A discourse
concerning
evangelical love, church peace, and unity;
with the
occasions and reasons of the present differences and
divisions about things sacred and religious.
“Speciosum quidem nomen est pacis, et pulchra opinio
unitatis; sed quis ambigat eam solam unicam ecclesiæ pacem esse quæ Christi
est?” — Hilary
Prefatory note.
In 1672, the
year in which this “Discourse concerning Evangelical Love, Church-Peace,
and Unity” was published, an indulgence had been extended to Dissenters;
and, encouraged by this capricious gleam of better feeling on the part of
the Government, Dr Owen endeavours in the
following discourse to exhibit the religious principles of his
denomination, under a light fitted to disarm hostility and allay the
rancour with which they had been long regarded.
He shows, Chap. i., that it was not from want of
Christian love they continued in a state of separation from the Church of
England. After illustrating the obligation of Christian love to all
mankind in general, ii., he
proceeds to establish the claims of the Church of Christ on our affections,
considering it first as the spiritual body of Christ, secondly, in regard
to its outward profession, and, thirdly, as consisting of professors of the
gospel ranged under particular churches. In a position of dissent from the
Church of England, there is no repudiation of it as a true church of
Christ, and no sin of schism from the church, viewed as catholic and
invisible, or as visibly professing the fundamental
truths of the gospel, iii.
The causes of schisms and divisions are specified, such as erroneous views
of evangelical unity, and the neglect of various duties incumbent upon the
churches for the preservation of order and purity, iv. In the last chapter the grounds
and reasons of nonconformity are stated. He first proves that the
imposition of terms of communion not required by divine law is inconsistent
with the rule of communion established by Christ himself;
secondly, with the practice of the apostles; thirdly, with the
doctrine of Scripture on the duty of churches and the liberty of
Christians in these matters; fourthly, with certain special facts
in the history of the primitive churches; and, fifthly, he argues that if
unscriptural terms of communion are allowed, it would follow that no rule
of communion had been fixed by Christ himself, — an inference which would
set aside the authority of Christ over the church. He next illustrates in
what respects the terms of communion in the Church of England are
unscriptural; — in the subscription to the liturgy which is exacted; in the
canonical submission required to the polity of the church; in the
observance of unscriptural ceremonies; and in the oath of canonical
obedience, which must be taken by its ministers. He shows farther, that in
conforming to the usages and polity of the Established Church, consent
would be given, to the omission of sundry duties which Christ expressly
enjoins, — such as the obligation of every minister of the gospel to take
the immediate care of the flock whereof he is the overseer, and
the responsibility under which he lies to admit to sacramental privileges
those only who make “a credible profession of repentance, faith, and
obedience.” The scope of the argument is to produce the conviction that
the guilt of schism rests not with those who refuse, but with those who
exact compliance with unscriptural terms of communion.
Mr Orme states that this
work of Owen, though very excellent, has
not attained the celebrity and circulation of his other writings, “perhaps
in consequence of its being without his name.” He does not seem to have
been aware that though the work on its first issue was anonymous, within a
twelvemonth after its publication it was issued anew with the name of the
author on the title-page. The value of this discourse would be less
appreciated when the controversy between the Established Church and
Dissenters assumed another phase. The charge of schism, with the
refutation of which it is occupied, soon lost all power, when, in the
course of discussion, it came to be felt that this question depended
entirely on the validity of the grounds on which secession from any church
took place. And to this change in the nature of the discussion, more than
to the circumstance that the work was at first published anonymously, may
be attributed the comparative neglect into which, in later times, the
treatise had fallen. It contains, nevertheless, much important matter, and
the spirit which it breathes throughout is admirable. — Ed.
A Discourse
concerning
Christian Love and Peace
Chapter I.
Complaints of want of love and unity among Christians, how to be
managed, and whence fruitless — Charge of guilt on some, why now removed,
and for whose sakes — Personal miscarriages of any not excused — Those who
manage the charge mentioned not agreed.
The great
differences that are in the world amongst professors of the gospel, about
things relating to the worship of God, do exercise more or less the minds
of the generality of men of all sorts; for, either in themselves or their
consequences, they are looked on to be of great importance. Some herein
regard principally that disadvantageous influence which they are supposed
to have into men’s spiritual and eternal concernments; others, that aspect
which they fancy them to have upon the public peace and tranquility of this
world. Hence, in all ages, such divisions have caused “great thoughts of
heart,” Judges v. 15, especially because it
is very difficult to make a right judgment either of their nature or their
tendency. But generally by all they are looked on as evil; — by some, for
what they are in themselves; by others, from the disadvantage which they
bring (as they suppose) unto their secular interests. Hence there are
amongst many great complaints of them, and of that want of love which is
looked on as their cause. And, indeed, it seems not only to be in the
liberty, but to be the duty of every man soberly to complain of the evils
which he would but cannot remedy; for such complaints, testifying a sense
of their evil and a desire of their cure, can be no more than what love
unto the public good requireth of us. And if in any case this may be
allowed, it must be so in that of divisions about sacred things or the
worship of God, with their causes and manner of management
amongst men: for it will be granted that the glory of God, the honour of
Christ, the progress of the gospel, with the edification and peace of the
church, are deeply concerned in them, and highly prejudiced by them; and in
these things all men have, if not an equal, yet such a special interest as
none can forbid them the due consideration of. No man, therefore, ought to
be judged as though he did transgress his rule, or go beyond his line, who
soberly expresseth his sense of their evil and of the calamities wherewith
they are attended. Yet must it not be denied but that much prudence and
moderation are required unto the due management of such complaints; for
those which either consist in, or are accompanied with, invectives against
the persons or ways of others, instead of a rational discourse of the
causes of such divisions and their remedies, do not only open, inflame, and
irritate former wounds, but prove matters of new contention and strife, to
their great increase. Besides, in the manifold divisions and differences
of this nature amongst us, all men are supposed to be under an adherence
unto some one party or other. Herein every man stands at the same distance
from others as they do from him. Now, all complaints of this kind carry
along with them a tacit justification of those by whom they are made; for
no man can be so profligate as to judge himself, and the way of religious
worship wherein he is engaged, to be the cause of blamable divisions
amongst Christians, and yet continue therein: reflections, therefore, of
guilt upon others they are usually replenished withal. But if those are
not attended with evident light and unavoidable conviction, because they
proceed from persons supposed not indifferent, yea, culpable in this very
matter more or less themselves, by them whom they reflect upon, they are
generally turned into occasions of new exasperations and contests. And
hence it is come to pass, that although all good men do on all occasions
bewail the want of love, forbearance, and condescension that is found among
professors of the gospel, and the divisions which follow thereon, yet no
comfortable nor advantageous effects do thence ensue. Yea, not only is all
expectation of that blessed fruit, which a general serious consent unto
such complaints might produce, as yet utterly frustrated, but the small
remainders of love and peace amongst us are hazarded and impaired, by
mutual charges of the want and loss of them on the principles and practices
of each other. We have, therefore, need of no small watchfulness and care,
lest in this matter it fall out with us as it did with the Israelites of
old on another occasion, 2
Sam. xix. 41–43. For when they had, by a sinful sedition, cast
out David from amongst them, and from reigning over them, after a little
while, seeing their folly and iniquity, they assembled together with one
consent to bring him home again; but in the very beginning of their
endeavours to this purpose, falling into a dispute about which
of the tribes had the greatest interest in him, they not only desisted from
their first design, but fell into another distemper of no less dangerous
importance than what they were newly delivered from. It must be
acknowledged that there hath been a sinful decay of love among professors
of the gospel in this nation, if not a violent casting of it out, by such
prejudices and corrupt affections as wherewith it is wholly inconsistent.
And it would be a matter of no small lamentation if, upon the blooming of a
design for its recovery and reduction, with all its train of forbearance,
condescension, gentleness, and peace, if any such design there be, by
contests about the occasions and causes of its absence, with too much
fierceness in our own vindication, and pleas of a special interest in it
above others, new distempers should be raised, hazarding its everlasting
exclusion.
In this state of things we have hitherto contented
ourselves with the testimony of our own hearts unto the sincerity of our
desires, as to walk in love and peace with all men, so to exercise the
fruits of them on all occasions administered unto us. And as this alone we
have thus far opposed unto all those censures and reproaches which we have
undergone to the contrary, so therewithal have we supported ourselves under
other things which we have also suffered. Farther to declare our thoughts
and principles, in and about the worship of God, than they are evidenced
and testified unto by our practice, we have hitherto forborne, lest the
most moderate claims of an especial interest in the common faith and love
of Christians should occasion new contests and troubles unto ourselves and
others. And we have observed, that sometimes an over-hasty endeavour to
extinguish flames of this nature hath but increased and diffused them,
when, perhaps, if left alone, their fuel would have failed, and themselves
expired. Besides, a peaceable practice, especially if accompanied with a
quiet bearing of injuries, gives a greater conviction to unprejudiced minds
of peaceable principles and inclinations than any verbal declaration, whose
sincerity is continually obnoxious to the blast of evil surmises. In a
resolution, therefore, to the same purpose we had still continued, had we
not so openly and frequently been called on either to vindicate our
innocency or to confess and acknowledge our evil. One of these, we hope,
is the aim and tendency of all those charges or accusations, for want of
love, peaceableness, and due compliance with others, of being the authors
and fomenters of schisms and divisions, that have been published against
us, on the account of our dissent from some constitutions of the church of
England: for we do not think that any good men can please themselves in
merely accusing their brethren, whereby they add to the weight of their
present troubles, and evidently expose them unto more; for every charge of
guilt on those who are already under sufferings gives new
encouragement and fierceness to the minds of them from whom they suffer.
And as no greater encouragement can be given unto men to proceed in any way
wherein they are engaged than by their justification in what they have
already done; so the only justification of those who have stirred up
persecution against others consists in charging guilt on them that are
persecuted. As, therefore, we shall readily acknowledge any evil in our
persons, principles, or ways, which we are or may be convinced of; so the
sober vindication of truth and innocency, that none of the ways of God be
evil spoken of by reason of us, is a duty in the care whereof we are no
less concerned. Yea, did we design and directly endeavour our own
justification, we should do no more than the prime dictates of the law of
nature, and the example of some of the best of men, will give us a
sufficient warrant for. Besides, the clearing of private persons,
especially if they are many, from undue charges and false accusations,
belongs unto public good, that those who have the administration of it
committed unto them may not be misled to make a wrong judgment concerning
what they have to do, as David was in the case of Mephibosheth, upon the
false suggestions of Ziba, 2 Sam. xvi.
4. Neither could we be justly blamed should we be more than
ordinarily urgent herein, considering how prone the ears of men are to
receive calumnious accusations concerning such as from whom they expect
neither profit nor advantage, and how slow in giving admittance to an
address of the most modest defensative. But this is the least part of our
present design. Our only aim is, to declare those principles concerning
mutual love and unity among Christians, and practices in the worship of
God, wherein our own consciences do find rest and peace, and others have so
much misjudged us about. This, therefore, we shall briefly do, and that
without such reflections or recriminations as may any way exasperate the
spirits of others, or in the least impede that re-introduction of love and
concord which it is the duty of us all to labour in. Wherefore we shall
herein have no regard unto the revilings, reproaches, and threatenings of
them who seem to have had no regard to truth, or modesty, or sobriety,
indeed to God or man, in the management of them. With such it is our duty
not to strive, but to commit our cause to Him that judgeth righteously,
especially with respect unto those impure outrages which go before unto
judgment. Furious persons, animated by their secular interests or desire
of revenge, unacquainted with the spirit of the gospel and the true nature
of the religion revealed by Jesus Christ, incompassionate towards the
infirmities of the minds of men, whereof yet none in the world give greater
instances than themselves, who have no thoughts but to trample under foot
and destroy all that differ from them, we shall rather pity and
pray for, than either contend withal or hope to convince. Such they are,
as, if outward prevalency were added to their principles and desires, they
would render all Christians like the Moabites, Ammonites, and Edomites, who
came out to fight against Judah, 2 Chron. xx.
23. The two greater parties, upon some difference or distaste,
conspire at first to destroy the inhabitants of Seir, not doubting but
that, when they had despatched them out of the way, they should accord well
enough among themselves; but the event deceived their expectation, — their
rage ceased not until issued in the mutual destruction of them all. No
otherwise would it be with those who want nothing but force or opportunity
to exterminate their next dissenters in matters of religion; for when they
had accomplished that design, the same principle and rage would arm them to
the wasting of the residue of Christians, or their own, for a conceit of
the lawfulness hereof is raised from a desire of enlarging power and
dominion, which is boundless. Especially is it so where an empire over the
reason, faith, and consciences of men is affected; which first produced the
fatal engine of papal infallibility, that nothing else could have strained
the wit of men to invent, and nothing less can support. Unto such as these
we shall not so much as tender satisfaction, until they are capable of
receiving the advice of the apostle, Eph. iv.
31, “Let all bitterness, and wrath, and anger, and clamour, and
evil speaking, be put away from you, with all malice;” for until this be
done, men are to be esteemed but as “raging waves of the sea, foaming out
their own shame,” whom it is to no purpose to seek to pacify, much less to
contend withal.
It is for the sake of them alone who really value and
esteem love, peace, and unity among Christians for themselves, that we here
tender an account of our thoughts and principles concerning them; for even
of them there are some who unduly charge us with owning of principles
destructive unto Christian love and condescension, and suited to perpetuate
the schisms and divisions that are amongst us. Whether this hath been
occasioned by an over-valuation of their own apprehensions, conceiting that
their judgments ought to give rule and measure to other men’s; or whether
they have been, it may be insensibly unto themselves, biased by
provocations, as they suppose, unjustly given them; we are not out of hopes
but that they may be convinced of their mistakes. Upon their indications
we have searched our consciences, principles, and practices, to find
whether there be any such way of perverseness in them as we are charged
withal; and may with confidence say that we have a discharge from thence,
where we are principally concerned. Having, therefore, satisfied that duty
which on this occasion was in the first place incumbent on us, we shall
now, for their satisfaction and our own vindication with all
impartial men, declare what are our thoughts and judgments, what are our
principles, ways, and practices, in and about the great concerns of
Christian love, unity, and peace, referring the final decision of all
differences unto Him who “hath appointed a day, wherein he will judge the
world in righteousness by the man whom he hath ordained.”
This being our present design, none may expect that we
should attempt to justify or excuse any of those miscarriages or failings
that are charged on some or all of those professors of the gospel who at
this day come not up unto full communion with the church of England; for we
know that “no man liveth and sinneth not,” yea, that “in many things we all
offend.” We all know but in part, and are liable to manifold temptations,
even all such as are common unto men. Those only we have no esteem of who
through the fever of pride have lost the understanding of their own weak,
frail, and sinful condition. And we do acknowledge that there are amongst
us “sins against the Lord our God,” for which he might not only give us up
unto the reproaches and wrath of men in this world, but himself also cast
us off utterly and forever. We shall not, therefore, in the least complain
of those who have most industriously represented unto the public view of
the world the weakness and miscarriages that have fallen out amongst some
or more of them whose cause we plead, and discovered those corrupt
affections from whence, helped on with variety of temptations, they might
probably proceed; nor shall we use any reflections on them who have
severely, and we fear maliciously, laid to their charge things which they
knew not; as hoping that by the former the guilty may learn what to amend,
now they are taught with such thorns and briers as are the scorns and
reproaches of the world, and by the latter the innocent may know what to
avoid. Such charges and accusations, therefore, we shall wholly pass over,
with our hearty prayers that the same or worse evils may never be found
amongst them by whom they are accused. Much less shall we concern
ourselves in those reflections on them which are raised from the words,
expressions, or actions of particular persons, as they have been reported
and tossed up and down in the lips of talkers. The debate of such things
tends only to mutual exasperations and endless strife. It may be, also,
that for the most part they are false, or misreported invidiously, or
misapplied; and, true or false, have been sufficiently avenged by severe
retortions. And in such altercations few men understand the sharpness of
their own words. Their edge is towards them whom they oppose; but when a
return of the like expressions is made unto themselves, they are sensible
how they pierce. So are provocations heightened, and the first intendment
of reducing love ends in mutual defamatory contentions. All
things, therefore, of this nature we shall pass over, and help to bury by
our silence.
The principal charge against us, and that whereinto all
others are resolved, is our nonconformity unto the present
constitutions of the church of England; for hence we are accused to be
guilty of the want of Christian love and peaceableness, of schism, and an
inclination to all sorts of divisions, contrary to the rules and precepts
of the gospel. Now, we think it not unreasonable to desire that those who
pass such censures on us would attend unto the common known rule, whereby
alone a right judgment in these cases may be made; for it is not equal that
we should be concluded by other men’s particular measures, as though by
them we were to be regulated in the exercise of love and observance of
peace. And as we doubt not but that they fix those measures unto
themselves in sincerity, according unto their own light and apprehension of
things, so we are sure it will be no impeachment of their wisdom or
holiness to judge that others who differ from them do with an equal
integrity endeavour the direction and determination of their consciences in
what they believe and practice; yea, if they have not pregnant evidence to
the contrary, it is their duty so to judge. A defect hereof is the spring
of all that want of love whereof so great a complaint is made. And
rationally they are to be thought most sincere and scrupulous herein who
take up with determinations that are greatly to their outward disadvantage;
for unless it be from a conviction of present duty with respect unto God
and their own eternal good, men are not easily induced to close with a
judgment about sacred things and religious worship, which will not only
certainly prejudice them, but endanger their ruin in things temporal. It
is ordinarily outward secular advantages, wherewith the minds of men are
generally too much affected, that give an easy admission unto persuasions
and practices in religion. By these are men turned and changed every day
from what before they professed, when we hear of no turnings unto a
suffering profession but what arise from strong and unavoidable
convictions. Moreover, should we endeavour to accommodate ourselves to the
lines of other men, it may make some change of the persons with whom we
have to do, but would not in the least relieve us against the charges of
guilt, of schism, and want of love, which we suffer under. Some would
prescribe this measure unto us: That we should occasionally join with
parish assemblies, as now stated, in all their worship and sacred
administrations, but will not require of us that we should absolutely
forbear all other ways and means of our own edification. Will this measure
satisfy all amongst us? will it free us from the imputation we suffer
under? shall we not be said any more to want Christian love, to be factious
or guilty of schism? It is known unto all how little it will
conduce unto these ends, and how little the most will grant that church
peace is preserved thereby. Yea, the difficulty will be increased upon us
beyond what an ordinary ability can solve, though we doubt not but that it
may be done, for if we can do so much, we may expect justly to be pressed
severely to answer why we do no more; for others say immediately that our
attendance on the public worship must be constant, with a forbearance of
all other ways of religious worship beyond that of a family: yet this they
would have us so to do, as in the meantime studiously to endeavour the
reformation of what is judged amiss in the doctrine, discipline, and
worship of the church. This is the measure which is prescribed unto us by
some, and we know not how many censures are passed upon us for a
nonconformity thereunto. Will, therefore, a compliance unto this length
better our condition? will it deliver us from the severest reflections of
being persons unpeaceable and intolerable? Shall we live in a perpetual
dissimulation of our judgments as to what needeth reformation? will that
answer our duty, or give us peace in our latter end? Shall we profess the
persuasions of our minds in these things, and endeavour by all lawful means
to accomplish what we desire? shall we then escape the severest censures,
as of persons inclined to schisms and divisions? Yea, many great and wise
men of the church of England do look on this as the most pernicious
principle and practice that any can betake themselves unto; and in
reporting the memorials of former times, some of them have charged
all the calamities and miseries that have befallen their church to have
proceeded from men of this principle endeavouring reformation according
unto models of their own without separation. And could we conscientiously
betake ourselves to the pursuit of the same design, we should not,
especially under present jealousies and exasperations, escape the same
condemnation that others before us have undergone. And so it is fallen out
with some; which might teach them that their measures are not authentic;
and they might learn moderation towards them who cannot come up unto them,
by the severity they meet withal from those that do outgo them. Shall we,
therefore, — which alone seems to remain, — proceed yet farther, and,
making a renunciation of all those principles conceiving the constitution,
rule, and discipline of the church, with the ways and manner of the worship
of God to be observed in the assemblies of it, which we have hitherto
professed, come over unto a full conformity unto the present constitution
of the church of England, and all the proceedings of its rulers thereon?
“Yea, this is that,” say some, “which is required of you, and that which
would put an end unto all our differences and divisions.” We
know, indeed, that an agreement in any thing or way, right or wrong, true
or false, will promise so to do, and appear so to do for a season; but it
is truth alone that will make such agreements durable or useful. And we
are not engaged in an inquiry merely after peace, but after peace with
truth. Yea, to lay aside the consideration of truth, in a disquisition
after peace and agreement in and about spiritual things, is to exclude a
regard unto God and his authority, and to provide only for ourselves. And
what it is which at present lays a prohibition on our consciences
against the compliance proposed shall be afterward declared. Neither will
we here insist upon the discouragements that are given us from the present
state of the church itself; which yet are not a few. Only, we must say,
that there doth not appear unto us in many that steadiness in the
profession of the truth owned amongst us upon and since the Reformation,
nor that consent upon the grounds and reasons of the government and
discipline in it that we are required to submit unto, which were necessary
to invite any dissenters to a thorough conformity unto it. That there are
daily inroads made upon the ancient doctrine of this church, and that
without the least control from them who pretend to be the sole conservators
of it, until, if not the whole, yet the principal parts of it are laid
waste, is sufficiently evident, and may be easily proved. And we fear not
to own that we cannot conform to Arminianism [and] Socinianism, on the one
hand, or Popery on the other, with what new or specious pretences soever
they may be blended. And for the ecclesiastical government, as in the
hands of our mere ecclesiastical persons, when it is agreed among
themselves whether it be from heaven or of men, we shall know the better
how to judge of it. But suppose we should waive all such considerations,
and come up to a full conformity unto all that is, or shall, or may be
required of us, will this give us a universally pleadable acquitment from
the charges of the guilt of want of love, schism, and divisions? We
should, indeed, possibly be delivered from the noise and clamour of a few
crying-out sectaries, fanatics, schismatics, church-dividers; but withal
should continue under the censures of the great, and at present thriving
church of Rome, for the same supposed crimes. And sure enough we are, that
a compliance with them who have been the real causes and occasions of all
the schisms and divisions that are amongst Christians almost in the whole
world, would yield us no solid relief in the change of our condition; yet
without this no men can free themselves from the loudest outcries against
them on the account of schism. And this sufficiently manifests how little
indeed they are to be valued, seeing, for the most part, they are nothing
but the steam of interest and party. It is therefore apparent, that the
accommodations of our judgments and practices to the measures
of other men will afford us no real advantage as to the imputations we
suffer under, nor will give satisfaction unto all professors of
Christianity that we pursue love and peace in a due manner: for what one
sort requireth of us, another will instantly disallow and condemn; and it
is well if the judgment of the major part of all sorts be not influenced by
custom, prejudices, and secular advantages. We have, therefore, no way
left but that which, indeed, ought to be the only way of Christians in
these things, — namely, to seek in sincerity the satisfaction of our own
consciences, and the approving of our hearts unto the Searcher of them, in
a diligent attendance unto our own especial duty, according to that rule
which will neither deceive us nor fail us; and an account of what we do
herein we shall now tender unto them that follow truth with peace.
Chapter II.
Commendations of love and unity — Their proper objects, with
their general rules and measures — Of love toward all mankind in general —
Allows not salvation unto any without faith in Christ Jesus — Of the
differences in religion as to outward worship.
The foundation
of our discourse might be laid in the commendation of Christian love and
unity, and thereon we might easily enlarge, as also abound in a collection
of testimonies confirming our assertions; but the old reply in such a case,
— “By whom ever were they discommended?” — evidenceth a labour therein to
be needless and superfluous. We shall therefore only say, that they are
greatly mistaken who, from the condition whereinto at present we are driven
and necessitated, do suppose that we value not these things at as high a
rate as themselves, or any other professors of Christian religion in the
world. A greater noise about them may be made, possibly, by such as have
accommodated their name and notion to their own interests, and who point
their pleas about them and their pretences of them to their own secular
advantage; but as for a real valuation of the things themselves, as they
are required of us and prescribed unto us in the gospel, we shall not
willingly be found to come behind any that own the name of Christ in the
world. We know that God hath styled himself the God of love, peace, and
order in the church, because they are eminently from him, and highly
accepted with him. And as love is the new commandment which Jesus Christ
hath given unto his disciples, so he hath appointed it to be the bond of
perfection unto them; which nothing else will ever be, however finely
invented for them, or forcibly imposed on them.
Without this love, in what relates to church communion, whatever else we
are, we are but as “sounding brass and tinkling cymbals.” And all unity or
agreement in outward order not proceeding from and animated by this love,
are things wherein neither Christ nor the gospel is much concerned. An
endeavour also after one mind and one judgment, Phil. ii.
2, 1 Cor. i.
10, amongst all believers, for a help unto us to keep the “unity
of the Spirit in the bond of peace,” we acknowledge to be indispensably
required of us. And, therefore, where any opinion or practice, in or about
religion or the worship of God, do apparently in themselves impair the
gracious, holy principles of love and peace, or obstruct men in the
exercise of any duties which those principles require or lead unto, it is a
great and weighty prejudice against their truth and acceptation with God.
As, therefore, we shall not boast of the prevalency of these principles in
our minds, seeing that, though we should know nothing to the contrary by
ourselves, yet are we not therefore justified; so we are assured that none
can justly condemn us for the want of them, unless they can make good their
charge by instances not relating to the peculiar differences between them
and us, for what doth so will neither warrant any to make such a judgment,
nor carry any conviction in it towards them that are judged. Upon the
whole matter, we shall not easily be diverted from pursuing our claim unto
an equal interest in these things with any other professors of the
Christian religion, although at present we do it not by enlarged
commendations of them. Much less are we in the least moved or shaken in
our minds from the accusations of them who, having the advantage of force
and power, do make a compliance with themselves, in all their impositions
and self-interested conceptions, the sole measure of other men’s exercise
and actings of these principles. We have a much safer rule whereby to make
a judgment of them, whereunto we know “we shall do well to attend, as unto
a light shining in a dark place.” But, now, whereas all these things, —
namely, love, peace, and unity, — are equally dear unto us, yet there are
different rules prescribed for the exercise and pursuit of them. Our love
is to be catholic, unconfined as the beams of the sun, or as the showers of
rain that fall on the whole earth. Nothing of God’s rational creation in
this world is to be exempted from being the object thereof. And where only
any exception might seem to be warranted by some men’s causeless hatred,
with unjust and unreasonable persecution of us, there the exercise of it is
given us in especial and strictest charge; which is one of the noble
singularities of Christian religion. But whereas men are cast into various
conditions on account of their relation unto God, the actual exercise of
love towards them is required of us in a suitable variety; for it is God himself, in his infinite excellencies, who is the first and
adequate object of our love, which descends unto others according to their
participation from him, and the especial relations created by his
appointment; whereof we shall speak afterward. Our duty in the observance
of peace is, as unto its object, equally extended; and the rule or measure
given us herein is the utmost of our endeavours in all ways of truth and
righteousness which are required or may have a tendency thereunto: for as
we are commanded to “follow peace with all men,” Heb. xii.
14, under the same indispensable necessity as to obtain and
observe “holiness” in our own persons, “without which no man shall see the
Lord;” so as to the measure of our endeavours unto this end, we are
directed, “if it be possible, and as far as in us lieth, to live peaceably
with all men,” Rom. xii.
18. The rule for unity, as it is supposed to comprise all
church-communion, falls under many restrictions; for herein the especial
commands of Christ and institutions of the gospel committed unto our care
and observance falling under consideration, our practice is precisely
limited unto those commands and by the nature of those institutions.
These being the things we are to attend unto, and these
being their general rules and measures, we shall, with respect unto the
present state of religious affairs in the world amongst those who make
profession of the Christian religion, plainly declare what are our thoughts
and judgments, what we conceive to be our duty, and what is our practice;
submitting them unto the present apprehensions of unprejudiced persons,
leaving the final sentence and determination of our cause to the
judgment-seat of Jesus Christ.
Love toward all mankind in general we acknowledge
to be required of us, and we are debtors in the fruits of it to the whole
creation of God: for he hath not only implanted the principles of it in
that nature whereof we are in common partakers with the whole race and
kind, whereunto all hatred and its effects were originally foreign, and
introduced by the devil, nor only given us his command for it, enlarging on
its grounds and reasons in the gospel; but in his design of recovering us
out of our lapsed condition unto a conformity with himself, proposeth in an
especial manner the example of his own love and goodness, which are
extended unto all, for our imitation, Matt.
v. 44, 45. His philanthropy and communicative love, from his own
infinite self-fullness, wherewith all creatures, in all places, times, and
seasons, are filled and satisfied, as from an immeasurable ocean of
goodness, are proposed unto us to direct the exercise of that drop from the
divine nature wherewith we are intrusted. “Love your enemies,” saith our
Saviour, “bless them that curse you, do good to them that hate you, and
pray for them which despitefully use you, and persecute you;
that ye may be the children of your Father which is in heaven: for he
maketh his sun to rise on the evil and on the good, and sendeth rain on the
just and on the unjust.” Now, all mankind may be cast into two ranks or
orders: for, first, there are those who are yet “without Christ, being
aliens from the commonwealth of Israel, and strangers from the covenants of
promise, having no hope, and without God in the world,” Eph. ii. 12, — such, we mean, as are
either negatively or privatively infidels or unbelievers, who have yet
never heard the sound of the gospel, or do continue to refuse and reject it
where it is proposed and tendered unto them; and there are those, secondly,
who have in one way or other received the doctrine of the gospel, and do
make profession thereof in the world. To both these sorts we do
acknowledge that we owe the duty of love. Even towards the infidel, pagan,
and Mohammedan world, Jews and Gentiles, we are debtors in this duty; and
we desire to be humbled for it as our sin, wherein we are wanting in the
discharge of it, or wherein the fruits of it do not abound in us to the
praise of God. Now, love, in the first notion of it, is the willing of a
wanted good unto the object of it, or those that are loved, producing an
endeavour to effect it unto the utmost of the ability of them in whom it
is. Where this absent good is of great importance, the first natural and
genuine effect of love is compassion. This good, as unto all
unbelievers, is whatever should deliver them from present or eternal
misery, — whatever should lead, guide, or bring them unto blessedness in
the enjoyment of God. Besides, the absence hereof is accompanied, even in
this world, with all that blindness and darkness of mind, all that slavery
unto sin and the devil, that can any way concur to make a rational being
truly miserable. If we have not hearts like the flint or adamant, we
cannot but be moved with compassion towards so many perishing souls,
originally made like ourselves, in the image of God, and from whom that we
differ in any thing is an effect of mere sovereign grace, and not the fruit
of our own contrivance nor the reward of our worth or merit. And those who
are altogether unconcerned in others are not much concerned in themselves;
for the true love of ourselves is the rule of our love unto other men.
Again, compassion proceeding from love will work by prayer for
relief; for it is God alone who can supply their wants, and our only way of
treating with him about it is by our humble supplications. And if herein
also we should be found wanting, we should more judge ourselves to be
defective in true Christian love and charity than we can for many of those
mistakes which are charged on us in other things, were we convinced that
such they are, which as yet we are not. It is therefore our continual
prayer, that God would send out his light and his truth unto the utmost
parts of the earth, to visit by them those dark places which
are yet filled with habitations of cruelty; that he would remove the vail
of covering which is yet on the face of many great and populous nations;
that “the whole earth may be filled with the knowledge of the Lord, as the waters cover the sea;”
even that, according to his promise, “he would turn to the people a pure
language, that they may all call upon the name of the Lord, to serve him with one
consent.” And this we desire to be found doing, not in a formal or
customary manner, but out of a sincere compassion for the souls of men, a
deep sense of the interest herein of the glory of God, and a desire after
the accomplishment of those prophecies and promises in the Scripture which
speak comfortably towards an expectation of abundant grace to be manifested
unto the residue of sinners, both Jews and Gentiles, in the latter days.
Moreover, unto compassion and supplications, love requireth that we should
add also all other possible endeavours for their relief. Herein
consists that work and labour of love which are so much recommended unto
us. But the actings of love in these most useful ways are, for the most
part, obstructed unto us by the want of opportunities; which, under the
guidance of divine Providence, are the rule of our call unto the duties
wherein such endeavours consist, and whereby they may be expressed. Only,
this at present we have to rejoice in, that, through the unwearied labours
of some holy and worthy persons, sundry churches of Indians are lately
called and gathered in America; wherein the natives of those parts of the
world, who for so many generations sat in darkness and in the shadow of
death, do, under the guidance of pastors and elders of their own, walk in
the fellowship of the gospel, giving glory to God by Jesus Christ. And let it not seem
impertinent that we have given this account of our judgments concerning
that love which we do and ought to bear unto all, even the worst of men;
seeing those by whom our testimony is received will not, nay cannot, easily
suppose that we would willfully neglect the exercise of the same affections
towards those concerning whom our obligations thereunto are
unspeakably greater and more excellent.
There is, indeed, another kind of pretended charity towards
this sort of men, which we profess we have not for them, although we judge
we do not want it; for there can be no want unto any of an error or
mistake, wherein the charity intended doth consist. And this is the
judgment of some, that they, or some of them, may attain salvation or
eternal blessedness in the condition wherein they are, without the
knowledge of Jesus Christ. This, we acknowledge, we neither believe nor
hope concerning them; nor, to speak plainly, can desire it should be so,
unless God had otherwise revealed himself concerning Jesus Christ and them
than yet he hath done. And we are so far from supposing that there is in
us, on this account, any blamable defect of charity, that we know ourselves
to be freed by this persuasion from a dangerous error, which, if admitted,
would both weaken our own faith and impair all the due and proper effects
of charity towards others: for “though there be that are called gods,
whether in heaven or in earth, (as there be gods many, and lords many,) yet
to us there is but one God, the Father, of whom are all things, and we in
him; and one Lord Jesus Christ, by whom are all things, and we by him,”
1 Cor. viii. 5, 6. We know “there is
no salvation in any other” but by Jesus Christ; and that “there is none
other name under heaven given among men, whereby we must be saved,”
Acts iv. 12. Nor is this name given
any otherwise amongst men but by the gospel; for it is not the giving of
the person of Christ absolutely to be a mediator, but the declaration of
his name by the gospel, as the means of salvation, that is intended. Hence
our Lord Jesus Christ, giving that commission to his apostles to preach it,
“Go ye into all the world, and preach the gospel to every creature,” he
adds unto it that decretory sentence concerning the everlasting condition
of all men with respect thereunto, “He that believeth and is baptized shall
be saved; but he that believeth not shall be damned,” Mark xvi. 15, 16. As the
preaching of the gospel, and the belief on Jesus Christ thereon, are the
only means of obtaining salvation, so all those who are not made partakers
of them must perish eternally. So when the apostle affirms that the Jews
would have hindered them from preaching to the Gentiles “that they might be
saved,” 1 Thess. ii. 16, he plainly
declares that without it they could not so be. Neither were any of them
ever better, or in a better condition, than they are described by the same
apostle, Eph. ii. 12, and in sundry other
places, wherein he allows them no possibility of obtaining eternal
blessedness. Neither do we in this matter consider what God can do, or
what he hath done, to the communicating of grace and faith in Jesus Christ
unto any particular persons at any time, or in any place, in an
extraordinary manner. We are not called to make a judgment thereof, nor
can any rule be hence collected to regulate the exercise of our love:
“Secret things belong to the Lord our God, but revealed things to
us and our children, that we may do his will.” When and where such grace
and faith do manifest themselves by their effects, we ought readily to own
and embrace them. But the only inquiry in this matter is, what those that
are utterly destitute of the revelation of Jesus Christ, either as made
originally in the promise or as explained in the gospel, may, under the
mere conduct of the light of nature, as consisting of the innate principles
of reason, with their improvement, or as increased by the consideration of
the effects of divine power and providence, by the strength and exercise of
their own moral principles, attain unto, as unto their present acceptance
with God and future eternal salvation? That they may be saved in every
sect who live exactly according to the light of nature, is a doctrine
anathematized by the church of England, article xviii.; and the reason
given hereof is, because the Scriptures propose the name of Jesus Christ
alone whereby we may be saved. And if we do believe that description which
is given in the Scripture of men, their moral abilities and their works, as
they lie in the common state of mankind since the entrance of sin, with
respect unto God and salvation, we shall not be able to be of another mind:
for they are said to be “blind,” Luke iv.
