LIBRARY
theological jPtmimug,
PRINCETON, .V. •/.
The Stephen Collins Donation.
BX 9315 . 05^1850 v. 15
Owen, John, 1616-1683.
The works of John Owen
THE
WORKS
JOHN 'OWEN, D.D.
EDITED
BY THE REV. WILLIAM H. GOOLD,
EDINBURGH.
VOL. XV.
NEW YORK:
ROBERT CARTER & BROTHERS,
2S5 BROADWAY.
M.DCCC.LI.
CONTENTS OF VOL. XV.
A DISCOURSE CONCERNING LITURGIES. AND THEIR IMPOSITION.
Prefatory Note by the Editor ....... 2
CHAPTER I.
The state of the Judaical church — The liberty given by Christ ; 1. From the ar-
bitrary impositions of men ; 2. From the observances and rites instituted by
Moses — The continuance of their observation, in the patience and forbearance
of God — Difference about them stated— Legal righteousness and legal ceremo-
nies contended for together ; the reason of it . . . . .3
CHAPTER II
The disciples of Christ taken into his own disposal — General things to be observed
about gospel institutions— Their number small — Excess of men's inventions —
Things instituted brought into a religious relation by the authority of Christ —
That authority is none other— Suitableness in the matter of institutions, to be
designed to their proper significancy — That discoverable only by infinite wis-
dom—Abilities given by Christ for the administration of all his institutions —
The way whereby it was done, Eph. iv. 7, 8 — Several postulata laid down — The
sum of the whole— State of our question in general . . . .8
CHAPTER III.
Of the Lord's prayer, and what may be concluded from thence as to the invention
and imposition of liturgies in the public worship of God — The liberty whereunto
Christ vindicated and wherein he left his disciples . . . .13
CHAPTER IV.
Of the worship of God by the apostles— No liturgies used by them, nor in the
churches of their plantation — Argument from their practice — Reasons pleaded
for the use of liturgies: disabilities of church-officers for gospel administration
to the edification of the church; uniformity in the worship of God — The prac-
tice of the apostles as to these pretences considered — Of other impositions —
The rule given by the apostles— Of the liturgies falsely ascribed unto some of
them ........... 16
CHAPTER V.
The practice of the churches in the first three centuries as to forms of public wor-
ship— No set forms of liturgies used by them— The silence of the first writers
concerning them — Some testimonies against them . . . .21
VOL. XV. A
IV CONTENTS.
CHAPTER VI.
T.ige
The pretended antiquity of liturgies disproved — The most ancient — Their variety —
Canons of councils about forms of church administrations — The reasons pleaded
in the justification of the first invention of liturgies answered — Their progress
and end ........ . 25
CHAPTER VII.
The question stated — First argument against the composing and imposing of liturgies
— Arbitrary additions to the worship of God rejected— Liturgies not appointed
by God — Made necessary in their imposition, and a part of the worship of God
— Of circumstances of worship— Instituted adjuncts of worship not circum-
stances— Circumstances of actions, as such, not circumstances of worship— Cir-
cumstances commanded made parts of worship— Prohibitions of additions pro-
duced, considered, applied . . . . . . . .33
CHAPTER VIII.
Of the authority needful for the constituting and ordering of any thing that is
to have relation to God and his worship— Of the power and authority of civil
magistrates — The power imposing the liturgy — The formal reason of religious
obedience — Use of the liturgy an act of civil, not religious obedience, Matt,
xxviii. 20 — No rule to judge of what is meet in the worship of God, but his
word ........... 42
•
CHAPTER IX.
Argument second— Necessary use of the liturgy exclusive of the use of the means
appointed by Christ for the edification of his church. . . . . 4S
CHAPTER X.
Other considerations about the imposition of liturgies . . , . .60
A DISCOURSE CONCERNING EVANGELICAL LOVE,
CHURCH PEACE, AND UNITY.
Prefatory Note by the Editor ..... .58
CHAPTER 1.
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 . ... .... 50
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 ......... G8
CONTENTS. V
CHAPTER III.
Tago
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 ; cor-
ruption of that institution — Of churches diocesan, etc. — Of separation from
corrupt particular churches — The just causes thereof, etc. . . .77
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— Re-
mainders of corruption from the general apostasy — Weakness and ignorance —
Of readiness to take offence— Remedies hereof— Pride — False teachers . .104
CHAPTER V.
Grounds and reasons of nonconformity ....... 141
AN INQUIRY IM'0 THE ORIGINAL, NATURE, INSTITUTION, POWER,
ORDER,. AND COMMUNION OF EVANGELICAL CHURCHES.
Prefatory Note by the Editor ....... 188
To the Reader .......... 189
THE PREFACE.
An Examination of the general principles of Dr Stillingfleet's Book of the Unrea-
sonableness of Separation . . . . . . . .193
CHAPTER I.
Of the original of churches . . . . . . , .223
CHAPTER II.
The especial original of the evangelical church-state ..... 230
CHAPTER III.
The continuation of a church-state and of churches unto the end of the world —
What are the causes of it, and whereon it depends .... 217
CHAPTER IV.
The especial nature of the gospel church-state appointed by Christ . . .261
VI CONTEXTS.
CHAPTER V.
The state of the first churches after the apostles, to the end of the second century 277
CHAPTER VI.
Congregational churches alone suited unto the ends of Christ in the institution of
his church ....... . 302
CHAPTER VII.
No other church-state of divine institution . . . . . ,313
CHAPTER VIII.
The duty of believers to join themselves in church-order . . . .319
CHAPTER IX.
The continuation of a church-state and of the administration of evangelical ordi-
nances of worship briefly vindicated ...... 327
CHAPTER X.
Vhat sort of churches the disciples of Christ may and ought to join themselves unto
as unto entire communion ........ 334
CHAPTER XI.
Of conformity and communion in parochial assemblies .... 344
CHAPTER XII.
Of schism .......... CC4
AN ANSWER TO DR STILLTNGFLEET'S BOOK OF THE
UNREASONABLENESS OE SEPARATION.
Section I. ......... 375
Section II. ......... 395
Section III. .......... 426
A BRIEF INSTRUCTION IN THE WORSHIP OF GOD AND DISCIPLINE OF
THE CHURCHES OF THE NEW TESTAMENT.
Prefatory Note ky the Editor ....... 446
A Short Catechism: with an Explication upon the same .... 447
A DISCOURSE
CONCERNING
LITURGIES, AND THEIR IMPOSITION.
VOL. XV
PREFATORY NOTE.
It deserves attention tliat this pamphlet, with its humble title, " A Discourse
concerning Liturgies," etc., and printed anonymously in 1662, contains the judg-
ment of our author in regard to measures which gave rise to most important events
in the ecclesiastical history of England. It is an argument against the liturgy,
the imposition of which obliged nearly two thousand clergy of the Church of
England to resign their livings rather than sacrifice a good conscience.
On the Restoration, the Book of Common Prater had been resumed in the royal
chapel at Whitehall ; it was ordained to, be read in the House of Peers; and before
the year closed, some of the parochial clergy, who scrupled to use it, were pro-
secuted according to the laws in force before the civil war.
As many leading Presbyterians, however, had been favourable to the Restora-
tion, the Court could not afford at first to come to an open rupture with them, and
accordingly, in 1661, a conference was appointed between twelve bishops and an
equal number of Presbyterian ministers, with instructions to revise the Book of
Common Prayer, so as to bring it into conformity with the religious convictions
of both parties, and establish peace and unity in the church. This conference,
however, after long and keen debate, broke up without any good results.
The Convocation was then ordered to revise the liturgy. The changes made
on it were not such as to relieve the consciences of the Presbyterians; but,
ne\ertheless, as revised by the Convocation, it was adopted by Parliament, and
ratified by the Act for Uniformity in the Prayers and Ceremonies of the Church
of England. This act, designed, according to Burnet, to make the terms of con-.
formity stricter than before, passed the House of Commons by a majority of 186
to 180. The House of Lords endeavoured to abate the stringency of some of its
provisions, but, supported by the Court, the majority in the Lower House effect-
ually resisted the modifications proposed. The bill passed the House of Peers
by a small majority, and received the royal assent on 19th May 1662. The act
required all ministers to announce publicly their adherence to the liturgy, and to
subserihe a declaration that it was unlawful, upon any pretence, to take arms
against the king, or to endeavour any change in the government of church or
state. No person, moreover, according to the act, could hold a benefice or ad-
minister the Lord's supper unless he was cpiscopally ordained. Fines, imprison-
ment, and the forfeiture of their livings, were the penalties to be inflicted on those
who could not yield compliance with the law. The act took effect on the 24th
of August, and nearly two thousand devout and faithful pastors were theu ex-
pelled from the Church of England.
