts, straighten the passages of intercourse 'twixt God and your own souls, then be perswaded to bee at peace? Doubtless, if we hold long at this, we shall have cause to va­lue peace at a higher rate than many of our questionings, when perhaps we cannot so easily obtain it.

But this is a thing which (by vertue of divine Authority) will claim a greater interest in our endeavours then our bare wishes and prayers will amount unto; In Rom. 14. 19. we are bid ( [...]) to prosecute it [Page 51] while it flies from us; not barely to meet and accept it, when it comes to us; 'tis a sad contradiction (nay a self-conviction and condemnation) to pray for it, and yet not to pursue it.

True, all would have peace; but then they would have others to come up to their terms, while they in the mean time refuse to descend to others; so that the hinderance is from hence, not that peace is not desired, but not rightly prosecuted. There are fit mediums and founda­tions for peace, which we are ingaged to look after as well as peace it self; in the fore-mentioned place the Apostle bids us follow not barely [...] but [...] things that concern it, and may conduce thereunto; would but men consider that they are ingaged to this, and conscienciously obey the divine command herein, peace would not long be a Stranger to us.

We know some that eagerly press peace, propound no other founda­tion for it then union of affection, with a mutual toleration of diffe­rences: But alas, this will not heal the wound, nay scarce skin it over, so long as no course is taken to heal our differences (especially in those things wherein we intrench upon one anothers interest) it will be found a task next to an impossiblity to cement affections: We know when all is done, there will be a need of that principle; but yet it must be condescen­tion in the smaller things of difference, that must do the work They that will not sacrifice their Punctillo's for the Churches peace, do not value peace of the Church as they ought. The great controversie 'twixt be­lieving Jews and Gentiles was thus composed by the Synod of the Apo­stles, Act. 15. The Gentiles were so far to condescend, on their part, as to submit to the four Precepts of Noah: And the Jews so far to condescend to the Gentiles, as not to press circumcision and other ceremonies upon them. Neither do we see how peace can be setled in these Churches up­on other terms; Shall the Presbyterian and Congregational Brethren stand at a distance still? then they mutually hinder one anothers work, and betwixt them endanger the interest of the Gospel: Would you have either of them to drive on their way to the overthrow of the other? that's unchristian, unbrotherly, unmerciful: Is there hope of convincing each other, and so of one party to come over to the other? that's not to be ex­pected: Is there a probability of union of affection while the difference stands as wide as before? Experience teacheth the contrary; alienation of affections is the onely issue of different judgement and practice. What other thing then can be thought of, besides mutual condescention in less things? And if both parties would but stand to what hath been written on either side, and improve their mutual concessions, the compo­sure of the difference would in a great part be effected. And as for the re­maining differences, if they were put to this issue, How far we ought to yeeld for peace? it would (through Gods blessing) be quickly complea­ed.

[Page 52] The greatest difficulty is from the distemper of mens heads and hearts; the distance of principles is not half so great as the distance of affecti­ons. The due respect that (for conscience sake) is to be had to the com­mon lafety and welfare of the Church, together with what is already yeilded unto by the several parties, will take away a great part of the difference; the disagreement in several other principles (though it should continue) need not hinder union in the practice of those very things a­bout which the disagreement is, and an agreemen thus far is the most hopeful course to satisfie one another in other things; to debate things in such a calm way, gives more hope of divine approbation and blessing, and less advantage to Satan of working upon the humors and passions of men, which usually darken the judgement, even of those that seek the truth, and hinders satisfaction. If a composing designe prosper not, we suspect the hinderance will chiefly arise from some of these evills.

1. Some are pleased with nothing which themselves propound not; many are so desirous to be Leaders, and have such an immoderate am­bition after an ego primus inveni, that they think it a disgrace to be fol­lowers, though in a necessary work. This thistle will grow sometime in good ground, and good men have cause to watch against it: the disa­greement of Luther from Oecolampadius in the business of pulling down of Images, is said to have sprung from this root.

2. Ignorance (we fear) will prove as great an enemy to peace, as any thing else: Many understand only the practike part of their own way, not fully knowing the extent, limits, necessity, and indifferencie of their several principles: these even out of a zeal to truth, will stand off, as not knowing how far they may safely yeild.