18; yea, to be “darkness,” to be “dead in trespasses and sins,”
not to “receive the things of the Spirit of God, because they are
foolishness unto them,” and their minds to be “enmity against God” himself,
Acts xxvi. 18; Eph. ii. 1–3,
iv. 18; Rom. viii.
7. That there may be any just expectation concerning such
persons, that they will “work out their salvation with fear and trembling,”
we are not convinced; neither do we think that God will accept of a more
imperfect obedience in them that know not Jesus Christ than he requires of
them who do believe in him, for then should he prove a disadvantage unto
them. Besides, all their best works are severely reflected on in the
Scripture, and represented as unprofitable; for whereas in themselves they
are compared to evil trees, thorns, and briers, we are assured they neither
do nor can bring forth good grapes or figs. Besides, in the Scripture the
whole business of salvation, in the first place, turns upon the hinge of
faith supernatural and divine: for “without faith it is impossible to
please God,” and “he that believeth not shall be damned;” “he that
believeth not in the name of the Son of God is condemned already;” for
“neither circumcision availeth any thing, nor uncircumcision, but faith
which worketh by love;” and it is “by faith that the just shall live,”
Heb. xi. 6, [Mark xv.
16,] John iii. 18, 36,
Gal. v. 6, [Hab. ii.
4.] That this faith may be educed out of the obediential
principles of nature was, indeed, the opinion of Pelagius of old; but it will not now,
we hope, be openly asserted by any. Moreover, this faith is in the
Scripture, if not limited and determined, yet directed unto Jesus Christ as
its necessary peculiar object: “For this is life eternal, that we may know
the only true God, and Jesus Christ, whom he hath sent.” It seems,
therefore, that the knowledge of the only true God is not sufficient to
attain eternal life, unless the knowledge of Jesus Christ also do accompany
it; for “this is the record, that God hath given to us eternal life, and
this life is in his Son. He that hath the Son hath life; and he that hath
not the Son of God hath not life,” 1
John v. 11, 12; which is enough to determine the controversy.
And those assertions, that “there is none other name given among men
whereby they must be saved,” and that “other foundation can no man lay than
that is laid, which is Jesus Christ,” Acts iv.
12, 1 Cor. iii.
11, are of the same importance; and it were needless to multiply
the testimonies that are given us to that purpose elsewhere. Neither can
it be made to appear that the concatenation of the saving means, whereby
men that are adult are brought unto glory, is not absolutely universal; and
amongst them there is vocation, or an effectual calling (Rom. viii. 29, 30) to the knowledge
of Christ by the gospel. Neither will the same apostle allow a saving
invocation of the name of God to any but those that are brought to believe
by hearing the word preached, Rom.
x. 13–15. It is said that God may, by ways secret and unknown to
us, reveal Jesus Christ to them, and so by faith in him sanctify their
natures and endow them with his Spirit; which things it is granted, we
suppose, are indispensably necessary unto salvation. Those whom God thus
deals withal are not Pagans but Christians, concerning whom none ever
doubted but they might be saved. It is also granted that men may learn
much of the power, wisdom, and goodness of God, which both require and
teach many duties to be performed towards him; but withal, we believe that
without the internal sanctification of the Spirit, communicated by and with
the knowledge of Jesus Christ, no man can be saved. But we intend not here
to dispute about these things. Instead of an effect of love and charity,
it is manifest that the opinion which grants salvation unto the heathen, or
any of them, upon the due improvement of their rational faculties and moral
principles, ariseth from a want of due consideration of the true nature of
sin and grace, of the fall of man and his recovery, of the law and gospel,
and of the wisdom and love of God in sending Jesus Christ to make atonement
for sinners, and to bring in everlasting righteousness. And not only so,
but it evidently prepares the way unto those noxious opinions which at this
day among, many infest and corrupt Christian religion, and foment those
seeds of atheism which spring up so fast as to threaten the overspreading
of the whole field of Christianity; for hence it will follow,
by an easy deduction, that every one may be saved, or attain unto his
utmost happiness, in his own religion, be it what it will, whilst under any
notion or conception he acknowledgeth a divine Being, and his own
dependence thereon. And seeing that, on this supposition, it must be
confessed that religion consists solely in moral honesty, and a fancied
internal piety of mind towards the Deity (for in nothing else can a
centring of all religions in the world unto a certain end be imagined), it
follows that there is no outward profession of it indispensably necessary,
but that every man may take up and make use of that which is best suited
unto his interest in his present condition and circumstances. And as this,
being once admitted, will give the minds of men an indifferency as unto the
several religions that are in the world, so it will quickly produce in them
a contempt of them all. And, from an entertainment of, or an indifferency
of mind about, these and the like noisome opinions, it is come to pass that
the gospel, after a continued triumph for sixteen hundred years over hell
and the world, doth at this day, in the midst of Christendom, hardly with
multitudes maintain the reputation of its truth and divinity; and is by
many, living in a kind of outward conformity unto the institutes of
Christian religion, despised and laughed to scorn. But the proud and
foolish atheistical opiniators of our days, whose sole design is to fortify
themselves by the darkness of their minds against the charges of their own
conscience upon their wicked and debauched conversations, do but expose
themselves to the scorn of all sober and rational persons; for what are a
few obscure, and, for the most part, vicious renegadoes, in comparison of
those great, wise, numerous, and sober persons, whom the gospel, in its
first setting forth in the world, by the evidence of its truth and the
efficacy of its power, subdued and conquered? Are they as learned as the
renowned philosophers of those days, who, advantaged by the endeavours and
fruits of all the great wits of former ages, had advanced solid, rational
literature to the greatest height that ever it attained in this world, or
possibly ever will do so, the minds of men having now something more
excellent and noble to entertain themselves withal? Are they to be
equalled in wisdom and experience with those glorious emperors, senators,
and princes who then swayed the scepters and affairs of the world? Can
they produce any thing to oppose unto the gospel that is likely to
influence the minds of men in any degree comparably to the religion of
these great, learned, wise, and mighty personages; which, having received
by their fathers from days immemorial, was visibly attended with all
earthly glories and prosperities, which were accounted as the reward of
their due observance of it? And yet, whereas there was a conspiracy of all
those persons, and this influenced by the craft of infernal
powers, and managed with all that wisdom, subtlety, power, and cruelty that
the nature of man is capable to exercise, on purpose to oppose the gospel,
and keep it from taking root in the world; yet, by the glorious evidence of
its divine extract and original wherewith it is accompanied, by the
efficacy and power which God gave the doctrine of it in and over the minds
of men, all managed by the spiritual weapons of its preachers, which were
“mighty through God to the pulling down of those strongholds, casting down
imaginations, and every high thing that exalted itself against, the
knowledge of God,” 2 Cor.
x. 4, 5, it prevailed against them all, and subdued the world
unto an acknowledgment of its truth, with the divine power and authority of
its Author. Certainly there is nothing more contemptible than that the
indulgence of some inconsiderable persons unto their lusts and vices, who
are void of all those excellencies, in notion and practice, which have
already been triumphed over by the gospel when set up in competition with
it or opposition unto it, should be once imagined to bring it into question
or to cast any disreputation upon it. But to treat of these things is not
our present design; we have only mentioned them occasionally, in the
account which it was necessary we should give concerning our love to all
men in general, with the grounds we proceed upon in the exercise of it.
Chapter III.
Nature of the catholic church — The first and principal object of
Christian love — Differences among the members of this church, of what
nature, and how to be managed — Of the church catholic as visibly
professing — The extent of it, or who belong unto it — Of union and love in
this church-state — Of the church of England with respect hereunto — Of
particular churches; their institution; corruption of that institution — Of
churches diocesan, etc. — Of separation from corrupt particular churches —
The just causes thereof, etc.
In the
second sort of mankind, before mentioned, consists the visible
kingdom of Christ in this world. This being grounded in his death and
resurrection, and conspicuously settled by his sending of the Holy Ghost
after his ascension, he hath ever since preserved in the world against all
the contrivances of Satan or opposition of the gates of hell, and will do
so unto the consummation of all things; for “he must reign until all his
enemies are made his footstool.” Towards these, on all accounts, our love
ought to be intense and fervent, as that which is the immediate bond of our
relation unto them and union with them. And this kingdom or church of
Christ on the earth may be, and is generally, by all considered under a
three-fold notion:—First, As therein, and among the
members of it, is comprised that real living and spiritual body of
his, which is firstly, peculiarly, and properly the catholic
church militant in this world. These are his elect, redeemed,
justified, and sanctified ones, who are savingly united unto their head by
the same quickening and sanctifying Spirit, dwelling in him in all fulness,
and communicated unto them by him according to his promise. This is that
catholic church which we profess to believe; which being hid from the eyes
of men, and absolutely invisible in its mystical form, or spiritual saving
relation unto the Lord Christ and its unity with him, is yet more or less
always visible by that profession of faith in him and obedience unto him
which it maketh in the world, and is always obliged so to do: “For with the
heart man believeth unto righteousness; and with the mouth confession is
made unto salvation,” Rom. x.
10. And this church we believe to be so disposed over the whole
world, that wherever there are any societies or numbers of men who
ordinarily profess the gospel, and subjection to the kingly rule of Christ
thereby, with a hope of eternal blessedness by his mediation, we no way
doubt but that there are among them some who really belong thereunto. In
and by them doth the Lord Christ continually fulfil and accomplish the
promise of his presence by his Spirit with them that believe in his name;
who are thereby interested in all the privileges of the gospel, and
authorized unto the administration and participation of all the holy
ordinances thereof. And were it not that we ought not to boast ourselves
against others, especially such as have not had the spiritual advantages
that the inhabitants of these nations have been intrusted withal, and who
have been exposed unto more violent temptations than they, we should not
fear to say, that among those of all sorts who in these nations hold the
Head, there is probably, according unto a judgment to be made by the fruits
of that Spirit which is savingly communicated unto the church in this sense
alone, a greater number of persons belonging thereunto than in any one
nation or church under heaven. The charge therefore of some against us
that we paganize the nation, by reason of some different apprehensions from
others concerning the regular constitution of particular churches for the
celebration of gospel worship, is wondrous vain and ungrounded. But we
know that men use such severe expressions and reflections out of a
discomposed habit of mind, which they have accustomed themselves unto, and
not from a sedate judgment and consideration of the things themselves; and
hence they will labour to convince others of that whereof, if they would
put it unto a serious trial, they would never be able to convince
themselves.
This, then, is that church which, on the account of their
sincere faith and obedience, shall be saved, and out of which,
on the account of their profession, there is no salvation to be obtained:
which things are weakly and arrogantly appropriated unto any particular
church or churches in the world; for it is possible that men may be members
of it, and yet not belong or relate unto any particular church on the
earth; and so it often falleth out, as we could manifest by instances, did
that work now lie before us. This is the church which the Lord Christ
“loved and gave himself for; that he might sanctify and cleanse it with the
washing of water by the word, that he might present it unto himself a
glorious church, not having spot, or wrinkle, or any such thing; but that
it should be holy and without blemish,” Eph. v.
26, 27. And we must acknowledge that in all things this is the
church unto which we have our first and principal regard, as being the
spring from which all other considerations of the church do flow. Within
the verge and compass of it do we endeavour to be found, the end of the
dispensation of the gospel unto men being that they should do so. Neither
would we, to save our lives (which, for the members of this church and
their good, we are bound to lay down, 1 John iii.
16, when justly called thereunto), willfully live in the neglect
of that love towards them or any of them which we hope God hath planted in
our hearts, and made natural unto us, by that one and selfsame Spirit, by
whom the whole mystical body of Christ is animated. We do confess, that,
because the best of men in this life do know but in part, all the members
of this church are in many things liable to error, mistakes, and
miscarriages; and hence it is that, although they are all internally acted
and guided by the same Spirit in all things absolutely necessary to their
eternal salvation, and do all attend unto the same rule of the word,
according as they apprehend the mind of God in it and concerning it, have
all, for the nature and substance of it, the same divine faith and love,
and are all equally united unto their Head, yet, in the profession which
they make of the conceptions and persuasions of their minds about the
things revealed in the Scripture, there are, and always have been, many
differences among them. Neither is it morally possible it should be
otherwise, whilst in their judgment and profession they are left unto the
ability of their own minds and liberty of their wills, under that great
variety of the means of light and truth, with other circumstances,
whereinto they are disposed by the holy wise providence of God. Nor hath
the Lord Christ absolutely promised that it shall be otherwise with them;
but securing them all by his Spirit in the foundations of eternal
salvation, he leaves them in other things to the exercise of mutual love
and forbearance, with a charge of duty after a continual endeavour to grow
up unto a perfect union, by the improvement of the blessed aids and assistances which he is pleased to afford unto them. And those
who, by ways of force, would drive them into any other union or agreement
than their own light and duty will lead them into, do what in them lies to
oppose the whole design of the Lord Christ towards them and his rule over
them. In the meantime, it is granted that they may fall into divisions,
and schisms, and mutual exasperations among themselves, through the
remainders of darkness in their minds and the infirmity of the flesh,
Rom. xiv. 3; and in such cases mutual
judgings and despisings are apt to ensue, and that to the prejudice and
great disadvantage of that common faith which they do profess. And yet,
notwithstanding all this (such cross-entangled wheels are there in the
course of our nature), they all of them really value and esteem the
things wherein they agree incomparably above those wherein they
differ. But their valuation of the matter of their union and agreement is
purely spiritual, whereas their differences are usually influenced by
carnal and secular considerations, which have, for the most part, a
sensible impression on the minds of poor mortals. But so far as their
divisions and differences are unto them unavoidable, the remedy of farther
evils proceeding from them is plainly and frequently expressed in the
Scripture. It is love, meekness, forbearance, bowels of compassion, with
those other graces of the Spirit wherein our conformity unto Christ doth
consist, with a true understanding and the due valuation of the “unity of
faith,” and the common hope of believers, which are the ways prescribed
unto us for the prevention of those evils which, without them, our
unavoidable differences will occasion. And this excellent way of the
gospel, together with a rejection of evil surmises, and a watchfulness over
ourselves against irregular judging and censuring of others, together with
a peaceable walking in consent and unity so far as we have attained, is so
fully and clearly proposed unto us therein, that they must have their eyes
blinded by prejudices and carnal interests, or some effectual working of
the god of this world on their minds, into whose understandings the light
of it doth not shine with uncontrollable evidence and conviction. That the
sons or children of this church, of “Jerusalem which is above, and is the
mother of us all,” should, on the account of their various apprehensions of
some things relating to religion or the worship of God, unavoidably
attending their frail and imperfect condition in this world, yea, or of any
schisms or divisions ensuing thereon, proceeding from corrupt and not
thoroughly mortified affections, be warranted to hate, judge, despise, or
condemn one another, much more to strive by external force to coerce,
punish, or destroy them that differ from them, is as foreign to the gospel
as that we should believe in Mohammed and not in Jesus Christ. Whatever
share, therefore, we are forced to bear in differences with or
divisions from the members of this church (that is, any who declare and
evidence themselves so to be by a visible and regular profession of faith
and obedience), as it is a continual sorrow and trouble unto us, so we
acknowledge it to be our duty (and shall be willing to undergo any blame,
where we are found defective in the discharge of it, unto the utmost of our
power) to endeavour after the strictest communion with them in all
spiritual things that the gospel doth require, or whereof our condition in
this world is capable. In the meantime, until this can be attained, it is
our desire to manage the profession of our own light and apprehensions
without anger, bitterness, clamour, evil speaking, or any other thing that
may be irregular in ourselves or give just cause of offence unto others.
Our prayers are also continually for the spiritual prosperity of this
church, for its increase in faith and holiness, and especially for the
healing of all breaches that are among them that belong thereunto
throughout the world. And were we not satisfied that the principles which
we own about the right constitution of the churches of Christ, and the
worship of God to be observed in them, are singularly suited to the
furtherance and preservation of union and due order among all the members
of this church, we should not need to be excited by any unto their
renunciation. But our main design in all these things is, that both they
and we with them may enjoy that peace which the Lord Christ hath bequeathed
unto us, and walk in the way which he hath prescribed for us. And these
things we mention, neither to boast of nor yet to justify ourselves, but
only to acknowledge what is our conviction concerning our duty in this
matter. And might there any sedate, peaceable, unprejudicate endeavours be
countenanced and encouraged, for the allaying of all occasional distempers
and the composing of all differences among them who belong to this church
of Christ, so as that they might all of them (at least in these nations)
not only “keep the unity of the Spirit in the bond of peace,” but also
agree and consent in all ways and acts of religious communion, we doubt not
to manifest that no rigid adherence unto the practice of any conceptions of
our own, in things wherein the gospel alloweth a condescension and
forbearance, no delight in singularity, no prejudice against persons or
things, should obstruct us in the promotion of it to the utmost of our
power and ability. Upon the whole matter, we own it as our duty to follow
and seek after peace, unity, consent and agreement in holy worship, with
all the members of this church, or those who, by a regular profession,
manifest themselves so to be; and will, with all readiness and alacrity,
renounce every principle or practice that is either inconsistent with such
communion, or directly or indirectly is in itself obstructive of it.
Secondly, The
church of Christ may be considered with respect unto its
outward profession, as constitutive of its being, and the formal
reason of its denomination. And this is the church catholic visible,
whereunto they all universally belong who profess the invocation of the
name of our Lord Jesus Christ, their Lord and ours, under the limitations
that shall be mentioned afterward. And this is the visible kingdom of
Christ; which, on the account of its profession, and thereby, is
distinguished from that world which lieth in evil and is absolutely under
the power of Satan. And so in common use the church and the world are
contradistinguished. Yet, on other accounts, many who belong unto this
church, by reason of some kind of profession that they make, may justly be
esteemed to be the world, or of it. So our Lord Jesus Christ called the
generality of the professing church in his time. “The world,” saith he,
“hateth me,” John xvii. 18, 19,
25. And that we may know that he thereby intended the church of
the Jews, besides that the circumstances of the place evince it, he puts it
out of question by the testimony which he produceth in the confirmation of
his assertion concerning their unjust and causeless hatred, — namely, “It
is written in their law, They hated me without a cause;” which, being taken
out of the Psalms (Ps. xxxv.
19), was part of the law or rule of the Judaical church only.
Now, he thus terms them, because the generality of them, especially their
rulers, although they professed to know God, and to worship him according
to his word and the tradition of their fathers, yet were not only corrupt
and wicked in their lives, but also persecuted him and his disciples, in
whom the power and truth of God were manifested beyond what they were able
to bear. And hence a general rule is established: That what profession
soever any men do make of the knowledge and worship of God, to what church
soever they do or may be thought to belong, yet if they are wicked or
ungodly in their lives, and persecutors of such as are better than
themselves, they are really of the world, and with it will perish, without
repentance. These are they who, receiving on them a form or delineation of
godliness, do yet deny the power of it; from whom we are commanded to “turn
away.” But yet we acknowledge that there is a real difference to be made
between them who in any way or manner make profession of the name of
Christ, with subjection unto him, and that infidel world by whom the gospel
is totally rejected, or to whom it was never tendered.
In this catholic visible church, as comprehensive
of all who throughout the world outwardly own the gospel, there is an
acknowledgment of “one Lord, one faith, one baptism:” which are a
sufficient foundation of that love, union, and communion among them, which
they are capable of, or are required of them; for in the joint profession
of the same Lord, faith, and baptism, consists the union of the
church under this consideration, — that is, as catholic and visibly
professing, — and in nothing else. And hereunto also is required, as the
principle animating that communion, and rendering it acceptable, mutual
love with its occasional exercise, as a fruit of that love which we have
unto Jesus Christ, who is the object of our common profession. And setting
aside the consideration of them who openly reject the principal
fundamentals of Christian religion (as denying the Lord Christ to be the
eternal Son of God, with the use and efficacy of his death, as also the
personal subsistence and deity of the Holy Spirit), there is no known
community of these professors in the world but they own so much of the
truths concerning “one Lord, one faith, and one baptism,” as is sufficient
to guide them unto life and salvation. And thereon we no way doubt but
that among them all there are some really belonging to the purpose of God’s
election, who by the means that they do enjoy shall at length be brought
unto everlasting glory: for we do not think that God, by his providence,
would maintain the dispensation of the gospel in any place, or among any
people, among whom there are none whom he hath designed to bring into the
enjoyment of himself; for that is the rule of his sending and continuing of
it, whereon he enjoined the apostle Paul to stay in such places where he
had “much people” whom he would have to be converted, Acts xviii. 9–11. He would not
continue from generation to generation to scatter his pearls where there
were none but rending swine, nor send fishers unto waters wherein he knew
there were nothing but serpents and vipers. It is true the gospel, as
preached unto many, is only a testimony against them, Matt. xxiv. 14, leaving them without
excuse, and proves unto them “a savour of death unto death.” But the
first, direct, and principal design of the dispensation of it being the
conversion of souls and their eternal salvation, it will not probably be
continued in any place, nor is so, where this design is not pursued nor
accomplished towards any; neither will God make use of it anywhere merely
for the aggravation of men’s sins and condemnation; nor would his so doing
consist with the honour of the gospel itself, or the glory of that love and
grace which it professeth to declare. Where it is indeed openly rejected,
there that shall be the condemnation of men; but where it finds any
admittance, there it hath somewhat of its genuine and proper work to
effect. And the gospel is esteemed to be in all places dispensed and
admitted, where, the Scripture being received as the word of God, men are,
from the light, truth, and doctrine contained therein, by any means so far
instructed as to take upon them the profession of subjecting their souls to
Jesus Christ, and of observing the religious duties by him prescribed, in
opposition to all false religions in the world. Amongst all
these the foundations of saving faith are at this day preserved; for they
universally receive the whole canonical Scripture, and acknowledge it to be
the word of God, on such motives as prevail with them to do so sincerely.
Herein they give a tacit consent unto the whole truth contained in it, for
they receive it as from God, without exception or limitation; and this they
cannot do without a general renunciation of all the falsities and evils
that it doth condemn. Where these things concur, men will not believe nor
practice any thing in religion but what they think God requires of them and
will accept from them. And we find it also in the event, that all the
persons spoken of, wherever they are, do universally profess that they
believe in the God and Father of our Lord Jesus Christ, and in his only and
eternal Son. They all look, also, for salvation by him, and profess
obedience unto him, believing that God raised him from the dead. They
believe, in like manner, that the Holy Spirit is the Spirit of the Father
and the Son, with many other sacred truths of the same importance; as also,
that “without holiness no man shall see the Lord.” However, therefore,
they are differenced and divided among themselves, however they are
mutually esteemed heretics and schismatics, however, through the subtlety
of Satan, they are excited and provoked to curse and persecute one another
with wonderful folly, and by an open contradiction unto other principles
which they profess; yet are they all subjects of the visible kingdom of
Christ, and belong all of them to the catholic church, making profession of
the name of Christ in the world, in which there is salvation to be
obtained, and out of which there is none.
We take not any consideration at present of that absurd,
foolish, and uncharitable error, which would confine the catholic church of
Christ unto a particular church of one single denomination, or, indeed,
rather unto a combination of some persons in an outward mode of religious
rule and worship; whereof the Scripture is as silent as of things that
never were, nor ever shall be. Yea, we look upon it as intolerable
presumption, and the utmost height of uncharitableness, for any to judge
that the constant profession of the name of Christ made by multitudes of
Christians, with the lasting miseries and frequent martyrdoms which for his
sake they undergo, should turn unto no advantage, either of the glory of
God or their own eternal blessedness, because in some things they differ
from them. Yet such is the judgment of those of the church of Rome, and so
are they bound to judge by the fundamental principles and laws of their
church-communion. But men ought to fear lest they should meet with
“judgment without mercy, who have shewed no mercy,” James ii. 13. Had we ever entertained
a thought uncharitable to such a prodigy of insolence, had we
ever excluded any sort of Christians absolutely from an interest in the
love of God or grace in Jesus Christ, or hope of salvation, because they do
not or will not comply with those ways and terms of outward
church-communion which we approve of, we should judge ourselves as highly
criminal, in want of Christian love, as any can desire to have us esteemed
so to be.
It is, then, the universal collective body of them that
profess the gospel throughout the world which we own as the catholic church
of Christ. How far the errors in judgment, or miscarriages in sacred
worship, which any of them have superadded unto the foundations of truth
which they do profess, may be of so pernicious a nature as to hinder them
from an interest in the covenant of God, and so prejudice their eternal
salvation, God only knows. But those notices which we have concerning the
nature and will of God in the Scriptures, as also of the love, care, and
compassion of Jesus Christ, with the ends of his mediation, do persuade us
to believe that where men in sincerity do improve the abilities and means
of the knowledge of divine truth wherewith they are intrusted, endeavouring
withal to answer their light and convictions with a suitable obedience,
there are but few errors of the mind of so malignant a nature as absolutely
to exclude such persons from an interest in eternal mercy. And we doubt
not but that men, out of a zeal to the glory of God, real or pretended,
have imprisoned, banished, killed, burned others for such errors as it hath
been the glory of God to pardon in them, and which he hath done
accordingly. But this we must grant, and do, that those whose lives and
conversations are no way influenced by the power of the gospel, so as to be
brought to some conformity thereunto, or who, under the covert of a
Christian profession, do give themselves up unto idolatry and persecution
of the true worshippers of God, are no otherwise to be esteemed but as
enemies to the cross of Christ; for as “without holiness no man shall see
the Lord,” so “no idolater or murderer hath eternal life abiding in him,”
Heb. xii. 14; Rev. xxi.
8; 1 John iii.
15.
With respect unto these things we look upon the church of
England, or the generality of the nation professing Christian religion
(measuring them by the doctrine that hath been preached unto them and
received by them since the Reformation), to be as sound and healthful a
part of the catholic church as any in the world; for we know no place nor
nation where the gospel for so long a season hath been preached with more
diligence, power, and evidence for conviction, nor where it hath obtained a
greater success or acceptation. Those, therefore, who perish amongst us,
do not do so for want of truth and a right belief, or miscarriages in
sacred worship, but for their own personal infidelity and disobedience; for
according to the rules before laid down, we do not judge that
there are any such errors publicly admitted among them, nor any such
miscarriages in sacred administration, as should directly or absolutely
hinder their eternal salvation. That they be not any of them, through the
ignorance or negligence of those who take upon them the conduct of their
souls, encouraged in a state or way of sin, or deprived of due advantages
to further their spiritual good, or led into practices in religion neither
acceptable unto God nor tending to their own edification, whereby they may
be betrayed into eternal ruin, is greatly incumbent on themselves to
consider.
Unto this catholic church we owe all Christian love, and
are obliged to exercise all the effects of it, both towards the whole and
every particular member, as we have advantage and occasion. And not only
so, but it is our duty to live in constant communion with it. This we can
no otherwise do but by a profession of that faith whereby it becomes the
church of Christ in the notion under consideration. For any failure herein
we are not, that we know of, charged by any persons of modesty or sobriety.
The reflections that have been made of late by some on the doctrines we
teach or own, do fall as severely on the generality of the church of
England (at least until within a few years last past) as they do on us; and
we shall not need to own any especial concernment in them until they are
publicly discountenanced by others. Such are the doctrines concerning
God’s eternal decrees, justification by faith, the loss of original grace,
and the corruption of nature, the nature of regeneration, the power and
efficacy of grace in the conversion of sinners, that we say not of the
Trinity and satisfaction of Christ. But we do not think that the doctrines
publicly taught and owned among us ever since the Reformation will receive
any great damage by the impotent assaults of some few, especially
considering their management of those assaults by tales, railing, and
raillery, to the lasting reproach of the religion which themselves profess,
be it what it will.
Thirdly, The
church of Christ, or the visible professors of the gospel in the world, may
be considered as they are disposed of by providence, or their own choice,
in particular churches. These at present are of many sorts, or
are esteemed so to be; for whereas the Lord Christ hath instituted sundry
solemn ordinances of divine worship to be observed jointly by his
disciples, unto his honour and their edification, this could not be done
but in such societies, communities, or assemblies of them to that purpose.
And as none of them can be duly performed but in and by such societies, so
some of them do either express the union, love, and common hope that is
among them, or do consist in the means of their preservation. Of this
latter sort are all the ways whereby the power of Christ is acted in the discipline of the churches. Wherefore, we believe that our
Lord Jesus Christ, as the king, ruler, and lawgiver of his church, hath
ordained that all his disciples, all persons belonging unto his church in
the former notion of it, should be gathered into distinct societies, and
become as flocks of sheep in several folds, under the eye of their great
Shepherd and the respective conducts of those employed under him. And this
conjunction of professors in and unto particular churches, for the
celebration of the ordinances of sacred worship appointed by Christ, and
the participation of his institutions for their edification, is not a
matter of accident, or merely under the disposal of common providence, but
is to be an act in them of choice and voluntary obedience unto the commands
of Christ. By some this duty is more expressly attended unto than by
others, and by some it is totally neglected; for neither antecedently nor
consequentially unto such their conjunction do they consider what is their
duty unto the Lord Christ therein, nor what is most meet for their own
edification. They go on in these things with others, according to the
customs of the times and places wherein they live, confounding their civil
and spiritual relations. And these we cannot but judge to walk
irregularly, through ignorance, mistakes, or prejudices. Neither will they
in their least secular concernments behave themselves with so much
regardlessness or negligence; for however their lot previously unto their
own choice may be cast into any place or society, they will make an
after-judgment whether it be to their advantage, according to the rules of
prudence, and by that judgment either abide in their first station, or
otherwise dispose of themselves. But a liberty of this nature, regulated
by the gospel, to be exercised in and about the great concernments of men’s
souls, is by many denied and by most neglected. Hence it is come to pass
that the societies of Christians are for the most part mere effects of
their political distributions by civil laws, aiming principally at other
ends and purposes. It is not denied but that civil distributions of
professors of the gospel may be subservient unto the ends of religious
societies and assemblies; but when they are made a means to take off the
minds of men from all regard to the authority of the Lord Christ
instituting and appointing such societies, they are of no small
disadvantage unto true church communion and love.
The institution of these churches, and the rules for their
disposal and government throughout the world, are the same, — stable and
unalterable. And hence there was in the first churches, planted by the
apostles, and those who next succeeded them in the care of that work, great
peace, union, and agreement; for they were all gathered and planted alike,
according unto the institution of Christ, all regulated and ordered by the
same common rule. Men had not yet found out those things which
were the causes of differences in after ages, and which yet continue so to
be. Where there was any difference, it was for the most part on the
account of some noisome, foolish, fantastical opinions, vented by
impostors, in direct opposition to the Scripture; which the generality of
Christians did with one consent abhor. But on various occasions, and by
sundry degrees, there came to be great variety in the conceptions of men
about these particular churches appointed for the seat and subject of all
gospel ordinances, and wherein they were authoritatively to be administered
in the name of Jesus Christ; for the church in neither of the former
notions is capable of such administrations. Some, therefore, rested in
particular assemblies, or such societies who did or might meet together
under the guidance and inspection of their own elders, overseers, guides,
or bishops, Acts xiv. 23, xx.
28; 1 Pet. v.
1–3; Acts xv.
2; Phil. i. 1. And hereunto they added
the occasional meetings of those elders and others, to advise and determine
in common about the especial necessities of any particular church, or the
general concernments of more of them, as the matter might require. These
in name, and some kind of resemblance, are continued throughout the world
in parochial assemblies. Others suppose a particular church to be such a
one as is now called diocesan, though that name in its first use and
application to church affairs was of a larger extent than what is is now
applied unto, for it was of old the name of a patriarchal church. And
herein the sole rule, guidance, and authoritative inspection of many,
perhaps a multitude of particular churches, assembling for sacred worship
and the administration of gospel ordinances distinctly, is committed unto
one man, whom, in contradistinction from others, they call the Bishop: for
the joining of others with him, or their subordination unto him in the
exercise of jurisdiction, hinders not but that the sole ecclesiastical
power of the diocese may be thought to reside in him alone; for those
others do either act in his name or by power derived from him, or have no
pretence unto any authority merely ecclesiastical, however in common use
what they exercise may be so termed. But the nature of such churches, with
the rule and discipline exercised in them and over them, is too well known
to be here insisted on. Some rest not here, but unto these diocesan add
metropolitan churches; which also are esteemed particular churches, though
it be uncertain by what warrant or on what grounds. In these one person
hath in some kind of resemblance a respect unto and over the diocesan
bishops, like that which they have over the ministers of particular
assemblies. But these things being animated and regulated by certain
arbitrary rules and canons, or civil laws of the nations, the due bounds
and extent, of their power cannot be taken from any nature or constitution
peculiar unto them; and therefore are there, wherever they are
admitted, various degrees in their elevation. But how much or little the
gospel is concerned in these things is easy for any one to judge; neither
is it by wise men pretended to be so, any farther than that, as they
suppose, it hath left such things to be ordered by human wisdom for an
expediency unto some certain ends. One or more of these metropolitan
churches have been required, in latter ages, to constitute a church
national: though the truth is, that appellation had originally another
occasion, whereunto the invention of these metropolitan churches was
accommodated; for it arose not from any respect unto ecclesiastical order
or rule, but unto the supreme political power, whereunto the inhabitants of
such a nation as gives denomination to the church are civilly subject.
Hence, that which was provincial at the first erection of this fabric,
which was in the Romish empire whilst the whole was under the power of one
monarch, became national when the several provinces were turned into
kingdoms, with absolute sovereign power among themselves, wholly
independent of any other. And he who, in his own person and authority,
would erect an ecclesiastical image of that demolished empire, will allow
of such provincial churches as have a dependence upon himself, but cares
not to hear of such national churches as in their first notion include a
sovereign power unto all intents and purposes within themselves: so the
church of England became national in the days of King Henry VIII., which
before was but provincial.