The chief merit of the following tract can only be understood in the light of
those exciting events. From some expressions in it, it must have been written
while the contest prevailed, and before the liturgy was actually imposed; and
yet the whole argument is conducted in perfect temper, and the readers of Owen
might tail to hear in mind that he is discussing a question which was stirring
English society to its depths, and involved consequences unparalleled in Euglish
history. The treatise has all the weight and gravity of a judicial decision. The
author, rising above petty details, expends his strength in proof that the imposition
of a liturgy by civil enactment, is an interference with the authority of Christ;
and, unwilling to heighten the asperities of the prevailing controversy, he excludes
from discussion the character of the English liturgy, and confines himself to the
abstract question, as to the lawfulness of enforcing it on the conscience as essential
to divine worship. It is the more honourable to Owen that he should have ex-
cited himself against the imposition of the liturgy, when it is remembered that
as at this time he held no living in the church, he could not suffer under the Act
of Uniformity, and the measures of the Court were directed against the Presby-
terians rather than the Independents. Orine remarks of this production and its
Subject, "The principle which these forms of human composition involve is of
vast importance; and 1 know not where, in so small a compass, this principle is
so well stated and so ably opposed as in this work." — Ed.
A DISCOURSE
CONCERNING
LITURGIES, AND THEIR IMPOSITION.
CHAPTER I.
The state of the Judaical church — The liberty given by Christ; 1. From the arbi-
trary impositions of men ; 2. From the observances and rites instituted by
Moses — The continuance of their observation, in the patience and forbearance
of God — Difference about them stated — Legal righteousness and legal cere-
monies contended for together — The reason of it.
Although our present inquiry be merely after one part of insti-
tuted worship under the gospel, and the due performance of it ac-
cording to the mind of God, yet, there being a communication of some
light to be obtained from the turning over of that worship from the
Mosaical to the care and practice of the evangelical church, we shall
look a little back unto it as therein stated; hoping thereby to make
way for our clearer progress. What was the state of the church of
God amongst the Jews as to instituted worship, when our blessed
Saviour came to make the last and perfect discovery of his mind and
will, is manifest both from the appointment of that worship in the
law of Moses, and the practice of it remarked in the gospel. That
the rites and ordinances of the worship in the church observed,
were from the original in then- nature carnal, and for the number
many, on both accounts burdensome and grievous to the worshippers,
the Scripture frequently declares. Howbeit, the teachers and rulers
of the church, being grown wholly carnal in their spirits, and placing
their only glory in their yoke, not being able to see to the end of the
things that were to be done away, had increased those institutions,
both in number and weight, with sundry inventions of their own;
which, by their authority, they made necessary to be observed by
their disciples. In an equal practice of these divine institutions and
human inventions did our Lord Jesus Christ find the generality of
4 A DISCOURSE CONCERNING LITURGIES.
the church at his coming in the flesh. The former, being to con-
tinue in force until the time of reformation, at his resurrection from
the dead, should come, both by his practice and his teaching, as a
minister of Circumcision, he confirmed and pressed frequently on the
consciences of men, from the authority of the Law-maker. The latter
he utterly rejected, as introduced in a high derogation from the per-
fection of the law, and the honour of Him whose prerogative it is to
be the sole lawgiver of his church, — the only fountain and disposer
of his own worship. And this was the first dawning of liberty that,
with the rising of this Day-star, did appear to the burdened and lan-
guishing consciences of men. He freed them, by his teaching, from
the bondage of Pharisaical, arbitrary impositions, delivering their con-
sciences from subjection to any thing in the worship of God but his
own immediate authority. For it may not be supposed that, when
he recommended unto his hearers an attendance unto the teaching
of the scribes and Pharisees, with an injunction to obey their direc-
tions, that he intended aught but those commands which they gave
from Him, and according to his mind, whose fear they did outwardly
profess; seeing that, both in general and particular, he did himself
condemn their traditions and impositions, giving out a rule of liberty
from them unto others in his own constant practice. Yea. and where-
as he would do civil things in their own nature indifferent, where-
unto he was by no righteous law obliged, to avoid the offence of any
which he saw might follow, Matt. xvii. 27, yet would he not practise
or give countenance unto, nay, nor abstain from condemning of, any
of their ecclesiastical self-invented observances, though he saw them
offended and scandalized at him, and was by others informed no less,
chap. xv. 12-14; confirming his practice with that standing rule con-
cerning all things relating to the worship of God, " Every plant which
my heavenly Father hath not planted shall be rooted up." But he
is yet farther to carry on the work of giving liberty to all the disci-
ples, that he might take them into a subjection to himself and his
own authority only. The Aaronical priesthood being the hinge on
which the whole ceremonial worship turned, so that upon a change
thereof the obligation of the law unto that worship, or any part of
it , was necessarily to cease, our blessed Saviour, in his death and obla-
tion, entering upon the office, and actually discharging the great
duty of his priesthood, did virtually put an end to the whole obliga-
tion of the first institution of Mosaical worship. In his death was
the procurement of the liberty of his disciples completely finished, as
unto conscience; the supposed obligation of men's traditions, and the
real obligation of Mosaical institutions, being by him (the first as a
prophet in his teaching, the last as a priest in his offering) dissolved
and taken away. From that day all the disciples of Christ were
THE LIBERTY GIVEN BY CHRIST. O
taken under his immediate lordship, and made free to the end of the
world from all obligations in conscience unto any thing in the worship
of God but what is of his own institution and command.
This dissolution of the obligation of " the law of commandments
contained in ordinances/' being declared by his apostles and disciples,
became a matter of great difference and debate amongst the Jews, to
whom the" gospel was first preached. Those who before had slain
him, in pursuit of their own charge, that he would bring in such an
alteration in the worship of God as was now divulged, were many of
them exceedingly enraged at this new doctrine, and had their pre-
judices against him and his way much increased, — hating indeed the
light, because their deeds were evil. These being obstinately bent to
seek after righteousness (as it were, at least) by the works of the law,
contended for their ceremonial works as one of the best stakes in
their hedge, in whose observance they placed their chiefest confidence
of their acceptance with God. But this is not all : many who, falling
under powerful convictions of his doctrine and miracles, believed on
him, did yet pertinaciously adhere to their old ceremonial worship.
Partly for want of clear light and understanding in the doctrine of
the person and office of me Messiah ; partly through the power of
those unspeakable prejudices which influenced their minds in refer-
ence to those rites which, being from of old observed by their fore-
fathers, derived their original from God himself (much the most
noble pleas and pretences that ever any of the sons of men had to
insist upon for a subjection to such a yoke as indeed had lost all
power to oblige them); they were very desirous to mix the observance
of them with obedience unto those institutions which they, through
the Lord Jesus, had superadded to them.
Things being thus stated amongst the Jews, God having a great
work to accomplish among and upon them in a short time, would
not have the effect of it turn upon this hinge merely ; and therefore,
in his infinite wisdom and condescension, waived the whole contest
for a season. For whereas, within the space of forty years or there-
about, he was to call and gather out from the body, by the preaching
of the gospel, his remnant according to the election of grace, and to
leave the rest inexcusable, — thereby visibly glorifying his justice in
their temporal and eternal ruin, — it pleased him, in a way of conniv-
ance and forbearance, to continue unto that people an allowance of
the observation of their old worship until the time appointed for its
utter removal and actual casting away should come. Though the
original obligation on conscience, from the first institution of their
ceremonies, was taken away, yet hence arose a new necessity of the
observation of them, even in them who were acquainted with the
dissolution of that obligation, — namely, from the offence and scandal
O A DISCOURSE CONCERNING LITURGIES.
of them to whom their observance was providentially indulged. On
this account the disciples of Christ (and the apostles themselves) con-
tinued in a promiscuous observation of Mosaical institutions with the
rest of the body of that people, until the appointed season of the
utter rejection and destruction of the apostate churches was come.