3. Many are engaged, and they will finde it a hard task to deny them­selves in point of honor and credit, which they will think must be lost if they alter their course; this will stick in the heart many a time, when the mouth will be ready to proclaim it to be the highest honor for any man to be conquered by truth and peace.

4. Many Ministers (and yet they must be leading-men, if such a thing as this go on) are so over-driven by their friends and members of their congregations, that they dare do little for fear of displeasing them; an unworthy spirit in a Minister of the Gospel.

5. Some are so imbittered and exasperated, that their blood is not easily cooled, to condescend to those whom but now they oppo­sed.

[Page 53] 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 [Page 54] (we intend them not as an accusation of any particular man) that except the Lord command these proud waves to be still, and take down the loftiness of all our hearts (which is the root whence all these evils spring) we cannot hope for any great success in this designe of concord, notwithstanding that our several principles make so fair a way for it. If it would please the Lord to do this for us, & withal to stir up a Constantine or a Theodosius, that might rigorously press on this work, by countenancing it where it is endeavoured, by calling the Godly Ministery of the land to consultation, by charging them to agree, and holding them to it, we should quickly see the face of things altered; Ephraim would not any more envy Iudah, and Iudah would not vex Ephraim.

2. We exhort you to submit to the Discipline and Government of Christ: Obey them that have the rule over you, and submit your selves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief, for that is unprofitable for you. Heb. 13. 17. The great quarrel that carnal hearts have against Christ, is about the Laws and Scepter of his Kingdom: this is that that renders him so unlovely to them. To such men we shall propound four things, which we desire they should seriously weigh.

1. The Government and Discipline is not ours, but Christs: True indeed, he hath appointed his Officers to manage it, and for that end hath made them Rulers over you, but yet they are over you in the Lord, 1 Thes. 5. 13. and as those that must give an account for you, and therefore charges you to obey and submit to such; not only to obey their Doctrine, but also to submit to their reproof and censures, Heb. 13. 17. And because the consideration of their inspection may be a means to prevent sins in you, therefore he commands you to remember them which have the rule over you, v. 7. And in 1 Thess. 5. 12, 13. Know them which labour among you; that is, acknowledge (for [...] non est simpliciter cognoscere sed agnos­cere. Zanch.) them as Rulers appointed over you by God, obeying and re­verencing them accordingly; and that not only in their teaching when they labour among you, but also in their Ruling-work when they admonish you. And though the effect of this might be sometime displeasing to you, yet notwithstanding he chargeth you to esteem them very highly in love, ( [...]) 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 [Page 55] 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. 'Tis the glory of a Christian to be steady and unmoveable, holding fast the faith once delivered to the Saints. We would not be over-tedious, and therefore shall set before you but some of those many Considerations which might here be urged.

1. God doth permit these swarms of Errors for the tryal of his peo­ple, and the discovery of Hypocrites and rotten Professors. Paul (in 1 Cor. 11. 19.) tells us, Heresies must be, (they are not only possible but necessary) that they which are approved might-be made manifest; and that they that went out from us might be made manifest that they were not all of us, 1 Joh. 2. 19.

2. Do you not see it frequently, that they who make shipwrack of faith, make also shipwrack of a good conscience? Do not erroneous principles [Page 56] 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. 'Tis a sad sen­tence, (though we should take the most favourable construction that is given of it) to say, There remains no more sacrifice for sins, and that 'tis impossible to renew them again by repentance.

5. The hand of God is so visibly against them, that they that will not see it, are inexcusably blind. What God hath done in Germany, and of late in New-England, ought not to be slightly passed over. And how heavy spiritual Judgements are upon Apostates, several of our own Counties are sad and sufficient Examples: when God suffers Error to draw men beyond the bounds of Reason, Modesty and natural con­science; when that which they seemed to have is taken away; their gifts withered, and their former seeming religious observation of duty quite dryed up by the roots: surely his minde is, that we should take warning by their dreadful fall.