Moreover, the consent of many had prevailed that there
should be patriarchal churches, comprehending under their inspection and
jurisdiction many of these metropolitical and provincial churches. And
these also were looked on as particular; for, from their first invention,
there having been four or five of them, no one of them could be imagined to
comprise the catholic church, although those who presided in them,
according to the pride and vanity of the declining ages of the church,
styled themselves Œcumenical and Catholic. Things being carried thus far,
about the fifth and sixth century of years after Christ, one owned as
principal or chief of this latter sort set up for a church denominated
Papal, from a title he had appropriated unto himself; for by artifices
innumerable he ceased not from endeavouring to subject all those other
churches and their rulers unto himself, and by the advantage of his
pre-eminence over the other patriarchs, as theirs over metropolitans, and
so downwards, whereby all Christians were imagined to be comprised within
the precincts of some of them, he fell into a claim of a sovereignty over
the whole body of Christianity, and every particular member thereunto
belonging. This he could have had no pretence for, but that he thought
them cast into such an order as that he might possess them on
the same grounds on which that order itself was framed; for had not
diocesan, metropolitical, and patriarchal churches made way for it, the
thought of a church papal, comprehensive of all believers, had never
befallen the minds of men; for it is known that the prodigious empire which
the pope claimed and had obtained over Christianity, was an emergency of
the contests that fell out amongst the leaders of the greater sorts of
churches about the rights, titles, and pre-eminencies among themselves,
with some other occasional and intestine distempers. Only, he had one
singular advantage for the promotion of his pretence and desire; for
whereas this whole contignation of churches into all these storeys, in the
top whereof he emerged and lifted up himself, was nothing but an
accommodation of the church and its affairs unto the government of the
Roman empire, or the setting up of an ecclesiastical image and
representation of its secular power and rule, the centring therein of all
subordinate powers and orders in one monarch inclined the minds of men to
comply with his design as very reasonable. Hence, the principal plea for
that power over the whole church which at present he claims lies in this,
that the government of it ought to be monarchical. And therein consists a
chief part of the mystery of this whole work, that whereas this fabric of
church rule was erected in imitation of and compliance with the Roman
empire, so that he could never effect his sovereignty whilst that empire
stood in its strength and union, under the command of one or more emperors
by consent, yet when that empire was destroyed, and the provinces thereof
became parcelled out unto several nations, who erected absolute independent
sovereignties among themselves, he was able, by the reputation he had
before obtained, so to improve all emergencies and advantages as to gather
all these new kingdoms into one religious empire under himself, by their
common consent. In the meantime, by the original divisions of the empire,
and the revolutions that happened afterward amongst the nations of the
world, the greatest number of Christians were wholly unconcerned in this
new church-sovereignty, which was erected in the western provinces of that
empire. So was the mystery of iniquity consummated; for whereas the pope,
to secure his new acquisitions, endeavoured to empale the title and
privileges of the catholic church unto those Christians which professed
obedience unto himself, unto an exclusion of a greater number, there ensued
such a confusion of the catholic and a particular church, as that both of
them were almost utterly lost.
Concerning these several sorts of conceited particular
churches, it is evident that some of them, as to their nature and kind,
have no institution in or warrant from the Scripture, but were prudential
contrivances of the men of the days wherein they were first formed; which they effected by various degrees, under the conduct of an
apprehension that they tended unto the increase of concord and order among
Christians. Whether really and effectually they have attained that end,
the event hath long since manifested. And it will be one day acknowledged
that no religious union or order among Christians will be lasting, and of
spiritual use or advantage unto them, but what is appointed and designed
for them by Jesus Christ. The truth is, the mutual intestine differences
and contests among them who first possessed the rule of such churches,
about their dignities, pre-eminencies, privileges, and jurisdictions, which
first apparently let in pride, ambition, revenge, and hatred into the minds
and lives of church guides, lost us the peace of Christendom; and the
degeneracy of their successors more and more into a secular interest and
worldly frame of spirit, is one great means of continuing us at a loss for
its retrieval.
How far any man may be obliged in conscience unto communion
with these churches in those things wherein they are such, and as such
behave themselves in all their rule and administrations, may be inquired
into by them who are concerned. What respect we have unto them, or what
duty we owe them, as they may in any place be established by the civil laws
of the supreme magistrate, is not of our present consideration. But
whereas, in their original and rise, they have no other warrant but the
prudential contrivance of some men, who unquestionably might be variously
influenced by corrupt prejudices and affections in the finding out and
management of their inventions, what ground there is for holding a
religious communion with them, and wherein such communion may consist, is
not easy to be declared; for the notion that the church-communion of the
generality of Christians and ministers consists only in a quiet subjection
unto them who, by any means, may pretend to be set over them and claim a
right to rule them, is fond and impious. In the meantime, we wholly deny
that the mistakes or disorders of Christians in complying with or joining
themselves unto such churches as have no warrantable institution ought to
be any cause of the diminishing of our love towards them, or of withdrawing
it from them: for, notwithstanding their errors and wanderings from the
paths of truth in this matter, they do or may continue interested in all
that love which is due from us unto the church of Christ upon the double
account before insisted on; for they may be yet persons born of God, united
unto Christ, made partakers of his Spirit, and so belong to the church
catholic mystical, which is the first principal object of all Christian
love and charity. The errors wherewith they are supposed to be overtaken
may befall any persons under those qualifications, the admittance of them,
though culpable, being not inconsistent with a state of grace
and acceptation with God. And they may also, by a due profession of the
fundamental truths of the gospel, evince themselves to be professed
subjects of the visible kingdom of Christ in the world, and so belong to
the church catholic visibly professing; under which notion the disciples of
Christ are in the next place commended unto our love. And it is the
fondest imagination in the world, that we must of necessity want love
towards all those with whom we cannot join in all acts of religious
worship, or that there need be any schism between them and us on the sole
account thereof, taking schism in the common received notion of it. If we
bear unkindness towards them in our minds and hearts; if we desire or seek
their hurt; if we persecute them, or put them to trouble in the world for
their profession; if we pray not for them; if we pity them not in all their
temptations, errors, or sufferings; if we say unto any of them when naked,
“Be thou clothed,” and when hungry, “Be thou fed,” but relieve them not
according unto our abilities and opportunities; if we have an aversion to
their persons, or judge them any otherwise than as they cast themselves
openly and visibly under the sentence of natural reason or Scripture rule,
— we may be justly thought to fail in our love towards them. But if our
hearts condemn us not in these things, it is not the difference that is or
may be between them and us about church-constitutions or order that ought
to be a cause, or can be an evidence, of any want of love on our parts.
There will, indeed, be a distinct and separate practice in the things
wherein the difference lies; which in itself, and without other avoidable
evils, need not on either side to be schismatical. If by censures, or any
kind of power, such churches or persons would force us to submit unto or
comply with such things or ways in religious worship as are contrary unto
our light, and which they have no authority from the Lord Christ to impose
upon us, the whole state of the case is changed, as we shall see
afterward.
As for those particular churches, which in any part of the
world consist of persons assembling together for the worship of God in
Christ, under the guidance of their own lawful pastors and teachers, we
have only to say, that we are full well assured that “wherever two or three
are gathered together in the name of Christ,” there he is present with
them; and farther than this, there are very few concerning whom we are
called to pass any other censure or judgment. So we hope it is with them,
and so we pray that it may be. And therefore we esteem it our duty to hold
our communion with all these assemblies, when called thereunto; which is
required of any Christians in the like cases and circumstances. Unless we
are convinced that, with respect unto such or such instances, it is the
mind of Christ that neither among ourselves, nor in conjunction with others, nor for the sake of the present communion with them, we
should observe them in his worship, we judge ourselves under an obligation
to make use of their assemblies in all acts of religion unto our
edification, as occasion shall require. But where the authority of Christ
in the things of sacred worship doth intervene, all other considerations
must be discarded; and a compliance therewith will secure us from all
irregular events.
It must be acknowledged that many of these churches have
woefully degenerated, and that any of them may so do, both from their
primitive institution and also the sole role of their worship. And this
they may do, and have done, in such various degrees and ways as necessarily
requires a great variety in our judgments concerning them and our communion
with them. The whole Christian world gives us instances hereof at this
day; yea, we have it confirmed unto us in what is recorded concerning
sundry churches mentioned in the Scripture itself. They were newly planted
by the apostles themselves, and had rules given by them to attend unto for
their direction; and, besides, they were obliged in all emergencies to
inquire after and receive those commands and directions, which they were
enabled infallibly to give unto them. And yet, notwithstanding these great
advantages, we find that sundry of them were suddenly fallen into sinful
neglects, disorders, and miscarriages, both in doctrine, discipline, and
worship. Some of these were reproved and reformed by the great apostle, in
his epistles written unto them for that end; and some of them were rebuked
and threatened by the Lord Christ himself immediately from heaven,
Rev. ii.,
iii. That in process of time they have increased in their
degeneracy, waxing worse and worse, their present state and condition in
the world, or the remembrance of them which are now not at all, with the
severe dealings of God with them in his holy, wise providence, do
sufficiently manifest. Yea, some of them, though yet continuing under
other forms and shapes, have, by their superstition, false worship, and
express idolatry, joined with wickedness of life and persecution of the
true worshippers of Christ, as also by casting themselves into a new
worldly constitution, utterly foreign unto what is appointed in the gospel,
abandoned their interest in the state and rights of the churches of Christ.
So are sundry faithful cities become harlots; and where righteousness
inhabited, there dwell persecuting murderers. Such churches were planted
of Christ wholly noble vines, but are degenerated into those that are
bitter and wild. Whatever our judgment may be concerning the personal
condition of the members of such apostatized churches, or any of them, all
communion with them, as they would be esteemed the seat of gospel
ordinances, and in their pretended administration of them, is unlawful for
us, and it is our indispensable duty to separate from them: for
whatever indifference many may be growing into in matter of outward
worship, — which ariseth from ignorance of the respect that is between the
grace and institutions of Christ, as that from an apprehension that all
internal religion consists in moral honesty only, — yet we know not any
other way whereby we may approve ourselves faithful in our profession but
in the observance of all whatever Christ hath commanded, Matt. xxviii. 20, and to abstain
from what he condemns; for both our faith and love, whatever we pretend,
will be found vain if we endeavour not to keep his commandments, John
xv. 10, 14.
Such was the state of things in the church of Israel of
old, after the defection under Jeroboam. It was no more a true church, nor
any church at all, by virtue of positive institution; for they had neither
priests, nor sacrifices, nor any ordinances of public worship, that God
approved of. Hence it was the duty of all that feared God in the ten
tribes not to join with the leaders and body of the people in their
worship; as also to observe those sacred institutions of the law which were
forbidden by them, in the order that they should not go up to Jerusalem,
but attend unto all their sacred solemnities in the places where the calves
were set up, 1 Kings xii.,
xiii.; 2 Chron. xi., xiii.
Accordingly, many of the most zealous professors among them, with the
priests and Levites, and with a great multitude of the people, openly
separated from the rest, and joined themselves unto Judah in the worship of
God continued therein. Others amongst them secretly, in the worst of
times, preserved themselves from the abominations of the whole people. In
like manner under the New Testament, when some have deserved the title of
“Babylon,” because of their idolatry, false worship, and persecution, we
are commanded to “come out from among them,” in an open, visible, professed
separation, that we be not partakers of their sins and plagues. But this
judgment we are not to make, nor do make concerning any, but such as among
whom idolatry spreads itself over the face of all their solemn assemblies,
and who join thereunto the persecution of them who desire to worship God in
spirit and in truth. The constitution of such churches, as to their being
acceptable assemblies of worshippers before God, is lost and dissolved;
neither is it lawful for any disciple of Christ to partake with them in
their sacred administrations, for so to do is plainly to disown the
authority of Christ, or to set up that of wicked and corrupt men above
it.
Yet all this hinders not but that there may in such
apostatical churches remain a profession of the fundamental truths of the
gospel. And by virtue thereof, as they maintain the interest of Christ’s
visible kingdom in the world, so we no way doubt but that there may be many amongst them who, by a saving faith in the truths they
do profess, do really belong to the mystical church of Christ.
An instituted church, therefore, may, by the crimes and
wickedness of its rulers and the generality of its members, and their
idolatrous administrations in holy things, utterly destroy their instituted
estate, and yet not presently all of them cease to belong unto the kingdom
of Christ: for we cannot say that those things which will certainly annul
church administrations, and render them abominable, will absolutely destroy
the salvation of all individual persons who partake in them; and many may
secretly preserve themselves from being defiled with such abominations. So
in the height of the degeneracy and apostasy of the Israelitish church,
there were seven thousand who kept themselves pure from Baalish idolatry,
of whom none were known to Elijah. And therefore did God still continue a
respect unto them as his people, because of those secret ones, and because
the token of his covenant was yet in their flesh, affording unto them an
extraordinary ministry by his prophets, when the ordinary by priests and
Levites was utterly ceased. This we are to hope concerning every place
where there is any profession made of the name of Christ, seeing it was the
passion of Elijah which caused him to oversee so great a remnant as God had
left unto himself in the kingdom of Israel. And from his example we may
learn, that good men may sometimes be more severe in their censures for God
than he will be for himself.
Moreover, such as were baptized in those churches were not
baptized into them as particular churches, nor initiated into them thereby;
but the relation which ensued unto them thereon was unto the catholic
church visible, together with a separation from the infidel world, lying
wholly in darkness and evil, by a dedication unto the name of Christ. Upon
a personal avowment of that faith whereinto they were baptized, they became
complete members of that church. Whatever state they are hereby admitted
into, whatever benefit or privilege they are personally interested in, they
lose them not by the miscarriage of that particular church whereunto they
do relate; yea, losing the whole advantage of an instituted church-state,
they may still retain whatever belongs unto their faith and profession.
Were baptism only an institution into a particular church, upon the failure
of that church, baptism, as to all its benefits and privileges, must cease
also. We do therefore own, that amongst those whose assemblies are
rejected by Christ, because of their false worship and wickedness, there
may be persons truly belonging to the mystical church of God, and that also
by their profession are a portion of his visible kingdom in the world. How
far they do consent unto the abominations of the churches whereunto they do
belong, how far they have light against them, how far they do
bewail them, how far they repent of them, what God will bear withal in
them, we know not, nor are called to judge. Our love is to be towards them
as persons relating unto Jesus Christ in the capacity mentioned; but all
communion with them in the acts of false worship is forbidden unto us. By
virtue also of that relation in which they still continue unto Christ and
his church, as believers, they have power, and are warranted (as it is
their duty), to reform themselves, and to join together anew in church
order, for the due celebration of gospel ordinances, unto the glory of
Christ and their own edification; for it is fond to imagine, that by the
sins of others any disciples of Christ, in any place of the world, should
be deprived of a right to perform their duty towards him, when it is
discovered unto them. And these are our thoughts concerning such churches
as are openly and visibly apostatical.
Again, there are corruptions that may befall or
enter into churches, that are not of so heinous a nature as those before
insisted on, especially if, as it often falls out, the whole lump be not
leavened; if the whole body be not infected, but only some part or parts of
it, which others more sound do resist and give their testimony against.
And these may have none of the pernicious consequences before mentioned.
Thus, many errors in doctrines, disorders and miscarriages in sacred
administrations, irregular walking in conversation, with neglect or abuse
of discipline in rulers, may fall out in some churches, which yet may be so
far from evacuating their church state, as that they give no sufficient
warrant unto any person immediately to leave their communion or to separate
from them. The instances that may be given of the failings of some of the
primitive churches in all these things, with the consideration of the
apostolical directions given unto them on such occasions, render this
assertion evident and uncontrollable. Nor do we in the least approve of
their practice (if any such there be that are considerable), who, upon
every failing in these things in any church, think themselves sufficiently
warranted immediately of their own minds to depart from its communion.
Much more do we condemn them who suffer themselves in these things to be
guided by their own surmises and misapprehensions; for such there may be as
make their own hasty conceptions to be the rule of all church
administrations and communion, — who, unless they are in all things
pleased, can be quiet nowhere. Wherefore, when any church, whereof a man
is by his own consent antecedently a member, doth fall, in part or in
whole, from any of those truths which it hath professed, or when it is
overtaken with a neglect of discipline or irregularities in its
administration, such a one is to consider that he is placed in his present
state by divine Providence, that he may orderly therein endeavour to put a
stop unto such defections, and to exercise his charity, love,
and forbearance towards the persons of them whose miscarriages at present
he cannot remedy. In such cases there is a large and spacious field for
wisdom, patience, love, and prudent zeal to exercise themselves. And it is
a most perverse imagination, that separation is the only cure for church
disorders. All the gifts and graces of the Spirit bestowed on church
members, to be exercised in their several stations at such a season, — all
instructions given for their due improvement unto the good of the whole, —
the nature, rules, and laws of all societies, — declare that all other
remedies possible and lawful are to be attempted before a church be finally
deserted. But these rules are to be observed provided always that it be
judged unlawful, for any persons, either, for the sake of peace, or order,
or concord, or on any other consideration, to join actually in anything
that is sinful, or to profess any opinion which is contrary to sound
doctrine or the form of wholesome words, which we are bound to hold fast on
all emergencies. And farther: if we may suppose, as sure enough we may,
that such a church, so corrupted, shall obstinately persist in its
errors, miscarriages, neglects, and maladministrations; that it shall
refuse to be warned or admonished, or being so, by any means, shall
willfully reject and despise all instruction; that it will not bear with
them that are yet sound in it, whether elders or members, in peaceable
endeavours to reduce it unto the order of the gospel, but shall rather
hurt, persecute, and seek their trouble for so doing, whereby their
edification comes continually to be obstructed, and their souls to be
hazarded, through the loss of truth and peace; — we no way doubt but that
it is lawful for such persons to withdraw themselves from the communion of
such churches, and that without any apprehension that they have absolutely
lost their church-state, or are totally rejected by Jesus Christ; for the
means appointed unto any end are to be measured and regulated according
unto their usefulness unto that end. And let men’s present apprehensions
be what they will, it will one day appear that the end of all church order,
rule, communion, and administrations, is, not the grandeur or secular
advantage of some few, not outward peace and quietness, unto whose
preservation the civil power is ordained; but the edification of the souls
of men, in faith, love, and gospel obedience. Where, therefore, these
things are so disposed of and managed as that they do not regularly further
and promote that end, but rather obstruct it, if they will not be reduced
unto their due order and tendency, they may be laid aside and made use of
in another way. Much more may any refuse the communion of such churches,
if they impose on them their corruptions, errors, failings, and
mistakes, as the condition of their communion; for hereby they directly
make themselves lords over the faith and worship of the disciples of
Christ, and are void of all authority from him in what they so
do or impose. And it is so far [from being true], that any men’s
withdrawing of themselves from the communion of such churches, and entering
into a way of reformation for their own good, in obedience to the laws of
Christ, should infer in them a want of love and peaceableness, or a spirit
of division, that to do otherwise were to divide from Christ, and to cast
out all true Christian love, embracing a cloud of slothful negligence and
carelessness in the great concernments of the glory of God and their own
souls in the room thereof. We are neither the authors nor the guides of
our own love: he who implants and worketh it in us hath given us rules how
it must be exercised, and that on all emergencies. It may work as
regularly by sharp cutting rebukes as by the most silken and compliant
expressions, — by manifesting an aversation from all that is evil, as by
embracing and approving of what is good. In all things and cases it is to
be directed by the word. And when, under the pretence of it, we leave that
rule, and go off from any duty which we owe immediately unto God, it is
will, pride, and self-conceit in us, and not love. And among all the
exhortations that are given us in the Scripture unto unity and concord, as
the fruits of love, there is not one that we should agree or comply with
any in their sins or evil practices. But as we are commanded in ourselves
to abstain “from all appearance of evil,” so are we forbidden a
participation in the sins of other men, and all “fellowship with the
unfruitful works of darkness.” Our love towards such churches is to work
by pity, compassion, prayer, instructions; which are due means for their
healing and recovery; — not by consent unto them or communion with them,
whereby they may be hardened in the error of their way, and our own souls
be subverted: for if we have not a due respect unto the Lord Christ and his
authority, all that we have, or may pretend to have, unto any church is of
no value; neither ought we to take into consideration any terms of
communion whose foundation is not laid in a regard thereunto.
Moreover (as hath been declared), there is no such society
of Christians in the world, whose assemblies, as to instituted worship, are
rejected by Christ so that they have a bill of divorce given unto them, by
the declaration of the will of the Lord Jesus to that purpose in the
Scripture, but that, until they are utterly also, as it were, extirpate by
the providence of God (as are many of the primitive plantations), we are
persuaded of them that there are yet some secret, hidden ones among them,
that belong unto the purpose of God’s grace; for we do judge that wherever
the name of Jesus Christ is called upon, there is salvation to be obtained,
however the ways of it may be obstructed unto the most by their own sins
and errors. They may also retain that profession which distinguisheth them
from the infidel world. In these things we are still to hold
communion with them, and on these accounts is our love to be continued unto
them. Some kind of communion we may hold with them that are of no
instituted or particular churches, or whose church-state is rejected, even
as a person excommunicated is to be admonished as a brother. And some kind
of communion we may lawfully refuse with some true churches; instances
whereof shall be given afterward.
There is, therefore, no necessity that any should deny all
them to be true churches from whom they may have just reason to withdraw
their communion; for such as are so may require such things thereunto as it
is not lawful for them to accept of or submit unto. What assemblies of
Christians we behold visibly worshipping God in Christ, we take for granted
to be true visible churches. And when we judge of our own communion with
them, it is not upon this question, whether they are true churches or
no, as though the determination of our practice did depend solely
thereon: for as we are not called to judge of the being of their
constitution, as to the substance of it, unless they are openly judged in
the Scripture, as in the case of idolatry and persecution persisted in; so
a determination of the truth of their constitution, or that they are true
churches, will not presently resolve us in our duty as to communion with
them, for the reasons before given. But in such a case two things are by
us principally to be considered:— 1. That nothing sinful in
itself, or unto us, be required of us as the condition of communion. 2.
That we may in such churches obtain the immediate end of their
institution and our conjunction with them; which is our edification in
faith, love, and obedience.
And the things whereof we have discoursed comprise our
thoughts concerning those societies of Christians whose degeneracy from
their primitive rule and institution is most manifest and notorious.
Whilst there is any profession of the gospel, any subjection of souls unto
Jesus Christ avowed, or any expectation of help from him continued among
them, we cannot but hope that there are, in all of them, at least some few
names that are “written in the Lamb’s book of life,” and which shall be
saved eternally: for as a relation unto a particular visible church,
walking according to the order and rule of the gospel, is the duty of every
believer to give himself up unto, as that which is a means appointed and
sanctified to the furtherance of his edification and salvation; so where it
cannot be obtained, through invincible outward impediments, or is omitted
through ignorance of duty, or is on just causes refused where opportunities
make a tender of it, or where the being and benefit of it are lost through
the apostasy of those churches whereunto any persons did belong, the utter
want of it, and that always, is not such as necessarily infers the eternal
loss of their souls who suffer under it.
Other churches there are in the world, which
are not evidently guilty of the enormities, in doctrine, worship, and
discipline, before discoursed of. These all we judge to be true churches
of Christ, and do hope that his promised presence is with them in their
assemblies. Answerable hereunto is our judgment concerning their officers
or rulers, and all their sacred administrations. It becomes us to think
and believe that the one have authority from Christ, and that the other are
accepted with him; for it is most unwarrantable rashness and presumption,
yea, an evident fruit of ignorance, or want of love, or secular, private
interest, when upon lesser differences men judge churches to be no true
churches, and their ministers to be no true ministers, and, consequently,
all their administrations to be invalid. So do some judge of churches,
because they have bishops; and so do more of others because they have none.
But the validity or invalidity of the ordinances of Christ, which are the
means of union and communion with him unto all his disciples, depend not on
the determination of things highly disputable in their notion, and not
inconsistent with true gospel obedience in their practice. And we are
unduly charged with other apprehensions. God forbid that any such thought
should ever enter into our hearts, as though the churches constituted in
all things according unto our light, and the rules we apprehend appointed
in the Scripture for that purpose, should be the only true churches in the
world. They do but out of design endeavour to expose us to popular envy
and hatred who invent and publish such things concerning us, or any of us.
But whatever be the judgment of others concerning us, we intend not to take
from thence any such provocation as might corrupt our judgments concerning
them, nor to relieve ourselves by returning the like censures unto them as
we receive from them. Scripture rule and duty must in these matters
regulate our thoughts on all occasions. And whilst we judge others to be
true churches, we shall not be much moved with their judgment that we are
none, because we differ from them. We stand to the judgment of Christ and
his word. We cannot but judge, indeed, that many churches have missed, and
do miss, in some things, the precise rules of their due constitution and
walking; that many of them have added useless, superfluous rites to the
worship of God among them; that there is in many of them a sinful neglect
of evangelical discipline, or a carnal rule erected in the stead of it;
that errors in doctrines of importance and danger are prevalent in sundry
of them; that their rulers are much influenced by a spirit of bitterness
and envy against such as plead for reformation beyond their measure or
interest; — yet that hereupon they should all or any of them immediately
forfeit their church-state, so as to have no lawful ministers nor
acceptable sacred administrations, is in itself false imagination, and such
as was never by us entertained.
In particular, as to those churches in Europe
which are commonly called Reformed, we have the same thoughts of them, the
same love towards them, the same readiness for communion with them, as we
would desire any disciples of Christ in the world to have, bear, or
exercise towards ourselves. If we are found negligent in any office of
love towards them or any of their members, — in compassion, help, or
assistance, or such supplies in outward or inward things as we have
opportunity or ability for, — we are willing to bear the guilt of it as our
sin, an the reproach of it as our shame. And herein we desire to fulfil
the royal law, according to the Scripture, “Thou shalt love thy neighbour
as thyself.” The same we say concerning all the churches in England of the
same mould and constitution with them; especially if it be true, which some
say, that parochial churches are under a force and power, whereby they are
enjoined the practice of sundry things and forbidden the performance of
others, wherein the compliance of some is not over-voluntary nor pleasing
to themselves. Neither is there a nullity or invalidity in the ordinances
administered in them, any otherwise than as some render them ineffectual
unto themselves by their unbelief. And this is the paganizing of England
which some of us are traduced for! We believe that, among the visible
professors in this nation, there is as great a number of sincere believers
as in any nation under heaven; so that in it are treasured up a
considerable portion of the invisible mystical church of Christ. We
believe that the generality of the inhabitants of this nation are, by their
profession, constituted an eminent part of the kingdom of Christ in this
world. And we judge not, we condemn not, those who, walking according to
their light and understanding in particular rites, do practice such things
in the worship of God as we cannot comply withal; for we do not think that
the things wherein they fail, wherein they miss or outgo the rule, are in
their own nature absolutely destructive of their particular church-state.
And what more can reasonably be required of us, or expected from us, in
this matter, we know not. The causes of the distance that doth remain
between us all shall be afterward inquired into. For our duty in
particular presential communion, at the celebration of the same individual
ordinances, with such churches as are remote from us, in Asia or Africa, we
shall, we hope, be directed to determine aright concerning it when we are
called thereunto. In the meantime, what are our thoughts concerning them
hath been before declared: to love them as subjects of the kingdom of Jesus
Christ in the world, to pray for them that they have all needful supplies
of grace and the Holy Spirit from above, that God would send out his light
and truth to guide them in their worship and obedience, and to help them in
things spiritual and temporal, as we have opportunity, is the sum of the
duty which is required in us towards them. Those we are more
concerned in who are within the lines of our ordinary communication, among
whom we walk and converse in the world. Unto any of these it is in the
liberty and power of every believer to join himself, by his own consent.
And no more is required hereunto, in the present constitution of churches
among ourselves, but that a man remove his habitation, to comply with his
own desires herein: and this choice is to be regulated by a judgment how a
man may best improve and promote his own edification. We see not,
therefore, how any man, with the least pretence of sobriety or modesty, can
charge us with the want of an esteem and valuation of evangelical unity;
for we embrace it on all the grounds that it is in the gospel recommended
unto us. And we do know within what narrow bounds the charity and unity of
some are confined, who yet advantage themselves by a noise of their
pretence. But that we do not in the least disturb, break, or dissent from
the catholic church, either as it is invisible, in its internal form, by
faith and the renovation of the Holy Ghost, or as visibly professing
necessary, fundamental truths of the gospel, we have sufficiently evinced.
And the principles laid down concerning particular churches, congregations,
assemblies, or parishes, have not as yet been detected by any to spring
from want of love, or to be obstructive of the exercise of it. Having,
therefore, thus briefly given some account of what we conceive to be our
duty in relation unto the whole church of God, we can with confidence and
much assurance of mind own as dear a valuation of love, unity, and
peaceableness in the profession of the gospel as any sort of professors
whatever. And we are persuaded that our principles do as much tend and
conduce unto the improvement of them as any that are or can be proposed
unto that end; for we either do or are in a readiness to embrace every
thing or way that the Lord Christ hath appointed or doth bless
thereunto.
We doubt not, as hath been before acknowledged, but that
there have been many failings and sinful miscarriages among all sorts of
professors, who separate, or are rather driven from, the present
public worship. There is no question but that in them all there are some
remainders of the bitter root of corrupt affections, which, under the
various temptations and provocations they have been exposed unto, hath
brought forth fruit of an unpleasant relish. It is no new thing that
irregular prejudices should be found acting themselves in professors of the
gospel; it hath been so among them from the beginning. And we hope that,
where there is or hath been any guilt of this nature, the reproofs which
have been publicly given unto it (with what spirit or intention soever
managed) may be useful to the amendment of them who have offended. But for
our own parts, we must bear this testimony, unto our
sincerity, that we not only condemn but abhor all evil surmises among
professors, all rash and uncharitable censures, all causeless aversations
of mind and affections, all strife, wrath, anger, and debate, upon the
account of different apprehensions and practices in and about the concerns
of religious worship. Much more do we cast out all thoughts of judging
men’s eternal state and condition with respect unto such differences; nor
do we, nor dare we, give countenance unto any thing that is in the least
really opposite to love, peace, unity, or concord, amongst the disciples of
Christ. And as we shall not excuse any of those extravagancies and
intemperate heats, in words or otherwise, which some it may be have been
guilty of, who, until their repentance, must bear their own judgment; so we
will not make a recharge on others who differ in persuasion from us of the
same or the like crimes; nor indeed need we so to do, their principles and
practices, contrary unto all Christian love and charity, being written as
with the beams of the sun. And we do not complain of our lot in the world,
— that the appearance of such things in any of us would be esteemed a
scandalous crime, which others that condemn them in us indulge in
themselves without the least check or control. The law of this condition
is put upon us by the profession which we do avow. Only, we are not
willing that any should make advantage against us by their pleas for love,
unity, and concord; as if, indeed, they were for peace, but that we make
ourselves ready for war. Could they convince us that we come behind them
in the valuation and seeking after these things by all ways and means
blessed by Christ to that purpose, we should judge ourselves with a
severity at least commensurate to the utmost they are able to exercise
against us, whilst free from malice and evil designs. Only we must add,
that there is no true measure of love to be taken by the accessions that
men can make towards them who depart from truth. If it were so, those must
be judged to abound most with it who can most comply with the practices of
the church of Rome. But we are persuaded that such discourses, with the
application of them unto those who differ from their authors, do proceed
from sincerity in them; only, as we fear, somewhat leavened with an
apprehension that their judgments and practices, being according unto
truth, ought to be the standard and measure of other men’s, perhaps no less
sincere and confident of the truth than themselves, though differing from
them. And hence it is unhappily fallen out, that, in the reproofs which
some do manage on the foundations mentioned, and in the way of their
management, many do suppose that there is as great an appearance, if not
evidence, of evil surmises, ungrounded, temerarious censures; of
self-conceit and elation of mind; of hard thoughts of, undue charges on,
and the contempt of others; and in all of a want of real love,
condescension, and compassion, as in any things that are true and to be
really found among professors blamed by them: for these things, both as
charged and recharged, have a double appearance. Those from whom they
proceed look on them in the light of that sincerity and integrity which
they are conscious of to themselves, wherein they seem amiable, useful, and
free from all offence; whereas others, that are concerned, viewing of them
in the disordered reflections of their opposition unto them, and the
disadvantage which they undergo by them, do apprehend them quite of another
nature. And it is a matter of trouble unto us to find that when some are
severely handled for those principles and ways wherein they can and do
commend their consciences unto God, — and thereby apprehending that their
intentions, purposes, principles, and affections, are injuriously traduced
and perverted, — they fall with an equal severity on them by whom they are
reproved; though their reproofs proceed from an equal sincerity unto what
themselves profess and expect to be believed in. Especially are such
mutual reflections grievous and irksome unto men, when they apprehend that
in them or by them professed friends do industriously expose them to the
contempt and wrath of professed adversaries.
Chapter IV.
Want of love and unity among Christians justly complained of —
Causes of divisions and schisms — 1. Misapprehensions of evangelical unity
— Wherein it doth truly consist — The ways and means whereby it may be
obtained and preserved — Mistakes about both — 2. Neglect in churches to
attend unto known gospel duty — Of preaching unto conversion and
edification — Care of those that are really godly — Of discipline: how
neglected, how corrupted — Principles seducing churches and their rulers
into miscarriages: 1. Confidence of their place; 2. Contempt of the people;
3. Trust unto worldly grandeur — Other causes of divisions — Remainders of
corruption from the general apostasy — Weakness and ignorance — Of
readiness to take offence — Remedies hereof — Pride — False
teachers.
Upon the whole
matter, it is generally acknowledged that there is a great decay of love, a
great want of peace and unity, among professors of the gospel in the world.
And it is no less evident nor less acknowledged that these things are
frequently commanded and enjoined unto them in the Scripture. Might they
be obtained, it would greatly further the ends of the gospel and answer the
mind of Christ; and their loss is obstructive unto the one, and no less
dishonourable unto that profession which is made of the name of the other:
for the divisions of Christians (occasioned chiefly by false notions of unity, and undue means of attaining it) are the chief
cause of offences unto them who are yet strangers from Christianity. The
Jews object unto us the wars among Christians, which they suppose shall
have no place under the kingdom and reign of the true Messiah. And we have
been reproached with our intestine differences by Gentiles and Mohammedans;
for those who never had either peace, or love, or unity among themselves,
do yet think meet to revile us with the want of them, because they know how
highly we are obliged unto them. But any men may be justly charged with
the neglect of that duty which they profess, if they be found defective
therein. Under the sad effects of the want of these things we may labour
long enough, if we endeavour not to take away the causes of it. And yet in
the entrance of our disquisition after them we are again entangled.
Christians cannot come to an agreement about these causes; and so live
under the severity of their effects, as not being able to conclude on a
remedy. The multitude of them is here divided, and one crieth one thing,
another another. Most place the cause of all our differences in a dissent
from themselves and their judgments; yea, they do so apparently who yet
disavow their so doing. And it may be here expected that we should give
some account of our thoughts as to the causes of these differences, whereof
we also have now complained, so far as they are contrary to the nature or
obstructive of the ends of the gospel. We shall therefore briefly
endeavour the satisfaction of such as may have those expectations.
Particular evils, which contribute much unto our divisions, we shall not
insist upon; much less shall we reflect upon and aggravate the failings of
others, whether persons or societies. Some of the principal and more
general reasons and causes of them, especially amongst Protestants, it
shall suffice us to enumerate.
1. The principal cause of our divisions and schisms is no
other than the ignorance or misapprehension that is among Christians of
the true nature of that evangelical unity which they ought to follow
after, with the ways and means whereby it may be attained and preserved.