Hence many of the ancients affirm that James the Less, living at
Jerusalem in great reputation with all the people for his sanctity
and righteousness, was not, to the very time of his martyrdom, known
to be .a Christian; which had been utterly impossible had he totally
abstained from communion with them in legal worship. Neither
had that old controversy about the feast of the passover any other
rise or spring than the mistake of some, who thought John had ob-
served it as a Christian, who kejDt it only as a Judaical feast among
the Jews: whence the tradition ran strong that he observed it with
them on the fourteenth day of the month ; which precise time others,
turning it into a Christian observation, thought meet to lay aside.
Things being thus stated, in the connivance and forbearance of
God, among the Jews, some of them, not contented to use the indul-
gence, granted to them in mere patience, for the ends before men-
tioned, began sedulously to urge the M*osaical rites upon all the
Gentiles that were turned unto God; so making, upon the matter,
the preaching of the gospel to be but a new way of proselyting men
unto Judaism. For the most part, it appears that it was not any
mistake or unacquaintedness with the liberty brought in by Christ
that made them engage in this quarrel for Moses; but that indeed,
being themselves carnal, and, notwithstanding the outward name of
Christ, seeking yet for righteousness by the law, they esteemed the
observation of the ceremonies indispensably necessary unto salvation.
This gave occasion unto Paul, unto whom the apostleship of the
Gentiles was in a special manner committed, to lay open the whole
mystery of that liberty given by Christ to his disciples from the law
of Moses ; as also the pernicious effects which its observance would
produce, upon those principles which were pressed by the Judaical
zealots. Passing by the peculiar dispensation of God towards the
whole nation of the Jews, wherein the Gentile believers were not
concerned ; as also that determination of the case of scandal made
at Jerusalem, Acts xv., and the temporary rule of condescension as
to the abridgment of liberty in some particulars agreed unto there-
upon ; he fully declares that the time of the appointment was come,
that there was no more power in the law of their institutions to bind
the consciences of men, and that it was not in the power of all the
men in the world to impose the observation of them, or any like
unto them, upon any one, though the meanest of the disciples of
Jesus Christ. The mind of Christ in this matter being fulby made
THE LIBERTY GIVEN BY CHRIST. 7
known, and the liberty of his disciples vindicated, various effects in
the minds of men ensued thereupon. Those who were in their in-
ward principle themselves carnal, notwithstanding their outward
profession of the gospel, delighting in and resting on an outward
ceremonious worship, continued to oppose him with violence and
fury. Those who with the profession of the Lord Christ had also
received the Spirit of Christ, and were by him instructed, as in the
perfection of righteousness, so in the beauty and excellency of the
worship of the gospel, rejoiced greatly in the grace and privilege of
the purchased liberty. After many contests, this controversy was
buried in the ruins of the city and temple, when the main occasion
of it was utterly taken away.
By these degrees were the disciples of Christ put into a complete
actual possession of that liberty which he had preached to them, and
purchased for them. Being first delivered from any conscientious
subjection to the institutions of men, and then to the temporary
institutions of God which concerned them not, they were left in a
dependence on and subjection unto himself alone, as to all things
concerning worship; in which state he will assuredly continue and
preserve them to the end of the world, under the guidance and di-
rection of those rules for the use of their liberty which he has left
them in his word. But yet the principle of the difference before
mentioned, which is fixed in the minds of men by nature, did not
die together with the controversy that mainly issued from it. We
may trace it effectually exerting itself in succeeding ages. As igno-
rance of the righteousness of God, with a desire to establish their
own, did in any take place, so also did endeavours after an outward,
ceremonious worship: for these things do mutually further and
strengthen each other; and commonly proportionable unto men's
darkness in the mystery of the righteousness of God in Christ is
their zeal for a worldly sanctuary and carnal ordinances. And such
hath been the force and efficacy of these combined principles in the
minds of carnal men, that, under the profession of Christianity, they
reduced things (in the Papacy) to the very state and condition
wherein they were in Judaism at the time of reformation; the main
principle in the one and the other church, in the apostasy, being
legal righteousness and an insupportable yoke of ceremonious ob-
servances in the worship of God. And generally, in others the same
principles of legal righteousness and a ceremonious worship have
their prevalency in a just proportion, the latter being regulated by
the former; and where by any means the former is everted, the lat-
ter for the most part falls of its own accord ; yea, though rivetted
in the minds of men by other prejudices also. Hence when the soul
of a sinner is effectually wrought upon, by the preaching of the gos-
8 A DISCOURSE CONCERNING LITURGIES.
•
pel, to renounce himself anil his own righteousness, and, being truly
humbled for sin, to receive the Lord Christ by faith, as " made unto
him of God wisdom, righteousness, sanctification, and redemption,"
there needs, for the most part, little arguing to dissuade him from
resting in or laying weight upon an outside, pompous worship; but he
is immediately sensible of a delivery from its yoke, which he freely
einbraceth. And the reason hereof is, because that good Spirit by
whom he is enabled to believe and receive the Lord Jesus Christ,
gives him also an acquaintance with, and an experience of, the excel-
lency, glory, and beauty of that spiritual communion with God in
Christ whereunto believers are called in the gospel; which discovers
the emptiness and uselessness of all which before, perhaps, he ad-
mired and delighted in : for " where the Spirit of Christ is, there is
liberty." And these things, — of seeking a righteousness in Christ
alone, and delighting in spiritual communion with God, exercising
itself only in the ways of his own appointment, — do inseparably pro-
ceed from the same Spirit of Christ, as those before mentioned from
the same principle of self and flesh.
CHAPTER II.
The disciples of Christ taken into his own disposal — General things to be observed
about gospel institutions — Their number small — Excess of men's inventions —
Things instituted brought into a religious relation by the authority of Christ
— That authority is none other — Suitableness in the matter of institutions, to
be designed to their proper significancy — That discoverable only by infinite
wisdom — Abilities given by Christ for the administration of all his institutions
— The way whereby it was done, Eph. iv. 7, 8 — Several postulata laid down —
The sum of the whole — State of our question in general.
We have brought unto and left the disciples of Jesus Christ in
the hand and sole disposal of him, their Lord and Master, as to all
things which concern the worship of God; and how he hath disposed
of them we are in the next place to consider. Now, he being the
Head, Lord, and only Lawgiver of his church, coming from the
bosom of his Father to make the last revelation of his mind and will,
was to determine and appoint that worship of God in and by him-
self which was to continue to the end of the world. It belono-eth
not unto our purpose to consider distinctly and apart all the several
institutions which by him were ordained. We shall only observe
some things concerning them in general, that will be of use in our
progress, and so proceed to the consideration of that particular about
which w.j are in disquisition of his mind and will. The worship of
God is either moral and internal, or external and of sovereign or ar-
THE INSTITUTIONS OF THE GOSPEL. 9
bitrary institution. The former we do not now consider; nor was the
ancient, original, fundamental obligation unto it altered or dissolved
in the least by the Lord Christ. It was as unto superadded institu-
tions of outward worship, which have their foundation and reason in
sovereign will and pleasure, that he took his disciples into his own
disposal, discharging them from all obligations to aught else what-
ever but only what he should appoint. Concerning these, some few
considerations will lead us to what in this discourse we principally
intend. And the first is, That they were few, and easy to be ob-
served. It was his will and pleasure that the faith and love of his
disciples should, in some few instances, be exercised in a willing,
ready subjection to the impositions of his wisdom and authority; and
their service herein he doth fully recompense, by rendering those his
institutions blessedly useful to their spiritual advantage. But he
would not burden them with observances, either for nature or
number, like or comparable unto them from which he purchased
them liberty. And herein hath the practice of succeeding ages put
an excellent lustre upon his love and tenderness. For whereas he
is the Lord of his church, to whom the consciences of his disciples
are in an unquestionable subjection, and who can give power and
efficacy to his institutions to make them useful to their souls, yet
when some of their fellow-servants came, I know not how, to appre-
hend themselves enabled to impose arbitrarily their appointments,
for reasons seeming good to their wisdom, they might have been
counted moderate if they had not given above ten commandments
for his one. Bellarmine tells us, indeed, that the laws and institu-
tions of the church that absolutely bind all Christians, so that they
sin if they omit their observation, are upon the matter but four, —
namely, to observe the fasts of Lent and Ember-weeks, to keep the
holy days, confession once a year, and to communicate at Easter,
De Rom. Pontif., lib. iv. cap, 18. But whereas they double the
number of the sacred ceremonies instituted by Christ, and have every
one of them a greater number of subservient observations attending
on them, so he must be a stranger to their councils, canon-laws, and
practices, that can believe his insinuation.