As for the quakers, one would think their actions and principles would make a man that had any of common reason left, to abominate and ab­hor them: Sure we are, the prevalency of that madness, is not from any strength of rational, or scriptural satisfaction, (we have seen many strongly and passionately possessed with that, who yet neither understood it, nor could give a reason for it) but from an [...] [Page 57] 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 lying do they appear in publike, insomuch that a scold with a Stento [...]an voice, is the fittest Antagonist to undertake a dispute with them. What gross principles do they maintain? as of setting up their Conceits and Experiences, as being of equal authority with the Scriptures; and that the Scripture bindes not them, if not let on their hearts by a present impulse: Their denying interpretations of Scr [...]p­ture, under the name of Meanings and Additions: Their following the Light within: Their pleading for a necessity of being saved, as Adam should have been, by an absolute perfection: Their grievous conceits concerning Christ, to the subverting of the Doctrine or his Nature, of­fices and satisfaction: Their neglect and denial of the observation of the Lords Day and Ordinances, as Baptism, and the Lords Supper, &c. We might tell you of their ridiculous interpretations of Scripture, (interpretation of Scripture is a fault in other men, but none in them) of their placing their religion in trivial things, as Thou-ing, and keep­ing on the har, when yet the weightier matters of communion with God, are neglected. As also we might reckon up their self-contradictions, their ignorant and sottish conceits about the unlawfulness of using words which the Scripture useth not, (as Trinity, Sacrament, &c.) or habits which the Scripture speaks not of, when yet they cannot excuse themselves from what they condemn in others; neither is it to be forgot­ten, that when they have stuffed a paper as full of lying and non-sense as it can hold, (and we have many of them in our hands) they blush not to father all upon the spirit of God. Consider we pray you the case of those that have been entangled, and yet are pluck'd out as a brand out of the fire. Consider the relation of Iohn Gilping well, (you see what pittiful shifts they are put to, when they would seem to say something in answer to it) Observe what a favourable aspect all their opinions have to Popery, and how visibly those poor creatures are acted by the Jesuits, as by relation of the man of Bristol, and others, it appears. What pro­gress in grace, and true religious walking can you observe in them since their Apostafie? Where is now their constant Family and private pray­ers? Where is that conscientious fear (which sometime they seemed to have) of speaking evill of what they know not? Lastly, Doth not all that they say against us (under the reviling terms of Baals Priests, or Priests of the world) strike also against all those Martyrs, which in Queen Maries time, and before, have laid down their lives for the Testi­mony of Jesus? Oh! then beware, if you love your own souls; what is [Page 58] 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. 'Tis good to learn the danger of the snare from other mens dear-bought experience. Mark therefore them which cause divisions and offences, contrary to the doctrine which yee have learned, and avoid them: For they that are such serve not the Lord Iesus, but their own belly, Rom. 16. 17. We shall conclude this with that of 1 Tim. 6. 3, 4, 5. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, &c. From such with­draw thy self.

4. Lastly, walk worthy of the vocation wherewith you are called, and let your conversation be such as becomes the Gospel of Christ; ye cannot be happy without holiness; except you be redeemed from your vain conversation, and have crucified the old man with his deeds, the flesh with the lusts thereof, and be renewed in the spirit of your mind, ye shal perish, and shal not enter into his rest.

Ye are sure that you can never be too holy, or that you can never do too much for God. Gird up therefore the Ioyns of your minde, and run the race that is set before you: Be not affraid of being too precise, or of being reviled and hated for a Puritane: Take courage; you are unworthy of such a Prince of Righteousness, if ye dare not own him; how wil you deny your selves, & take up his Cross, and follow him (& upon o­ther terms you cannot be his disciples) if a word or a frown of man do dis­courage you? Be not ashamed of Christ & his ways, even in their strictness, lest he be ashamed of you in his kingdom, Mar. 8. 38 therfore walk circum­spectly; avoid the appearances & occasions of evil. Sanctifie the Sabbath conscientiously: Set up prayer and instruction in your Families: Deal uprightly with all men. Set a watch over your lips. Take heed of giving offences. Let your zeal and moderation be known to all. Forget not to do good, and to distribute. Do not satisfie your selves with a form of godliness, but labour after the power of it. Endeavour to grow in grace, and knowledge. Edifie one another; Warn the unruly; Comfort the feeble-minded; Support the weak; Consider one another, to provoke unto love and good works. Keep up Christian communion and society: Let those that fear the Lord speak often one to another, Mal. 3. 16. but yet manage it wisely; let other mens miscarriages in this kinde be a [Page 59] 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.