habited and accustomed to move or go no further we will not disease our selves and be further engaged They say as speech discovereth wisdom or weakness so Actions or not actings oft discovers custom and habit If we have contracted an ill custom of doing nothing or little except for our selves we had need do the more for after time 'T is too true that meer sloth and love of ease and lothness to do more then that is ordinary especially that which seems New though never so Necessary is one great cause of the backwardness and unactiveness of many or is it cowardize and a timourous temper an over-cautiousness and aptitude to suspect every thing and every man like the Beggar that is still shrugging the shoulder or like a shy Horse that eats hay in the stable and will startle at a little of it lying in the roade Shall we alway cry a Lion's in the way when we should be doing and set up our own apprehensions and then startle at them If these be the hinderances carry we our eye to Primitive Christians go warm our selves into resolution and activeness at that fire and flame of Heavenly Zeal How did they adventure to hold toḡether in Christian unity and continuing correspondency for the first three hundred yeares when the Magistrate was not for but against them yet held Christian union with the hazzard and oft to the loss of liberties Estates and lives so warm was their Love that it cast out fear and kept up constantly desire of some good unity And what had become of Religion and Christianity if they had been no warmer and more resolute and active then many that go for good are in our times What did the Waldenses and Albigences for divers hundred years in matter of correspondency and union notwithstanding the fury and rage of Persecution What was it under Christ that kept up Religion in those so extreamly corrupt times but their Conjunctions and Constancy What did the Blessed Reformers against the Pope Emperour and others the great difficulties and dangers that presently arose did they not endeavour Unity and Agreement notwithstanding the hazzards and extremities of those times If the Spirit and way of Christians in Primitive and succeeding ages was to labour and adventure for unity when Laws and the Civil Authority were against them and it was so exceeding dangerous Shall we not adventure and endeavour it when the Lawes and Civil Power do not hinder us yea and when of the chief Magistrate to whom this Agreement being presented it was not only well accepted but with such expressions also of Great Readiness to countenance and farther us in these our endeavours after a just and moderate union Ah then will any of the fore-named private respects any lothness and listlessness fears and jealousies will these in the Ballance of the Sanctuary weigh any thing O will they weigh against Scripture Commands Christs peculiar New Command the Judgement and endeavours of the Church old and new experience our own as well as others Approbations of Endeavoured for unity and Prayers for it Shall we approve it and pray for it and then confute our own Consciences and ravel out our Prayers by a sitting still and looking for an opportunity as a ripe fruit to fall into our mouthes and be made to our hands and not take it when there is such need of it and likewise the way so free for it It is a good saying Iter ad pietatem est intra ipsam pietatem It is true of Godly and brotherly unity the cure of Division and the way of Union is not so much without it not wishing and desiring of it but resolving trying acting vigorously and carrying it on with constancy Practice will bring that experience that will ease and sweeten the way and work and Evidence that very feisable that was lookt on as improbable if not impossible And that union is practicable and feisable this we see by what others in other parts of the Nation have happily begun and held on Therefore shall we busie our selves in drawing circles in the dust as he did when the City was storming whereby he lost his life by a common Souldier Shall we sit still when Necessity calls aloud for it the way is so open to it and others have so fairly led the way before us If we should do nothing Union and the work of Christ may arise and go on another way But if we be doing we among others shall be called the Repairers of the breach and our labour shall not be in vaine in the Lord For the Lord will be with them that are with him FINIS Books printed for and sold by Edward Brewster at the Crane in Pauls Church-yard MOtives to a good Life in ten Sermons by Barten Holliday 4º A Treatise of Faith wherein is handled the nature of true saving Justifying Faith in opposition unto counterfeit also helps thereunto prescribed hinderances thereunto removed and severall other Gospel-truths clearly discussed by W. N. Mr. Birckbecks Protestants Evidence taken out of good record shewing that for 1500 yeares worthy Guides of Gods Church have in sundry weighty points taught as the Church of England now doth a very Learned and Judicions Work in soll His Treatise of the four last things Death Judgement Hell and Heaven in 8o. Mr. Cawdry's Inconsistency of the Independent way with Scripture and it selfe in 4o. Mr. Calamy's Sermons preached upon severall select occasions gathered into one Volume in 4o. An excellent Treatise of Mortification called The crucifying of the world by the Crosse of Christ with a Preface to all Rich men and Noblemen directing them how they may be richer by Richard Baxter in 4o. Mr. Palmers Gospel New Creature