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Scotch to assist, and make a common cause with them. The help of Scotland would turn the scales either way. They, from having suffered so much from Charles I and his Bishops, with Laud at their head, determined to assist the Parliament in destroying their power. This gave Scotland the control both of the Westminster Assembly and of Parliament. As nothing short of establishing Presbyterianism in England, as well as in Scotland, would satisfy the Scotch, they were obliged to gratify them; and Presbyterianism was the order of the day, and established in England by the Parliament, but with great reluctance, as was seen by their refusing to admit the jure divino claims set up by the Kirk of Scotland. The ground assumed by the Parliament was this: that they would gratify the Scotch ir establishing Presbyterianism for the time being, but as they had power to set it up, so the civil authority had both the power and the right to change it, or dispense with it, when they should judge it necessary. This dissatisfied the Scotch, and nothing short of the entire system of rigid Presbyterianism, without allowing liberty of conscience to any other sect, would satisfy them. This made them many enemies, and prevented their acting in harmonious concert any longer. The popularity of Cromwell with the other denominations, and especially with the Independents at his back, caused a powerful shock to Presbyterianism in Scotland itself, and made it have a short and very limited reign in England; and was the means of defeating the cause of both republicanism and their Solemn League and Covenant in England to this day. So that the strict Scotch system of Presbyterianism lost its popularity in England, if it ever had popularity there. Independency rose as Presbyterianism fell. This was the state of things, as well as the real cause why Charles II was called home to the throne. After the restoration of the profligate and hypocritical Charles II, both Presbyterians and Independents paid dearly for their folly, and were ground down by persecution to an awful degree. During their common sufferings they forgot the minor grounds of their. differences, and began to sympathize and feel for one another. Before they got rid of the persecuting Stuarts, Charles and James II, they became much better friends than they ever had been before. About the time that William, Prince of Orange, was called to the throne, they formed a Union among themselves, in which they agreed to drop their former distinctive names, and go by the name of the United Brethren. I must bespeak the patience of the reader while I give the articles of that agreement, which was formed in London in the year 1789. It may be found in the fifth book of Mather's Magnalia, and is said to be, in substance, the same as one which had been entered into in Massachusetts about thirty years before. Mather introduces this Union by these remarks:

"The brethren of the Presbyterian way in England are lately come into such a happy Union with those Congregational, that all former names of distinction are now swallowed up in that blessed one of United Brethren. And now, partly because one of New England, Mr. Increase Mather, then resident at London, was very singularly instrumental of effecting that Union," &c. The Union here alluded to is as follows:

"Heads of Agreement assented to by the United Ministers, formerly called Presbyterian and Congregational.

“I. OF CHURCHES AND CHURCH MEMBERS.

"1. We acknowledge our Lord Jesus Christ to have one Catholic Church, or Kingdom, comprehending all that are united to him, whether in heaven or earth. And do conceive the whole multitude of visible believers, and their infant seed, (commonly called the Catholic Church,) to belong to Christ's spiritual kingdom in this world. But for the notion of a Catholic visible church here, as it signifies its having been collected into any one formed society, under a visible human head on earth, whether one person singly or many collectively, we, with the rest of Protestants, unanimously

disclaim it.

"2. We agree that particular societies of visible Saints, who, under Christ their head, are statedly joined together for ordinary communion with one Author in all the ordinances of Christ, are to be owned by each other as instituted churches of Christ, though differing in apprehensions and practice in some lesser things.

“3. That none shall be admitted as members, in order to communion in all the special ordinances of the Gospel, but such persons as are knowing and sound in the fundamental doctrines of the Christian religion, without scandal in their lives, and to a judgment regulated by the Word of God, are persons of visible holiness and honesty, credibly professing cordial subjection to Jesus Christ.

“4. A competent number of such visible Saints (as before described) are the capable subjects of stated communion in all the special ordinances of Christ, upon their mutual declared consent and agreement to walk together therein according to Gospel rule. In which declaration different degrees of explicitness shall no ways hinder such churches from owning each other as instituted churches.

5. Though parochial bounds be not of Divine right, yet, for common edification, the members of a particular church ought (as much as conveniently may be) to live near one another.

“6. That each particular church hath right to use their own officers; and

being furnished with such as are duly qualified and ordained according to Gospel rule, hath authority from Christ for exercising government, and of enjoying all the ordinances of worship within itself.

7. In the administration of church power it belongs to the Pastors and other Elders of every particular church, if such there be, to rule and govern, and to the Brotherhood to consent, according to the rule of the Gospel.

"8. That all professors, as before described, are bound in duty, as they have opportunity, to join themselves as fixed members of some particular church; their thus joining being part of their professed subjection to the Gospel of Christ, and an instituted means of their establishment and edification, whereby they are under the pastoral care; and, in case of scandalous and offensive walking, may be authoritatively admonished, or censured, for their recovery, and for vindication of the truth and the church professing it.