Hence it is come to pass, that, in the greatest pleas for unity and
endeavours after it, most men have pursued a shadow, and fought
uncertainly, as those that beat the air; for having lost every notion of
gospel unity, and not loving the thing itself, under what terms soever
proposed unto them, they consigned the name of it unto, and clothed with
its ornaments and privileges, a vain figment of their own, which the Lord
Christ never required, nor ever blessed any in their endeavours to attain.
And when they had changed the end, it was needful for them also to change
the means of attaining it, and to substitute those in their room which were
suited to the new mark and aim they had erected. Farther to evidence these
things, we shall give some account of the nature of
evangelical unity, the means of attaining it, with the false notion of it
that some have embraced, and the corrupt means which they have used for the
compassing of the same.
First, That unity which is recommended unto us in the
gospel is spiritual; and in that which is purely so lies the
foundation of the whole. Hence it is called “The unity of the Spirit,”
which is to be kept “in the bond of peace;” because “there is one body, and
one Spirit,” whereby that body is animated, Eph. iv. 3,
4. Thus, all true believers become one in the Father and the
Son, or perfect in one, John xvii. 21, 22. It is their
participation of, and quickening by, the same Spirit that is in Christ
Jesus, whereby they become his body, or members of it, “even of his flesh
and of his bones,” Eph. v.
30; that is, no less really partakers of the same divine
spiritual nature with him, 2 Pet. i.
4, than Eve was of the nature of Adam, when she was made of his
flesh and his bones, Gen. ii.
23. The real union of all true believers unto the Lord Christ
as their head, wrought by his Spirit, which dwelleth in them, and
communicates of his grace unto them, is that which we intend; for as hereby
they become one with and in him, so they come to be one among themselves,
as his body; and all the members of the body, being many, are yet but one
body, wherein their oneness among themselves doth consist. The members of
the body have divers forms or shapes, divers uses and operations, much more
may be diversely clothed and adorned; yet are they one body still, wherein
their unity doth consist. And it were a ridiculous thing to attempt the
appearance of a dead, useless unity among the members of the body, by
clothing of them all in the same kind of garments or covering. But
granting them their unity by their relation unto the Head, and thence to
one another, unto the constitution of the whole, and their different forms,
shapes, uses, operations, ornaments, all tend to make them serviceable in
their unity unto their proper ends. And saith the apostle, “As the body is
one, and hath many members, and all the members of that one body, being
many, are one body; so also is Christ. For by one Spirit are we all
baptized into one body, whether we be Jews or Gentiles, whether we be bond
or free; and have been all made to drink into one Spirit,” 1 Cor. xii. 12, 13. And he doth
elsewhere so describe this fundamental unity of believers in one body,
under and in dependence on the same Head, as to make it the only means of
the usefulness and preservation of the whole. They “grow up into him in
all things, which is the head, even Christ: from whom the whole body fitly
joined together and compacted by that which every joint supplieth,
according to the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love,” Eph. iv.
15, 16. The conjunctions of all the members into one body,
their mutual usefulness unto one another, the edification of the whole,
with its increase, the due exercise of love (which things contain the whole
nature and the utmost ends of all church-communion), do depend merely and
solely upon, and flow from, the relation that the members have to the Head,
and their union with him. He speaketh again to the same purpose in the
reproof of them who “hold not the Head, from which all the body by joints
and bands having nourishment ministered, and knit together, increaseth with
the increase of God,” Col. ii.
19. This is the foundation of all gospel unity among believers,
whereunto all other things which are required unto the completing of it are
but accessory; nor are they, without this, of any value or acceptation in
the sight of God. Whatever order, peace, concord, union in the church, any
one may hold or keep who is not interested herein, he is but like a stone
in a building, laid it may be in a comely order, but not cemented and fixed
unto the whole; which renders its station useless to the building and
unsafe unto itself: or like a dead, mortified part of the body, which
neither receives any vital influence from the head, nor administers
nourishment unto any other part. Now, it cannot be denied but that, in the
contests that are in the world about church union and divisions, with what
is pleaded about their nature and causes, there is little or no
consideration had thereof. Yea, those things are principally insisted on,
for the constituting of the one and the avoiding of the other, which casts
a neglect, yea, a contempt upon it. It is the Romanists who make the
greatest outcries about church-union, and who make the greatest advantage
by what they pretend so to be. But hereunto they contend expressly, on the
one side, that it is indispensably necessary that all Christians should be
subject to the pope of Rome and united unto him; and, on the other, that it
is not necessary at all that any of them be spiritually and savingly united
unto Christ. Others, also, place it in various instances of conformity
unto and compliance with the commands of men; which, if they are observed,
they are wondrous cold in their inquiries after this relation unto the
Head. But the truth is, that where any one is interested in this
foundation of all gospel unity, he may demand communion with any church in
the world, and ought not to be refused, unless in case of some present
offence or scandal. And those by whom such persons are rejected from
communion, to be held on gospel terms, on the account of some differences
not intrenching on this foundation, do exercise a kind of church tyranny,
and are guilty of the schism which may ensue thereon. So, on the other
side, where this is wanting, men’s compliance with any other terms or
conditions that may be proposed unto them, and their obtaining of church-communion thereon, will be of little advantage unto
their souls.
Secondly, Unto this foundation of gospel unity among
believers, for and unto the due improvement of it, there is required a
unity of faith, or of the belief and profession of the same divine
truth; for as there is one Lord, so also [there is] one faith and one
baptism unto believers. And this ariseth from and followeth the other; for
those who are so united unto Christ are all taught of God to believe the
truths which are necessarily required thereunto. And however, by the power
of temptation, they may fall in it or from it for a season, as did Peter,
yet, through the love and care of Jesus Christ, they are again recovered.
Now, unto this unity of faith two things are required: — First, A
precise and express profession of the fundamental articles of
Christian religion; for we outwardly hold the Head by a consent unto the
form of wholesome words wherein the doctrine of it is contained. Of the
number and nature of such fundamental truths, whose express acknowledgment
belongs unto the unity of faith, so much has been discoursed by others as
that we need not add any thing thereunto. The sum is, that they are but
few, plainly delivered in the Scripture, evidencing their own necessity,
all conducing to the begetting and increase of that spiritual life whereby
we live unto God. Secondly, It is required hereunto, that in other
things and duties “every man be fully persuaded in his own mind,”
and, walking according to what he hath attained, do follow peace and love
with those who are otherwise persuaded than he is, Rom. xiv.
5; Phil. iii.
16; — for the unity of faith did never consist in the same
precise conceptions of all revealed objects; neither the nature of man nor
the means of revelation will allow such a unity to be morally possible.
And the figment of supplying this variety by an implicit faith is
ridiculous; for herein faith is considered as professed, and no man can
make profession of what he knoweth not. It is, therefore, condescension
and mutual forbearance whereby the unity of faith, consisting in the joint
belief of necessary truths, is to be preserved with respect unto other
things about which differences may arise.
Yet is not this so to be understood as though Christians,
especially ministers of the gospel, should content themselves with the
knowledge of such fundamentals, or confine their Scripture inquiries unto
them. Whatever is written in the Scripture is “written for our admonition,
1 Cor. x. 11; and it is our duty to
search diligently into the whole counsel of God, therein revealed; yea, to
inquire with “all diligence,” 1 Tim.
iv. 13–16; 2 Tim.
iii. 15–17; 1 Pet.
i. 10, 11, in the use of all means and the improvement of all
advantages, with fervent supplications for light and aid from above, into
the whole mystery of the will of God, as revealed in the
Scripture, and all the parts of it, is the principal duty that is incumbent
on us in this world. And those who take upon them to be ministers and
instructers of others, by whom this is neglected, who take up with a
superficiary knowledge of general principles, and those such, for the most
part, as have a coincidence with the light of nature, do but betray the
souls of those over whom they usurp a charge, and are unworthy of the title
and office which they bear. Neither is there any thing implied in the
means of preserving the unity of faith that should hinder us from
explaining, confirming, and vindicating any truth that we have received,
wherein others differ from us, provided that what we do be done with a
spirit of meekness and love; yea, our so doing is one principal means of
ministering nourishment unto the body, whereby the whole is increased as
“with the increase of God.”
But in the room of all this, what contendings, fightings,
destructions of men, body and soul, upon variety of judgments about sacred
things, have been introduced, by the craft of Satan and the carnal interest
of men of corrupt minds, is known to all the world.
Thirdly, There is a unity of love that belongs
unto the evangelical unity which we are in the description of; for love is
the bond of perfection, that whereby all the members of the body of Christ
are knit together among themselves, and which renders all the other
ingredients of this unity useful unto them. And as we have discoursed of
the nature of this love before, so the exercise of it, as it hath an actual
influence into gospel unity among Christians, may be reduced unto two
heads. For, first, It worketh effectually, according to the
measure of them in whom it is, in the contribution of supplies of
grace, and light, and helps of obedience, unto other members of the
body. Every one in whom this love dwelleth, according to his ability,
call, and opportunities, which make up his measure, will communicate the
spiritual supplies which he receiveth from the head, Christ Jesus, unto
others, by instructions, exhortations, consolations, and example, unto
their edification. This he will do in love, and unto the ends of love, —
namely, to testify a joint relation unto Christ, the head of all, and the
increase of the whole by supplies of life from him. Instead hereof, some
have invented bonds of ecclesiastical unity, which may bind men together in
some appearance of order, whilst in the meantime they live in envy, wrath,
and malice, biting and devouring one another; or if there be any thing of
love among them, it is that which is merely natural, or carnal and sensual,
working by a joint consent in delights and pleasure, or at best in civil
things, belonging unto their conversation in this world. The love that is
among such persons in this world is of the world, and will perish with the
world. But it is a far easier thing to satisfy conscience
with a pretence of preserving church-unity, by an acquiescency in some
outward rules and constitutions, wherein men’s minds are little concerned,
than to attend diligently unto the due exercise of this grace of love
against all oppositions and temptations unto the contrary; for indeed the
exercise of this love requires a sedulous and painful “labour,” Heb. vi. 10. But yet this is that
alone which is the bond of perfection unto the disciples of Christ, and
without which all other pretences or appearances of unity are of no value
with him. Secondly, This love acts itself by forbearance and
condescension towards the infirmities, mistakes, and faults of others;
wherein of what singular use it is for the preservation of church peace and
order, the apostle at large declares, 1 Cor.
xiii.
Fourthly, The Lord Christ, by his kingly authority, hath
instituted orders for rule, and ordinances for worship, Matt. xxviii. 19, 20; Eph. iv. 8–13, to be observed in all
his churches. That they be attended unto, and celebrated in a due manner,
belongs unto the unity which he requires among his disciples. To this end
he communicates supplies of spiritual ability and wisdom, or the gifts of
his Spirit, unto the guides and rulers of his churches, for their
administration unto edification. And hereon, if a submission unto his
authority be accompanied with a due attendance unto the rule of the word,
no such variety or difference will ensue as shall impeach that unity which
is the duty of them all to attend unto.
In these things doth consist that evangelical church-unity
which the gospel recommends unto us, and which the Lord Christ prayed for,
with respect unto all that should believe on his name, John xvii. 20–23. One Spirit, one
faith, one love, one Lord, there ought to be in and unto them all. In the
possession of this unity, and no other, were the first churches left by the
apostles; and had they in succeeding generations continued, according to
their duty, in the preservation and liberty of it, all those scandalous
divisions which afterward fell out among them, on account of pre-eminences,
jurisdictions, liturgies, rites, ceremonies, violently or fraudulently
obtruded on their communion, had been prevented, 2 Cor. x. 4, 5.
The ways and means whereby this unity may be obtained and
preserved amongst Christians are evident from the nature of it: for whereas
it is spiritual, none other are suited thereunto, nor hath the Lord Christ
appointed any other but his Spirit and his word; for to this end doth he
promise the presence of his Spirit among them that believe unto the
consummation of all things, Matt. xxviii.
20; John xiv.
16. And this he doth, both as to lead and “guide them into all
truth” necessary unto the ends mentioned, so to assist and help them in the
orderly performance of their duties in and about them. His word, also, as
the rule which they are to attend unto, he hath committed unto
them. And other ways and means for the compassing of this end, besides the
due improvement of spiritual assistances in a compliance with the holy
rule, he hath not desired or appointed.
This is that gospel unity which we are to labour after, and
these are the means whereby we may do so. But now, through the mistake of
the minds of men, with the strong influence which carnal and corrupt
interests have upon them, we know how it hath been despised, and what hath
been set up in the room thereof, and what have been the means whereby it
hath been pursued and promoted. We may take an instance in those of the
church of Rome. No sort of Christians in the world (as we have already
observed) do at this day more pretend unto unity, or more press the
necessity of it, or more fiercely judge, oppose, and destroy others for the
breach of it, which they charge upon them, nor more prevail or advantage
themselves by the pretence of it, than do they; but yet, notwithstanding
all their pretences, it will not be denied but that the unity which they so
make their boast of, and press upon others, is a thing utterly foreign to
the gospel, and destructive of that peace, union, and concord among
Christians which it doth require. They know how highly unity is commended
in the Scripture, how much it is to be prized and valued by all true
believers, how acceptable it is to Jesus Christ, and how severely they are
condemned who break it or despise it: these things they press, and plead,
and make their advantage by. But when we come to inquire what it is that
they intend by church-unity, they tell us long stories of subjection unto
the pope, — to the church in its dictates and resolutions, without farther
examination, merely because they are theirs. Now, these things are not
only of another nature and kind than the unity and concord commended unto
us by Jesus Christ, but perfectly inconsistent with them, and destructive
of them. And as they would impose upon us a corrupt confederacy, for their
own secular advantage, in the room of the spiritual unity of the gospel; so
it was necessary that they should find out means suitable unto its
accomplishment and preservation, as distant from the means appointed by
Christ for the attaining of gospel union as their carnal confederacy is
from the thing itself. And they have done accordingly; for the enforcing
men, by all ways of deceit and outward violence, unto a compliance with and
submission unto their orders, is the great expedient for the establishment
and preservation of their perverse union that they have fixed on. Now,
that this fictitious unity and corrupt carnal pursuit of it have been the
greatest occasion and cause of begetting, fomenting, and continuing the
divisions that are among Christians in the world, hath been undeniably
proved by learned men of all sorts. And so it will fall out, wherever any
reject the union of Christ’s institution, and substitute in
the room thereof an agreement of their own invention; as his will be
utterly lost, so they will not be able to retain their own.
Thus, others also, not content with those bounds and
measures which the gospel hath fixed unto the unity of Christians and
churches, will have it to consist almost wholly in an outward conformity
unto certain rites, orders, ceremonies, and modes of sacred
administrations, which themselves have either invented and found out or do
observe and approve. Whoever dissents from them in these things must
immediately be branded as a schismatic, a divider of the church’s unity,
and an enemy unto the peace and order of it. Howbeit, of conformity unto
such institutions and orders of men, of uniformity in the observation of
such external rites in the worship of the church, there is not one word
spoken, nor any thing of that nature intimated, in all the commands for
unity which are given unto us, nor in the directions that are sanctified
unto the due preservation of it. Yet such a uniformity being set up in the
room of evangelical unity and order, means suited unto the preservation of
it, but really destructive of that whose name it beareth and whose place it
possesseth, have not been wanting. And it is not unworthy of consideration
how men endeavour to deceive others, and are deceived themselves, by
manifold equivocations in their arguings about this matter. For, first,
they lay down the necessity of unity among Christians, with the evil that
is in breaches, divisions, and schisms; which they prove from the commands
of the one and the reproofs of the other that abound in the Scripture.
Then, with an easy deduction, they prove that it is a duty incumbent on all
Christians, in their several capacities, to observe, keep, further, and
promote this unity; and to prevent, oppose, resist, and avoid all divisions
that are contrary thereunto. If so, the magistrate must do the same in his
place and capacity. Now, seeing it is his office, and unto him of God it
is committed, to exercise his power in laws and penalties for the promoting
of what is good, and the punishing of what is contrary thereunto, it is his
duty to coerce, restrain, and punish, all those who oppose, despise, or any
way break or disturb, the unity of the church. And this ratiocination
would seem reasonable were it not doubly defective. For, first, the unity
intended in the first proposition, whose necessity is confirmed by
Scripture testimonies, is utterly lost before we come to the conclusion,
and the outward uniformity mentioned is substituted in the room thereof.
And hereby, in the second place, are they deceived to believe that external
force and penalties are a means to be used by any for the attaining or
preserving of gospel unity. It is not improbable, indeed, but that it may
be suited to give countenance unto that external uniformity which is
intended; but that it should be so unto the promotion of gospel union among
believers is a weak imagination. Let such persons keep
themselves and their argument unto that union which the Scripture commends
amongst the disciples of Christ and his churches, with the means fitted and
appointed unto the preservation of it, and they shall have our compliance
with any conclusion that will thence ensue.
Herein, therefore, lies the fundamental cause of our
divisions; which will not be healed until it be removed and taken out
of the way. Leave believers or professors of the gospel unto their duty in
seeking after evangelical unity in the use of other means instituted and
blessed unto that end, — impose nothing on their consciences or practice
under that name, which indeed belongs not thereunto; and although, upon the
reasons and causes afterward to be mentioned, there may for a season remain
some divisions among them, yet there will be a way of healing continually
ready for them, and agreed upon by them as such. Where, indeed, men
propose unto themselves different ends, though under the same name, the use
of the same means for the compassing of them will but increase their
variance: as where some aim at evangelical union, and others at an external
uniformity, both under the name of unity and peace, in the use of the same
means for these ends, they will be more divided among themselves. But
where the same end is aimed at, even the debate of the means for the
attaining of it will insensibly bring the parties into a coalition, and
work out in the issue a complete reconciliation. In the meantime, were
Christians duly instructed how many lesser differences, in mind, and
judgment, and practice, are really consistent with the nature, ends, and
genuine fruit, of the unity that Christ requires among them, it would
undoubtedly prevail with them so to manage themselves in their differences,
by mutual forbearance and condescension in love, as not to contract the
guilt of being disturbers or breakers of it; for suppose the minds of any
of them to be invincibly prepossessed with the principles wherein they
differ from others, yet all who are sincere in their profession cannot but
rejoice to be directed unto such a managery of them as to be preserved from
the guilt of dissolving the unity appointed by Christ to be observed. And,
to speak plainly, among all the churches in the world which are free from
idolatry and persecution, it is not different opinions, or a difference in
judgment about revealed truths, nor a different practice in sacred
administrations, but pride, self-interest, love of honour, reputation, and
dominion, with the influence of civil or political intrigues and
considerations, that are the true cause of that defect of evangelical unity
that is at this day amongst them; for set them aside, and the real
differences which would remain may be so managed, in love, gentleness, and
meekness, as not to interfere with that unity which Christ requireth them to preserve. Nothing will from thence follow which shall
impeach their common interest in one Lord, one faith, one love, one Spirit,
and the administration of the same ordinances according to their light and
ability. But if we shall cast away this evangelical union among the
disciples and churches of Christ, — if we shall break up the bounds and
limits fixed unto it, and set up in its place a compliance with, or an
agreement in, the commands and appointments of men, making their
observations the rule and measure of our ecclesiastical concord, — it
cannot be but that innumerable and endless divisions will ensue thereon.
If we will not be contented with the union that Christ hath appointed, it
is certain that we shall have none in this world; for concerning that which
is of men’s finding out, there have been, and will be, contentions and
divisions, whilst there are any on the one side who will endeavour its
imposition, and on the other who desire to preserve their consciences
entire unto the authority of Christ in his laws and appointments.
There is none who can be such a stranger in our Israel as
not to know that these things have been the great occasion and cause of the
divisions and contentions that have been among us near a hundred years, and
which at this day make our breaches wide like the sea, that they cannot be
healed. Let, therefore, those who have power and ability be instrumental
to restore to the minds of men the true notion and knowledge of the unity
which the Lord Christ requireth among his churches and disciples; and let
them be left unto that liberty which he hath purchased for them, in the
pursuit of that unity which he hath prescribed unto them; and let us all
labour to stir up those gracious principles of love and peace which ought
to guide us in the use of our liberty, and will enable us to preserve
gospel unity; — and there will be a greater progress made towards peace,
reconciliation, and concord, amongst all sorts of Christians, than the
spoiling of the goods or imprisoning the persons of dissenters will ever
effect. But, it may be, such things are required hereunto as the world is
yet scarce able to comply withal; for whilst men do hardly believe that
there is an efficacy and power accompanying the institutions of Christ, for
the compassing of that whole end which he aimeth at and intendeth, — whilst
they are unwilling to be brought unto the constant exercise of that
spiritual diligence, patience, meekness, condescension, self-denial,
renunciation of the world and conformity thereunto, which are indispensably
necessary in church guides and church members, according to their measure,
unto the attaining and preservation of gospel unity, but do satisfy
themselves in the disposal of an ecclesiastical union into a subordination
unto their own secular interests, by external force and power, — we have
very small expectation of success in the way proposed. In the meantime, we
are herewith satisfied: Take the churches of Christ in the
world that are not infected with idolatry or persecution, and restore their
unity unto the terms and conditions left unto them by Christ and his
apostles, and if in any thing we are found uncompliant therewithal, we
shall without repining bear the reproach of it, and hasten an
amendment.
2. Another cause of the evil effects and consequences
mentioned is, the great neglect that hath been in churches and church
rulers in the pursuance of the open, direct ends of the gospel, both
as to the doctrine and discipline of it. This hath been such and so
evident in the world that it is altogether in vain for any to deny it, or
to attempt an excuse of it. And men have no reason to flatter themselves
that, whilst they live in an open neglect of their own duty, others will
always, according to their wills or desires, attend with diligence unto
what they prescribe unto them. If churches or their rulers could excuse or
justify their members in all the evils that may befall them through their
miscarriages and maladministrations, it might justly be expected that they
should go along with them under their conduct, whither ever they should
lead them: but if it can never be obliterated out of the minds and
consciences of men that they must every one live by his own faith, and
every one give an account of himself unto God; and that everyone,
notwithstanding the interposition of the help of churches and their rulers,
is obliged immediately, in his own person, to take care of his whole duty
towards God; it cannot be but that in such cases they will judge for
themselves, and what is meet for them to do. In case, therefore, that they
find the churches whereunto they do relate under the guilt of the neglect
mentioned, it is probable that they will provide for themselves and their
own safety. In this state of things it is morally impossible but that
differences and divisions will fall out, which might all of them have been
prevented had there been a due attention unto the work, doctrine, order,
and discipline of the gospel in the churches that were in possession of the
care and administration of them; for it is hard for men to believe that, by
the will and command of Christ, they are inevitably shut up under spiritual
disadvantages, seeing it is certain that he hath ordered all things in the
church for their edification. But the consideration of some particular
instances will render this cause of our divisions more evident and
manifest.
The first end of preaching the gospel is, the
conversion of the souls of men unto God, Acts xxvi. 17, 18. This, we
suppose, will not be questioned or denied. That the work hereof, in all
churches, ought to be attended and pursued with zeal, diligence, labour,
and care, all accompanied with constant and fervent prayers for success, in
and by the ministers and rulers of them, is a truth also that will not
admit of any controversy among them that believe the gospel, 1 Tim. v. 17; 2 Tim. iv. 1, 2. Herein principally do
men in office in the church exercise and manifest their zeal for the glory
of God, their compassion towards the souls of men, and acquit themselves
faithfully in the trust committed unto them by the “great Shepherd of the
sheep,” Christ Jesus. If, now, in any assembly or other societies
professing themselves to be churches of Christ, and claiming the right and
power of churches towards all persons living within the bounds or limits
which they have prescribed unto themselves, this work be either totally
neglected, or carelessly and perfunctorily attended unto; if those on whom
it is immediately incumbent do either suppose themselves free from any
obligation thereunto, upon the pretence of other engagements, or do so
dispose of themselves, in their relation unto many charges or employments,
as that it is impossible they should duly attend unto it, or are unable and
insufficient for it; so that, indeed, there is not in such churches a due
representation of the love, care, and kindness of the Lord Jesus Christ
towards the souls of men, which he hath ordained the administration of his
gospel to testify, — it cannot be but that great thoughts of heart, and no
small disorder of mind, will be occasioned in them who understand aright
how much the principal end of constituting churches in this world is
neglected among them. And although it is their duty for a season patiently
to bear with, and quietly seek the reformation of, this evil in the
churches whereunto they do belong, yet when they find themselves excluded,
— it may be by the very constitution of the church itself, it may be by the
iniquity of them that prevail therein, — from the performance of any thing
that tends thereunto, it will increase their disquietment. And whereas men
do not join themselves, nor are by any other ways joined, unto churches,
for any civil or secular ends or purposes, but merely for the promotion of
God’s glory, and the edification of their own souls in faith and gospel
obedience, it is altogether vain for any to endeavour a satisfaction of
their consciences that it is sin to withdraw from such churches, wherein
these ends are not pursued nor attainable; and yet a confidence hereof is
that which hath countenanced sundry church-guides into that neglect of duty
which many complain of and groan under at this day.
The second end of the dispensation of the gospel, in the
assemblies of the churches of Christ, by the ministers of them, is the
edification of them that are converted unto God and do believe.
Herein consists that feeding of his sheep and lambs that the Lord Christ
hath committed unto them; and it is mentioned as the principal end for
which the ministry was ordained, or for which pastors and teachers are
granted unto the church, Eph. iv.
8–13. And the Scripture abounds in the declaration of what skill
and knowledge in the mystery of the gospel, what attendance unto the word
and prayer, what care, watchfulness, and diligent labour in
the word and doctrine, are required unto a due discharge of the ministerial
duty. Where it is omitted or neglected; where it is carelessly attended
unto; where those on whom it is incumbent do act more like hirelings than
true shepherds; where they want skill to divide the word aright, or wisdom
and knowledge to declare from it “the whole counsel of God,” or diligence
to be urgent continually in the application of it — they are like to be
exercised withal who make conscience of the performance of their own duty,
and understand the necessity of enjoying the means that Christ hath
appointed for their edification. And it is certain that such churches will
in vain, or at least unjustly, expect that professors of the gospel should
abide in their particular communion, when they cannot or do not provide
food for their souls, whereby they may live to God. Unless all the members
of such churches are equally asleep in security, divisions among them will
in this case ensue. Will any disciple of Christ esteem himself obliged to
starve his own soul for the sake of communion with them who have sinfully
destroyed the principal end of all church-communion? Is there any law of
Christ, or any rule of the gospel, or any duty of love, that requires them
so to do? The sole immediate end of men’s joining in churches being their
own edification and usefulness unto others, can they be bound in conscience
always to abide there, or in the communion of those churches where it is
not to be attained, where the means of it are utterly cast aside? This may
become such as know not their duty, nor care to be instructed in it, and
are willing to perish in and for the company of others; but for them which
in such cases shall provide, according to the rules of the gospel, for
themselves and their own safety, they may be censured, judged, and severely
treated, by them whose interest and advantage it is so to do, — they may be
despised by riotous persons, who sport themselves with their own
deceivings, — but with the Lord Christ, the judge of all, they will be
accepted. And they do but increase the dread of their own account, who,
under pretence of church power and order, would forcibly shut up Christians
in such a condition as wherein they are kept short of all the true ends of
the institution of churches. To suppose, therefore, that every voluntary
departure from the constant communion of such churches, made with a design
of joining unto those where the word is dispensed with more diligence and
efficacy, is a schism from the church of Christ, is to suppose that which
neither the Scripture nor reason will give the least countenance unto. And
it would better become such churches to return industriously unto a
faithful discharge of their duty, whereby this occasion of
divisions may be removed out of the way, than to attempt their own
justification by the severe prosecution of such as depart from them.
Thirdly, In pursuit of the doctrine of the gospel so
improved and applied, it is the known and open duty of churches, in their
guides or ministers, by all means to countenance and promote the growth
of light, knowledge, godliness, strictness, and fruitfulness of
conversation, in those members of them in whom they may be found, or
do appear in an especial manner. Such are they to own, encourage, and make
their companions, and endeavour that others may become like unto them. For
unless men, in their ordinary and common conversation, in their affections,
and the interest which they have in the administration of discipline, do
uniformly answer the doctrine of truth which they preach, it cannot be
avoided but that it will be matter of offence unto others, and of reproach
to themselves. Much more will it be so, if, instead of these things, those
who preside in the churches shall beat their fellow-servants, and eat and
drink with the drunken. But by all ways it is their duty to separate the
precious from the vile, if they intend to be as the mouth of the Lord, even
in their judgments, affections, and conversations. And herein what wisdom,
patience, diligence, love, condescension, and forbearance are required,
they alone know, and they full well know, who for any season have in their
places conscientiously endeavoured the discharge of their duty. But
whatever be the labour which is to be undergone therein, and the trouble
wherewith it is attended, it is that which, by the appointment of Christ,
all ministers of the gospel are obliged to attend unto. They are not, by
contrary actings, to make sad the hearts of them whom God would not have
made sad, nor to strengthen the hands of them whom God would not have
encouraged, as they will answer it at their peril. The hearts of church
guides, and of those who in an especial manner fear God, thriving in
knowledge and grace under the dispensation of the word, ought to be knit
together in all holy affections, that they may together grow up into him
who is the Head; for where there is the greatest evidence and manifestation
of the power and presence of Christ in any, there ought their affections to
be most intense. For as such persons are the crown, the joy and rejoicing
of their guides, and will appear to be so in the day of the Lord; so they
do know, or may easily do so, what obligations are on them to honour and
pay all due respects unto their teachers, how much on all accounts they owe
unto them; whereby their mutual love may be confirmed. And where there is
this uniformity between the doctrine of the gospel as preached, and the
duties of it as practised, then are they both beautiful in the eyes of all
believers, and effectual unto their proper ends. But where things in churches, through their negligence or corruption, or that of their
guides, are quite otherwise, it is easy to conjecture what will ensue
thereon. If those who are forwardest in profession, who give the greatest
evidence that they have received the power of that religion which is taught
and owned among them, who have apparently attained a growth in spiritual
light and knowledge above others, shall be so far from being peculiarly
cherished and regarded, from being loved, liked, or associated withal, as
that on the other side they shall be marked, observed, reproached, and it
may be on every slight provocation put even to outward trouble; whilst men
of worldly and profane conversation, ignorant, perhaps riotous and
debauched, shall be the delight and companions of church guides and rulers;
— it cannot be that such churches should long continue in peace, nor is
that peace wherein they continue much to be valued. An agreement in such
ways and practices is rather to be esteemed a conspiracy against Christ and
holiness than church order or concord; and when men once find themselves
hated, and it may be persecuted, for no other cause, as they believe, but
because they labour in their lives and professions to express the power of
that truth wherein they have been instructed, they can hardly avoid the
entertainment of severe thoughts concerning them from whom they had just
reason to expect other usage, and also to provide for their own more
peaceable encouragement and edification.
Fourthly, Hereunto also belongeth the due exercise of
gospel discipline, according to the mind of Christ. It is, indeed, by
some called into question whether there be any rule or discipline appointed
by Christ to be exercised in his churches. But this doubt must respect
such outward forms and modes of the administration of these things as are
supposed, but not proved necessary: for whether the Lord Christ hath
appointed some to rule and some to be ruled; whether he
hath prescribed laws or rules, whereby the one should govern and the other
obey; whether he hath determined the matter, manner, and end of this rule
and government, — cannot well be called into controversy by such as profess
to believe the gospel. Of what nature or kind these governors or
rulers are to be, what is their office, how they are to be
invested therewith, and by what authority, how they are to behave
themselves in the administration of the laws of the church, are things
determined by him in the word. And for the matters about which
they are to be conversant, it is evidently declared of what nature they
are, how they are to be managed, and to what end. The
qualifications and duties of those who are to be admitted
into the church, their deportment in it, their removal from it, are all
expressed in the laws and directions given unto the same end. In
particular, it is ordained that those who are unruly or
disorderly, who walk contrary unto the rules and ways of holiness
prescribed unto the church, shall be rebuked, admonished, instructed; and
if, after all means used for their amendment, they abide in impenitency,
that they be ejected out of communion. For the church, as visible, is a
society gathered and erected to express and declare the holiness of Christ,
and the power of his grace in his person and doctrine; and where this is
not done, no church is of any advantage unto the interests of his glory in
this world. The preservation, therefore, of holiness in them, whereof the
discipline mentioned is an effectual means, is as necessary and of the same
importance with the preservation of their being. The Lord Christ hath also
expressly ordained, that in case offences should arise in and among his
churches, that in and by them they should be composed, according to the
rules of the word and his own laws; and, in particular, that in sinful
miscarriages causing offence or scandal, there be a regular proceeding,
according unto an especial law and constitution of his, for the removal of
the offence and recovery of the offender; as also, that those who in other
cases have fallen by the power of temptation should be restored by a spirit
of meekness; and, not to instance in more particulars, that the whole flock
be continually watched over, exhorted, warned, instructed, comforted, as
the necessities or occasions of the whole, or the several members of it, do
require. Now, supposing these and the like laws, rules, and directions, to
be given and enjoined by the authority of Christ (which gives warranty for
their execution unto men prudent for the ordering of affairs according to
their necessary circumstances, and believers of the gospel, doing all
things in obedience unto him), we judge that a complete rule or government
is erected thereby in the church. However, we know that the exercise of
discipline in every church, so far as the laws and rules of it are
expressed in the Scripture, and the ends of it directed unto, is as
necessary as any duty enjoined unto us in the whole course of our gospel
obedience. And where this is neglected, it is in vain for any churches to
expect peace and unity in their communion, seeing itself neglecteth the
principal means of them. It is pleaded, that the mixture of those that are
wicked and ungodly in the sacred administrations of the church doth neither
defile the administrations themselves, nor render them unuseful unto those
who are rightly interested in them and duly prepared for the participation
of them. Hence, that no church ought to be forsaken, nor its communion
withdrawn from, merely on that account, many of old and of late have
pleaded. Nor do we say that this solely of itself is sufficient to justify
a separation from any church. But when a church shall tolerate in its
communion not only evil men, but their evils, and absolutely refuse to use
the discipline of Christ for the reformation of the one and
the taking away of the other, there is great danger lest the “whole lump be
leavened,” and the edification of particular persons be obstructed beyond
what the Lord Christ requires of them to submit unto and to acquiesce
in.