wherein the work of the Spirit is opened in awakning the soul to the getting of pardon of sin and an interest in Christ Conviction of sin Gospel Justification and creating into Christ discovering the false Refuges and hopes of heaven of ignorant formall and carnall professours Whereunto is added by way of comfort the tempestuous soul calmed by Jesus Christ in 8o. Mr. Angiers Helps to better hearts for better times in 12o. Mr. Belkes Scripture enquiry or helps for memory in duties of piety in 8o. Mr. Paul Baines Christian Letters replenished with divers Consolations Exhortations and Directions tending to promote the honour of Godlinesse in 12o. his directions to a godly Life wherein every Christian is furnished with most necessary helps for the furthering of him in a godly course here upon earth that so he may attain eternall happinesse in heaven in 12o. Mr. Benthams Christians Conflict a Treatise shewing the Difficulties and Duties of this Conflict with the Armour and speciall Graces to be exercised by Christian Souldiers particularly applyed to Magistrates Ministers Husbands Wives Parents Children Masters and Servants Mr Elton his Excellent Commentary on the 7 8 9 Romans in foll There is also in the Presse A practicall Commentary with observations on the whole 17 of John in foll by Mr. George Newton of Taunton Christs Commission Officer or the Preachers Pattent cleared and the peoples plea considered in a Sermon preached before the associated Ministers of Christ in the County of Sommerset at a Late solemne Ordination of 13 Ministers at Somerton in the said County by John Norman Minister of Bridg water Also a Sermon preached at the funerall of the Right Honourable Robert Earle of Warwick by Edmund Calamy in 4o.
more fully it puts us in mind of our mutual relation and stirs us up the more to the performance of our respective duties to each other therefore we have hereunto annexed a profession of Assent to the Fundamentals of Faith by way of Explication of the Creed called the Apostles which we all own and will maintain Likewise a profession of Consent to the tearms of the Covenant of Grace which also we all freely agree unto and both these we conceive may not unfitly be used if not in the express words yet at least as to the substance of them either at the Sacrament of Baptisme and the Lords Supper or on other occasions as prudence shall direct And we also engage for our selves to endeavour the settlement and practise of that Church-Order and Government the Scriptures warrant for admonition reproof and other Church-censures hoping that our people also will agree with us in the things fore-expressed as being not only lawful in themselves but so conducing to the Churches Union and Reformation Ministers encouragement and mutual edification Baptisme 1. VVE agree that not only those who do actually profess Faith in Christ and obedience to him but also the Infants of one or both Believing Parents or Parents that are Church-members are to be Baptized But we shall not Baptize the Children of such as are strangers to us until we have had personal conference with them and the like conference we will endeavour with such Parents who offering to us their Children to be Baptized are either ignorant of the grounds of Religion or scandalous in Conversation 2. Because some Brethren of the Association judge it meet when a Parent ignorant of the grounds of Religion or scandalous in Conversation offers his Child to be Baptized that the Ordinance may be forborn till that ignorant Parent get competent Knowledge or the scandalous do testifie serious Repentance Therefore for preserving Unity amongst us we agree that none of us of different judgements from such Ministers will over-hastily Baptize the Child of such a Parent till first we understand the case from any such Ministers that so defer Baptizing and if then we think fit to Baptize yet first we will render our Reasons to them for so doing which also we shall not be unwilling to submit to the censure of the Association 3. We also agree to administer Baptisme publikely and in the most solemn manner and therefore to perform it ordinarily on the Lords Day or upon some other day of Preaching the Word or at least when the Word by some Exposition or Exhortation may accompany the Ordinance and likewise so far as may be to avoid private Baptisme The Lords Supper 1. VVE agree according to Scripture Warrant the general Judgement and Practice both of the antient succeeding and present Churches of Christ with which the Rubrick before the Communion in divers passages of it and the Confession of Faith the larger Catechisme and form of Church-Government made by the Assembly concur that the Church-Guides should still put a difference in their Admissions to the Lords Supper between the evidently worthy and unworthy encouraging and furthering the one to and in a frequent partaking thereof but warning and not suffering the other to profane the Ordinance endanger their own Souls and give scandal to other Christians And seeing Church-Rulers are apt to fail in their duty either from too great severity rigidly excluding the competently fit or by inadvertency over-facility or fear promiscuously admitting such who on prudent and moderate Tryal would appear unworthy Therefore we resolve as to encourage good Christians to an often coming to the Lords Supper so not to admit such to it who appear unfit Namely 1. Those that have not a competent Knowledge in the principles of Religion 2. That are not of an