Again : as the institutions and ordinances of Christ in the outward
worship of God, whose sole foundation was in his will and pleasure,
were few, and easy to be observed, being brought into a relation of
worship unto God by virtue of his institution and command, with-
out which no one thing in their kind can do so more than another; so
they were, for the matter of them, such as he knew had an aptness
to be serviceable unto the signijicancy whereunto they were appointed
by him, which nothing but infinite wisdom can judge of. And this
eternally severs them from all things of men's invention, either to
10 A DISCOURSE CONCERNING LITURGIES.
the same purpose, or in the same way to be used. For as whatever
they shall appoint in the worship of God can have no significancy at
all, as unto any spiritual end, for want of a Christ-like authority in
their institution, which alone can add that significancy to them
which in themselves, without such an appointment, they have not;
so they themselves want wisdom to choose the things which have
any fitness or aptitude to be used for that end, if the authority were
sufficient to introduce with them such a significancy. There is
nothing they can in this kind fix upon, but as good reason as any
they are able to tender, for the proof of their expedience unto the
end proposed to them, will be produced to prove them meet for a
quite other signification and purpose, and the contrary unto them, at
least things diverse to them, be asserted with as fair pretences, as
meet to be used in their place and room.
But that which we principally shall observe, in and about Christ's
institutions of gospel worship, is the provision that he made for the
administration of it acceptably unto God. It is of the instituted
worship of his public assemblies that we treat. The chiefest acts and
parts thereof may be referred to these three heads: — preaching of the
word, administration of the sacraments, and the exercise of disci-
pline; all to be performed with prayer and thanksgiving. The rule
for the administration of these things, so far as they are purely of his
institution, he gave his disciples in his appointment of them. Per-
sons, also, he designed to the regular administration of these his holy
things in the assemblies of his saints, — namely, pastors and teachers, —
to endure to the end of the world, after those of an extraordinary
employment under him were to cease. It remaineth, then, to con-
sider how the persons appointed by him unto the administration of
these holy things in his assemblies, and so to the discharge of the
whole public worship of God, should be enabled thereunto, so as the
end by him aimed at, of the edification of his disciples and the glory
of God, might be attained. Two ways there are whereby this may
be done: First, By such spiritual abilities for the discharge and per-
formance of this whole work as will answer the mind of Christ
therein, and so serve for the end proposed. Secondly, By the pre-
scription of a form of words, whose reading and pronunciation in
these administrations should outwardly serve as to all the ends of
the prayer and thanksgiving required in them, which they do con-
tain. It is evident that our Saviour fixed on the former way; what
he hath done as to the latter, or what his mind is concerninc it, we
shall afterward inquire.
For the first, as in many other places, so signally in one, the apostle
acquaints us with the course he has taken, and the provision that he
hath made — namely, Eph. iv. 7, 8, 11-13 : " Unto every one of us is
THE INSTITUTIONS OF THE GOSPEL. 1 1
given grace, according to the measure of the gift of Christ. Wherefore
he saith, When he ascended up on high, he led captivity captive, and
gave gifts unto men. And he gave some, apostles ; an d some, prophets ;
and some, evangelists; and some, pastors and teachers; for the per-
fecting of the saints, for the work of the ministry, for the edifying of
the body of Christ: till we all come in the unity of the faith, and of the
knowledge of the Son of God, unto a perfect man, unto the measure
of the stature of the fulness of Christ/' etc. The thing aimed at is,
the bringing of all the saints and disciples of Christ, the whole church,
to that measure and perfection of grace which Christ hath assigned
to them in this world, that they may be meet for himself to receive
in glory. The means whereby this is to be done and effected is, the
faithful, regular, and effectual discharge of the work of the ministry ;
unto which the administration of all his ordinances and institutions
doth confessedly belong. That this work may be discharged in an
orderly manner to the end mentioned, he has granted unto his church
the offices mentioned, to be executed by persons variously called
thereunto, according to his mind and will.
The only inquiry remaining is, how these persons shall be enabled
for the discharge of their office, and so accomplishment of the
work of the ministry ? This, he declares, is by the communication of
grace and spiritual gifts from heaven unto them by Christ himself.
Here lieth the spring of all that followeth, — the care hereof he hath
taken upon himself unto the end of the world. He that enabled the
shoulders of the Levites to bear the ark of old, and their arms to slay
the sacrifices, without which natural strength those carnal ordinances
could not have been observed (nor was the ark to be carried for a
supply of defect of ability in the Levites), hath, upon their removal,
and the institution of the spiritual worship of the gospel, undertaken
to supply the administrators of it with spiritual strength and abilities
for the discharge of their work, allowing them supply of the defect of
that which he hath taken upon himself to perform. I suppose, then,
that these ensuing will seem but reasonable postulata: —
1. That the means which Jesus Christ hath appointed for the
attaining of any end, is every way sufficient for that purpose where-
unto it is so appointed. His wisdom exacts our consent to this pro-
position.
2. That what he hath taken upon himself to perform unto the
end of the world, and promised so to do, that he will accomplish
accordingly. Here his faithfulness requires our assent.
3. That the communication of spiritual gifts and graces to the
ministers of the gospel, is the provision that Christ hath made for the
right discharge of the work of their ministry, unto the edification of
his body. This lies plain in the text.
12 A DISCOURSE CONCERNING LITURGIES.
4. That the exercise and use of those gifts, in all those administra-
tions for which they are bestowed, are expected and required by him.
The nature of the thing itself, with innumerable testimonies, confirm
this truth also.
5. That it is derogatory to the glory, honour, and faithfulness of
the Lord Jesus Christ, to affirm that he ceaseth to bestow gifts for
the work of the ministry, whilst he continueth and requireth the
exercise and discharge of that work. What hath befallen men,
or doth yet befall them, through the wretched sloth, darkness, and
unbelief, which their wilful neglect of dependence on him, or of stir-
ring up or improving of what they do receive from him, and the mis-
chiefs that have accrued to the church by the intrusion of such per-
sons into the place and office of the ministry as were never called nor
appointed by him thereunto, are not to be imputed unto any failing
on his part, in his promise of dispensing the gifts mentioned to the
end of the world. Of which several positions we shall have some use
in our farther progress.
Our Lord Jesus Christ, then, having delivered his disciples from
the yoke of Mosaical institutions, which lay upon them from of old ;
as also from being entangled in their consciences by or from any
inventions of men imposed on them; giving them rules for the prac-
tice of the liberty whereunto by him they were vindicated, taking
them for the future into his own sole disposal in all things concerning
the worship of God, he appoints, in his sovereign authority, both the
ordinances which he will have alone observed in his church, and the
persons by whom they are to be administered ; [and] furnishing them
with spiritual abilities to that end and purpose, promising his pre-
sence with them to the end of the world, commands them to set
such, in his name and strength, in the Avay and unto the work that he
hath allotted to them.
That, now, which on this foundation we are farther to inquire into
is, whether, over and above what we have recounted, our Saviour
hath appointed, or by any ways given allowance unto, the framing
of a stinted form of prayers and praises, to be read and used by the
administrators of his ordinances in their administration of them? or
whether the prescription and imposing of such a form or liturgy upon
those who minister in the church, in the name and authority of
Christ, be not contrary to his mind, and cross to his whole design
for perpetuating of his institutions to the end of the world, in due
order and manner? And this we shall do, and withal discover the
rise and progress which such liturgies have had and made in the
church of God.
THE LORD'S PRAYER CONSIDERED. 13
CHAPTER III.
Of the Lord's prayer, and what may be concluded from thence as to the inven-
tion and imposition of liturgies in the public worship of God — The liberty
whereunto Christ vindicated and wherein he left his disciples.