"9. That a visible professor, thus joined to a particular church, ought to continue steadfast to the said church, and not forsake the ministry and ordinances there dispensed without an orderly seeking a recommendation unto another church, which ought to be given when the case of the person apparently requires it.

"II. OF THE MINISTRY.

"1. We agree that the Ministerial office is instituted by Jesus Christ for the gathering, guiding, edifying, and governing of his church, and to -continue to the end of the world.

"2. That they who are called to this office be endued with competent learning and ministerial gifts, as also with the Grace of God; sound in judgment; not novices in the faith and knowledge of the Gospel; without scandal; of holy conversation; and such as devote themselves to the work and service thereof.

"3. That ordinarily none shall be ordained to the work of the Ministry but such as are called and chosen thereunto by a particular church.

"4. That in so great and weighty a matter as the calling and choosing a Pastor, we judge it ordinarily requisite that every such church consult and advise with the Pastors of neighboring congregations.

5. That after such advice, the person consulted about being chosen by the Brotherhood of that particular church over which he is to be set, and the accepting, be duly ordained, and set apart to his office over them; wherein it is ordinarily requisite that the Pastors of neighboring congregations concur with the preaching Elder or Elders, if such there be.

"6. That, whereas such ordination is only intended for such as never

before had been ordained to the Ministerial office, if any judge that in the case also of the removal of one before ordained to a new station, or pastoral charge, there ought to be a like solemn recommending him and his labors to the grace and blessing of God, no different sentiments or practice herein shall be any occasion of contention or breach of communion among us.

"7. It is expedient that they who enter on the work of preaching the Gospel be not only qualified for communion of Saints, but also (except in cases extraordinary) that they give proof of their gifts and fitness for the said work unto the Pastors of churches, of known abilities to discern and judge of their qualifications, that they may be sent forth with solemn approbation and prayer; which we judge needful, that no doubt may remain concerning their being called unto the work, and for the preventing (as much as in us lieth) ignorant and rash intruders.

"III. OF CENSURES.

"1. As it cannot be avoided but that in the purest churches on earth there will sometimes offences and scandals arise, by reason of hypocrisy and prevailing corruption, so Christ hath made it the duty of every church to reform itself by spiritual remedies, appointed by him to be applied in all such cases, viz: admonition and excommunication.

"2. Admonition, being the rebuking of an offending member in order to conviction, is, in case of private offences, to be performed according to the rule in Matthew 18, 15, 17; and in case of public offences, openly before the church, as the honor of the Gospel and the nature of the scandal shall require. And if either of the admonitions take effect for the recovery of the fallen person, all further proceedings in a way of censure are therein to cease, and satisfaction to be declared accordingly.

"3. When all due means are used according to the order of the Gospel for the restoring an offending and scandalous brother, and he notwithstanding remains impenitent, the censure of excommunication is to be proceeded unto; wherein the Pastor and other Elders (if there be such) are to lead and go before the church, and the Brotherhood to give consent, in a way of obedience unto Christ, and to the Elders as over them in the Lord.

"4. It may sometimes come to pass that a church member, not otherwise scandalous, may sinfully withdraw and divide himself from the communion of the church to which he belongs. In which case, when all due means for the redeeming him prove ineffectual, he having thereby cut himself off from that church communion, the church may justly esteem and declare itself discharged of any further inspection over him.

IV. OF COMMUNION OF CHURCHES.

"1. We agree that particular churches ought not to walk so distinctly and separately from each other as not to have care and tenderness each one to another; but their Pastors ought to have frequent meetings together, that, by mutual advice, support, encouragement, and brotherly intercourse, they may strengthen the hearts and hands of each other in the ways of the Lord.

"2. That none of our particular churches shall be subordinate to one another, each being endued with equality of power from Jesus Christ. And that none of the said particular churches, their officer or officers, shall exercise any power or have any superiority over any other church or their officers.

"3. That known members of particular churches, constituted as aforesaid, may have occasional communion with one another in the ordinances of the Gospel, viz: the Word, Prayer, and Sacraments, singing of Psalms dispensed according to the mind of Christ; unless that church with which they desire communion hath any just exceptions against them.

"4. That we ought not to admit any one to be a member of our respective congregations that hath joined himself to another, without endeavors of mutual satisfaction of the congregation concerned.

“5. That one church ought not to blame the proceedings of another until it hath heard what the church charged, its Elders or Messengers, can say in vindication of themselves from any charge of irregular or injurious proceedings.

5 "6. That we are most willing and ready to give an account of our church proceedings to each other when desired, for preventing or removing any offences that may arise among us; likewise, we shall be ready to give the right hand of fellowship, and walk together according to the Gospel rules of communion of churches.

"V. OF DEACONS AND RULING ELDERS.

"We agree that the office of Deacon is of Divine appointment, and that it belongs to that office to receive, lay out, and distribute the church's stock to its proper uses, by the direction of its Pastor and brethren if need be. And whereas divers are of opinion that there is also the office of Ruling Elders who labor not in word and doctrine, and others think otherwise, we agree that this difference make no breach among us.

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