unblameable Conversation And if some of us require more positive signs of Grace in persons that come to the Ordinance it shall be no breach of Union among our selves Competent Knowledge BEcause a total or gross ignorance in the principles of Christianity cannot consist with saving Faith sound Repentance coming up to the terms of the Covenant of Grace of which this Sacrament is a Seal neither with that discerning the Lords Body and such self-examination as is necessary to worthy partaking But that persons thus ignorant must needs miss of benefit by this Ordinance and meet with a Curse instead of a Blessing Therefore we shall not admit any that on Tryal are found such till Competent Knowledge be attained That we may therefore proceed more clearly and with less inconveniency to any we will not give the Rule our selves for this Tryal but express our concurrent sense and approbation of that direction being very full and plain which the Assembly in their form of Church-Government offers yet not limiting any strictly or solely to it Their words are these The Rubrick at the end of the Confirmation formerly mentioning the Curats Duty of taking account what Children could say the fore-mentioned Catechisme Add these words And there shall none be admitted to the Holy Communion until such time as he can say the Catechisme and be confirmed where the Catechisme is made the Rule of Tryal of Knowledge in first admission to the Lords Supper and that saying the Catechisme when Children but six or seven years old may rehearse it yet cannot understand it nor examine themselves must therefore be a saying of it with understanding the meaning and sense of which the Curate must take notice before he admits to that Ordinance All such persons who shall be admitted to the Sacrament of the Lords Supper ought to know that there is a God that there is but one Everlasting and true God Maker of Heaven and Earth and Governour of all things that this only true God is the God whom we worship that this God is but one God yet three distinct Persons the Father Son and Holy Ghost all equally God That God created Man after his own Image in Knowledge Righteousness and true Holiness that by one man Sin entred into the world and Death by Sin and so Death passed upon all men for that all have sinned that thereby they are all dead in trespasses and sins and are by Nature the Children of Wrath and so lyable to Eternal Death the wages of every sin That there is but one Mediator betwixt God and Man the Man Christ Jesus who is also over all God blessed for ever neither is there Salvation in any other That he was Conceived by the Holy Ghost and born of the Virgin Mary that he died upon the Cross to save his people from their sins that he rose again the third day from the Dead ascended into Heaven sitteth at the right hand of God and maketh Intercession for us of whose Fulness we receive all Grace necessary to Salvation That Christ and his Benefits are applyed only by Faith that Faith is the gift of God and that we have it not of our selves but it
until he have openly declared himself to have truly repented and reformed his former life that the Congregation may thereby be satisfied which afore were offended and that he have recompenced the parties whom he hath done wrong unto or at the least declare himself to be in full purpose so to do so soon as conveniently he may The same Order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign not suffering them to partake of the Lords Table until he knows them to be reconciled And if one of the parties at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him and to make amends for that himselfe hath offended and that the other party will not be perswaded to godly Vnity but remain still in his frowardness the Minister in that case ought to admit the penitent and not him that is obstinate Thus the Primate of Armagh Doctor Usher in his Reduction of Episcopacy lately set out by Doctor Barnard Prop. 1. in every Parish the Rector or Incumbent Pastor with the Church-Wardens and Sides-men may every week take notice of such as live scandalously in the Congregation and if by such admonitions and reproofs as their offence deserves they cannot be reclaimed they may be presented to the monethly Synod and in the mean time debarred by the Pastor from access to the Lords Table 6. We likewise agree that there are scandalous Omissions as well as Commissions for which such as are guilty of them till their Repentance testified and satisfaction given to the Church they ought to be debarred from the Sacrament 1. Of this sort we judge all voluntary customary Omissions open and manifest to the Church of that worship injoyned Christians as their homage to their Lord Christ for honouring him in the eyes of others and conducing to their Union and Communion with God in Christ in effectual Calling Conversion and Edification to perfection 2. Such we judge also scandalous Omissions which are ordinary and open neglects of such duties whereof we have particular patterns and practises of the Saints recorded in the Word grounded on general precepts and having a moral and general equity in them and so carrying a force and vertue of a Command though not expresly enjoyned in Scripture 3. We agree also there are scandals of Omission respecting duties of the second Table such as manifest and voluntary neglects of performing those duties to our Neighbours touching the saving of life estate liberty and such high concernments in present danger and hazard yet are