The first plea used to give countenance unto the composing and
imposing of liturgies is taken from that act of our Saviour himself,
who, upon the request of his disciples, composed for them a form of
prayer ; which, being recorded in the gospel, is said to have the force
of an institution, rendering the observation or use of that form a
necessary duty unto all believers to the end of the world. And this
plea is strengthened by a discovery which some learned men say they
have made, — namely, that our blessed Saviour composed this form,
which he delivered to his disciples, out of such other forms as were
then in ordinary use among the Jews ; whereby, they say, he con-
firmed that practice of prescribing forms of prayer among them, and
recommended the same course of proceeding, by his so doing, unto
his disciples. Now, though it be very hard to discover how, upon a
supposition that all which is thus suggested is the very truth, any
thing can be hence concluded to the justification of the practice of
imposing liturgies, now inquired into; yet, that there may be no
pretence left unto a plea, though never so weak and infirm, of such
an extract as this lays claim unto, it will be necessary to consider the
severals of it. It is generally apprehended that our Saviour, in his
prescription of that form of prayer unto his disciples, did aim at two
things: — 1. That they might have a summary symbol of all the most
excellent things they were to ask of God in his name, and so a rule
of squaring all their desires and supplications by. This end all uni-
versally concur in ; and therefore Matthew, considering the doctrinal
nature of it, gives it a place in the first recorded sermon of our
Saviour, by way of anticipation, and mentions it not when he comes
to the time wherein it was really first delivered by him. 2. For
their benefit and advantage, together with other intercessions that
they should also use the repetition of those words, as a prescript form
wherein he had comprised the matter of their requests and peti-
tions. About this latter all men are not agreed in their judgments,
whether indeed our Saviour had this aim in it or no. Many learned
men suppose that it was a supply of a rule and standard of things to
be prayed for, without prescribing to them the use or rehearsal of that
form of words, that he aimed at. Of this number are M-usculus,
Grotius, and Cornelius a Lapide, with many others; but it may
suffice to intimate, that some of all sorts are so minded. But we
shall not, in the case in hand, make use of any principle so far ob-
14 A DISCOURSE CONCERNING LITURGIES.
noxious unto common prejudice as experience proves that opinion of
these learned men to be. Let it, therefore, be taken for granted that
our Saviour did command that form to be repeated by his disciples,
and let us then consider Avhat will regularly ensue thereupon. Our
Saviour at that time was minister of the Circumcision, and taught the
doctrine of the gospel under and with the observation of all the wor-
ship of the Judaical church. He was not yet glorified, and so the
Spirit was not as yet given ; I mean that Spirit which he promised
unto his disciples to enable them to perform all the worship of God
by him required at their hands, whereof we have before spoken.
That, then, which the Lord Jesus prescribed unto his disciples, for
their present practice in the worship of God, seems to have belonged
unto the economy of the Old Testament. Now, to argue from the
prescription of, and outward helps for, the performance of the worship
of God under the Old Testament, unto a necessity of the like or the
same under the New, is upon the matter to deny that Christ is as-
cended on high, and to have given spiritual gifts unto men eminently
distinct from and above those given out by him under the Judaical
pedagogy. However, their boldness seems unwarrantable, if not in-
tolerable, who, to serve their own ends, upon this prescription of his,
do affirm that our Lord Jesus composed this form out of such as were
then in common use among the Jews. For as the proof of their
assertion which they insist on, — namely, the finding of some of the
things expressed in it, or petitions of it, in the writings of the Jews,
the eldest whereof is some hundreds of years younger than this prayer
itself, — is most weak and contemptible; so the affirmation itself is
exceeding derogatory to the glory and honour of his wisdom, assign-
ing unto him a work so unnecessary and trivial as would scarce be-
come a man of ordinary prudence and authority. But yet, to carry
on the work in hand, let it be supposed that our Saviour did com-
mand that form of prayer out of such as were then customarily used
among the Jews (which is false, and asserted without any colour of
proof) ; also, that he prescribed it as a form to be repeated by his
disciples (which we have shown many very eminently learned men
to deny); and that, though he prescribed it as a minister to the
Judaical church, and to his disciples whilst members of that church,
under the economy of the Old Testament, not having as yet received
the Spirit and gifts of the New, yet that he did it for the use and
observance of his disciples to the end of the world, and that not as
to the objective regulation of their prayers, but as to the repetition
of the words ; yet it doth not appear how, from all these concessions,
any argument can be drawn to the composition and imposition of
liturgies, whose rise and nature we are inquiring after: for it is cer-
tain that our Saviour gives this direction for the end which he in-
THE LORD'S PRAYER CONSIDERED. 15
tends in it, not primarily as to the public worship of the assemblies
of his disciples, but as to the guidance of every individual saint in
his private devotion, Matt. vi. 6-8. Now, from a direction given
unto private persons, as to their private deportment in the discharge
of any religious duty, to argue unto a prescription of the whole wor-
ship of God in public assemblies is not safe. But, that we may hear
the argument drawn from this act of our Saviour speak out all that
it hath to offer, let us add this also to the fore-mentioned presump-
tions, that our Saviour hath appointed and ordained, that in the as-
semblies of his disciples, in his worship by him required, they who
administer in his name in and to the church should repeat the words
of this prayer, though not peculiarly suited to any one of his insti-
tutions: what will thence be construed to ensue? Why, then, it is
supposed that this will follow, — That it is not only lawful, but the
duty of some men to compose other forms, a hundred times as many,
suited in their judgment to the due administration of all ordinances
of worship in particular, imposing them on the evangelical adminis-
trators of those ordinances to be read by them, with a severe inter-
diction of the use of any other prayers in those administrations.
Bellarmine, De Pont. Rom., lib. iv. cap. 16, argues for the necessity
of the observation of rites indifferent, when once commanded by the
church, from the necessity of the observation of baptism, in itself a
thing indifferent, after it was commanded by Christ. Some think
this is not to dispute, but blaspheme. Nor is the inference before
mentioned of any other complexion. When it shall be made to
appear, that whatever it was lawful for the Lord Christ to do and
to prescribe to his church and disciples, in reference to the worship
of God, the same, or any thing of the like nature, it is lawful for
men to do, under the pretence of their being invested with the
authority of the church, or any else whatever, then some colour will
be given to this argument ; which being raised on the tottering sup-
positions before mentioned, ends in that which seems to deserve a
harder name than at present we shall affix to it.
And this is the state and condition wherein the disciples of Christ
were left by himself, without the least intimation of any other im-
positions in the worship of God to be laid upon them. Nor in any
thing, or by any act of his, did he intimate the necessity or lawful
use of any such liturgies as these which we are inquiring after, or
prescribed and limited forms of prayers or praises, to be used or read
in the public administration of evangelical institutions; but indeed
made provision rendering all such prescriptions useless, and (be-
cause they cannot be made use of but by rejection of the provision by
himself made) unlawful.
16 A DISCOURSE CONCERNING LITURGIES.
CHAPTER IV.
Of the worship of God hy the apostles — No liturgies used by them, nor in the
churches of their plantation — Argument from their practice — Reasons pleaded
for the use of liturgies : disabilities of church officers for gospel administra-
tion to the edification of the church; uniformity in the worship of God —
The practice of the apostles as to these pretences considered — Of other im-
positions— The rule given hy the apostles — Of the liturgies falsely ascribed
unto some of them.
Our next inquiry is after the practice of the apostles, — the best in-
terpretation of the mind of the Lord Jesus Christ as to the " agenda"
of the church, or what he would have done therein in the worship
of God, and how. That one end of their being furnished with the
Spirit of Christ, was the right and due administration of his ordi-
nances in his church, to the edification of his disciples, I suppose will
not be denied. By virtue of his assistance, and the gifts from him
received, they discharged this part of their duty accordingly. That
they used any liturgies in the church-worship, wherein they went at
any time before the disciples, cannot with any colour of proof be
pretended. The Scripture gives us an account of many of their
prayers, — of none that were a repetition of a form. If any such
were used by them, how came the memory of them utterly to perish
from off the earth ? Some, indeed, of the ancients say that they
used the Lord's prayer in the consecration of the eucharist ; which
by others is denied, being in itself improbable, and the testimonies
weak that are produced in behalf of its assertion. But, as hath
been showed, the use of that prayer no way concerns the present
question. There are no more Christs but one: " To us there is one
Lord Jesus Christ." For him who hath affirmed that it is likely
they used forms of prayer and hdmilies composed for them by
St Peter, I suppose he must fetch his evidence out of the same
authors that he used who affirmed that Jesus Christ himself went
up and down singing mass !