Neither will things have any better success where the
discipline degenerates into an outward forcible jurisdiction and
power. The things of Christ are to be administered with the spirit of
Christ. Such a frame of heart and mind as was in him is required of all
that act under him and in his name. Wherefore, charity, pity, compassion,
condescension, meekness, and forbearance, with those other graces which
were so glorious and conspicuous in him and in all that he did, are to bear
sway in the minds of them who exercise this care and duty for him in the
church. To set up such a form of the administration of discipline, or to
commit the exercise of it unto such persons, as whereby or by whom the Lord
Christ, in his rule of the church, would be represented as furious,
captious, proud, covetous, oppressive, is not the way to honour him in the
world, nor to preserve the peace of the churches. And indeed some, while
they boast of the imitation of Christ and his example, in opposition to his
grace, do in their lives and practices make unto the world a representation
of the devil. But an account of this degeneracy is given so distinctly by
Pietro Soave, the author of the
History of the
Council of Trent, lib. iv. ad ann. 1551, that we think it not unmeet
to express it in his own words. He saith, therefore, that “Christ having
commanded his apostles to preach the gospel and administer the sacraments,
he left also unto them, in the person of all the faithful, this principal
precept, to love one another, charging them to make peace between those
that dissented; and, for the last remedy, giving the care thereof to the
body of the church, promising it should be bound and loosed in heaven,
whatever they did bind and loose, on earth, and that whatever they did ask
with a common consent should be granted by the Father. In this charitable
office, to give satisfaction to the offended and pardon to the offender,
the primitive church was always exercised. And in conformity to this, St
Paul ordained that brethren having civil suits one against another should
not go to the tribunals of infidels, but that wise men should be appointed
to judge the differences. And this was a kind of civil judgment, as the
other had the similitude of a criminal; but were both so different from the
judgments of the world, that as these are executed by the power of the
judge, who enforceth submission, so those only by the will of the guilty to
receive them, who refusing of them, the ecclesiastical judge remaineth
without execution, and hath no power but to foreshow the
judgment of God, which, according to his omnipotent good pleasure, will
follow in this life or the next. And, indeed, the ecclesiastical judgment
did deserve the name of charity, in regard that it did only induce the
guilty to submit, and the church to judge with such sincerity, that neither
in the one any bad effect could have place, nor just complaint in the
other; and the excess of charity in correcting did make the corrector to
feel greater pain than the corrected, so that in the church no punishment
was imposed without lamentation in the multitude, and greater of the better
sort. And this was the cause why to correct was called to ‘lament.’ So St
Paul, rebuking of the Corinthians for not chastising the incestuous, said,
‘Ye have not lamented to separate such a transgressor from you.’ And in
another epistle, ‘I fear that when I come unto you, I shall not find you
such as I desire, but in contentions and tumults, and that at my coming I
shall lament many of those who have sinned before.’ The judgment of the
church (as it is necessary in every multitude) was fit that it should be
conducted by one, who should preside and guide the action, propose the
matters, and collect the points to be consulted on. This care, due to the
most principal and worthy person, was always committed to the bishop; and
when the churches were many, the propositions and deliberations were made
by the bishop first in the college of the priests and deacons, which they
called the presbytery, and there were ripened, to receive afterward the
last resolution in the general congregation of the church. This form was
still on foot in the year 250, and is plainly seen by the epistles of Cyprian; who, in the matter
concerning those who did eat of meats offered to idols, and subscribe to
the religion of the Gentiles, writeth to the presbytery that he doth not
think to do any thing without their counsel and consent of the people; and
writeth to the people, that at his return he will examine the causes and
merits thereof in their presence and under their judgment; and he wrote to
those priests who of their own brain had reconciled some, that they should
give an account to the people.
“The goodness and charity of the bishops made their opinion
for the most part to be followed, and by little and little was cause that
the church, charity waxing cold, not regarding the charge laid upon them by
Christ, did lean the ear to the bishop; and ambition, a witty passion,
which doth insinuate itself in the show of virtue, did cause it to be
readily embraced. But the principal cause of the change was the ceasing of
the persecutions; for then the bishops did erect, as it were, a tribunal,
which was much frequented; because, as temporal commodities, so suits did
increase. This judgment, though it were not as the former in regard of the
form, to determine all by the opinion of the church, yet it was of the same
sincerity. Whereupon Constantine, seeing how profitable it was to determine
causes, and that by the authority of religion captious actions were
discovered which the judges could not penetrate, made a law that there
should be no appeal from the sentences of bishops, which should be executed
by the secular judge. And if, in a cause depending before a secular
tribunal, in any state thereof, either of the parties, though the other
contradict, shall demand the episcopal judgment, the cause shall be
immediately remitted to him. Here the tribunal of the bishop began to be a
common pleading-place, having execution by the ministry of the magistrate,
and to gain the name of episcopal jurisdiction, episcopal audience, and
such like. The emperor Valens did
enlarge it, who in the year 365 gave the bishops the care over all the
prices of vendible things. This judicial negotiation pleased not the good
bishops. Possidonius doth recount that
Austin being employed herein, sometimes
until dinner-time, sometimes longer, was wont to say that it was a trouble,
and did divert him from doing things proper unto him; and himself writeth,
that it was to leave things profitable and to attend things tumultuous and
perplexed. And St Paul did not take it unto himself, as being not fit for
a preacher, but would have it given to others. Afterward, some bishops
beginning to abuse the authority given them by the law of Constantine, that was seventy years
after revoked by Arcadius and Honorius, and an ordinance made that they
should judge causes of religion, and not civil, except both parties did
consent, and declared that they should not be thought to have a court;
which law being not much observed in Rome, in regard of the great power of
the bishops, Valentinian being in
the city in the year 452, did renew it, and made it to be put in execution.
But a little after, some part of the power taken away was restored by the
princes that followed, so that Justinian did establish unto them a court and audience, and
assigned unto them the causes of religion, the ecclesiastical faults of the
clergy, and divers voluntary jurisdictions also over the laity. By these
degrees the charitable correction of Christ did degenerate into domination,
and made Christians lose their ancient reverence and obedience. It is
denied in words that ecclesiastical jurisdiction is dominion as is the
secular, yet one knoweth not how to put a difference between them. But St
Paul did put it when he wrote to Timothy, and repeated it to Titus, that a
bishop should not be greedy of gain, nor a striker. Now, on the contrary,
they made men pay for processes, and imprisoned the parties, as is done in
the secular court,” etc.
This degeneracy of discipline was long since esteemed
burdensome, and looked on as the cause of innumerable troubles and
grievances unto all sorts of people; yea, it hath had no better esteem
among them who had little or no acquaintance with what is taught concerning
these things in the Scripture, only they found an
inconsistency in it with those laws and privileges of their several
countries whereby their civil liberties and advantages were confirmed unto
them. And if at any time it take place or prevail amongst persons of more
light and knowledge, who are able to compare it or the practice of it with
the institutions of Christ in the gospel, and the manner of the
administration therein also directed, it greatly alienates the minds of men
from the communion of such churches. Especially it doth so if set up unto
an exclusion of that benign, kind, spiritual, and every way useful
discipline that Christ hath appointed to be exercised in his church. When
corruptions and abuses were come to the height in the Papacy in this
matter, we know what ensued thereon. Divines, indeed, and sundry other
persons learned and godly, did principally insist on the errors and
heresies which prevailed in the church of Rome, with the defilements and
abominations of their worship. But that which alienated the minds of
princes, magistrates, and whole nations from them, was the ecclesiastical
domination which they had craftily erected and cunningly managed unto the
ends of their own ambition, power, and avarice, under the name of church
rule and discipline. And wherever any thing of the same kind is continued,
— that a rule under the same pretence is erected and exercised in any
church after the nature of secular courts, by force and power, put forth in
legal citations, penalties, pecuniary mulcts, without an open evidence of
men being acted in what they do herein by love, charity, compassion towards
the souls of men, zeal for the glory of God and honour of Christ, with a
design for the purity, holiness, and reformation of the members of it, —
that church may not expect unity and peace any longer than the terror of
its proceedings doth overbalance other thoughts and desires proceeding from
a sense of duty in all that belong unto it. Yea, whatever is or is to be
the manner of the administration of discipline in the church, about which
there may be doubtful disputations, which men of an ordinary capacity may
not be able clearly to determine, yet if the avowed end of it be not the
purity and holiness of the church, and if the effects of it in a tendency
unto that end be not manifest, it is hard to find out whence our obligation
to a compliance with it should arise. And where an outward conformity unto
some church-order is aimed at alone, in the room of all other things, it
will quickly prove itself to be nothing or of no value in the sight of
Christ. And these things do alienate the minds of many from an
acquiescence in their stations or relations to such churches; for the
principal enforcements of men’s obedience and reverence unto the rulers of
the church are because they “watch diligently for the good of their souls,
as those that must give an account,” Heb. xiii.
17. And if they see such set over them as give no
evidence of any such watchful care acting itself according to those
Scripture directions which are continually read unto them, but rather rule
them with force and rigour, seeking theirs, not them, they grow
weary of the yoke, and sometimes regularly, sometimes irregularly, contrive
their own freedom and deliverance.
It may not here be amiss to inquire into the reasons and
occasions that have seduced churches and their rulers into the miscarriages
insisted on. Now, these are chiefly some principles with their application
that they have trusted unto, but which indeed have really deceived them,
and will yet continue so to do.
1. And the first of these is, that whereas they are
true churches, and thereon intrusted with all church power and
privileges, they need not farther concern themselves to seek for
grounds or warranty to keep up all their members unto their communion; for
be they otherwise what they will, so long as they are true churches, it is
their duty to abide in their peace and order. If any call their
church-state into question, they take no consideration of them but how they
may be punished, it may be destroyed, as perverse schismatics. And they
are ready to suppose, that upon an acknowledgment that they are true
churches, every dissent from them in anything must needs be criminal, — as
if it were all one to be a true church — a supposition including a nullity
in the state of those churches which in the least differ from them, than
which there is no more uncharitable nor schismatical principle in the
world. But in the common definition of schism, that it is a causeless
separation from a true church, that term of causeless is very
little considered or weighed by them whose interest it is to lay the charge
of it on others. And hence it is come to pass, that wherever there have
been complaints of faults, miscarriages, errors, defections of churches, in
late ages, their counsels have only been how to destroy the complainers,
not in the least how they should reform themselves; as though, in church
affairs, truth, right and equity, were entailed on power and possession.
How the complaints concerning the church of Rome, quickened by the outcries
of so many provinces of Europe, and evidence and matter of fact, were
eluded and frustrated in the council of
Trent, leaving all things to be tried out by interest and force, is
full well known. For they know that no reformation can be attempted and
accomplished, but it will be a business of great labour, care, and trouble,
things not delightful unto the minds of men at ease. Besides, as it may
possibly ruffle or discompose some of the chiefs in their present ways or
enjoyments, so it will, as they fear, tend to their disreputation, as
though they had formerly been out of the way or neglective of their duty:
and this, as they suppose, would draw after it another inconvenience, by
reflecting on them and their practices as the occasions of
former disorders and divisions. They choose, therefore, generally to
flatter themselves under the name and authority of the church, and lay up
their defence and security against an humble, painful reformation, in a
plea that they need it not. So was it with the church of Laodicea of old,
who, in the height of her decaying condition, flattered herself “that she
was rich, and increased with goods, and had need of nothing; and knew not,”
or would not acknowledge, “that she was wretched, and miserable, and poor,
and blind, and naked,” Rev. iii.
17. Now, it cannot but seem exceeding strange, unto men who
wisely consider these things, that, whereas the churches which were planted
and watered by the apostles themselves, and enjoyed for some good season
the presence and advantage of their infallible guidance to preserve them in
their original purity and order, did within a few years, many of them, so
degenerate and stand in need of reformation, that our Lord Jesus Christ
threatened from heaven to cast them off and destroy them, unless they did
speedily reform themselves according to his mind, those now in the world,
ordered at first by persons fallible, and who in many things were actually
deceived, should so continue in their purity and holiness from age to age
as to stand in need of no reformation or amendment. Well will it be if it
prove so at the great day of visitation. In the meantime, it becomes the
guides of all the churches in the world to take care that there do not such
decays of truth, holiness, and purity in worship, fall out under their hand
in the churches wherein they preside, as that for them they should be
rejected by our Lord Jesus Christ, as he threatens to deal with those who
are guilty of such defections; for the state of the generality of churches
is such at this day in the world, as he who thinks them not to stand in
need of any reformation may justly be looked on as a part of their sinful
degeneracy. We are not ignorant what is usually pleaded in bar unto all
endeavours after church reformation; for they say, “If, upon the clamours
of a few humorous, discontented persons, whom nothing will please, and who,
perhaps, are not agreed among themselves, a reformation must instantly be
made or attempted, there will be nothing stable, firm, or sacred left in
the church, — things once well established are not to be called into
question upon every one’s exceptions.” And these things are vehemently
pleaded and urged, to the exclusion of all thoughts of changing anything,
though evidently for the better. But long-continued complaints and
petitions of multitudes, whose sincerity hath received as great an
attestation as human nature or Christian religion can give, it may be,
deserve not to be so despised. However, the jealousy which churches and
their rulers ought to have over themselves, their state and condition, and
the presence of the glory of Christ among them, or its
departure from them, especially considering the fearful example of the
defection and apostasy of many churches, which is continually before their
eyes, seems to require a readiness in them, on every intimation or
remembrance, to search into their state and condition, and to redress what
they find amiss: for suppose they should be in the right, and blameless as
to those orders and constitutions wherein others dissent from them, yet
there may be such defects and declensions in doctrine, holiness, and the
fruits of them in the world, as the most strict observation of outward
order will neither countenance nor compensate. For to think to preserve a
church by outward order, when its internal principles of faith and holiness
are decayed, is but to do like him who, endeavouring to set a dead boy
upright, but failing in his attempt, concluded that there was somewhat
wanting within.
2. Another principle of the same importance, and applied
unto the same purpose, is, that the people are neither able nor fit to
judge for themselves, but ought in all things to give themselves up
unto the conduct of their guides, and to rest satisfied in what they
purpose and prescribe unto them. The imbibing of this apprehension, which
is exceedingly well suited to be made a covering to the pride and ignorance
of those unto whose interests it is accommodated, makes them impatient of
hearing anything concerning the liberty of Christians in common to judge of
what is their duty, what they are to do, and what they are not to do, in
things sacred and religious. Only, it is acknowledged there is so much
ingenuity in the management of this principle and its application, that it
is seldom extended by any beyond their own concernments: For whereas the
church of Rome hath no way to maintain itself, in its doctrine and
essential parts of its constitution, but by an implicit faith and obedience
in its subjects, seeing the animating principles of its profession will
endure no kind of impartial test or trial, they extend it unto all things,
as well in matters of faith as of worship and discipline: but those who are
secure that the faith which they profess will endure an examination by the
Scripture, as being founded therein and thence educed, they will allow unto
the people at least a judgment of discerning truth from falsehood, to be
exercised about the doctrines which they teach; but as for the things which
concern the worship of God and rule of the church wherein they have an
especial interest and concern, there they betake themselves for relief unto
this principle. Now, as there is more honesty and safety in this latter
way than in the former, so it cannot be denied but that there is less of
ingenuity and self-consistency; for if you will allow the people to make a
judgment in and about anything that is sacred or religious, you will never
know how to hit a joint aright to make a separation among such things, so
as to say, with any pretence of reason, “About these things
they may judge for themselves, but not about those.” And it is a little
too open to say that they may exercise a judgment about what God hath
appointed, but none about what we appoint ourselves. But, without offence
be it spoken, this apprehension, in its whole latitude, and under its
restrictions, is so weak and ridiculous, that it must be thought to proceed
from an excess of prejudice, if any man of learning should undertake to
patronize it. Those who speak in these things out of custom and interest,
without a due examination of the grounds and reasons of what they affirm or
deny, as many do, are of no consideration; and it is not amiss for them to
keep their distance and stand upon their guard, lest many of those whom
they exclude from judging for themselves should be found more competent
judges in those matters than themselves. And let churches and church
rulers do what they please, every man at last will be determined in what is
meet for him to do by his own reason and judgment. Churches may
inform the minds of men; they cannot enforce them. And
if those that adhere unto any church do not do so, because they judge that
it is their duty, and best for them so to do, they therein differ not much
from a herd of creatures that are called by another name. And yet a secret
apprehension in some, that the disposal of the concernments of the worship
of God is so left and confined unto themselves as that nothing is left unto
the people but the glory of obedience, without any sedulous inquiry after
what is their own duty with respect unto that account which every one must
give of himself unto God, doth greatly influence them into the neglect
insisted on. And when any of the people come to know their own liberty and
duty in these things, as they cannot but know it if at all they apply their
minds unto the consideration of them, they are ready to be alienated from
those who will neither permit them to judge for themselves nor are able to
answer for them if they should be misled; for “if the blind lead the
blind,” as well he that is led as he that leads “will fall into the
ditch.”
3. Add hereunto the thoughts of some, that secular
grandeur and outward pomp, with a distance and reservedness from the
conversation of ordinary men, are necessary in ecclesiastics, to raise and
preserve that popular veneration which they suppose to be their due.
Without this, it is thought, government will not be carried on, nor the
minds of men awed unto obedience. Certain it is that this was not the
judgment of the apostles of old, nor of the bishops or pastors of the
primitive churches. It is certain, also, that no direction is given for it
in any of the sacred or ancient ecclesiastical writings; and yet they all
of them abound with instructions how the guides of the church should
preserve that respect which is their due. The sum of what
they teach us to this purpose is, that in humility, patience, self-denial,
readiness to take up the cross, in labours, kindness, compassion, and zeal
in the exercise of all the gifts and graces of the Holy Spirit, they should
excel and go before the flock as their example, 1
Pet. v. 1–3; Acts
xx. 18–21, 28, 31. This way of procuring veneration unto church
guides, by worldly state, greatness, seeming domination or power, was, as
far as we can find, an utter stranger unto the primitive times; yea, not
only so, but it seems to be expressly prohibited in that direction of our
Saviour unto them for avoiding conformity in these things unto the rulers
of the world, Luke xxii. 24–26. “But those
times,” they say, “are past and gone; there remains not that piety and
devotion in Christians, as to reverence their pastors for their humility,
graces, labours, and gifts. The good things of this world are now given
them to be used; and it is but a popular levelling spirit that envies the
dignities and exaltation of the clergy.” Be it so, therefore, that in any
place they are justly and usefully, at least as unto themselves, possessed
of dignities and revenues, and far be it from us or any of us to envy them
their enjoyments, or to endeavour their deprivation of them; but we must
crave leave to say, that the use of them to the end mentioned is vain and
wholly frustrate. And if it be so, indeed, that Christians, or professors
of the gospel, will not pay the respect and duty which they owe unto their
pastors and guides, upon the account of their office, with their work and
labour therein, it is an open evidence how great a necessity there is for
all men to endeavour the reduction of primitive light, truth, holiness, and
obedience into churches; for this is that which hath endangered their ruin,
and will effect it if continued, — namely, an accommodation of church order
and discipline, with the state and deportment of rulers, unto the decays
and irreligion of the people, which should have been corrected and removed
by their reformation. But we hope better things of many Christians; whose
faith and obedience are rather to be imitated than the corrupt degeneracy
of others to be complied with or provided for. However, it is evident that
this corrupt persuasion hath in most ages, since the days of Paulus Samosatenus, let out and given
countenance unto the pride, covetousness, ambition, and vain-glory of
several ecclesiastics; for how can it be otherwise with them, who, being
possessed of the secular advantages which some churches have obtained in
the world, are otherwise utterly destitute of those qualifications which
the names of the places they possess do require? And yet all this while it
will be impossible to give one single instance where that respect and
estimation which the Scripture requires in the people towards their
spiritual guides were ingenerated or improved by that worldly grandeur,
pomp, and domination, which some pretend to be so useful unto that end and
purpose; for that awe which is put thereby on the spirits of
the common sort of men, — that terror which these things strike into the
minds of any who may be obnoxious unto trouble and disadvantage from them,
— that outward observance which is by some done unto persons vested with
them, with the admission which they have thereby into an equality of
society with great men in the world, — are things quite of another nature.
And those who satisfy and please themselves herewith, instead of that
regard which is due unto the officers or guides of the churches of Christ
from the people that belong unto them, do but help on their defection from
their duty incumbent on them. Neither were it difficult to manifest what
innumerable scandalous offences, — proceeding from the pride and elation of
mind that is found among many, who, being perhaps young and ignorant, it
may be corrupt in their conversations, have nothing to bear up themselves
withal but an interest in dignities and worldly riches, — have been
occasioned by this corrupt persuasion. And it is not hard to judge how
much is lost hereby from the true glory and beauty of the church. The
people are quietly suffered to decay in that love and respect towards their
pastors which is their grace and duty, whilst they will pay that outward
veneration which worldly grandeur doth acquire; and pastors, satisfying
themselves therewith, grow neglective of that exemplary humility and
holiness, of that laborious diligence in the dispensation of the word and
care for the souls of the flock, which should procure them that holy
respect which is due unto their office by the appointment of Jesus Christ.
But these things are here mentioned only on the occasion of what was before
discoursed of.
Another great occasion of schisms and divisions among
Christians ariseth from the remainders of that confusion which was brought
upon the churches of Europe, by that general apostasy from gospel
truth, purity, and order, wherein they were for sundry ages involved. Few
churches in the world have yet totally freed themselves from being
influenced by the relics of its disorders. That such an apostasy did
befall these churches we shall not need to prove. A supposition of it is
the foundation of the church-state of England. That things should so fall
out among them was of old foretold by the Holy Ghost, 2
Thess. ii. That many churches have received a signal
deliverance from the principal evils of that apostasy, in the Reformation,
we all acknowledge; for therein, by several ways, and in several degrees of
success, a return unto their pristine faith and order was sincerely
endeavoured. And so far was there a blessing accompanying of their
endeavours, as that they were all of them delivered from things in
themselves pernicious and destructive to the souls of men. Nevertheless,
it cannot be denied but that there do yet continue among them
sundry remainders of those disorders, which under their fatal declension
they were cast into. Nor doth there need any farther proof hereof than the
incurable differences and divisions that are found among them; for had they
attained their primitive condition, such divisions with all their causes
had been prevented. And the Papists, upbraiding Protestants with their
intestine differences and schisms, do but reproach them that they have not
been able in a hundred years to rectify all those abuses and remove all
those disorders which they were inventing and did introduce in a thousand.
There is one thing only of this nature, or that owes itself unto this
original, which we shall instance in, as an occasion of much disorder in
the present churches, and of great divisions that ensue thereon. It is
known none were admitted unto the fellowship of the church in the days of
the apostles but upon their repentance, faith, and turning unto God. The
plain story of their preaching, the success which they had therein, and
their proceedings to gather and plant churches thereon, put this out of the
reach of all sober contradiction. None will say that they gathered
churches of Jews and Gentiles, — that is, while they continued such; nor of
open sinners continuing to live in their sins. An evidence, therefore, and
confession of conversion to God, were unavoidably necessary to the
admission of members in the first churches; neither will we ever contend
with such importune prejudices as, under any pretences capable of a
wrangling countenance, shall set up against this evidence. Hence, in the
judgment of charity, all the members of those churches were looked on as
persons really justified and sanctified, — as effectually converted unto
God; and as such were they saluted and treated by the apostles. As such,
we say, they were looked on and owned; and as such, upon their confession,
it was the duty of all men, even the apostles themselves, to look on them
and own them, though absolutely in the sight of God, who alone is “searcher
of the hearts of men,” some among them were hypocrites, and some proved
apostates. But this profession of conversion unto God by the ministry of
the word, and the mutual acknowledgment of each other as so converted unto
God, in a way of duty, was the foundation of holy, spiritual love and unity
among them. And although this did not, nor could, preserve all the first
churches absolutely free from schisms and divisions, yet was it the most
sovereign antidote against that infection, and the most effectual means for
the reduction of unity, after that, by the violent interposition of men’s
corruptions and temptations, it had been lost for a season. Afterward, in
the primitive times, when many more took on them the profession of
Christian religion, who had not such eminent and visible conversions unto
God as most of those had who were changed by the ministry of the apostles,
that persons unfit and unqualified for that state and
condition, of being members of churches, might not be admitted into them,
unto the disturbance of their order and disreputation of their holy
conversation, they were for some good season kept in the condition of
expectants, and called catechumens, or persons that attended the church for
instruction. In this state they were taught the mysteries of religion, and
trial was made of their faith, holiness, and constancy before their
admission; and by this means was the preservation of the churches in
purity, peace, and order, provided for. Especially were they so in
conjunction with that severe discipline which was then exercised towards
all the members of them. But after that the multitudes of the Gentile
world, in the times of the first Christian emperors, pressed into the
church, and were admitted on much easier terms than those before mentioned,
whole nations came to claim successively the privilege of
church-membership, without any personal duty performed or profession made
unto the purpose on their part. And so do they continue to do in many
places to this day. Men generally trouble themselves no farther about a
title to church membership and privileges, but rest in the prepossession of
their ancestors, and their own nativity in such or such places; for
whatever may be owned or acknowledged concerning the necessity of a visible
profession of faith and repentance, and that credible as to the sincerity
of it, in the judgment of charity, it is certain for the most part no such
thing is required of any, nor performed by them. And they do but ill
consult for the edification of the church, or the good of the souls of men,
who would teach them to rest in an outward, formal representation of
things, instead of the reality of duties and the power of internal grace.
And no small part of the present ruin of Christian religion owes itself
unto this corrupt principle; for whereas the things of it, — which consist
in powers internal and effectual operations of grace, — have outward
representations of them, which, from their relation unto what they
represent, are called by the same names with them, many take up with and
rest in these external things, as though Christianity consisted in them,
although they are but a dead carcase, where the quickening life and soul of
internal grace is wanting. Thus it is in this matter, where there is a
shadow and appearance of church-order, when the truth and substance of it
is far away. Men come together unto all the ends of the church assemblies
whereunto they are admitted, but on no other grounds, with no other hearts
nor designs, but on and with what they partake in any civil society, or
jointly engage in any other worldly concern. And this fundamental error in
the constitution of many churches is the occasion, as of other evils, so in
particular of divisions among professed Christians. Hence, originally, was
the discipline of the church accommodated, by various degrees, to the rule and government of such persons as understood little, or were
little sensible, of the nature, power, and efficacy of that spiritual
discipline which is instituted in the gospel; which thereby at last
degenerated into the outward way of force and power before described: for
the churches began to be composed of such as could no otherwise be ruled,
and instead of reducing them to their primitive temper and condition,
whereunto the evangelical rule was suited, there was invented a way of
government accommodate unto that state whereinto they were lapsed; which
those concerned found to be the far easier work of the two. Hence did
sincere mutual love, with all the fruits of it, begin to decay among church
members, seeing they could not have that tolerable persuasion of that truth
or profession in each other which is necessary to preserve it without
dissimulation, and to provoke it unto a due exercise. Hence did
private spiritual communion fail amongst them, the most being
strangers unto all the ways and means of it, yea, despising and contemning
it in all the instances of its exercise; which will yet be found to be as
the life and soul of all useful church-communion. And where the public
communion is only attended unto, with neglect hereof, it will quickly
wither and come to nothing; for on this occasion do all duties of
watchfulness, exhortations, and admonitions, proceeding from mutual love
and care of each other’s condition, so frequently recommended unto us in
the Scripture, utterly cease and become disused. Hence members of the same
church began to converse together as men only, or at the best, civil
neighbours; and if at all as Christians, yet not with respect unto that
especial relation unto a particular church wherein their usefulness as
members of the same organical body is required, 1 Cor. xii. 14–21. Hence some
persons, looking on these things as intolerable, and not only obstructive
of their edification, but destructive unto all really useful
church-communion, we ought not to wonder if they have thought meet to
provide otherwise for themselves. Not that we approve of every departure
or withdrawing from the communion of churches where things continue under
such disorders, but only show what it is that occasioneth many so to do;
for as there may sometimes be just cause hereof, and persons in so doing
may manage what they do according unto Scripture rule, so we doubt not but
that some may rashly and precipitately, without due attendance unto all the
duties which in such undertakings are required of them, without that
charity and forbearance which no circumstances can absolve them from, make
themselves guilty of a blamable separation. And these are some of those
things which we look upon as the general causes or occasions of all the
schisms and divisions that are at this day found among professors of the
gospel. Whether the guilt of them will not much cleave unto them by whom
they are kept on foot and maintained is worth their inquiry;
for so doth it befall our human nature, apt to be deceived and imposed on
by various pretences and prejudices, that those are oftentimes highly
guilty themselves of those miscarriages, whose chiefest satisfaction and
glory consist in charging them on others. However, if these things do not
absolutely justify any in a secession from the churches whereunto they did
relate, yet they render the matter so highly questionable, and the things
themselves are so burdensome upon the minds of many, as that divisions will
thereon undoubtedly ensue. And when it is so fallen out, to design and
contrive the reduction of all unto outward unity and concord, by forcing
them who on such occasions have dissented and withdrawn themselves from the
communion of any church, without endeavouring the removal of those
occasions of their so doing and the reformation of those abuses which have
given cause thereunto, is severe, if not unjust. But when the Lord Jesus
Christ, in his care towards his churches, and watchfulness over them, shall
be pleased to remove these and the like stumbling-blocks out of the way,
there will, we hope, be a full return unto gospel unity and peace among
them that serve and worship him on the earth.
In this state of things, wherever it be found, it is no
wonder if the weaknesses, ignorance, prejudices, and
temptations of men do interpose themselves unto the increase and
heightening of those divisions whose springs and occasions lie elsewhere.
When none of these provocations were given them, yet we know there was
enough in professors themselves to bring forth the bitter fruit of
differences and schisms, even in the days of the apostles, 1 Cor. i.
11, iii. 3. How much more may we fear the like fruits and
effects from the like principles and corrupt affections! Now the occasions
of drawing them forth are more, temptations unto them greater, directions
against them less evident and powerful, and all sense of ecclesiastical
authority, through its abuse and maladministration, is, if not lost and
ruined, yet much weakened and impaired. But from the darkness of the minds
of men and their unmortified affections (as the best know but in part, nor
are they perfectly sanctified) it is that they are apt to take offence one
at another, and thereon to judge and censure each other temerariously; and,
which is worst of all, every one to make his own understanding and
persuasion thereon the rule of truth and worship unto others. All such
ways and courses are against us in the matter of love and union, all
tending to make and increase divisions among us: and the evil that is in
them we might here declare, but that it falls frequently under the
chastisement of other hands; neither, indeed, can it well meet with too
much severity of reproof. Only, it were desirable that those by whom such
reproofs are managed would take care not to give advantages of
retortion or self-justification unto them that are reproved by them; but
this they do unavoidably, whilst they seem to make their own judgments and
practices the sole rule and measure of what they approve or disallow. In
what complies with them there is nothing perverse; and in what differs from
them there is nothing sincere! And on this foundation, whilst they reprove
censuring, rash-judging, and reproaching of others, with pride,
self-conceitedness, false opinions, irregular practices in church-worship,
or any other concerns of religion, backbiting, easiness in taking up false
reports, with the like evils, as they deserve severely to be rebuked, those
reproved by them are apt to think that they see the guilt of many of the
crimes charged on themselves in them by whom they are reproved. So on all
hands things gender unto farther strife; whilst every party, being
conscious unto their own sincerity, according unto the rule of their
present light, which is the only measure they can take of it, are ready to
impeach the sincerity of them by whom they suppose themselves causelessly
traduced and condemned. This evil, therefore, is to be diligently watched
against by all that love unity, truth, holiness, or peace; and seeing there
are rules and precepts given us in the Scriptures to this purpose, it may
not be unmeet to call over some of them.
[First,] One rule of this nature and import is, that we
should all of us “study to be quiet, and to do our own business,” in things
civil and sacred, 1 Thess. iv.
11. Who will harm men, who will be offended with them, whilst
they are no otherwise busied in the world? And if any attempt to do them
evil, what need have they to be troubled thereat? Duty and innocency will
give peace to a worthy soul in the midst of all storms, and whatever may
befall it. Now, will any one deny, or can they, but that it is the duty
and ought to be the business of every man to seek his own edification and
the saving of his soul? Deny this unto any man, and you put yourself in
the place of God to him, and make him more miserable than a beast. And
this, which no man can forbid, no man can otherwise do than according to
that light and knowledge of the will of God which he hath received. If
this, therefore, be so attended to as that we do not thereby break in upon
the concerns of others, nor disturb them in what is theirs, but be carried
on quietly and peaceably, with an evidence in what we do that it is merely
our own personal duty that we are in the pursuance of, all cause of offence
will be taken away; for if any will yet be offended with men because they
peaceably seek the salvation of their own souls, or do that in order
thereunto which they cannot but do, unless they will cast off all sense of
God’s authority over them, it is to seek occasions of offence against them
where none are given. But when any persons are acted by a
pragmatical curiosity to interpose themselves in the ways, affairs, and
concerns of other men, beyond what the laws of love, usefulness, and mutual
Christian aid do require, tumults, disorders, vexations, strife,
emulations, with a world of evils, will ensue thereon; — especially will
they do so when men are prone to dwell on the real or supposed faults of
others, which, on various pretences of pity for their persons, or a
detestation of their evils, or public reproof of them, they will aggravate,
and so on all occasions expose them to public censure, perhaps, as they
think, out of zeal to God’s glory and a desire for the church’s good; for
the passions and interests of such persons are ready to swell over the
bounds of modesty, sobriety, and peace, though, through the blindness which
all self-love is accompanied withal, they seldom see clearly what they do.
Would we, therefore, labour to see a beauty, desirableness, and honour in
the greatest confinement of our thoughts, words, and actions, unto
ourselves and our own occasions, that express duty will admit of, it might
tend very much to the preservation of love and peace among professors, for
unto this end it is prescribed unto us.
Secondly, It is strictly commanded us that we should “not
judge, that we be not judged,” Matt. vii.
1, 2. There is no rule for mutual conversation and communion in
the Scripture that is oftener repeated or more earnestly inculcated,
Luke vi. 37; nor is there any of more
use, nor whose grounds and reasons are more evident or more cogent,
Rom. xiv.
3, 4, 10. Judging and determining in ourselves, or divulging
censures concerning others, their persons, states, and conditions towards
God, their principles as to truth and sincerity, their ways as to
righteousness and holiness, whether past or present, any otherwise than by
the “perfect law of liberty,” and that only when we are called thereunto in
a way of duty, is the poison of common love and peace, and the ruin of all
communion and society, be it of what nature it will. For us to judge and
determine whether these or those churches are true churches or no, whether
such persons are godly or no, whether such of their principles and actions
are regular or no, and so condemn them in our minds (unless where open
wickedness will justify the severest reflections), is to speak evil of the
law, and to make ourselves judges of it as well as of them who, together
with ourselves, are to be judged by it, James
iv. 11, 12. Nor is a judgment of that nature necessary unto our
advantage in the discharge of any duty required at our hands. We may order
all our concernments towards churches and persons without making any such
judgment concerning them. But so strong is the inclination of some persons
unto an excess in this kind, that no consideration can prevail with them to
cast it out, according to its desert. Whether they do it as approving and
justifying themselves in what they condemn in others, or as a
thing conducing unto their interests, or out of faction and an especial
love to some one party of men, or some secret animosities and hatred
against others, it is a matter they seldom will quit themselves of whilst
they are in this world. Yea, so far do some suffer themselves to be
transported, as that they cannot restrain from charging of others with the
guilt of such things as they know to be charged on themselves by them who
pretend to be the only competent judges in such cases; and so will they
also reflect upon and complain of other men for miscarriages by severities,
in instances exceedingly inferior, as by themselves represented, unto what
it is known they were engaged in. But men are apt to think well of all
they do themselves or those whom they peculiarly regard, and to aggravate
whatever they conceive amiss in such as they dislike. Were it not better
by love to cover a multitude of faults, and to leave the judgment of
persons and things, wherein we are not concerned, unto “Him who judgeth
righteously, and will render unto every man according to his works?”