wilfully neglected when there is ability and opportunity of their being performed 7. But for the more full enumeration of scandals we agree to refer it to determination in our Meetings of Association 8. We agree not to admit to the Ordinance any such who are not only guilty of the fore-mentioned scandals but of any other evil of like nature and quality until they have given sufficient evidence of their repentance which must not be slight and meerly verbal but serious so far as may be judged by us 9. We resolve to use great caution concerning sins that make men lyable to the Law as to their lives liberties estates or any other case not provided for in this Agreement 10. We resolve not to admit any to the Sacrament but such a one that hath been first declared to those with whom he is to communicate that if any of them can object and prove duly any thing against him whereby he appears unfit to receive that party may be kept from the Ordinance till the Church or Congregation receive satisfaction 11. We agree to require of all Governours of Families that come to this Ordinance to bring and keep their families under Catechizing and to see they learn and understand the Principles of Christianity and if they cannot instruct them themselves to bring them to us to be instructed 12. If any person that hath been admitted to the Lords Supper shall at any time hereafter prove scandalous in Concersation we will not receive such a one to the Sacrament till he testifie Repentance and satisfie the Church 13. We resolve to take notice of such who formerly have been admitted to the Lords Supper and absent themselves from it and to enquire into the reasons of their absence and accord ingly we will deal with them as we find just cause that neither Christs Ordinances may seem to be despised nor opportunity of doing good to their own souls neglected 14. We agree to be very cautious of admitting such of other Congregations that occasionally offer themselves to receive the Lords Supper with any of us that so no just offence may be given thereby either to godly Ministers or Congregations from which they come neither to our own people that joyn with us in that Ordinance 15. We agree not to admit any to this Sacrament that are members of other Congregations without either a Testimonial from their Minister of their orderly walking or that we can be assured both of their fitness for the Ordinance and their not rejecting the fellowship of that Congregation whereof they be Members 16. We agree when in any of our Congregations such as are rightly qualified for receiving the Lords Supper shall be so few as not to make up any competent number to joyn together in that Ordinance we will then advise with the Association concerning the best expediency as to uniting with some other Congregation for that present necessity yet only until that impediment shall be removed Government in particular 1. WHereas we all agree that every Minister of Christ is made by him a Ruler in that Congregation or Church to which he is called And many of us think according to Scripture and the way of divers Reformed Churches there should be some adjoyned to assist him in Government called Ruling Elders Yet divers of us also are dissatisfied as touching such Elders but all of us also conceive it meet and a Ministers Wisdome to see with more eyes than his own and have the best help he can both to acquaint him with the Conversation of his people and to assist him in matters of concernment that cannot so safely or conveniently be done by himself alone Therefore we agree as we shall see it feisable and fit in respect of our people to desire the assistance of some godly and discreet persons of our respective Congregations both for the acquainting us with the Conversations of our people and to be present sometimes at least with us as witnesses of our due and equal proceeding both in dealing with such as offer themselves to the Lords Supper And likewise in case of some admonitions to be given to offensive walkers yet it shall be no hindrance to the work of Union for any of us to do as he is best perswaded in his own judgement and may more conduce to peace and Edification 2. We agree that for the Exercise of Government in our
Churches and among the people of Jesus Christ They are by Office Guides and Leaders First To lead by preaching Christians into union shewing the gospel-Gospel-duty the Necessity Excellency and Utility To set home all Gospel Directions and Inducements upon the Consciences and Hearts of Christians and do all they can to light warm and winne them to it And they are likewise to guide and leade by example Give the fairest Copie Set the most excellent president of endeavours Industry and Zeal for godly unity If Ministers leade not will their people begin alone If they are listless will people be lively and active If they are of a low narrow cold cowardly spirit will people in probability be of an high heroical zealous temper No the Ministers Light must help to direct their Heat to warm their Resolution and Zeal to help others to be resolute and zealous And people also should design and endeavour union to cooperate and go along with their godly Ministers in good and necessary wayes Not neglect their Ministers herein to let them go and act alone but honour them with yieldings to and followings of them in what they follow Chirst Formerly what a spirit of willingness was there to hear learn believe and do as their godly Ministers guided and perswaded What a Gospel yieldingness