The practice, then, of the apostles is not, as far as I know, by any
sober and learned persons controverted in this matter. They ad-
ministered the holy things of the gospel by virtue of the holy gifts
they had received. But they were apostles. The inquiry is, what
directions and commands they gave unto the bishops or pastors of
the churches which they planted, that they might know how to be-
have themselves in the house and worship of God. Whatever they
might do in the discharge of their duty, by virtue of their extraordi-
nary gifts, yet the case might be much otherwise with them who
were intrusted with ordinary ministerial gifts only. But we do not
THE WORSHIP OF GOD AS CONDUCTED BY THE APOSTLES. 17
find that they made any distinction in this matter between them-
selves and others; for as the care of all the churches was on them,
the duties whereof they were to discharge by virtue of the gifts they
had received, according to their commission empowering them there-
unto, so to the bishops of particular churches they gave charge to
attend unto the administration of the holy things in them, by virtue
of the gifts they had received to that purpose, according to the limits
of their commission. And upon a supposition that the apostles were
enabled to discharge all gospel administrations to the edification of
the church, by virtue of the gifts they had received, which those who
were to come after them in the performance of the same duties
should not be enabled unto, it cannot be imagined but that they
would have provided a supply for that want and defect themselves,
and not have left the church halt and maimed to the cure of those
men whose weakness and unfitness for the duty was its disease. So,
then, neither did the apostles of our Lord Jesus Christ use any litur-
gies, in the sense spoken of, in their administration of the worship
instituted by him in his church, nor did they prescribe or command
any such to the churches, or their officers that were planted in them ;
nor by any thing intimate the usefulness of any such liturgy, or form
of public worship, as after ages found out and used.
Thus far, then, is the liberty given by Christ unto his church pre-
served entire ; and the request seems not immodest that is made for
the continuance of it. When men cry to God for the liberty in his
worship which was left unto them by Christ and his apostles, he will
undoubtedly hear, though their fellow-servants should be deaf to the
like requests made unto them; and truly they must have a great
confidence in their own wisdom and sufficiency, who will undertake
to appoint, and impose on others, the observation of things in the
worship of God which neither our Lord Jesus nor his apostles did
appoint or impose.
Two things are principally pretended as grounds of the imposition
of public liturgies: — First, The disability of the present ministers of
the churches to celebrate and administer the ordinances of the gos-
pel, to the honour of God and edification of the church, without the
use of them. Secondly, The great importance of uniformity in the
worship of God, not possibly to be attained but by virtue of this ex-
pedient. I desire to know whether these arguments did occur to
the consideration of the apostles or no. If they shall say they did,
I desire to know why they did not make upon them the provision
now judged necessary; and whether those that so do, do not therein
prefer their wisdom and care for the churches of God unto the wis-
dom and care of the apostles. If it shall be said, that the bishops
or pastors of the churches in their days had abilities for the dis-
VOL. XV. 2
18 A DISCOURSE CONCERNING LITURGIES.
charge of the whole work of the ministry without this relief, so that
the apostles had no need to make any such supply, I desire to know
from whom they had these abilities. If it be said that they had
them from Jesus Christ, I then shall yet also farther ask, whether
ordinary bishops or pastors had any other gifts from Jesus Christ
but what he promised to bestow on ordinary bishops and pastors of
his churches? It seems to me that he bestowed no more upon them
than he promised to bestow, — namely, gifts for the work of the
ministry, with an especial regard to that outward condition of his
churches whereunto by his providence they were disposed. It will,
then, in the next place, be inquired whether the Lord Jesus Christ
promised to give any other gifts to the ordinary bishops and pastors
of the churches in those days than he promised to all such officers
in his church to the end of the world? If this appear to be the state
of things, that the promise by virtue whereof they received those
gifts and abilities" for the discharge of their duty which rendered the
prescription of liturgies needless, as to the first ground of them pre-
tended, did and doth equally respect all that succeed in the same
office and duty, according to the mind and will of Christ, unto the
end of the world, is not the pretended necessity derogatory to the
glory of the faithfulness of Jesus Christ, as plainly intimating that
he doth not continue to fulfil his promise; or at least a full declara-
tion of men's unbelief, that they do not nor will depend upon him
for the accomplishment of the same ? Thus the first pretended
ground of the necessary use of such liturgies as we sj^eak of endeth
in a reflection upon the honour of our Lord Jesus, or a publication
of their own unbelief and apostasy.
The second is like the former. It will not, I suppose, be denied
but that the apostles took care for the unity of the churches, and for
that uniformity in the worship of God which is acceptable unto him.
Evidence lies so full unto it in their writings that it cannot be denied.
Great weight everywhere they lay upon this duty of the churches,
and propose unto them the ways whereby it may be done, with mul-
tiplied commands and exhortations to attend unto them. Whence
is it, then, that they never once intimate any thing of that which is
now pressed as the only medium for the attaining of that end ? It
cannot but seem strange to some, that this should be the only ex-
pedient for that uniformity which is acceptable unto God, and yet
not once come into the thoughts of any of the apostles of Christ, so
as to be commended unto the churches for that purpose. Consider-
ing the many treacheries that are in the hearts of men, and the
powerful workings of unbelief under the most solemn outward pro-
fessions, I fear it will appear at the last day, that the true rise of
most of the impositions on the consciences of men, which on various
THE WOKSHIP OF GOD AS CONDUCTED BY THE APOSTLES. 19
pretences are practised in the world, is from the secret thoughts that
either Christ doth not take that care of his churches, nor make that
supply unto them of spiritual abilities for the work of the ministry,
which he did in the days of old ; or that men are now grown wiser
than the apostles, and those who succeeded them in the administra-
tion of the things of God, and so are able to make better provision
for attaining the end they professedly aimed at than they knew how
to do.
The heathen, I confess, thought forms of prayer to be a means of
preserving a uniformity in their religious worship. Hence they had
a solemn form for every public action ; j^ea, for those orations which
the magistrates had unto the people. So Livius informs us, that
when Sp. Posthumius the consul was to speak unto the people about
the wickednesses that were perpetrated by many under the pretence
of some Bacchanalian superstition, he gave them an account of the
usefulness of the " solenne precationis carmen," which he had recited
to keep out and prevent such differences about their religion as
were then fallen out, lib. xxxix. 15:" Concione advocata cum solenne
carmen precationis, quod prsefari, priusquam populum alloquantur,
magistratus solent, peregisset consul, ita ccepit: ' Nulli unquam con-
cioni, Quirites, tarn non solum apta, sed etiam necessaria, hsec so-
lennis Deorum comprecatio fuit, quae nos admoneret, hos esse Deos,
quos colere, venerari, precarique majores vestri instituissent,non illos,'"
etc. But I hope we shall not prefer their example and wisdom
before that of our Lord Christ and his apostles.
Were prejudices removed, and self-interests laid out of the way, a
man would think there were not much more necessity for the deter-
mination of this difference. Christ and his apostles, with the apos-
tolical churches, knew no such liturgies. At least it seems, as was
said, not an unreasonable request, to ask humbly and peaceably at
the hands of any of the sons of men, that they would be pleased to
allow unto ministers of the gospel that are sound in the faith, and
known so to be, who will willingly submit the trial of their ministe-
rial abilities to the judgment of any who are taught of God, and
enabled to discern of them aright, that liberty in the worship of God
which was confessedly left unto them by Christ and his apostles.