However, certain it is that until this evil fountain of bitter waters be
stopped, until we cease to bless God, even the Father, and at the same time
to curse men made after the similitude of God, the wounds that have been
given to the love and peace of professors will not be healed.
Thirdly, Unto the same end are all men forbidden to think
that they have a dominion over the faith of others, or that the
ordering and disposal of it is committed unto them. It is Christ alone who
is the Lord of the consciences of his disciples; and therefore the best and
greatest of the sons of men who have been appointed by him to deal with
others in his name, have constantly disclaimed all thoughts of power or
rule over the consciences or faith of the meanest of his subjects,
2 Cor. i. 24; 1 Pet. v.
3. How many ways this may be done we are filled with
experiences; for no way whereby it may be so hath been left unattempted.
And the evil of it hath invaded both churches and particular persons; some
whereof, who have been active in casting off the dominion of others, seemed
to have designed a possession of it in themselves. And it is well if,
where one pope is rejected, many do not rise in his place, who want nothing
but his power and interest to do his work. The indignation of some, that
others do not in all things comply with their sentiments and subject
themselves unto their apprehensions and dictates, ariseth from this
presumption; and the persecutions wherein others engage do all grow out of
the same bitter root: for men can no otherwise satisfy their consciences
herein but by a supposition that they are warranted to give measures unto
the minds and practices of others, — that is, their faith and consciences,
— in sacred things. And whilst this presumptuous supposition, under any
pretence or colour, possesseth the minds of men, it will
variously act itself unto the destruction of that gospel unity which it is
our duty to preserve; for when they are persuaded that others ought to give
up themselves absolutely to their guidance in the things of religion,
either because of their office and dignity, or because they are wiser than
they, or it may be are only able to dispute more than they, if they do not
immediately so do, especially seeing they cannot but judge themselves in
the right in all things, they are ready to charge their refusal on all the
corrupt affections, principles, and practices which they can surmise, or
their supposed just indignation suggest unto them. That they are proud,
ignorant, self-conceited, wilful, factious, is immediately concluded; and a
semblance unto such charges shall be diligently sought out and improved.
Nothing but a deceiving apprehension that they are some way or other meet
to have a dominion over the faith of their brethren and fellow-servants
would prevail with men otherwise sober and learned so to deal with all that
dissent from them as they are pleased to do.
Fourthly, All these evils mentioned are much increased in
the minds of men when they are puffed up with a conceit of their own
knowledge and wisdom, Rom. xii.
3; 1 Cor. viii.
1. This, therefore, we are warned to avoid, that the edification
of the church may be promoted and love preserved; for hence are very many
apt to take false measures of things, especially of themselves, and thereon
to cast themselves into many mischievous mistakes, 2
Cor. x. 12. And this is apt to befall them who, for ends best
known unto themselves, have with any ordinary diligence attended to the
study of learning; for on a supposal of some competent furniture, with
natural abilities, they cannot but attain some skill and knowledge that the
common sort of unstudied persons are unacquainted withal; — ofttimes,
indeed, their pre-eminence in this kind consists in matters of very small
consequence or importance. But whatever it be, it is ready to make them
think strange of the apostle’s advice: “If any man among you seemeth to be
wise in this world, let him become a fool, that he may be wise,” 1 Cor. iii. 18. Apt it is to puff
them up, to influence their minds with a good conceit of themselves, and a
contempt of others. Hence may we see some, when they have got a little
skill in languages, and through custom, advantaged by the reading of some
books, are able readily to express some thoughts, perhaps not originally
their own, presently conceit themselves to be so much wiser than the
multitude of unlettered persons, that they are altogether impatient that in
any thing they should dissent from them; and this is a common frame with
them whose learning and wit being their all, do yet but reach half way
towards the useful ends of such things. Others also there are, and of them
not a few, who having been in the ways wherein the skill and knowledge
mentioned are usually attained, yet through their incapacity
or negligence, or some depraved habit of mind or course of life, have not
really at all improved in them; and yet these also, having once attained
the countenance of ecclesiastical offices or preferments, are as forward as
any to declaim against and pretend a contempt of that ignorance in others
which they are not so stupid as not to know that the guilt of it may be
reflected on themselves. However, these things at best, and in their
highest improvement, are far enough from solid wisdom, especially that
which is from above, and which alone will promote the peace and edification
of the church. Some have no advantage by them but that they can declare
and speak out their own weakness; others, that they can rail, and lie, and
falsely accuse, in words and language wherewith they hope to please the
vilest of men. And certain it is that science, — which whatever it be,
without the grace of God, is but falsely so called, and oftentimes falsely
pretended unto, for this evil end of it alone, — is apt to lift up the
minds of men above others, who perhaps come not behind them in any useful
understanding. Yea, suppose men to have really attained a singular degree
in useful knowledge and wisdom, and that either in things spiritual and
divine, or in learning and sciences, or in political prudence, yet
experience shows us that a hurtful elation of mind is apt to arise from
them, if the souls of men be not well balanced with humility, and this evil
particularly watched against. Hence ariseth that impatience of
contradiction, that jealousy and tenderness of men’s own names and
reputations, those sharp revenges they are ready to take of any supposed
inroads upon them or disrespects towards them, that contempt and
undervaluation of other men’s judgments, those magisterial impositions and
censures, which proceed from men under a reputation of these endowments.
The cautions given us in the Scripture against this frame of spirit, the
examples that are proposed unto us to the contrary (even that of Christ
himself), the commands that are multiplied for lowliness of mind, jealousy
over ourselves, the sovereignty of God in choosing whom he pleaseth to
reveal his mind and truth unto and by, may, in the consideration of them,
be useful to prevent such surprisals with pride, self-conceit, and contempt
of others, as supposed or abused knowledge is apt to cast men into, whereby
divisions are greatly fomented and increased among us. But it may be these
things will not much prevail with them who, pretending a zeal and principle
above others in preaching and urging the example of Christ, do in most of
their ways and actings, and in some of their writings, give us an
unparalleled representation of the devil.
Lastly, It is confessed by all, that false
teachers, seducers, broachers of novel, corrupt, and heretical
doctrines, have caused many breaches and divisions among such
as once agreed in the profession of the same truths and points of faith.
By means of such persons, whether within the present church-state or
without, there is scarce any sacred truth, which had formerly secured its
station and possession in the minds of the generality of Christians in this
nation, but what hath been solicited or opposed. Some make their errors
the principal foundation, rule, and measure in communion; whoever complies
with them therein is of them, and whoso doth not they avoid: so at once
they shut up themselves from having any thing to do with them that love
truth and peace. And where these consequents do not ensue, men’s zeal for
their errors being overbalanced by their love of and concern in their
secular interest, and their minds influenced by the novel prevailing
opinion of a great indifferency in all things appertaining unto outward
worship, yet the advancing and fomenting of opinions contrary unto that
sound doctrine which hath been generally owned and taught by the learned
and godly pastors, and received by the people themselves, cannot but
occasion strife, contentions, and divisions among professors. And it may
be there are very few of those articles or heads of religion which in the
beginning of the Reformation, and a long time after, were looked on as the
most useful, important, and necessary parts of our profession, that have
not been among us variously opposed and corrupted. And in these
differences about doctrine lie the hidden causes of the animosities whereby
those about worship and discipline are managed; for those who have the
advantage of law and power on their side in these lesser things are not so
unwise as to deal openly with their adversaries about those things wherein
the reputation of established and commonly-received doctrines lie against
them; but under the pretence and shelter of contending for legal
appointments, not a few do exercise an enmity against those who profess the
truth, which they think it not meet as yet openly to oppose.
Such are the causes and such are the occasions of the
differences and divisions in and about religious concerns that are among
us, by which means they have been fomented and increased: heightened they
have been by the personal faults and miscarriages of many of all sorts and
parties. And as the reproof of their sinful failings is in its proper
season a necessary duty, so no reformation or amendment of persons will
give a full relief, nor free us from the evil of our divisions, until the
principles and ways which occasion them be taken out of the way.
Chapter V.
Grounds and reasons of nonconformity.
Having briefly
declared our sense concerning the general causes and occasions of our
differences, and that present want of Christian love which is complained of
by many, we shall now return to give some more particular account
concerning our inconformity unto and non-compliance with the observances
and constitutions of the church of England. It is acknowledged, that we do
in sundry things dissent from them; that we do not, that we cannot, come up
unto a joint practice with others in them. It is also confessed, that
hereon there doth ensue an appearance of schism between them and us,
according as the common notion of it is received in the world. And because
in this distance and difference the dissent unto compliance is on our
parts, there is a semblance of a voluntary relinquishment of their
communion; and this we know exposeth us, in vulgar judgments and
apprehensions, unto the charge of schism, and necessitateth us unto
self-defence, as though the only matter in question were, whether we are
guilty of this evil or no. For that advantage have all churches which have
had an opportunity to fix terms of communion, right or wrong, just or
unequal, — the differences which ensue thereon, they will try out on no
other terms, but only whether those that dissent from them are schismatics
or not. Thus they make themselves actors ofttimes in this cause who ought
in the first place to be charged with injury; and a trial is made merely at
the hazard of the reputation of those who are causelessly put upon their
purgation and defence. Yea, with many, a kind of possession and multitude
do render dissenters unquestionably schismatical; so that it is esteemed an
unreasonable confidence in them to deny themselves so to be. So deals the
church of Rome with those that are reformed. An open schism there is
between them; and if they cannot sufficiently fix the guilt of it on the
reformed by confidence and clamours, with the advantage of prepossession,
yet, as if they were perfectly innocent themselves, they will allow of no
other inquiry in this matter but what consists in calling the truth and
reputation of the other party into question. It being our present
condition to lie under this charge from many, whose interest it is to have
us thought guilty thereof, we do deny that there is any culpable secession
made by us from the communion of any that profess the gospel in these
nations, or that the blame of the appearing schism that is among us can
duly or justly be reflected on us; which, in the remainder of our
discourse, we shall make to appear.
What are our thoughts and judgments concerning
the church state and interest of the professors of the gospel in this
nation, we have before declared; and we hope they are such that, in the
judgment of persons sober and impartial, we shall be relieved from those
clamorous accusations which are without number or measure by some cast upon
us. Our prayers are also continually unto the God of love and peace, for
the taking away of all divisions and their causes from among us. Nor is
the satisfaction which ariseth from our sincerity herein in the least taken
off or rent from us by the uncharitable endeavours of some to rake up
pretences to the contrary. And should those in whose power it is think
meet to imitate the pastors and guides of the churches of old, and to
follow them in any of the ways which they used for the restoration of unity
and agreement unto Christians, when lost or endangered, we should not
decline the contribution of any assistance, by counsel or fraternal
compliance, which God should be pleased to supply us withal. But whilst
some, whose advantages render them considerable in these matters, seem to
entertain no other thoughts concerning us but what issue in violence and
oppression, the principal duty incumbent on us is quietly to approve our
consciences unto God, that in sincerity of heart we desire in all things to
please him, and to conform our lives, principles, and practices to his
will, so far as he is graciously pleased to make it known unto us. And as
for men, we hope so to discharge the duty required of us as that none may
justly charge us with any disorders, unpeaceableness, or other evils; for
we do not apprehend that we are either the cause or culpable occasion of
those inconveniences and troubles which some have put themselves unto by
their endeavours for our disturbance, impoverishing, and ruin. Let none
imagine but that we have considered the evils and evil consequents of the
schisms and divisions that are among us; and those who do so, do it upon
the forfeiture of their charity. We know how much the great work of
preaching the gospel, unto the conversion of the souls of men, is impeded
thereby; as also what prejudice ariseth thence against the truth wherein we
are all agreed, with what temptations and mutual exasperations, to the loss
of love, and the occasioning of many sinful miscarriages in persons of all
sorts, do hereon ensue: but we deny that it is in our power to remove them,
or take them out of the way; — nor are we conscious unto ourselves of any
sin or evil, in what we do, or in what we do not do, by our not doing of it
in the worship of God. It is duty alone unto Jesus Christ whereunto in
these things we attend, and wherein we ought so to do. And where matters
of this nature are so circumstanced as that duty will contribute nothing
towards unity, we are at a loss for any progress towards it. The sum of
what is objected unto us (as hath been observed) is our nonconformity, or our forbearance of actual personal communion
with the present church constitutions, in the modes, rites, and ceremonies
of its worship: hence the schism complained of doth ensue. Unless the
communion be total, constant, without endeavour of any alteration or
reformation, we cannot, in the judgment of some, be freed from the guilt
hereof. This we deny, and are persuaded that it is to be charged
elsewhere; for, —
First, All the conditions of absolute and complete
communion with the church of England, which are proposed unto us, and
indispensably required of us, especially as we are ministers, are
unscriptural, — such as the word of God doth neither warrant,
mention, nor intimate, especially not under any such consideration as
necessary conditions of communion in or among the churches of Christ. We
dispute not now about the lawfulness or unlawfulness of things in
themselves, nor whether they may be observed or no by such as have no
conviction of any sin or evil in them; neither do we judge or censure them
by whom they are observed. Our inquiry is solely about our own liberty and
duty. And what concerneth them is resolved into this one question, as to
the argument in hand: Whether such things or observances in the worship of
God as are wholly unscriptural may be so made the indispensable condition
of communion with any particular church, as that they by whom they are so
made and imposed on others should be justified in their so doing; and that
if any differences, divisions, or schisms do ensue thereon, the guilt and
blame of them must necessarily fall on those who refuse submission to them
or to admit of them as such? That the conditions proposed unto us, and
imposed on us indispensably, if we intend to enjoy the communion of this
church, are of this nature, we shall afterward prove by an induction of
instances. Nor is it of any concernment, in this matter, what place the
things inquired after do hold, or are supposed to hold, in the worship of
God; our present inquiry is about their warranty to be made conditions of
church communion. Now, we are persuaded that the Lord Christ hath set his
disciples at liberty from accepting of such terms of communion from any
churches in the world. And on the same grounds we deny that he hath given
or granted unto them authority to constitute such terms and conditions of
their communion, and indispensably to impose them upon all that enjoy it,
according to their several capacities and concerns therein; for, —
1. The rule of communion among the disciples of
Christ in all his churches is invariably established and fixed by himself.
His commission, direction, and command, given out unto the first planters
and founders of them, containing an obliging rule unto all that should
succeed them throughout all generations, hath so established the bounds, limits, and conditions of church-communion, as that it
is not lawful for any to attempt their removal or alteration. “Go ye,”
saith he to them, “and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost; teaching them to observe all
things whatsoever I have commanded you: and, lo, I am with you alway, even
unto the end of the world,” Matt. xxviii. 19, 20. All the
benefits and blessings, all the comfort and use of church assemblies and
communion, depend alone on the promise of the presence of Christ with them.
Thence doth all the authority that may be exercised in them proceed, and
thence doth the efficacy of what they do unto the edification of the souls
of men arise and flow. Now, that any one may thus enjoy the presence of
Christ in any church, with the fruits and benefits of it, no more can be
required of him but that, through the preaching of the gospel and baptism,
being made a professed disciple, he do or be ready to do and observe all
whatsoever Christ hath commanded. This hath he established as the rule of
communion among his disciples and churches in all generations. In all
other things which do relate unto the worship of God, he hath set them and
left them at liberty, Gal. v. 1;
which, so far as it is a grant and privilege purchased for them, they are
obliged to make good and maintain. We know it will be here replied, that
among the commands of Christ it is that we should “hear the church,” and
obey the guides and rulers thereof; whatever, therefore, is appointed by
them, we are to submit unto and observe, even by virtue of the command of
Christ. And, indeed, it is certainly true that it is the will and command
of the Lord Jesus that we should both hear the church and obey the guides
of it; — but, by virtue of this rule, neither the church nor its guides can
make any thing necessary to the disciples of Christ, as a condition of
communion with them, but only what he hath commanded; for the rule here
laid down is given unto those guides or rulers, who are thereby bound up,
in the appointments of what the disciples are to observe, unto the commands
of Christ. And were a command included herein of obeying the commands or
appointments of church guides, and the promise of the presence of Christ
annexed thereunto, as he had given them all his own power and placed them
in his throne, so we had been all obliged to follow them whither ever they
had carried or led us, although it were to hell itself, as some of the
canonists, on this principle, have spoken concerning the pope. Here,
therefore, is a rule of communion fixed, both unto them that are to rule in
the church and them that are to obey. And whereas, perhaps, it may be
said, that if the rulers of the church may appoint nothing in and unto the
communion of the church but what Christ hath himself commanded, then,
indeed, is their authority little worth, yea, upon the matter
none at all, for the commands of Christ are sufficiently confirmed and
fixed by his own authority; and to what end, then, serves that of the
rulers of the church? — we must say that their whole authority is limited
in the text unto teaching of men to observe what Christ hath commanded; and
this they are to do with authority, but under him and in his name, and
according to the rules that he hath given them. And those who think not
this power sufficient for them must seek it elsewhere, for the Lord Christ
will allow no more in his churches.
To make this yet more evident, we may consider that
particular instance wherein the primitive Christians had a trial in the
case as now stated before us; and this was in the matter of Mosaical
ceremonies and institutions, which some would have imposed on them as a
condition of their communion in the profession of the gospel. In the
determination hereof was their liberty asserted by the apostles, and their
duty declared, to abide therein. And this was the most specious pretence
of imposing on the liberty of Christians that ever they were exercised
withal; for the observation of these things had countenance given unto it
from their divine original, and the condescending practice of the apostles
for a good season. That other instances of the like nature should be
condemned in the Scripture is impossible, seeing none had then endeavoured
the introduction of any of that nature. But a general rule may be
established in the determination of one case as well as in that of many,
provided it be not extended beyond what is eminently included in that case.
Herein, therefore, was there a direction given for the duty and practice
of churches in following ages, and that in pursuit of the law and
constitution of the Lord Christ before mentioned. Neither is there any
force in the exception, that these things were imposed under a pretence of
being commanded by God himself: for they say, to require anything under
that notion, which indeed he hath not commanded, is an adding to his
command, which ought not to be admitted; but to require things indifferent
without that pretence may be allowed. But as in the former way men add
unto the commands of God formally, so in this latter they do it materially,
which also is prohibited; for in his worship we are forbidden to add to the
things that he hath appointed no less than to pretend commands from him
which he hath not given. He, therefore, who professeth and pleadeth his
willingness to observe and do in church-communion whatever Christ hath
instituted and commanded cannot regularly be refused the communion of any
church, under any pretence of his refusal to do other things which
confessedly are not so required.
It is pleaded, indeed, that no other things, as to the
substance of the worship of God, can or ought to be appointed
besides what is instituted by Jesus Christ; but as to the
manner or modes of the performance of what he doth command, with
other rites and ceremonies to be observed for order and decency, they may
lawfully be instituted by the rulers of the church. Let it therefore at
present be granted that so they may be, by them who are persuaded of the
lawfulness of those modes, and of the things wherein they consist, seeing
that is not the question at present under agitation; — neither will this
concession help us in our present inquiry, unless it be also granted that
whatever may be lawfully practised in the worship of God may be lawfully
made a necessary condition of communion in that worship; but this will not
be granted, nor can it ever be proved. Besides, in our present difference,
this is only the judgment of one party, that the things mentioned may be
lawfully observed in and among sacred administrations; and thereon the
conclusion must be, that whatever some think may be lawfully practised in
divine worship may lawfully be made an indispensable condition of communion
unto the whole. Nor will it give force unto this inference, that those who
judge them lawful are the rulers and guides of the church, unto whose
determination the judgment of private persons is not to be opposed; for we
have showed before that a judgment concerning what any one is to do or
practice in the worship of God belongs unto every man who is to do or
practice aught therein, and he who makes it not is brutish. And the
judgment which the rulers of the church are to make for the whole, or to go
before it, is in what is commanded, or not so, by Jesus Christ, not in what
is fit to be added thereunto by themselves. Besides, if it must be allowed
that such things may be made the conditions of church-communion, then any
who are in places of authority may multiply such conditions according unto
the utmost extent of their judgments, until they become burdensome and
intolerable unto all, or really ridiculous in themselves; as it is fallen
out in the church of Rome. But this would prove expressly destructive unto
that certain and unvariable rule of church-communion which the Lord Christ
hath fixed and established, whereof we shall speak again afterward.
Neither will that plea which is by some insisted on in this
case yield any solid or universal relief. It is said that some may
warrantably and duly observe in the worship of God what is unduly and
unwarrantably imposed on them by others. And, indeed, all
controversies about church constitution, discipline, and external worship,
are by some reduced unto these two heads: That the magistrate may appoint
what he pleaseth, and the people may observe whatever he appoints; for as
there is no government of the church determined in the Scripture, it is
meet it should be erected and disposed by the supreme magistrate, who, no
doubt, upon that supposition, is only fit and qualified so to
do. And for outward worship, and the rites thereof, both it and they are
so far indifferent as that we may comply with whatever is imposed on us;
whether they be good and useful, or evil, lies at the doors of others to
answer about. But this seems to rise up in express contradiction unto
those commands which are given us to “stand fast in the liberty wherewith
Christ hath made us free,” and in these things not to be “the servants of
men;” for what do we do less than renounce the privilege of our liberty,
purchased for us at a high rate and price, or what are we less than
“servants of men,” whilst we bring ourselves in bondage unto the
observation of such things in the worship of God as we judge neither
commanded by him nor tending unto our own edification, but merely because
by them ordained? Moreover, suppose it be the judgment of some, as it is
of many, that the things mentioned, though in their own nature indifferent,
do become unlawful unto them to observe when imposed as necessary
conditions of all church-communion, contrary to the command and appointment
of Christ. We know this is exceedingly declaimed against, as that which is
perverse and froward: “For what,” say many, “can be more unreasonable than
that things in their own nature indifferent should become unlawful because
they are commanded?” But it is at least no less unreasonable that things
confessedly indifferent should not be left so, but be rendered necessary
unto practice, though useless in it, by arbitrary commands. But the
opinion traduced is also much mistaken; for although it be granted that the
things themselves are indifferent in their own nature, — not capable, but
as determined by circumstances, of either moral good or evil, yet it is not
granted that the observation of them, even as uncommanded, is indifferent
in the worship of God. And although the command doth not alter the nature,
and make that which was indifferent become evil, yet that command of itself
being contrary to many divine commands and instructions given us in the
Scripture, a compliance with the things commanded therein may become
unlawful to us. And what shall they do whose judgment this is? Shall they
admit of them as lawful, upon the consideration of that change about them
which renders them unlawful? This they will not easily be induced to give
their assent unto.
Let, therefore, the rule of church-communion be observed
which our Lord Jesus Christ hath fixed, and no small occasion of our
strifes and divisions will be removed out of the way. But whilst there is
this contest amongst us, if one pleads his readiness “to do and observe
whatever the Lord Christ hath commanded,” and cannot be convinced of
insincerity in his profession, or of want of understanding in any known
institution of his, and thereon requires the communion of any church; but
others say, “Nay, you shall observe and do sundry other things
that we ourselves have appointed, or you shall have no communion with us;”
— as it cannot be but that divisions and schisms will ensue thereon, so it
will not be difficult for an indifferent bystander to judge on whether side
the occasion and guilt of them doth remain.
2. We have the practice of the apostles, in the
pursuance of the direction and command of their Lord and ours, for our
guide in this case. And it might be well and safely thought that this
should give a certain rule unto the proceedings and actings of all church
guides in future ages. Now, they did never make any thing unscriptural, or
what they had not received by divine revelation, to be a condition of
communion in religious worship and church-order among Christians: for as
they testified themselves that “they would give themselves continually to
prayer, and to the ministry of the word,” Acts vi.
4, so it was of old observed concerning them, “that their
constant labour was for the good of the souls of men in their conversion
unto God, and edification in faith and holiness;” but as for the institution of festivals or fasts, of
rites or ceremonies, to be observed in the worship of the churches, they
intermeddled with no such things. And thence it came to pass, that in the
first entrance and admission of observances about such things, there was a
great and endless variety in them, both as to the things themselves
observed and as to the manner of their observation; and this was gradually
increased unto such a height and excess, as that the burden of them became
intolerable unto Christendom. Nor, indeed, could any better success be
expected in a relinquishment and departure from the pattern of church-order
given us in their example and practice. Neither is the plea from hence
built merely on this consideration, that no man alive, either from their
writings or the approved records of those times, can manifest that they
ever prescribed unto the churches or imposed on them the observance of any
uninstituted rite, to be observed as a measure and rule of their communion,
but also it so fell out, in the good providence of God, that the case under
debate was proposed unto them, and jointly determined by them; for, being
called unto advice and counsel in the difference that was between the
Jewish and Gentile converts and professors, wherein the former laboured to
impose on the latter the observation of Moses’ institutions as the
condition of their joint communion, as was mentioned even now, they not
only determine against any such imposition, but also expressly declare that
nothing but “necessary things” (that is, such as are so from other reasons
antecedently unto their prescriptions and appointments) ought to be
required of any Christians in the communion or worship of the church,
Acts xv. And as they neither did nor
would, on that great occasion, in that solemn assembly,
appoint any one thing to be observed by the disciples and churches which
the Lord Christ had not commanded, so in their direction given unto the
Gentile believers for a temporary abstinence from the use of their liberty
in one or two instances whereunto it did extend, they plainly intimate that
it was the avoidance of a present scandal, which might have greatly
retarded the progress of the gospel, that was the reason of that direction.
And in such cases it is granted that we may in many things for a season
forego the use of our liberty. This was their way and practice, this the
example which they left unto all that should follow them in the rule and
guidance of the church. Whence it is come to pass in after ages that men
should think themselves wiser than they, or more careful to provide for the
peace and unity of the church, we know not. But let the bounds and
measures of church-communion fixed in and by their example stand unmoved,
and many causes of our present divisions will be taken away. But, it may
be, it will be offered, that the present state of things in the world
requires some alteration in or variation from the precise example of the
apostles in this matter. The due observation of the institutions of
Christ, in such manner as the nature of them required, was then sufficient
unto the peace and unity of the churches; but primitive simplicity is now
decayed among the most, so that a multiplication of rules and observances
is needful for the same ends. But we have showed before, that the
accommodation of church rule and communion to the degeneracy of Christians
or churches, or their secular engagements, is no way advantageous unto
religion. Let them whose duty it is endeavour to reduce professors and
profession to the primitive standard of light, humility, and
holiness, and they may be ordered in all church concerns according to the
apostolical pattern. Wherefore, when Christians unto the former plea of
their readiness to observe and do whatsoever Christ hath commanded them, do
also add their willingness to comply with whatever the apostles of Christ
have either by precept or example in their own practice commended unto
them, or did do or require in the first churches, and cannot be convinced
of failing to make good their profession, we do not know whence any can
derive a warranty enabling them to impose any other conditions of communion
on them. The institution, therefore, of the Lord Christ, and the practice
of the apostles, lie directly against the imposing of the conditions
inquired about. And first to invent them, then to impose them, making them
necessary to be observed, and then to judge and censure them as
schismatics, as enemies to love and peace, who do not submit unto them,
looks not unlike the exercise of an unwarrantable dominion over the faith
and consciences of the disciples of Christ.
3. Not only by their example and practice, but
they have also doctrinally declared what is the duty of churches,
and what is the liberty of Christians in this matter. The apostle Paul
discourseth at large hereon, Rom. xiv., xv. The
attentive reading of these two chapters is sufficient to determine this
cause among all uninterested and unprejudiced persons. He supposeth in
them, — and it is the case which he exemplifies in sundry instances, — that
there were among Christians and churches at that time different
apprehensions and observances about some things appertaining unto the
worship of God; and these things were such as had some seeming countenance
of a sacred and divine authority, for such was their original institution.
Some, on the consideration hereof, judged that they were still to be
observed, and their consciences had been long exercised in a holy
subjection unto the authority of God in the observance of them. Nor was
there yet any express and positive law enacted for their abrogation; but
the ceasing of any obligation unto their observance from their primitive
institution was to be gathered from the nature of God’s economy towards his
church. Many, therefore, continued to observe them, esteeming it their
duty so to do. Others were persuaded and satisfied that they were freed
from any obligation unto the owning and observance of them; and whereas
this liberty was given them by Jesus Christ in the gospel, they were
resolved to make use of it, and not to comply with the other sort, who
pressed conformity upon them in their ceremonies and modes of divine
worship. So it may fall out in other instances. Some may be persuaded
that such or such things may be lawful for them to observe in the worship
of God, — they may be so unto them, and, as is supposed, in their own
nature; on the consideration of some circumstances, they may judge that it
is convenient or expedient to attend unto their observance; lastly, all
coincidences weighed, that it is necessary that so they should do, and that
others also that walk with them in the profession of the gospel should
conform themselves unto their order and practice. On the other hand, some
there are who, because the things of the joint practice required are not
appointed by Jesus Christ, nor doth it appear unto them that he hath given
power unto any others to appoint them, do not judge it expedient, nor yet,
all circumstances considered, lawful to observe them. Now, whereas this
case answers unto that before proposed, the determination thereof given by
the apostle may safely be applied unto this also. What rule, therefore,
doth he give therein, which he would have attended unto as the means for
the preservation of love, peace, and unity among them? Is it that the
former sort of persons, provided they be the most or have the most power,
ought to impose the practice of those things which they esteem lawful and
convenient on those who judge them not so, when it is out of
question that they are not appointed by Christ, only it is pretended that
they are not forbidden by him? Where, indeed, the question was about the
institutions of Christ, he binds up the churches precisely unto what he had
received from him, 1 Cor. xi.
23; but in cases of this nature, wherein a direct command of
Christ cannot be pleaded nor is pretended, he absolutely rejects and
condemns all thoughts of such a procedure. But supposing that differences
in judgment and practice were and would be among Christians, the sum of his
advice is, that all offences and scandals ought to be diligently avoided;
that censuring, judging, and despisings, on the account of such
differences, be cast out; that tenderness be used towards them that are
weak, and nothing severely pressed on them that doubt; and for their
different apprehensions and ways, they should all walk in peace,
condescending unto and bearing with one another. Nothing can more
evidently determine the unlawfulness of imposing on Christians unscriptural
conditions of communion than do the discourses of that great apostle to
this purpose. Yea, better it is, and more agreeable unto the mind of
Christ, that persons and particular churches should be left unto different
observations in sundry things relating unto sacred worship, wherein they
cannot join with each other nor communicate together, endeavouring in the
meantime to “keep the unity of the Spirit in the bond of peace,” than that
they should be enforced unto a uniformity in the practice of things that
have not the immediate authority of Christ enstamped on them. Accordingly
it so fell out among them unto whom the apostle gave these directions, and
that suitably unto his intention in them; for the dissenting parties
agreeing in the common faith and profession of the gospel, did yet
constantly meet in distinct assemblies or churches for the celebration of
holy worship, because of the different rites wherein they did not agree.
And in this posture were peace and love continued among them, until in
process of time, their differences through mutual forbearance being
extinguished, they coalesced into one church state and order. And the
former peace which they had in their distances was deemed sufficient,
whilst things were not measured nor regulated by secular interest or
advantages. But it is a part of our present unhappiness, that such a peace
among Christians and particular churches is mistaken to have an ill aspect
upon the concerns of some belonging unto the church in power, honour, and
revenue. But as we apprehend there is, as things are now stated among us,
a plain mistake in this surmise, so, if the glory of God and the honour of
the gospel were chief in our consultations about church affairs, it would
be with us of no such consideration as to hinder us from committing quietly
the success and events of duty unto the providence of God.
4. There was also a signal vindication of the
truth pleaded for, in an instance of fact among the primitive
churches. There was an opinion which prevailed very early among them about
the necessary observation of Easter, in the room of the Jewish passover,
for the solemn commemoration of the death and resurrection of our Saviour.
And it was taken for granted by most of them, that the observance hereof
was countenanced, if not rendered necessary unto them, by the example of
the apostles; for they generally believed that by them it was observed, and
that it was their duty to accommodate themselves unto their practice; only
there was a difference about the precise time or day which they were to
solemnize as the head and rule of their festival, as every undue
presumption hath one lameness or other accompanying it, — it is truth alone
which is square and steady. Some, therefore, pleaded the example of John
the apostle and evangelist, who, as it is strongly asserted and testified
by multitudes, kept his Easter at such a time and by such a rule; whom they
thought meet to follow and imitate. Others, not inferior unto them in
number or authority, opposed unto their time the example of Peter, whom
they affirmed (on what grounds and reasons they knew best, for they are now
lost) to have observed his Easter at another time, and according unto a
different rule. And it is scarcely imaginable how the contests hereabouts
troubled the churches both of Europe and Asia, who certainly had things
more material to have exercised themselves about. The church of Rome
embraced that opinion which at length prevailed over the other, and
obtained a kind of catholicism against that which was countenanced only by
the authority of St John; as that church was always wondrous happy in
reducing other churches unto an acquiescency in its sentiments, as seldom
wanting desire or skill dexterously to improve its manifold advantages.
Now, this was that Easter was to be celebrated on the Lord’s day only, and
not by the rule of the Jewish passover, on the fourteenth day of the first
month, what day of the week soever it fell out upon. Hereon Victor, the bishop of that church,
being confident that the truth was on his side, — namely, that Easter was
to be observed on the Lord’s day, — resolved to make it a condition of
communion unto all the churches, for otherwise he saw not how there could
be either union, peace, or uniformity among them. He did not question but
that he had a good foundation to build upon; for that Easter was to be
observed by virtue of apostolical tradition was generally granted by all.
And he took it as unquestionable, upon a current and prevalent rumour, that
the observation of it was confined to the Lord’s day by the example of St
Peter. Hereupon he refused the communion of all that would not conform
unto his resolution for the observation of Easter on the Lord’s day, and
cast out of communion all those persons and churches who would
observe any other day; which proved to be the condition of the principal
churches of Asia, amongst whom the apostle John did longest converse. Here
was our present case directly exemplified or represented so long
beforehand. The success only of this fact of his remaineth to be inquired
into. Now, it is known unto all what entertainment this his new rule of
communion found among the churches of Christ. The reproof of his
precipitancy and irregular fixing new bounds unto church-communion was
famous in those days; especially the rebuke given unto him and his practice
by one of the most
holy and learned persons then living is eminently celebrated, as consonant
to truth and peace, by those who have transmitted unto us the reports of
those times. He who himself first condemned others rashly was for his so
doing generally condemned by all. Suppose, now, that any persons living at
Rome, and there called into communion with the church, should have had the
condition thereof proposed unto them, — namely, that they should assent and
declare that the observation of Easter, by apostolical tradition, was to be
on the Lord’s day only, — and upon their refusal so to do should be
excluded from communion, or on their own accords should refrain from it,
where should the guilt of this disorder and schism be charged? And thus it
fell out, not only with those who came out of Asia to Rome, who were not
received by that Diotrephes, but also with sundry in that church itself, as
Blastus and others; as what great divisions
were occasioned hereby between the Saxons and Britons hath been by many
declared. But, in the judgment of the primitive churches, the guilt of
these schisms was to be charged on them that coined and imposed these new
rules and conditions of communion; and had they not been judged by any, the
pernicious consequences of this temerarious attempt are sufficient to
reflect no inconsiderable guilt upon it. Neither could the whole
observance itself, from first to last, ever compensate that loss of love
and peace among Christians and churches which was occasioned thereby; nor
hath the introduction of such things ever obtained any better success in
the church of God. How free the churches were until that time, after they
were once delivered from the attempt of the circumcised professors to
impose upon them the ceremonies of Moses, from any appearance of unwritten
conditions of communion, is manifest unto all who have looked into the
monuments which remain of those times. It is very true that sundry
Christians took upon them very early the observation of sundry rites and
usages in religion whereunto they had no guidance or direction by the word
of God; for as the corrupted nature of man is prone to the invention and
use of sensible present things in religion, especially where
persons are not able to find satisfaction in those that are purely
spiritual, requiring great intension of mind and affections in their
exercise, so were they many of them easily infected by that tincture which
remained in them from the Judaism or Gentilism from which they were
converted. But these observances were free, and taken up by men of their
own accord, not only every church, but every person in the most of them, as
far as it appears, being left unto their own liberty. Some ages it was
before such things were turned into laws and canons, and that perhaps first
by heretics, or at least under such a degeneracy as our minds and
consciences cannot be regulated by. The judgment, therefore, and practice
of the first churches are manifest against such impositions.
