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 78notion:—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 79faith 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 80assistances 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 81differences 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 82unto 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 83of 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 84opposition 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 85prodigy 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 86the 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 87in 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 88out 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 89peculiar 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 90them 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; 91which 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 92of 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 93others, 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 94it 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 95may 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 96light 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 97exercise 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 98are 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 99the 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.

100Other 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.

101In 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 102is 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 103must 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; 104and 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.