and great sequaciousness was seen among people that turned greatly to their own Edification and the great Comfort and high encouragement of their godly Ministers Christs Ministers they have ever been Satans great eye-soar and speciall envy and Satan hath ever endeavoured to make their credit run as low as he could that the Gospel might run the lower and be glorified the less in peoples hearts A man is so far passable with others as he hath esteem and credit in their hearts and will accordingly prevail with them It is Satans grand design to make the Reputation of the Ministers of Christ run low that thereby the Doctrine they bring might be little regarded Gods design in Scripture and Christs great drift in the Gospel is to set up the Ministers very high in peoples hearts that they should have them in singular Honour for their work sake knowing this would exalt both his Word and himself also But this hath been Satans design and effected more of late then ever since the Reformation yea other Ages scarce any have exceeded ours But the loss is least to Ministers and most to the Hearts that suffer themselves to be prejudiced against them The Word loses its efficacy but the people the profit and their souls into the bargain also if they look not to it But as Ministers of Christ must leade and let their Light shine before their people so people must let in their light and suffer themselves to be guided and perswaded as for their own Edification so Ministers great encouragement and comfort Thus in this great work of Union both should help and encourage each other and then the Adversaries may be disappointed and in time our Divisions healed up Some looking into the obstacles likely to hinder Union among those of different judgements gave some years since among others a matter of ten Reasons which though not in the same method nor in all the words at length yet is thought not amiss to mention here As 1. Some place too much of their Religion in standing off from others as if the height of a Christian lay in rigid Separation from those that are of a lower size and will be hardly drawn to remit any thing of their supposed necessary strictness rather desiring to please themselves than bear with the weak suspecting even necessary provisions for admission of the weak as savouring too much of loosnesse and that which may bring on their partaking in other mens sins 2. Some have drunk in such prejudice against their Brethren that fancying the difference greater then it is and supposing a Closure unlawful or scarce possible are the more backward to any thing tending to a composure 3. Ignorance may prove a great hinderance many understand only the practick part of their own way not fully knowing the extent necessity indifferency of their severall principles these out of a zeal to truth will stand off as not knowing how far they may yield 4. Some delight in contentions 5. Some once embittered their blood is not easily cooled 6. Some are pleased with nothing that themselves propound not 7. Many are engaged and will find it a hard task to deny themselves in point of honour and credit which they think will be lost if they alter their course 8. Many are so overdriven by their friends and members of their Congregations that they dare do little for fear of displeassing them 9. Some want publick principles having but one thing in their eye as suppose purity or peace prosecute that to ruine or neglect of other necessary things 10. Some want publick Spirits not caring what become of other Christian so long as they have the Ball at their own foot or things go with them as they would have it Now as the proper cure and relief of Divisions and dangers thence arising must necessarily be from Union a suitable and speedy Union answerable to the nature and extent of the Malady so that must first be removed that is the impediment to it that though many things else concur is chiefly a great defect of publicknesse of Spirit a Spirit carried out to the publick good of the Church of Christ and his Cause together with a grand failing in Brotherly Love 1. That defect and great want of a publick spirit a spirit that hath made so many Prophets Apostles Martyrs Ministers and Saints in all ages to shine so gloriously All Christians whatsoever should endeavour great publicknesse of Spirit should put on and wear this rare Jewel with the rich Pendants of it of purest and greatest aims best contrivances warmest affections strongest highest resolutions for the Churches good against all things whatsoever that interpose But publick Persons Ministers principally they should be of a very eminent and exemplary publicknesse of Spirit as they are lights and leaders so in this in a more observeable manner But now there 's none should be of a meer private and impublick but of the most publick Spirit We should not be like the Snail that houses her self in her shell commonly cleaves to a block or stone and seldome moves and then but for a little food But like the Springs of Water that rise up run over and make a river for general use Not like a Light in a dark Lanthorn which shineth only inward but like the Heavenly bodies that mounted up are still running round the Heaven to carry and convey their light and influence to all It is too evident that great want of publicknesse of Spirit that like an Epidemical common disease hath spread it self about This this is the reason of that want of endeavours for generall Union The School Maxime is Omne negativum fundatur in affirmative