5. Upon a supposition that it should be lawful for any
persons or churches to assign unscriptural conditions of their communion,
it will follow that there is no certain rule of communion amongst
Christians fixed and determined by Christ. That this is otherwise we have
before declared, and shall now only manifest the evil consequences of such
a supposition: for if it be so, no man can claim an admission into the
society or communion of any church, or a participation in the ordinances of
the gospel with them, by virtue of the authority of Jesus Christ; for
notwithstanding all his pleas of submission to his institutions, and the
observation of his commands, every church may propose something, yea, many
things, unto him that he hath not appointed, without an admission whereof
and subjection thereunto he may be justly excluded from all church
privileges among them. Now, this seems not consonant unto the authority
that Christ hath over the church, nor that honour which ought to be given
unto him therein. Nor, on the same supposition, are his laws sufficient to
rule and quiet the consciences, or to provide for the edification of his
disciples. Now, if Diotrephes is blamed for not receiving the brethren who
were recommended unto the church by the apostle, 3 John 9, 10, probably because they
would not submit to that pre-eminence which he had obtained among them,
they will scarcely escape without reproof who refuse those whom the Lord
Christ commends unto them by the rules of the gospel, because they will not
submit unto such new impositions as, by virtue of their pre-eminence, they
would put upon them. And what endless perplexities they must be cast into
who have learned in these things to call him only Lord and Master is
apparent unto all. Baptism, with a voluntary credible profession of faith,
repentance, and obedience unto the Lord Christ, in his commands and
institutions, is all the warranty which he hath given unto any of his
disciples to claim their admission into his churches, which are instituted
and appointed to receive them, and to build them up in their faith. And if
any person who produceth this warranty, and thereon desireth,
according to order, the communion of any church, — if he may be excluded
from it or forbidden an entrance into it, unless it be on grounds
sufficient, in the judgment of charity, to evince the falseness and
hypocrisy of his profession, little regard is had to the authority of
Christ, and too much unto men’s own. Churches, indeed, may more or less
insist upon the explicitness of this profession and the evidences of its
sincerity, as they find it tend to their peace and edification, with a due
attendance unto the rule and example left unto them in this matter in the
gospel. And that the exercise of this power in any churches may not turn
to the prejudice of any, every professor is allowed, with reference unto
particular assemblies, to make his choice of the measure he will comply
withal, at least if he will make the choice of his habitation subservient
unto his edification. Hereby the peace and duty both of churches and
private persons are secured. And this rule of church admission and
communion furnished Christians with peace, love, and unity for many ages,
setting aside the ruffle given them in the rashness of Victor before mentioned. It was also rendered
practicable and easy by virtue of their communion as churches among
themselves; for from thence commendatory letters supplied the room of
actual profession in them who, having been admitted into one church, did
desire the same privilege in any other. And on this rule were persons to
be “received,” though “weak in the faith,” though it may be in some things
“otherwise minded” than the generality of the church, though “babes” and
“unskilful” as to degrees in the word of truth, Rom. xiv. 1; Phil.
iii. 15; Heb. v.
12–14. But this rule was always attended with a proviso, that
men did not contradict or destroy their own profession by any unholy
conversation; for such persons never were, nor never are to be, admitted
unto the especial ordinances of the church; and a neglect of due attendance
hereunto is that which principally hath cast us into all our confusions,
and rendered the institutions of Christ ineffectual. And if this warranty,
which the Lord Christ hath given unto his disciples, of claiming a
participation in all the privileges of his churches, an admission unto a
joint performance of all the duties required in them, may, upon the
supposition of a power left to impose other conditions of communion on
them, be rejected and rendered useless, all church-communion is absolutely
resolved into the variable wills of men. The church, no doubt, may judge
and determine upon the laws of Christ, and their due application unto
particular occasions, — as whether such persons may according to them be
admitted into their fellowship; to deprive churches of this liberty is to
take away their principal use and service: but to make laws of their own,
the subject-matter whereof shall be things not commanded by Christ, and to
make them the rule of admitting professed Christians unto
their communion, is an assumption that cannot be justified. And it is
certain that the assuming of an authority by some churches for such like
impositions is that which hath principally occasioned many to deny them so
to be; so at once to overthrow the foundation of all that authority which
in so many instances they find to be abused. And although the church of
Rome may prevail on weak and credulous persons, by proposing unto them an
absolute acquiescency in their dictates and determinations, as the best,
readiest, and most facile means of satisfaction, yet there is nothing that
doth more alienate wise and conscientious persons from them than doth that
unreasonable proposal. Moreover, it is highly probable that endless
disputes will arise on this supposition about what is meet and convenient,
and what not, to be added unto the Scripture rules of communion. They have
done so in the ages past, and continue yet to do. Nor can any man on this
principle know, or probably conjecture, when he hath a firm station in the
church, or an indefeasible interest in the privileges thereof; for
supposing that he hath concocted the impositions of one church, on the
first removal of his habitation he may have new conditions of communion
prescribed unto him. And from this perplexity nothing can relieve him but
a resolution to do in every place whereunto he may come according to the
manner of the place, be it good or bad, right or wrong. But neither hath
the Lord Christ left his disciples in this uncertainty which the case
supposeth, nor will accept of that indifferency which is in the remedy
suggested. They, therefore, who regulate their communion with any churches
by the firm stated law of their right and privilege, if they are not
received thereon, do not by their abstinence from it contract the guilt of
schism or any blamable divisions.
Moreover, upon a supposition of such a liberty and power to
prescribe and impose unwritten conditions of church-communion on
Christians, who or what law doth or shall prescribe bounds unto men, that
they do not proceed in their prescriptions beyond what is useful unto
edification, or unto what will be really burdensome and intolerable unto
churches? To say that those who claim this power may be securely trusted
with it, for they will be sure not to fall into any such excesses, will
scarcely give satisfaction; for besides that such a kind of power is
exceedingly apt to swell and extend itself unmeasurably, the common
experience of Christendom lies against this suggestion. Was not an excess
of this kind complained of by Austin of old,
when yet the observation of ecclesiastical customs was much more voluntary
than in after ages, neither were they made absolutely conditions of
communion, unless among a very few? Do not all Protestants grant and plead
that the papal church hath exceeded all bounds of moderation
and sobriety herein, so that from thence they take the principal warranty
of their secession from it? Do not other churches mutually charge one
another on the same account? Hath not a charge of this excess been the
ball of contention in this nation ever since the Reformation? If, then,
there be such a power in any, either the exercise of it is confined unto
certain instances by some power superior unto them, or it is left
absolutely, as unto all particulars whereunto it may be extended, unto
their own prudence and discretion. The first will not be asserted, nor can
be so, unless the instances intended can be recounted, and the confirming
power be declared. If the latter be affirmed, then let them run into what
excesses they please, unless they judge themselves that so they do, which
is morally impossible that they should, none ought ever to complain of what
they do; for there is no failure in them who attend unto their rule, which
in this case is supposed to be men’s own prudence and discretion. And this
was directly the state of things in the church of Rome; whence they thought
it always exceedingly unequal that any of their ecclesiastical laws should
be called in question, since they made them according to their own
judgment, the sole rule of exercising their authority in such things.
Where is the certainty and stability of this rule? Is it probable that the
communion and peace of all churches and all Christians are left to be
regulated by it? And who will give assurance that no one condition
directly unlawful in itself shall be prescribed and imposed by persons
enjoying this pretended power? or who can undertake that the number of such
conditions as may be countenanced by a plea of being things in their own
nature indifferent, shall not be increased until they come to be such a
burden and yoke as are too heavy for the disciples of Christ to bear, and
unlawful for them to submit themselves unto? May any make a judgment but
themselves who impose them, when the number of such things grows to a
blamable excess? If others may judge, at least for themselves and their
own practice, and so of what is lawful or not, it is all that is desired.
If themselves are the only judges, the case seems very hard, and our
secession from the church of Rome scarcely warrantable. And who sees not
what endless contests and differences will ensue on these suppositions, if
the whole liberty of men’s judgments and all apprehensions of duty in
professors be not swallowed up in the gulf of atheistical indifferency as
to all the concerns of outward worship?
The whole of what hath been pleaded on this head might be
confirmed with the testimony of many of the learned writers of the church
of England, in the defence of our secession from that of Rome; but we shall
not here produce them in particular. The sum of what is pleaded by them
is, That the being of the catholic church lies in
essentials; that for a particular church to disagree from all other
particular churches in some extrinsical and accidental things is not to
separate from the catholic church, so as to cease to be a church. But
still, whatever church makes such extrinsical things the necessary
conditions of communion, so as to cast men out of the church who yield not
to them, is schismatical in its so doing, and the separation from it is so
far from being schism, that being cast out of that church on these terms
only returns them unto the communion of the catholic church; and nothing
can be more unreasonable than that the society imposing such conditions of
communion should be judge whether those conditions be just and equitable or
no. To this purpose do they generally plead our common cause.
Wherefore, from what hath been discoursed, we doubt not but to affirm that
where unscriptural conditions of communion, indispensably to be submitted
unto and observed, are by any church imposed on those whom they expect or
require to join in their fellowship, communion, and order, if they on whom
they are so imposed do thereon withhold or withdraw themselves from the
communion of that church, especially in the acts, duties, and parts of
worship wherein a submission unto these conditions is expressed either
verbally or virtually, they are not thereon to be esteemed guilty of
schism; but the whole fault of the divisions which ensue thereon is to be
charged on them who insist on the necessity of their imposition.
That this is the condition of things with us at present,
especially such as are ministers of the gospel, with reference unto the
church of England, as it is known in itself, so it may be evidenced unto
all by an enumeration of the particulars that are required of us, if we
will be comprehended in the communion and fellowship thereof. For, —
1. It is indispensably enjoined that we give a solemn
attestation unto the liturgy and all contained in it, by the subscription
or declaration of our assent and consent thereunto; which must be
accompanied with the constant use of it in the whole worship of God. As
was before observed, we dispute not now about the lawfulness of the use of
liturgies in the public service of the church, nor of that in particular
which is established among us by the laws of the land. Were it only
proposed or recommended unto ministers for the use of it in whole or in
part, according as it should be found needful unto the edification of their
people, there would be a great alteration in the case under consideration.
And if it be pretended that such a liberty would produce greater diversity,
yea, and confusion in the worship of God, we can only say that it did not
so of old, when the pastors of churches were left wholly to the exercise of
their own gifts and abilities in all sacred administrations. But it is the
making of an assent and consent unto it, with the constant use of it or
attendance unto it, a necessary condition of all communion
with the church which at present is called into question. It will not, we
suppose, be denied but that it is so made unto us all, both ministers and
people, and that by such laws, both civil and ecclesiastical, as are
sufficiently severe in their penalties; for we have rules and measures of
church-communion assigned unto us by laws merely civil. Were there any
colour or pretence of denying this to be so, we should proceed no farther
in this instance; but things are evidently and openly with us as here laid
down. Now, this condition of communion is unscriptural; and the making of
it to be such a condition is without warranty or countenance from the word
of God, or the practice of the apostolical and primitive churches. That
there are no footsteps of any liturgy, or prescribed forms for the
administration of all church ordinances, to be imposed on the disciples of
Christ in their assemblies, to be found in the Scripture, no intimation of
any such thing, no direction about it, no command for it, will, we suppose,
be acknowledged. Commanded, indeed, we are to make “supplications and
prayers” for all sorts of men in our assemblies; to instruct, lead, guide,
and “feed the flock of God,” 1 Tim. ii.
1; Acts xx.
28; 1 Pet. v. 2; to administer the holy
ordinances instituted by him; and to do all these things “decently and in
order.” The apostles also, describing the work of the ministry in their
own attendance unto it, affirm that they would “give themselves continually
unto prayer, and to the ministry of the word,” Acts vi.
4. But that all these things should be done (the preaching of
the word only excepted) in and by the use or reading of a liturgy and the
prescribed forms of it, without variation or receding from the words and
syllables of it in any thing, that the Scripture is utterly silent of. If
any one be otherwise minded, it is incumbent on him to produce instances
unto his purpose. But withal he must remember, that in this case it is
required not only to produce a warranty from the Scripture for the use of
such forms or liturgies, but also that rules are given therein enabling
churches to make the constant attendance unto them to be a necessary
condition of their communion. If this be not done, nothing is offered unto
the case as at present stated. And whatever confidence may be made use of
herein, we know that nothing unto this purpose can be thence produced. It
is pleaded, indeed, that our Saviour himself composed a form of prayer, and
prescribed it unto his disciples: but it is not proved that he enjoined
them the constant use of it in their assemblies, nor that they did so use
it, nor that the repetition of it should be a condition of communion in
them, though the owning of it as by him proposed, and for the ends by him
designed, may justly be made so; least of all is it, or can it be proved,
that any rule or just encouragement can hence be taken for other men who
are neither Jesus Christ nor his apostles, but weak and
fallible as ourselves, to compose entire liturgies, and impose the
necessary use of them in all the worship of the Church. Neither is there
the least countenance to be obtained unto such impositions from the
practice or example of the first churches. Liturgies themselves
were an invention of after ages, and the use of them now inquired after of
a much later date: for those which pretend unto apostolical antiquity have
long since been convicted to be spurious and feigned, nor is there scarce
any learned man who hath the confidence to assert them to be genuine; and
on a supposition that so they are, no tolerable reason can be given why the
use of them should be neglected, and such others taken up as are of a most
uncertain original. The first condition, therefore, of communion proposed
unto us is not only unscriptural (which is sufficient unto our present
argument), but also destitute of any ancient example or usage among the
churches of Christ to give countenance unto it. This if we admit not of,
if we attend not unto, we are not only refused communion in other things,
but also excommunicated, or cast out of the whole communion of the church,
as many are at this day; yet some are so, not only for refusing compliance
with the whole of it in general, but for not observing every particular
direction belonging unto it (as might be manifested in instances) of no
great importance. If, therefore, any divisions or schisms do ensue among
us on this account, that some indispensably require an assent and consent
unto the liturgy and all things contained in it as the condition of
complete church-communion, or a necessary attendance on the whole religious
worship thereby performed and therein prescribed, which others refuse to
admit of as such, and thereon forbear the communion proposed unto them, it
is evident, from the rules laid down, where the guilt of them is to be
charged. And we do not discourse of what any may do among themselves,
judging it meet for their edification, nor of what a civil law may
constitute with respect unto public places, employments, and preferments;
but only where lies the sin and evil that attends divisions arising on
these impositions, and which by their removal would be taken away. And
there seems to be an aggravation of this disorder, in that not only all men
are refused communion who will not submit unto these terms of it, but also
they are sought out and exposed unto severe penalties if they will not
admit of them, though expressly contrary to their consciences and
persuasions.
2. Canonical submission unto the present
ecclesiastical government of the church, and the administration of the
discipline thereof, in their hands by whom the power of it is possessed,
with an acquiescency therein, are to the same purpose required of us and
expected from us. Who these are, and what are the ways and means of their
administrations, we shall not repeat, as unwilling to give
offence unto any. We cannot but know how and in what sense these things
are proposed unto us, and what is expected from us thereon. Neither dare
we give another sense of them in our minds than what we judge to be the
sense and intention of them who require our submission and obedience unto
them. It is not, certainly, their design nor mind that we should look on
the offices of the church as unwarrantable, and on their rule as
inconvenient, so as to endeavour a reformation in the one and of the other.
It is such a conformity they intend as whereby we do, virtually at least,
declare our approbation of all these things in the church, and our
acquiescency in them. Neither can we be admitted to put in any exception,
nor discharge our consciences by a plain declaration of what we dislike or
dissent from, or in what sense we can submit unto any of these things. We
take it, therefore, for granted, that in the conformity required of us we
must cordially and sincerely approve the present ecclesiastical government,
and the administration of church discipline thereby, for it is the
profession of our acceptance of it as proposed unto us; and if we acquiesce
not therein, but express an uneasiness under it, we do it at the hazard of
the reputation of our sincerity and honesty in conforming. Now, this
condition of communion with the church of England is also unscriptural, and
consequently unlawful to be made so. This is by many now plainly
acknowledged; for they say there is no government determined in the
Scripture. But this now in force amongst us is erected by the authority of
the magistrate, who hath supreme power in things ecclesiastical; and on
that ground a lawful government they plead it to be, and lawful to be
exercised, and so also by others to be submitted to. But we have now
sundry times declared that this is not our present question. We inquire
not whether it be lawful or no, or on what account it may be so esteemed,
or how far it may be submitted unto, or wherein; but we say, the professed
acknowledging of it, with submission unto it, as the government of the
church, is required of us as a necessary condition of our communion. If
they are not so, give us liberty to declare our sense concerning it without
prejudice; and if it be so, then may we refuse this condition as
unscriptural. For in the case of conformity, there is not only a
submission to the government required, but expressly (as was said) an
approbation of it, that it is such as it ought to be; for in religious
things our practice declares a cordial approbation, as being a part of our
profession, wherein we ought to be sincere. Some again make some pleas,
that bishops, and some government by them, are appointed by the apostles,
and therefore a submission unto them may be justly required as a condition
of communion. For we will not now dispute but that whatever is so
appointed may be so required, although we believe that every
particular instance of this nature is not rigidly to be insisted on, if it
belong not unto the essentials of the church, and it be dubious to some
whether it be so appointed or no; but yet neither doth an admittance of
this plea give us any relief in this matter: for suppose it should or might
be proved that there ought to be, according to the mind of Christ, in all
churches, bishops, with a pre-eminence above presbyters in order or degree,
and that the rule of the church doth principally belong unto them that are
so, yet will not this concession bear an application to the present
question, so as to afford us any relief; for the granting of things so
dubious and questionable can never give them such an evidence of truth and
firmitude in the church as to warrant the making of them necessary
conditions of communion unto all Christians. Neither doth it follow, from
any thing that pretendeth to fall under Scripture proof, that such bishops
should be diocesan; that they should depend on archbishops over them; that
they should assume the whole power of church rule and discipline into their
hands; that they should administer it by chancellors, archdeacons,
commissaries, and the like; that this should be done by presentments, or
indictments, citations, processes, litigious pleadings, after the manner of
secular or civil courts, to the exclusion of that rule and discipline which
the gospel directs unto, with the management of it in love and brotherly
compassion, in the name and by the Spirit of our Lord Jesus Christ. But
these things we shall not in particular insist upon, for the reason before
given. This we must say, that take the whole of the government and the
administration thereof together, — which by the conformity required of us
we must testify our approbation of and acquiescence in, or we deal
hypocritically with them that require it of us, — and we know it to be so
far unscriptural as that an acknowledgment of it and submission unto it
cannot duly and justly be made a necessary condition of communion unto us.
It may be it will be said that submission unto the government of the church
is not so much a condition of communion with it as it is that wherein our
communion itself with it doth consist, and it is but a fancy to think of
communion with a church without it. But this is otherwise; as appears in
those churches where all rule and government being left in the hand of the
civil magistrate, there communion is merely spiritual in the administration
of evangelical ordinances. And might but that be admitted which nature,
reason, the law of the Christian faith and gospel obedience, do require, —
namely, that church-fellowship and communion be built upon men’s own
judgment and choice, — this would go a great way towards the pacification
of our differences. But if this be so, and that all church-communion
consists in submission to the government of it, or at least that it doth so
principally, it becomes them by whom it is owned and avowed so
to do to take care that that government be derived from the authority of
Christ, and administered according to his mind, or all church-communion,
properly so called, will be overthrown.
3. We are required to use and observe the
ceremonies in worship which the present church hath appointed, or
doth use and observe. This also is made a necessary condition of communion
unto us; for many are at this day actually cast out of all communion for
not observing of them. Some are so proceeded against for not observing of
holy-days, some for not kneeling at the sacrament of the Lord’s supper,
some for not using the sign of the cross in baptism; and what would become
of ministers that should neglect or omit to wear the surplice in sacred
administrations is easy to conjecture. But these things are all of them
unwritten and unscriptural. Great and many, indeed, have been the disputes
of learned men to prove that although they have no divine institution, nor
yet example of apostolical or primitive practice, yet that they may be
lawfully used, for decency and order in the worship of God. Whether they
have evinced what they aimed at is as yet undetermined. But supposing in
this case all to be as they would pretend and plead that it should be, yet
because they are all granted to be arbitrary inventions of men, and very
few of those who make use of them are agreed what is their proper use and
signification, or whether they have any or no, they are altogether unmeet
to be made a necessary condition of communion; for inquiry may be made, on
what warranty or by what rule they may be appointed so to be? Those who
preside in and over the churches of Christ do so in his name and by his
authority; and therefore they can impose nothing on them, as a condition of
their communion together, but what his name is upon or what they have his
authority for, and it will be dangerous to set his seal unto our own
appointments. For what men think meet to do themselves in the matters of
the house of God and his worship, it may be measured and accepted with him
according to their light and design; but for what they impose on others,
and that under no less penalty than the deprivation of the outward
administration of all the privileges procured for them by Jesus Christ,
they ought to have his warrant and authority for. And their zeal is to be
bewailed who not only cast men out of all church-communion, so far as in
them lieth, for a refusal to observe those voluntarily-imposed ceremonies
in sacred worship, but also prosecute them with outward force, to the ruin
of them and their families; and we cannot but wonder that any should as yet
think meet to make use of prisons, and the destruction of men thereby, as
an appendix of their ecclesiastical discipline, exercised in it he highest
severity, on no greater occasions than the omission of the
observance of these ceremonies. Whether such proceedings are measured by
present interest, or the due consideration of what will be pleasing to the
Lord Jesus Christ at the last day, is not difficult to determine.
4. As we are ministers, there is in some cases
required of us, under the same penalty, an oath of canonical
obedience. We need not labour to prove this to be unscriptural; nor,
to avoid provocations, shall we at present declare the rise, nature, and
use of it, with the fierce digladiations that have formerly been about it
We can look upon it no otherwise but as that which is contrary to the
liberty and unworthy of the office of a minister of the gospel.
We know not any thing else which is required of us unto the
end mentioned, unless it be of some a subscription unto the articles of
religion. And this, because the Scripture enjoins unto all a consent
unto sound doctrine and a form of wholesome words, may be admitted so far
as those articles concern only points of faith; but whereas there is
annexed unto them and enjoined, with other things, an approbation of all
those instances of conditions of communion before insisted on, a
subscription unto the whole becomes of the same nature with things
themselves therein approved of.
These are the conditions of communion with the church of
England which are proposed unto us, and which we are indispensably to
submit unto if we intend to be partakers thereof; and these are all that we
know of that nature. That any of these are in particular prescribed in the
word of God, much less that they can derive any warranty from thence to be
made necessary conditions of church-communion, will not, we suppose, be
pretended by any. If, therefore, any divisions do ensue on the refusal of
some to admit of these conditions, the guilt of them cannot, by any rule of
Scripture, or from any example of the first churches, be charged on them
who make that refusal. Other groundless accusations and charges we value
not, for this is but man’s day, the judgment whereof we neither stand nor
fall unto; yea, we esteem ourselves obliged, in all peaceableness and
sobriety, to bear witness against such impositions, and unto that liberty
wherewith the Lord Christ hath made his churches and disciples free. And
if once things were come unto that state that men would assign no other
terms of church-communion than what Christ hath appointed, it would quickly
appear where the guilt of our divisions would yet remain, if any such
divisions would yet remain; but so long as there is a desire to make the
wills and wisdoms of some men, fallible even as others, the rule and
measure of obedience in spiritual things, an end of strife and contention
among Christians will be expected in vain. And this we say with hearts in
some measure sensible and pained to see the body of Christ torn in pieces
by the lusts, passions, and carnal interests of men. Could we
contribute any thing to the healing of the wounds and ruptures that are
amongst Christians, provided it may have a consistency with the mind of
Christ and the duty we owe unto him (as, indeed, nothing else will really
contribute any thing thereunto), we should with all readiness and
faithfulness give up our best endeavours therein; and where we can do
nothing else, we hope we shall bear with patience those disdainful
reproaches which the pride of men, blown up by a confluence of secular,
perishing advantages, prompts them to pour out upon us for our
noncompliance with their impositions.
Secondly, By the conformity required of us, we must consent
unto the omission of sundry duties, which are made so unto us by
the command and appointment of Jesus Christ. If we are at any time
hindered in the discharge of any necessary duty by others, we have somewhat
to plead in our own excuse, but if we ourselves voluntarily consent to the
neglect or omission of them, we cannot avoid the guilt of sin; and the
worst way whereby such a consent may be expressed is by compact and
agreement with others, as though it were in our power to bargain with other
men what duties we will observe and what we will omit in the worship of
God. Now, in the conformity required of us we are to give this consent,
and that as it were by compact and agreement, which deprives us of all
pretence of excuse in our omissions. It is no time afterward to plead that
we would discharge such duties were we not hindered or forbidden, — we have
ourselves antecedently and voluntarily renounced a concern in such
forbidden duties; for no man can honestly conform but it is with a declared
resolution to accept of all the terms and consequents of it, with an
approbation of them. Under this notion it is that we look on conformity;
and what others apprehend thereby or understand therein, who seem to press
men to conform unto what they do not approve, we know not. If, then, there
be any omission of known duties inseparably accompanying our conformity,
that thereby we solemnly consent unto.
This, therefore, we are obliged to refuse, because without
sin, in the voluntary neglect and omission of duty, we cannot comply with
it; which, therefore, can be no schism in us, nor what might in any way
render us blamable. The Lord Christ hath prescribed no such law of unity
and peace unto his churches as that his disciples should be bound
constantly to neglect any known duty which they owe to himself for their
sakes; nor do his institutions interfere, that the observance of any one
should exclude a due attendance unto another. Neither doth he by his
commands bring any one into a necessity of doing that which is evil, or of
omitting any thing that is required of him in the way of duty. However,
therefore, we value church peace and union, we dare not
purchase it by an abrenunciation of any duty we owe to Jesus Christ; nor
would an agreement procured on such terms be of any use unto us, or of
advantage to the church itself. Wherefore, that compliance in
church-communion which would be obstructive of any necessary duties is not
by the Lord Christ enjoined us; and therefore its omission cannot be
culpable in us: but it would itself be our sin; especially would it be thus
where the duties so to be omitted are such as are incumbent on us by virtue
of especial office, wherein we are peculiarly required to be faithful. It
remaineth, therefore, only that we declare wherein we should by conformity
engage unto the omission of such duties as are indispensably required of
us; and this we shall do in some few instances:—
1. Every minister of the gospel hath, by the appointment of
Jesus Christ, the whole immediate care of the flock whereof he is
overseer committed unto him. That no part hereof which belong unto their
edification is exempted from him, the charge that is given unto him and the
account which will be expected from him do sufficiently evidence. For as
ministers are called overseers, rulers, guides, pastors, and the like, so
are they commanded to feed the flock, to take the oversight of it, and to
rule the house of God, Acts xx. 17, 28;
1 Tim. iii. 5; 1 Pet. v. 1–4; Heb.
xiii. 17; — a discharge of all which must come into their
account. Nor is there any word spoken in the whole Scripture, relating to
the rule and government of the church, which is not spoken principally with
respect unto them. Nor is there the least intimation of an exemption of
any part of the discipline of the gospel from their office or care. If it
be pretended that there is, let the places be produced wherein such an
exemption is made, or any instances of it among the first churches, and
they shall be considered; for hitherto no such thing has been attempted
that we know of. Nor is it at all concluded from the plea that some are
appointed unto a superior degree above others in the rule of the church;
for a man may have the whole rule of his flock committed unto him, although
he should be obliged to give an account unto others of his discharge
thereof. It is, therefore, the duty of all ministers of the gospel, not
only to teach, instruct, and preach to their flocks, but to go before them
also in rule and government, and in the exercise of the spiritual
discipline appointed in the gospel, in the order wherein it is appointed,
for their edification. The keys of the kingdom of heaven are committed
unto them, or they are not: if they are not, by what authority do they take
upon them to open and shut in the house of God, in ministerial teaching and
authoritative administration of sacred ordinances? for these things belong
unto the authority which is given by Christ under that metaphorical
expression of “the keys of the kingdom of heaven,” the reason of the
allusion and its application being obvious. And if these are
not received by any, they are usurpers if they undertake to administer unto
the church authoritatively in the name of Jesus Christ. If they are given
or granted unto them, how may it be made to appear that they are so for the
ends mentioned only, but not for the rule and government of the church,
which also belongs unto them? where is the exemption in the grant made to
them? where are the limits assigned unto their power, that they shall
exercise it in some concerns of the kingdom of heaven, but not in others?
And whereas the greatest and most necessary parts of this power, such as
are ministerial teaching and the administration of the sacraments, are
confessedly committed unto them, how comes it to pass that the less should
be reserved from them; for whereas the former are necessary to the very
being of the church, the latter are esteemed by some scarcely to belong
unto it. To say that bishops only receive these keys, and commit or lend
the use of them to others, for such ends and purposes as they are pleased
to limit, is both foreign to the Scripture and destructive of all
ministerial power. And if ministers are not the ministers of Christ, but
of men; if they have not their authority from him, but from others; if that
may be parcelled out unto them which they have from him, at the pleasure of
any over them, — there needs not much contending about them or their
office.
Besides, the relation of these things one to another is
such, as that if they were absolutely separated, their efficacy unto
edification will be exceedingly impaired, if not destroyed. If those who
have the dispensation of the word committed unto them have not liberty and
authority; if it be not part of their office-duty to watch over them unto
whom it is dispensed, and that accompanied with spiritual weapons, “mighty
through God” towards the fulfilling of the obedience of some and the
“revenging of disobedience” in others; if they have no power to judge,
admonish, or censure them that walk unanswerably to the doctrine of the
gospel preached unto them, and whose profession they have taken upon them,
— they will be discouraged in the pursuit of their work, and the word
itself be deprived of a helpful means appointed by Christ himself to
further its efficacy. And those who shall content themselves with the
preaching of the word only, without an inquiry after its success in the
minds and lives of them that are committed to their charge, by virtue of
that care and authoritative inspection which indeed belongs to their
office, will find that as they do discharge but one part of their duty, so
they will grow cold and languid therein also. And when there hath been
better success, — as there hath where some against their wills have been
hindered by power from the exercise of the charge laid on them by Christ in
this matter, making up as they were able, by private solicitude and
persuasion, what they were excluded from attending unto in
public ministerial acts, — it hath been an effect of especial favour from
God, not to be ordinarily expected on the account of any rule. And thence
it is that, for the most part, things openly and visibly do fall out
otherwise, the people being little reformed in their lives, and preachers
waxing cold and formal in their work. And if the censures of the church
are administered by them who preach not the word unto the people, they will
be weak and nervous as unto any influence on the consciences of men. Their
minds, indeed, may be affected by them so far as they are attended with
outward penalties; but how little this tends unto the promotion of holiness
or the reformation of men’s lives experience doth abundantly testify.
Church discipline and censures are appointed merely and solely to second,
confirm, and establish the word, and to vindicate it from abuse and
contempt, as expressing the sense that Jesus Christ hath of them by whom it
is received, and of them by whom it is despised. And it is the word alone
which gives authority unto discipline and censures. Where, therefore, they
are so separated, as that those by whom the word is administered are
excluded from an interest in the exercise of discipline, and those unto
whom the administration of discipline is committed are such as neither do
nor for the most part ought to preach the word, it cannot be but that the
efficacy and success of them both will be impeded.
2. It is so, also, as to the administration of the
sacraments, especially that of the supper of the Lord. These are the
principal mysteries of our religion, as to its external form and
administration, — the sacred rites whereby all the grace, mercy, and
privileges of the gospel are sealed and confirmed unto them who are in a
due manner made partakers of them. About them, therefore, and their
orderly administration, did the primitive churches always use their utmost
care and diligence; and these in an especial manner did they make use of
with respect unto them to whom they were to be communicated: for they
feared, partly lest men should be made partakers of them to their
disadvantage, being not so qualified as to receive them to their benefit,
as knowing that where persons through their own defaults obtain not
spiritual profit by them, they are in no small danger of having them turned
into a snare; and partly that these holy and sacred institutions themselves
might neither be profaned, contaminated, nor exposed unto contempt. Hence,
of those who gave up their names unto the church, and took upon them the
profession of the gospel, the greatest part were continued for a long
season under their care and inspection, but were not admitted into the
society of the church in those ordinances until upon good trial they were
approved. And if any one after his admittance was found to walk
unanswerably unto his profession, or to fall into any known sin, whence offence did ensue among the faithful, he was immediately
dealt withal in the discipline of the church, and, in case of impenitency,
separated from the congregation. Nor did the guides or pastors of the
church think they had any greater trust committed unto them than in this,
that they should use their utmost care and diligence that persons unmeet
and unworthy might not be admitted into that church relation wherein they
should have a right to approach unto the table of the Lord, and to remove
from thence such as had demeaned themselves unworthy of that communion.
This they looked on as belonging unto their ministerial office, and as a
duty required of them in the discharge thereof by Jesus Christ. And herein
they had sufficient direction, both in the rule of the word, as also in the
nature of the office committed unto them, and of the work wherewith they
were intrusted; for all ministers are stewards of the mysteries of Christ,
of whom it is required that they should be faithful. Now, as it belongs
unto a faithful steward to distribute unto the household of his lord the
provisions which he hath made for them and allows unto them in due season;
so also to keep off those from partaking in them, who without his master’s
order and warrant, would intrude themselves into his family, and unjustly
possess themselves of the privileges of it. In these things doth the
faithfulness of a steward consist. And the same is required in ministers
of the gospel with respect unto the household of their Lord and Master, and
the provision that he hath made for it. These, therefore, being undeniably
parts of the duty of faithful pastors or ministers, it is evident how many
of them we must solemnly renounce a concernment in, upon a compliance with
the conformity in matter and manner required of us. Neither are these
duties such as are of light importance, or such as may be omitted without
any detriment unto the souls of men. The glory of Christ, the honour of
the gospel, the purity of the church and its edification, are greatly
concerned in them. And they in whose minds a neglect of these things is
countenanced, by their attendance unto some outward forms and appearances
of order, have scarcely considered Him aright with whom they have to do.