But the state of things is altered in the world. At a convention of
the apostles and others, wherein the Holy Ghost did peculiarly pre-
side, when the question about impositions was agitated, it was con-
cluded that nothing should be imposed on the disciples but what was
necessary for them to observe antecedently to any impositions, Acts
xv. 28, 29 ; necessary, though not in their own nature, yet in the pos-
ture of things in the churches; necessary to the avoidance of scandal,
whereby the observation of that injunction was to be regulated. Nor
20 A DISCOURSE CONCERNING LITURGIES.
was there among the things called necessary the imposition of any
one thing positively to be practised by any of the disciples in the
worship of ( rod, but <>nly an abridgment of their liberty in some few
externa] things, to which it did really extend. But that spirit of
wisdom, moderation, and tenderness, whereby they were guided, be-
ing rejected by men, they began to think that they might multiply
impositions as to the positive practice of the disciples of Christ in the
worship of God at their pleasure, so that they could pretend that they
were indifferent in themselves before the imposition of them ; which
gives, as they say, a necessity to their observation: which proceeding
must be left to the judgment-seat of Jesus Christ, Matt. xxv. 4">.
It is not worth our stay to consider what is pretended concerning
the antiquity of liturgies, from some yet extant that bear the names
of some of the apostles or evangelists. There is one that is called by
the name of James, printed in Greek and Latin ; another ascribed
unto Peter, published by Lindanus; one also to Matthew, called the
Ethiopic; another to Mark; which are in the Bible1 P. P. And pains
have been taken by Santesius, Pamelius, and others, to prove them
genuine; but so much in vain as certainly nothing could be more.
Nor doth Baronius in their Lives dare ascribe any such thing unto
them. We need not any longer stay to remove this rubbish out of
our way. They must be strangers to the spirit, doctrine, and writ-
ings of the apostles, who can impose such trash upon them as these
liturgies are stuffed withal. The common use of words in them not
known in the ages of the apostles, nor of some of them ensuing; the
parts in them whose contrivers and framers are known to have lived
many ages after ; the mentioning of such things in them as were not
once dreamed of in the days whereunto they pretend; the remem-
brance of them in them, as long before them deceased, who are sug-
gested to be their authors; the preferring of other liturgies before
them when once liturgies came in use, with a neglect of them; with
the utter silence of the first Christian writers, stories, councils, con-
cerning them, dn abundantly manifest that they are plainly suppo-
sitions of a very late fraud and invention. Yea, we have testimonies
clear enough against this pretence in Gregor., lib. vii. epist. 63.
Alcuinus, Amatorius, Rabanus, Lib. P. P. torn, x.; with whom con-
sent Walafridus Strabo, Rupertus Titiensis, Berno, Radulphus Tan-
grensis, and generally-all that have written any thing about liturgies
in former days; many of whom Bhbw how, when, and by whom, "the
I parts of that public form which at length signally prevailed
were invented and brought into use.
the words .-in- given in the original and subsequent edition* The reference is
to the "Bibliotheca Patrmn," in the second volume of which the liturgies mentioned
will be found. — Ed.
THE PRACTICE IN THE FIRST THREE CENTURIES. 21
CHAPTER V.
The practice of the churches in the first three centuries as to forms of public wor-
ship— No set forms of liturgies used by them — The silence of the first writers
concerning them — Some testimonies against them.
It is not about stinted forms of prayer in the worshijD and service
of God, by those who, of their own accord, do make use of that kind
of assistance, judging that course to be better than any thing they
can do themselves in the discharge of the work of the ministry, but
of the imposition of forms on others who desire " to stand fast in the
liberty with which Christ hath made them free/' that we inquire.
This freedom we have manifested to have been purchased for them
by the Lord Jesus, and the use of it continued by the apostles in
their own practice, and to the churches planted by themselves; and
this will one day appear to have been a sufficient plea for the main-
tenance of that liberty to the end of the world. Now, though what
is purely matter of fact among the succeeding churches be not so far
argumentative as to be insisted on as a rule exactly binding us to
the imitation of it, yet it is deservedly worthy of great consideration,
and not hastily to be rejected, unless it be discovered to have been
diverse from the word, whereunto we are bound in all things to attend.
We shall, therefore, make some inquiry into the practice of those
churches, as to this matter of prescribing of forms of prayer in public
church administrations, so far as any thing thereof is, by good anti-
quity, transmitted unto us.
Our first inquiry shall be into the three first centuries, wherein,
confessedly, the streams of gospel institutions did run more clear and
pure from human mixtures than in those following, although few of
the teachers that were of note do escape from animadversions from
those that have come after them. It cannot be denied but that for
the most part the churches and their guides, within the space of the
time limited, walked in the paths marked out for them by the
apostles, and made conspicuous by the footsteps of the first churches
planted by them. It doth not, then, appear, for aught as I can yet
discover, that there was any attempt to invent, frame, and compose
any liturgies or prescribed forms of administering the ordinances of
the gospel, exclusive to the discharge of that duty by virtue of spi-
ritual gifts received from Jesus Christ, much less for an imposition
of any such forms on the consciences and practice of all the ministers
of the churches within the time mentioned. If any be contrary-
minded, it is incumbent on them to evince their assertion bv some
instances of unquestionable truth. As yet, that I know of, this is not
performed by any. Baronius, ad an. Christi 58, num. 102-104, etc.,
22 A DISCOURSE CONCERNING LITURGIES.
treating expressly of the public prayers of the ancient Christians,
is wholly silent as to the use of any forms amongst them, though lie
contends for their worshipping towards the east : which custom, when
it was introduced, is most uncertain; but most certain that by many
it was immoderately abused, who expressly worshipped the rising-
sun: of which abominable idolatry among Christians Leo complains,
Serin, vii. De Nativitate. Indeed, the cardinal, ad an. 63, 12, 17,
faintly contends that some things in the liturgy of James were com-
posed by him, because some passages and expressions of it are used
by Cyril of Jerusalem in his Mystagog. v. ; but whereas Cyril lived
not within the time limited unto our inquiry, and those treatises are
justly suspected to be suppositions, nor is the testimony of that
liturgy once cited or mentioned by him, the weakness of this insi-
nuation is evident. Yea, it is most probable, that whosoever was
the composer of that forged liturgy, he took those passages out of
those reputed wri tings of Cyril, which were known in the church
long before the name of the other was heard of. I know no ground
of expectation of the performance of that which, as yet, men have
come short in, — namely, in producing testimonies for the use of such
liturgies as we are inquiring after; considering the diligence, abilitjr,
and interest of those who have been already engaged in that inquiry.
Now, the silence of those who, in all probability, would have given
an account of them had any such been in use in their days, with the
description they give us of such a performance of the worship of God
in the assemblies of Christians as is inconsistent with, and exclusive
of, such prescribed forms as we treat of, is as full an evidence in this
kind as our negative is capable of. In those golden fragments of
antiquity which we have preserved by Eusebius, — I mean the Epistles
of the church of Smyrna about the martyrdom of Polycarpus, and of
the churches of Vienne and Lyons concerning their persecution, — we
have not the least intimation of any such forms of service. In the
Epiatle of Clemens, or the church of Home to the church of Corinth,
in those of Ignatius, in the writings of Justin Martyr, Clemens, Ter-
tullian, Origen, Cyprian, and their contemporaries, there is the same
silence concerning them. The pseudographical writings that bear
the names of the men of those days, with any pretence of consider-
able antiquity, as the Canons of the Apostles, Quaestiones ad Ortho-
doxos, Dionysius Hierarch. Divin. Nom., will not help in the cause;
for though in some of them there are prayers mentioned, — and that
for and about such things as were not " in rerum natura" in the days
wherein those persons lived unto whose names they are falsely
ascribed, -yet they speak nothing to the point of liturgies as stated
in our inquiry. Something, I confess, may be found in some of the
writings of some one or two of those of the third century, intimating
THE PRACTICE IN THE FIRST THREE CENTURIES. 23
the use of some particular prayers in some churches. So Origen,
Homil. xi. in Hierimea: " TJbi frequenter in oratione dicimus, ' Da
omnipotens, da nobis partem cum prophetis, da cum apostolis Christi
tui, tribue ut inveniamur ad vestigia unigeniti tui/ " But whether he
speaks of a form or of the matter only of prayer, I know not. But
such passages belong not unto our purpose. Those who deal expressly
about the order, state, and condition of the churches, and the wor-
ship of God in them, their prayers and supplications, knew nothing
of prescribed liturgies ; yea, they affirm plainly that which is incon-
sistent with the use of them. The account given of the worship of
the Christians in those days by Justin Martyr and Tertullian is known
as having been often pleaded. I shall only mention it in our pas-
sage, and begin with the latter. " Illuc/' saith he, (that is, towards
heaven,) " suspicientes Christiani," (not like the idolaters, who looked
on their idols and images,) " manibus expansis," (not embracing altars
or images, as did the heathen,) " quia innocuis, capite nudo, quia non
erubescimus, denique sine monitore, quia de pectore oramus/' (not as
they who repeat their prayers after their priests or sacrificers, but
pouring out our prayers conceived in our breasts,) Apol., cap. xxx.