Some, therefore, of these duties we shall instance in:— First, it is the
duty of all faithful ministers of the gospel to consider aright who are
so admitted into the church as to obtain a right thereby unto a
participation of all its holy ordinances. Take care they must that none
who have that right granted them by the law of Christ be discouraged or
excluded, nor any altogether unworthily admitted. And hereunto, as it is
generally acknowledged, a credible profession of repentance, faith, and
obedience (that is, of those which are sincere and saving) is required. To
neglect an inquiry after these things in those that are to be admitted unto
the table of the Lord is to prostitute the holy ordinances of
the gospel unto contempt and abuse, and to run cross to the constant
practice of the church in all ages, even under its greatest degeneracy.
And the right discharge of this duty, — if we may be allowed to be in
earnest in spiritual things, if it be believed that it is internal grace
and, holiness for the sake whereof all outward administrations are
instituted and celebrated, — is of great weight and importance to the souls
of men; for on the part of persons to be admitted, if they are openly and
visibly unworthy, what do we thereby but what lies in us to destroy their
souls? It cannot be but that their hardening and impenitency in sin will
be hazarded thereby; for whereas they have granted unto them the most
solemn pledge of the Lord Christ’s acceptance of them, and of his
approbation of their state towards God, that the church is authorized to
give, what reason have they to think that their condition is not secure, or
to attend unto the doctrine of the church pressing them to look after a
change and relinquishment of it? For although the administration of the
sealing ordinances doth not absolutely set the approbation of Christ unto
every individual person made partaker of them, yet it doth absolutely do so
to the profession which they make. They witness in the name of Christ his
approbation of it, and therewithal of all persons, according to their real
interest in it and answering of it. But those who in no considerable
instances do answer this profession can obtain nothing unto themselves but
an occasion of hardening, and rendering them secure in a state of
impenitency; for tell men whilst you please of the necessity of conversion
to God, of reformation, and a holy life, yet if, in the course of their
unholiness, you confirm unto them the love of Christ, and give them pledges
of their salvation by him, they will not much regard your other
exhortations. And thence it is come to pass in the world that the
conformity (worth that we contend about ten thousand times over) which
ought to be between the preaching of the word, the administration of the
sacraments, and the lives of them who are partakers of them, is for the
most part lost. The word still declares that without regeneration, without
saving faith, repentance, and obedience, none can enter into the kingdom of
God. In the administration of the other ordinances there is an abatement
made of this rigorous determination, and men have their salvation assured
unto them without a credible profession, yea, or a pretence of these
qualifications; and the lives of the most who live in the enjoyment of
these things seem to declare that they neither believe the one nor much
regard the other.
In the meantime, the church itself, as to its purity and
the holiness of its communion, is damaged by the neglect of a careful
inspection into this duty; for it cannot be but that ignorance,
worldliness, and profaneness, will spread themselves as a
leprosy over such a church, whence their communion will be of very little
use and advantage unto believers. And hereby do churches, which should be
the glory of Christ, by their expression of the purity, the holiness, and
excellency of his person and doctrine, become the principal means and
occasions of his dishonour in the world; and he that shall read that
“Christ loved his church, and gave himself for it, that he might sanctify
and cleanse it with the washing of water by the word, that he might present
it unto himself a glorious church, not having spot, or wrinkle, or any such
thing, but that it should be holy and without blemish,” Eph. v. 25–27, will be much to seek
after the effects of this design of Christ in his love and death, if he
measure them by what appears in churches under the power and influence of
this neglect. Nor do those who plead for the continuance of things in such
a state, without reformation, sufficiently consider the representation that
the Lord Christ made of himself when he was about to deal with his
churches, some of which were overtaken with carelessness and negligence in
this matter; and yet hath he therein laid down a rule as to what kind of
proceedings particular churches are to expect from him in all generations.
And it is a matter of no small amazement that any churches dare approve and
applaud themselves in such a state of impurity and defection as is
evidently condemned by him in those primitive patterns. Do men think he is
changed, or that he will approve in them what he judged and condemned in
others? or do they suppose he minds these things no more, and because he is
unseen, that he seeth not? But we shall all find at length that he is “the
same yesterday, to-day, and for ever,” and that as the judge of all he
stands at the door.
Now this duty, by conformity, we renounce a concernment in,
so as to attend unto it, by virtue of ministerial authority; whence the
guilt of all the evil consequents thereof before mentioned must fall on us:
for it is known that a mere shadow of the work of this duty, and not so
much as a shadow of authority for it, would be left unto us. For what is
allowed in case of a sudden emergency, upon an offence taken by the whole
congregation at the wickedness of any (which is instructed beforehand that
this ought to be no matter of offence unto them), as it may be it cannot be
proved ever to have been observed in any one instance, so the allowed
exercise of it would yield no relief in this case. And if any should
extend the rule beyond the interpretation that is put upon it by the
present current administration of church-discipline, there is no great
question to be made what entertainment he would meet withal for his so
doing. And it is to no purpose to come into the church as it were on
purpose to go out again. And if, instead of dealing with the souls and consciences of men in the name and authority of Christ, as
stewards of his mysteries, any can content themselves to be informers of
crimes unto others, we desire their pardon if we cannot comply with them
therein. And this is the sum of what at present we are pleading about: It
is the duty of ministers of particular churches to judge and take care
concerning the fitness of them, according unto the rule of the gospel and
the nature of the duty required of them, who are to be admitted into the
fellowship of the church, and thereby into a participation of all the holy
ordinances thereof. This charge the Lord Christ hath committed unto them,
and hereof will require an account from them. Upon the neglect or right
discharge of this duty consequents of great moment do depend; yea, the due
attendance unto it hath a great influence into the preservation of the
being of the church, and is the hinge whereon the well-being of it doth
turn. But the power of exercising ministerial authority, in a just
attendance unto this duty, we must renounce in our conformity, if we should
submit thereunto; for we have showed before, that after we have conformed,
we can pretend no excuse from what is enjoined of us or forbidden unto us
by virtue thereof, all being founded in our own voluntary act and consent.
Hence, the guilt of this omission must wholly fall on us; which we are not
willing to undergo.
There are, we know, many objections raised against the
committing of this power and trust unto the ministers of particular
congregations. Great inconveniences are pretended as the consequences of
it. The ignorance and unfitness of most ministers for the discharge of
such a trust, if it should be committed unto them, the arbitrariness and
partiality which probably others will exercise therein, the yoke that will
be brought on the people thereby, and disorder in the whole, are usually
pleaded to this purpose and insisted on. But, —
1. This trust is committed unto some or other by Christ
himself; and it is necessary that so it should be. Never did he appoint,
nor is it meet, nor was it ever practised in the primitive church, that
every one should at his pleasure, on his own presumption, intrude himself
into a participation of the holy things of the house of God. The
consideration of men’s habitations, with their age, and the like, are of no
consideration with respect unto any rule of the gospel. Either, therefore,
it must be left unto the pleasure and will of every man, be he never so
ignorant, wicked, or profligate, to impose himself on the communion of any
church of Christ, or there must be a judgment in the church concerning them
who are to be admitted unto their communion.
2. From the first planting of the Christian religion, those
who preached the gospel unto the conversion of the souls of men were
principally intrusted with this power; and it was their duty to gather them who were so converted into that church order and fellowship
wherein they might partake of the sacred mysteries or solemn ordinances of
the Christian worship. And this course of proceeding continued
uninterrupted, with some little variation in the manner of the exercise of
this power and duty, until corruption had spread itself over the face of
the whole professing church in the world. But still a shadow and
resemblance of it was retained; and in the papal church itself to this day,
particular confessors are esteemed competent judges of the meetness of
their penitents for an admission unto the sacraments of their church. And
who shall now be esteemed more meet for the discharge of this duty than
those who succeed in the office and work of preaching the word, whereby men
are prepared for church-society? And as it is a thing utterly unheard-of
in antiquity, that those who dispensed the word unto the illumination and
conversion of men should not have the power of their disposal, as to their
being added to the church or suspended for a time, as there was occasion;
so it is as uncouth that those who now sustain the same place and office
unto several congregations attending on their ministry should be deprived
of it.
3. If there be that ignorance and disability in ministers
as is pretended, the blame of it reflects on them by whom they are made;
and we are not obliged to accommodate any of the ways or truths of Christ
unto the sins and ignorance of men. And if they are insufficient for this
work, how come they to be so sufficient for that which is greater, —
namely, to divide the word aright unto all their hearers? But we speak of
such ministers as are competently qualified, according to the rule of the
gospel, for the discharge of their office, and no other ought there to be;
and such there are, blessed be God, through the watchful care of our Lord
Jesus Christ over his church, and his supplies of the gifts of his Spirit
unto them. And such as these know it is their duty to study, meditate,
pray, ask counsel and advice of others, perhaps of more wisdom and
experience than themselves, that they may know how in all things to behave
themselves in the house of God. Nor will God be wanting unto them who in
sincerity seek direction from him for the discharge of any duty which he
calls them unto. Other security of regular, orderly, and useful
proceedings in this matter, Christ hath not given us, nor do we need; for
the due observance of his appointments will not fail the attaining of his
ends, which ought to be ours also.
4. The judgment and acting of the church-officers, in the
admission of persons into the complete society of the faithful, is not
arbitrary, as is pretended. They have the rule of the Scripture, which
they are diligently to attend unto. This is the entire rule which the Lord
Christ hath left unto his church, both for their doctrine and discipline; whatever is beyond this or beside it is not his, nor
owned by him. What is not done according to this rule is of no force in
the consciences of men, though it may stand, until lawfully recalled, for
the preservation of outward order. And whatever arbitrariness may be
supposed in making a judgment upon the rule of the word, or in the
application of its rule unto the present case, it must abide in some or
other. And who shall be thought more meet or able to make a right
determination thereon than those whose duty it is, and who have the
advantage to be acquainted with all the circumstances belonging to the case
proposed? Besides, there is the judgment of the church, or the
congregation itself; which is greatly to be regarded. Even in the church
of England, a suspension of any from the Lord’s supper is allowed unto the
curate, upon the offence of the congregation: which is a sufficient
evidence that a judgment in this case is owned to be their due; for none
can take offence but upon a judgment of the matter at which he is offended,
nor, in this case, without a right to determine that some offences ought to
debar persons from a participation of the holy ordinances, as also what
those offences are. This, therefore, is to be considered as an aid and
assistance unto ministers in the discharge of their duty. It is the church
into whose communion persons are to be admitted. And although it be no way
necessary that determinations in this case should be always made by
suffrage or a plurality of votes in the body of the church, yet, if the
sense or mind of the congregation may be known, or is so (upon the inquiry
that ought to be made unto that purpose), that any persons are unmeet for
their communion, it is not convenient they should be received; nor will
their admission, in this case, be of any advantage to themselves or the
church. The light of reason, and the fundamental, constitutive principles
of all free societies, such as the church is, ascribe this liberty unto it;
and the primitive church practised accordingly, Acts ix. 26–28; Rom. xiv. 1. So, also, is the
judgment and desire of the congregation to be considered in the admission
of any, if they are made known to the guides of it; for it is expected from
them they should confirm their love unto them without dissimulation, as
members of the same body: and, therefore, in their approbation of what is
done, their rulers have light and encouragement in their own duty.
Besides, there is appointed, and ought to be preserved, a communion among
churches themselves. By virtue hereof, they are not only to make use of
mutual aid, advice, and counsel, antecedently unto actings of importance,
but each particular church is, upon just demand, to give an account unto
other churches of what they do in the administration of the ordinances of
the gospel among them; and if in any thing it hath mistaken or miscarried,
to rectify them upon their advice and judgment. And it were easy to manifest how, through these means and advantages, the edification
of the church and the liberty of Christians is sufficiently secured in that
discharge of duty which is required in the pastors of the churches about
the admission of persons unto a participation of holy ordinances in
them.
5. This duty, therefore, must either be wholly neglected, —
which will unavoidably tend to the corrupting and debauching of all
churches, and in the end unto their ruin, — or it must be attended unto by
each particular church under the conduct of their guides and rulers, or
some others must take it upon themselves. What hath been the issue of a
supposal that it may be discharged in the latter way is too well known to
be insisted on: for whilst those who undertake the exercise of church-power
are such as do not dispense the word or preach it unto them towards whom it
is to be exercised, but are strangers unto their spiritual state, and all
the circumstances of it; whilst they have no way to act or exercise their
presumed authority but by citations, processes, informations, and
penalties, according to the manner of secular courts of judicature in
causes civil and criminal; whilst the administration of it is committed
unto men utterly unacquainted with and unconcerned in the discipline of the
gospel, or the preservation of the church of Christ in purity and order;
and whilst herein many, the most, or all of them who are so employed, have
thereby outward emoluments and advantages, which they do principally
regard, — the due and proper care of the right order of the churches, unto
the glory of Christ and their own edification, is utterly omitted and lost.
It is true, many think this the only decent, useful, and expedient way for
the government of the church; and think it wondrous unreasonable that
others will not submit thereunto and acquiesce therein. But what would
they have us do? or what is it that they would persuade us unto? Is it
that this kind of rule in and over the church hath institution given it in
the Scripture, or countenance from apostolical practice? Both they and we
know that no pretence of any such plea can be made. Is it that the first
churches after the apostles, or the primitive church, did find such a kind
of rule to be necessary, and therefore erected it among themselves? There
is nothing more remote from truth. Would they persuade us that as
ministers of the gospel, and such as have or may have the care of
particular churches committed unto us, we have no such concernment in these
things but what we may solemnly renounce, and leave them wholly to the
management of others? We are not able to believe them. The charge that is
given unto us, the account that will be required, of us, the nature of the
office we are called unto, continually testify other things unto us.
Wherefore, we dare not voluntarily engage into the neglect or omission of
this duty, which Christ requireth at our hands, and of whose
neglect we see so many sad consequents and effects. The Lord Christ, we
know, hath the same thoughts, and makes the same judgment of his churches,
as he did of old, when he made a solemn revelation and declaration of them;
and then we find that he charged the failings, neglects, and miscarriages
of the churches principally upon the angels or ministers of them. And we
would not willingly, by our neglect, render ourselves obnoxious unto his
displeasure, nor betray the churches whereunto we do relate unto his just
indignation, for their declension from the purity of his institutions, and
the vigour of that faith and love which they had professed. We should,
moreover, by the conformity required of us, and according to the terms on
which it is proposed, engage ourselves against the exercise of our
ministerial office and power, with respect unto them who are already
members of particular churches; for this we carry along with us, that by
conforming we voluntarily consent unto the whole state of conformity, and
unto all that we are to do or not to do by the law thereof. Now, it is not
to be expected that all who are duly initiated or joined unto any church
shall always walk blameless, according unto the evangelical rule of
obedience, without giving offence unto others. The state of the church is
not like to be so blessed in this world, that all who belong unto it should
be constantly and perpetually inoffensive. This, indeed, is the duty of
all, but it will fall out otherwise. It did so amongst the primitive
churches of old; and is not, therefore, otherwise to be expected amongst
us, on whom the ends of the world are come, and who are even pressed with
the decays and ruins of it. Many hypocrites may obtain an admission into
church societies, by the strictest rules that they can proceed upon
therein; and these, after they have known and professed the ways of
righteousness, may, and often do, turn aside from the holy commandment
delivered unto them, and fall again into the pollutions of the world. Many
good men, and really sincere believers, may, through the power of
temptations, be surprised into faults and sins scandalous to the gospel,
and offensive to the whole congregation whereof they are members. Hath the
Lord Christ appointed no relief in and for his churches in such cases; no
way whereby they may clear themselves from a participation in such
impieties, or deliver themselves from being looked on as those who give
countenance unto them, as they who continue in this communion may and ought
to be; no power whereby they may put forth from among them the old leaven,
which would otherwise infect the whole; no way to discharge themselves and
their societies of such persons as are impenitent in their sins; no means
for the awakening, conviction, humiliation, and recovery of them that have
offended; no way to declare his mind and judgment in such cases, with the
sentence that he denounceth in heaven against them that are
impenitent? 1 Cor. v. 1, 2, 6, 7;
2 Cor. ii.
6, vii. 11; Matt. xvi. 19, xviii.
15–20; Rev. ii. 1,
2. If he hath done none of these things, it is evident that no
churches in this world can possibly be preserved from disorder and
confusion. Nor can they, by love, and the fruits of a holy communion, be
kept in such a condition as wherein he can be pleased with them, or
continue to walk amongst them; for let men please themselves whilst they
will with the name of the church, it is no otherwise with them where
persons obstinately and impenitently wicked, and whose lives are wholly
discrepant from the rule of the gospel, are suffered to abide without
control. But if he hath made the provision inquired after in this case, as
it is evident that he hath, both the authority he hath granted unto his
church for these ends, his commands to exercise it with care and
watchfulness, with the rules given them to proceed by, with the known end
of all instituted churches for the promotion of holiness, being all open
and plain in the Scripture, it must then be inquired unto whom this trust
is firstly committed, and of whom these duties are principally
required.
For private members of the church, what is their duty, and
the way how they may regularly attend unto the discharge of it, according
to the mind of Christ, in case of scandalous sins and offences among them,
they are so plainly and particularly laid down and directed, as that,
setting aside the difficulties that are cast on the rule herein by the
extremely forced and unprovable exceptions of some interested persons, none
can be ignorant of what is required of them, Matt. xviii. 15–20. And a liberty
to discharge their duty herein, they are bound by the law of Christ in due
order to provide for. If they are abridged hereof, and deprived thereby of
so great a means of their own edification, as also of the usefulness
required in them towards the church whereof they are members, it is a
spiritual oppression that they suffer under. And where it is voluntarily
neglected by them, not only the guilt of their own, but of other men’s sins
also lies upon them. Neither is their own guilt small herein; for
suffering sin to abide on a brother without reproof is a fruit of hatred in
the interpretation of the law, Lev. xix.
17; and this hatred is a sin of a heinous nature in the sense of
the gospel, 1 John ii.
9, 11, iii. 15. The duty, also, of the whole church in such
cases is no less evidently declared: for from such persons as walk
disorderly, and refuse to reform on due admonition, they are to withdraw,
and to put from amongst them such obstinate offenders; as also, previously
thereunto, to “watch diligently lest any root of bitterness spring up among
them, whereby they might be defiled.” And hereunto, also, are subservient
all the commands that are given them to exhort and admonish one another,
that the whole church may be preserved in purity, order,
holiness, and faithfulness. But the chief inquiry is, With whom rests the
principal care and power, according to the mind of Christ, to see the
discipline of the church in particular congregations exercised, and to
exercise it accordingly? If this should be found to be in the ministers,
and, through their neglect in the administration of it, offenders be left
in their sins and impenitency, without a due application of the means for
their healing and recovery; if the church itself come to be corrupted
thereby, and to fall under the displeasure of Jesus Christ, — as these
things, in one degree or other, more or less, will ensue on that neglect, —
it will not turn unto their comfortable account at the great day. That
this is their duty, that this authority and inspection is committed unto
them, the reasons before insisted on in the ease of admission do undeniably
evince. And if those ministers who do conscientiously attend unto the
discharge of their ministerial office towards particular flocks would but
examine their own hearts by the light of open and plain Scripture
testimonies, with the nature of their office, and of the work they are
engaged in, there would need little arguing to convince them of what trust
is committed unto them, or what is required from them. If the consciences
of others are not concerned in these things, if they have no light into the
duty which seems to be incumbent on them, their principles and practices,
or as we think mistakes and neglects, can be no rule unto us. What we may
be forbidden, what we may be hindered in, is of another consideration. But
for us voluntarily to engage unto the omission of that duty, which we
cannot but believe that it will be required of us, is an evil which we are
every way obliged to avoid.
There are also sundry particular duties, relating unto
these that are more general, which in like manner, on the terms of
communion proposed unto us, must be foregone and omitted. And where, by
these means or neglects, some of the principal ways of exercising
church-communion are cast out of the church, some of the means of the
edification of its members are wholly lost, and sundry duties incumbent on
them are virtually prohibited unto them, until they are utterly grown into
disuse, it is no wonder if, in such churches where these evils are
inveterate and remediless, particular persons do peaceably provide for
their own edification by joining themselves unto such societies as wherein
the rule of the gospel is more practically attended unto. It is taken for
granted that the church is not corrupted by the wicked persons that are of
its communion, nor its administrations defiled by their presence and
communication in them, nor the edification of others prejudiced thereby,
because it hath been so said by some of the ancients, though whether
suitably unto the doctrine of the apostles or no is very questionable,
1
Cor. v. 6, 9–11; 2 Thess. iii.
6. But suppose this should be so, yet where wicked
persons are admitted, without distinction or discrimination, unto the
communion of the church, where they are tolerated therein, without any
procedure with them or against them, contrary to express rules of the
Scripture given to that purpose, so that those who are really pious among
them can by no means prevail for the reformation of the whole, they may,
not only without breach of charity, impairing of faith or love, or without
the least suspicion of the guilt of schism, forsake the communion of such a
congregation to join unto another, where there is more care of piety,
purity, and holiness, but if they have any care of their own edification,
and a due care of their salvation, they will understand it to be their duty
so to do.
And we may a little touch hereon once for all. The general
end of the institution of churches, as such, is the visible management of
the enmity on the part of the seed of the woman, Christ the head, and the
members of his body mystical, against the serpent and his seed. In the
pursuit of this end, God ever had a church in the world, separate from
persons openly profane doing the work of the devil, their father; and there
is nothing in any church-constitution which tends unto or is compliant with
the mixing and reconciling these distinct seeds, whilst they are such, and
visibly appear so to be. And therefore, as the types, prophecies, and
promises of the Old Testament did declare that when all things were
actually brought unto a head in Christ Jesus, the church and all things
that belong unto it should be holy, — that is, visibly so, — so the
description generally and uniformly given us of the churches of the New
Testament when actually called and erected is, that they consisted of
persons called, sanctified, justified, ingrafted into Christ, Isa. xxvi. 2; Ezek. xliii. 12, xliv.
9; or saints, believers, faithful ones, purified and separate
unto God, Lev. xi. 44; Rom. i.
6; 1 Cor. i. 1, 2, xii.
13; Phil. i. 1; Col. ii.
11. Such they professed themselves to be, such they were judged
to be by them that were concerned in their communion; and as such they
engage themselves to walk in their conversation. By what authority so
great a change should be now wrought in the nature and constitution of
churches, that it should be altogether indifferent of what sort of persons
they do consist, we know not. Yea, to speak plainly, we greatly fear that
both the worship and worshippers are defiled, 2 Tim. ii.
22, where open impenitent sinners are freely admitted unto all
sacred administrations without control. And we are sure that as God
complaineth that his sanctuary is polluted, when there are brought into it
“strangers, uncircumcised in heart, and uncircumcised in flesh,” Ezek. xliv. 7; so the true members of
the church are warned of the evil and dangers of such defiling mixtures,
and charged to watch against them, 1 Cor. v.
6; Heb.
xii. 15, 16.
We might yet farther insist on the great evil
it would be in us, if we should give a seeming, outward approbation unto
those things and their use which we cannot but condemn and desire to have
removed out of the worship of God; and, moreover, there is, as we believe,
an obligation upon us to give a testimony unto the truth about the worship
of God in his church, and not absolutely to hide the light we have received
therein under a bushel. Nor would we render the reformation of the church
absolutely hopeless, by our professed compliance with the things that ought
to be reformed. But what hath been pleaded already is sufficient to
manifest that there neither is nor can be a guilt of schism charged either
on ministers or people who withhold themselves from the communion of that
church or those churches whereof the things mentioned are made conditions
necessary and indispensable, and that wherein they must be denied the
liberty of performing many duties made necessary unto them by the command
of Jesus Christ. And as the rigid imposition of unscriptural conditions of
communion is the principal cause of all the schisms and divisions that are
among us, so let them be removed and taken out of the way, and we doubt not
but that among all that sincerely profess the gospel there may be that
peace and such an agreement obtained, as in observance whereof they may all
exercise those duties of love which the strictest union doth require.
These we profess ourselves ready for so far as God shall be pleased to help
us in the discharge of our duty; as also to renounce every principle or
opinion whereof we may be convinced that they are in the least opposite
unto or inconsistent with the royal law of love and the due exercise
thereof. If men will continue to charge, accuse, or revile us, either out
of a causeless distaste against our persons, or misunderstanding of our
principles and ways, or upon certain reports, or merely prompted thereunto
through a vain elation of mind, arising from the distance wherein, through
their secular advantages, they look upon us to stand from them; as we
cannot help it, so we shall endeavour not to be greatly moved at it, for it
is known that this hath been the lot and portion of those who have gone
before us in the profession of the gospel, and sincere endeavours to
vindicate the worship of God from the disorders and abuses that have been
introduced into it, and probably will be theirs who shall come after us.
But the whole of our care is, that “in godly simplicity and sincerity we
may have our conversation in the world, not corrupting the word of God, nor
using our liberty as a cloak of maliciousness, but as becomes the servants
of God.”
But perhaps it will yet be pleaded that this is not the
whole which we are charged withal: for it is said that we do not only
withdraw ourselves from the communion of the church of England, but also
that we assemble in separate congregations for the
celebration of the whole worship of God; whereby we evidently make a
division in the church, and contract unto ourselves the guilt of
schism, for what can there be more required thereunto? But what would
those who make use of this objection have us to do? Would they have us
starve our souls by a wilful neglect of the means appointed for their
nourishment? or would they have us live in a constant omission of all the
commands of Christ? By them, or those whose cause they plead, we are cast
out and excluded from church-communion with them, by the unscriptural
conditions of it which they would force upon us. The distance between us
that ensues hereon they are the causes of, not we; for we are ready to join
with them or any others upon the terms of Christ and the gospel. And do
they think it meet that we should revenge their faults upon ourselves by a
voluntary abstinence from all the ways and means of our edification? Doth
any man think that Jesus Christ leaves any of his disciples unto such a
condition as wherein it is impossible they should observe his commands and
institutions without sin? That we should join in some societies, that in
them we should assemble together for the worship of God in him, and that we
should in him do and observe whatever he hath appointed, we look upon as
our indispensable duty, made so unto us by his commands. “These things,”
say some, “you shall not do with us, if you will do no more; and if you do
them among yourselves, you are schismatics.” But this is a severity which
we know we shall not meet with at the last day. We stand at the
judgment-seat of Jesus Christ.
It will, it may be, be demanded by what warrant or
authority we do assemble ourselves in church societies, for the
administration of gospel ordinances? and who gave us this authority? We
answer, that it is acknowledged there is a difference between them and us,
so that with them we cannot enjoy the worship of God; but of this
difference we are not the cause, nor do give occasion to any blamable
divisions by our principles or practices. Where the cause is found, there
the guilt remains. This being the state of things with us, it is fond to
imagine that any professors of the gospel do absolutely want a warranty or
authority to obey Jesus Christ, to observe his commands, and to serve him
according to his revealed will. His command in his word, his promise of
the acceptance of them, and of his presence among them in all the acts of
their holy obedience, the assistance and guidance of his Holy Spirit, which
he affords graciously unto them, are a sufficient warranty and authority
for what they do in express compliance with his commands; and more they
will not plead a power for. Where the Spirit and word of Christ are, there
is his authority; and this is no otherwise committed unto men
but to enable them to act obedientially towards him and
ministerially towards others. And were church actings considered
more with respect unto the obedience that in them is performed unto Christ,
which is their first and principal consideration, it would quickly be
evident whence men might have authority for their performance. And by the
same means are we directed in their order and manner. Besides, the
ministers, who go before the people in their assemblies, are all of them
(so far as we know) solemnly set apart unto their office and work according
unto what Christ hath appointed; and their duty it is to teach unto all men
the good ways of Christ, and to go before them who are convinced and
persuaded by them in their practice. These things hath their Lord and
Master required of them; and an account concerning them will he call them
unto at the last day. A dispensation is committed unto them, and a
necessity is thence incumbent on them to preach the gospel; and who shall
excuse them if they neglect so to do? for that all those who are ministers
of the gospel are called to preach the gospel, and that diligently, every
one according as he hath received the gift of the grace of God, is out of
question with them that do believe the gospel. And of the stewardship
which is committed unto them herein are they to give an account; and we do
know that “it is a fearful thing” for sinners, that is, wilful neglecters
of his commands, “to fall into the hands of the living God.” Our Lord
Jesus Christ also hath testified beforehand that “he who setteth his hand
to this plough, and looketh back again, is not fit for the kingdom of God.”
He alone who calls them to this work can discharge them of it, and that
either by the rule of his word or his providence; and when men are
invincibly hindered, as many are at this day, it is their suffering, but
not their sin. Otherwise none can absolve them from the duty they owe to
Jesus Christ in this matter, and that debt which they owe to the souls of
men in undertaking the work of the ministry. Some, indeed, suppose, or
pretend to suppose, that a prohibition given them by superiors, forbidding
them to preach, though not by nor according unto any rule of the gospel,
doth discharge them from any obligation so to do, that it shall be no more
their duty. It would do so, no doubt, had they received no other command
to preach the gospel, nor from any other authority, than that of and from
those superiors by whom they are forbidden; but being persuaded that they
have so from Him who is higher than the highest, they cannot acquiesce in
this discharge, nor, being “bought with a price,” can they now be servants
of men. But by whom are they thus forbidden to preach? It will be
supposed that the church which differs from them, and which originally
makes itself a party in these differences, by the conditions of communion
which it would impose upon them, is no competent judge in this
case; nor will their prohibitions, who apparently thereby revenge their own
quarrel, influence the consciences of them that dissent from them: for we
speak not of what will or may take place, but what the consciences of men
will or may be concerned in. By the civil magistrate they are not
forbidden to preach, that we know of. It is true they are prohibited to
preach in the legal public meeting-places or churches; and these places
being in the power and care of the magistrate, it is meet his terms and
conditions of their use should be accepted of, or his prohibition observed,
or his penalty quietly undergone, where a peaceable occasion is made use of
contrary unto it. As to other places, ministers are not absolutely forbid
to preach in them, — no such power is as yet assumed or exercised; only,
the manner of assemblies for sacred worship, and the number of them that
may assemble, are regulated by laws for secular ends or civil security, and
that under express penalties incurred on a contrary practice. But the
consciences of ministers cannot be concerned in such laws, so far as to be
exempted by them from the obligation that lies upon them from the command
of Christ to preach the gospel. This they are commanded by him to do, and
others know the penalties from men, under the danger whereof they must
attend unto them. Besides, the reasons of these legal prohibitions, so far
as they do extend, are taken from civil considerations alone, — namely, of
the peace and quiet of the nation, — and not from any scripture or
religious rules. And were these prohibitions only temporary or occasional,
suited unto such emergencies as may give countenance unto their necessity,
there might be a proportionable compliance with them. But whereas they
respect all times alike, it is no doubt incumbent on them who act any thing
contrary unto such prohibitions to secure their own consciences that they
no way interfere with the intention and end of the law, by giving the least
countenance or occasion unto civil disturbances; and others, also, by their
peaceable deportment in all they do. But whereas they have received a
talent from the Lord Christ to trade withal, have accepted of his terms and
engaged into his service, without any condition of exception in case of
such prohibitions, it is not possible they should satisfy their consciences
in desisting from their work on such occurrences, any farther than in what
they must yield unto outward force and necessity. It is pretended by some
that if such a legal prohibition were given unto all the ministers of the
gospel, it would not be obligatory unto them; for if it should be so
esteemed, it were in the power of any supreme magistrate lawfully to forbid
the whole work of preaching the gospel unto his subjects, which is contrary
to the grant made by God the Father unto Jesus Christ, that “all nations
shall be his inheritance,” and the commission he gave thereon unto his
apostles, to “teach all nations,” and to “preach the gospel to
every creature” under heaven: but it being some only that are concerned in
this prohibition, it is their duty, for peace’ sake, to acquiesce in the
will of their superiors therein, whilst there are others sufficient to
carry on the same work. That peace is or may be secured on other terms
hath been already declared; but that one man’s liberty to attend unto his
duty, and his doing it accordingly, should excuse another from that which
is personally incumbent on himself, is a matter not easily apprehended, nor
can be readily digested. Besides, what is pretended of the sufficient
number of preachers, without any contribution of aid from the
Nonconformists, is indeed but pretended; for if all that are found in the
faith, gifted and called to the work of the ministry, in these nations,
were equally encouraged unto and in their work, yet would they not be able
to answer the necessities of the souls of men requiring an attendance unto
it in a due measure and manner: and those who have exercised themselves
unto compassionate thoughts towards the multitudes of poor sinners in these
nations will not be otherwise minded. Wherefore, these things being
premised, we shall shut up these discourses with a brief answer unto the
foregoing objection, which was the occasion of them; and we say, —
1. That schism being the name of a sin, or somewhat that is
evil, it can in no circumstances be any man’s duty. But we have
manifested, as satisfactorily unto our own consciences, so we hope unto the
minds of unprejudiced persons, that in our present condition our assemblies
for the worship of God are our express duty; and so can have no affinity
with any sin or evil. And those who intend to charge us with schism in or
for our assemblies must first prove them not to be our duty.
2. Notwithstanding them, or any thing by us performed in
them, we do preserve our communion entire with the church of England (that
is, all the visible professors of the gospel in this nation), as it is a
part of the catholic church, in the unity of the faith owned therein,
provided it be not measured by the present opinions of some who have
evidently departed from it. Our non-admittance of the present government
and discipline of the church, as apprehended national, and as it is in the
hands of merely ecclesiastical persons, or such as are pretended so to be,
we have accounted for before. But we are one with the whole body of the
professors of the protestant religion, in a public avowment of the same
faith.
3. Into particular churches we neither are nor can be
admitted, but on those terms and conditions which not only we may justly,
but which we are bound in a way of duty to refuse; and this also hath been
pleaded before. Besides, no man is so obliged unto communion with any
particular or parochial church in this nation, but that it is
in his own power at any time to relinquish it, and to secure himself also
from all laws which may respect that communion, by the removal of his
habitation. It is therefore evident that we never had any relation unto
any parochial church but what is civil and arbitrary, a relinquishment
whereof is practised at pleasure every day by all sorts of men.
Continuing, therefore, in the constant profession of the same faith with
all other Protestants in the nation, and the whole body thereof as united
in the profession of it under one civil or political head; and having
antecedently no evangelical obligation upon us unto local communion in the
same ordinances of worship numerically with any particular or parochial
church; and being prohibited from any such communion, by the terms,
conditions, and customs indispensably annexed unto it by the laws of the
land and the church, which are not lawful for us to observe, being Christ’s
freemen; it being, moreover, our duty to assemble ourselves in societies
for the celebration of the worship of God in Christ, as that which is
expressly commanded; — we are abundantly satisfied that, however we may be
censured, judged, or condemned by men in and for what we do, yet that He
doth both accept us here and will acquit us hereafter whom we serve and
seek in all things to obey. Wherefore, we are not convinced that any
principle or practice which we own or allow is in any thing contrary to
that love, peace, and unity which the Lord Christ requireth to be kept and
preserved among his disciples, or those that profess faith in him and
obedience unto him according to the gospel. We know not any thing in them
but what is consistent and compliant with that evangelical union which
ought to be in and among the churches of Christ; the terms whereof we are
ready to hold and observe even with them that in sundry things differ from
us; as we shall endeavour, also, to exercise all duties of the same love,
peaceableness, and gentleness towards them by whom we are hated and
reviled.