And again, cap. xxxix. : " Corpus sumus de conscientia, religionis et
discipline unitate, et spei fcedere coimus in caetum et congregationem,
ut ad Deum quasi vi facta precationibus ambiamus orantes. Hsec
vis Deo grata est. Oramus etiam," etc. Whether this description
of the public worship of the Christians in those daj^s be consistent
with the prescribed forms contended about, impartial men may easily
discern.
The former treateth of the same matter in his Apology, in several
places of it: "Adsot /jAv ouv ug ovx so/asv, rhv bruAiovpyov ruv ds rou <zavrbg
<rsQ6//jZvoi, avivdzrj ai/j.drw xai fftfovdwv xai 3u/x/a/xarwv, ug shihayjriijjsv
Xsyovrzg, Xoyw suy^g xai ivy^apiffriag sip' oig srpotKpipofiidu, <xadiv o<77] dvva-
tug ahouvTsg- — " Atheists," saith he, " we are not, seeing we worship
the Maker of the world; affirming, indeed, as we are taught, that he
stands in no need of blood, drink-offerings, or incense. In all our
oblations we praise him according to our abilities, with " (or in the
way of) " prayer and thanksgivings." This was, it seems, the liturgy
of the church in the days of Justin Martyr; they called upon God
with prayer and thanksgivings, according to the abilities they had
received. The like account he gives of the prayers of persons con-
verted, to prepare themselves for baptism ; as also of the prayers of the
administrators of that ordinance. Afterward, also, treating of the
joining the baptized person unto the church, and the administration
of the Lord's supper in the assembly, he adds: Msra to o'jrwg Xovtrai
rhv irsTei&fiswv, xai ffwyxararzdzi/jAvov, lirl rovg Xsyo/Msvovg ads\<povg ayo^sv
hOa euvriy/jiisvoi zioi, xotvag zvyag koiyjGo/jlsvoi uiusp r\ iavTOjv, xai rou puritf-
2-4 A DISCOURSE CONCERNING LITURGIES.
. etc. ; — " After the believer who is joined unto us is thus washed,
we bring him to those who are called brethren" (that is, the body of
the church), " thither where they are gathered together for to make
tlnir prayers and supplications for themselves, and him who is"
(newly) "illuminated," etc. These prayers, he declares afterward,
wore made by him who did preside among the brethren in the as-
sembly,— that is, the bishop or pastor; who, when he had finished his
prayer, the whole people cried, Amen; which leaves small room for
the practice of any liturgy that is this day extant, or that hath left
any memory of itself in this world. These prayers and supplica-
tions, he addeth, the president of the assembly o<nj dvm/Aig avrp dva-
Ke/A'Tru, "jjouretli out according to his ability;" and i>xl vroKu naurui, he
"doth this work at large," or continues long in his work (of praises
unto God in the name of Jesus Christ). I know some have excepted
against the usual interpretation of these words, "Oer, ouva,u,ig, although
they have not been able to assign any other tolerable sense unto
them besides that which they would willingly oppose. But as the
rendering of them " According to his ability," or, " As he is able,"
may not only be justified, but evinced to be the only sense the words
are capable of, so the argument in hand doth not, as to its efficacy,
depend on the precise signification of those two words, but on the
whole contexture of the holy martyr's discourse; so relating to the
worship of the churches in those days as to manifest that the use of
prescribed forms of liturgies to be read in them was then utterly un-
known.
I suppose it will be granted, that the time we have been inquiring
into, — namely, the first three hundred years after Christ, — was the
time of the church's greatest purity, though out of her greatest pros-
perity ; that the union of the several churches was preserved beyond
what afterward was ever in a gospel way attained, and the uniformity
in worship which Christ requires observed amongst them; but all
this while the use of these liturgies was utterly unknown: which
makes the case most deplorable, that it should now be made the
hinge whereon the whole exercise of the ministry must turn, it being
a thing not only destitute of any warrant from Christ and his apostles,
but utterly unknown to those churches whose antiquity gives them
deservedly reverence with all; and so cannot claim its spring and ori-
ginal antecedent to such miscarryings and mistakes in the churches
as all acknowledge to deserve a narrow and serious weighing and
consideration. We may, then, I suppose, without giving occasion to
the just Imputation of any mistake, affirm, That the composing and
imposition of liturgies, to be necessarily used or read in the adminis-
tration of the ordinances of the gospel, is destitute of any plea or
pretence, from Scripture or antiquity.
PRETENDED ANTIQUITY OF LITURGIES DISPROVED. 25
CHAPTER VI.
The pretended antiquity of liturgies disproved — The most ancient — Their variety
— Canons of councils about forms of church administrations — The reasons
pleaded in the justification of the first invention of liturgies answered — Their
progress and end.
Considering with what confidence the antiquity of liturgies in
the churches of Christ hath been pretended, it may seem strange to
some that we should, so much as attempt to divest them of that plea
and pretence. But the love of the truth enforceth us to contend
against many prejudices in this matter. May a denial of their an-
tiquity, with the reasons of that denial tendered, provoke any to
assert it by such testimonies as we have not as yet had the happiness
to come to an acquaintance with, the advantage as well as the trouble
will be theirs who shall so do. Only, in their endeavour to that pur-
pose, I shall desire of them that they would not labour to impose on
those whom they undertake to inform, by the ambiguous use of some
words among the ancients; nor conclude a prescribed form of adminis-
tration when they find mention of the administration itself; nor reckon
reading of the Scriptures or singing of psalms as parts of the liturgy
contended about ; nor, from the use of some particular prayer by some
persons, argue for the equity or necessity of composing such entire
liturgies, or offices as they call them, for all evangelical administrators,
and. their necessary observation. So that these conditions be ob-
served, I shall profess myself much engaged unto any one who shall
discover a rise of them within the limits of the antiquity that hath
been usually pretended and pleaded in their justification and practice.
For my part, I know not any thing that ever obtained a practice and
observation among Christians, whose springs are more dark and ob-
scure than those of liturgies. They owe not their original to any
councils, general or provincial; they were not the product of the advice
or consent of any churches, nor was there any one of them at any
time completed. No pleas can I as yet discover in them of old about
uniformity in their use, or any consent in them about them. Every
church seemeth to have done what seemed good in the church's own
eyes, after once the way unto the use of them was opened. To whom
in particular we are indebted for that invention, I know not ; it may
be those who are wiser do, and I wish they would value the thanks
that they may have for the discovery when they shall be pleased to
make it. They seem to me to have had but slender originals. One
invented one form of prayer, or thanksgiving, or benediction ; another
added to what he had found out, — which was the easier task. Future
additions gave some completeness to their beginners. Those in the
2G A DISCOURSE CONCERNING LITURGIES.
Greek church, which bear the names of Chrysostom and Basil, seem
to be the first that ever extended themselves to the whole worship of
the church. Not that by them whose names they bear they were com-
posed as now they appear, unless we shall think that they wrote them
after their decease ; but probably they collected some forms into order
that had been by others invented, making such additions themselves
as they judged needful, and so commended the use of them to the
churches wherein they did preside. The use of them being arbitrarily
introduced was not, by any injunction we find, made necessary;
much less did any one single form plead for a general necessity. In
the Latin church, Ambrose used one form, Gregory another, and
Isidore a third. Nor is it unlikely but the liturgies were as many as
the episcopal churches of those days. Hence, in the beginning of the
fifth century, in an African council, can. 70, which is the 108d in the
Codex Can. African., it is provided that no prayers be read in the
administration of the eucharist but such as have been approved in
some council, or have been observed by some prudent men formerly;
which canon, with some addition, is confirmed in the second Milevitan
council, can. 12: and the reason given in both is, lest there should
any thing contrary to the faith creep into their way of worship. But
this, as I said, was in the beginning of the fifth century, after divers
forms of administration of holy things in the church had by divers
been invented. The finding out of this invention was the act of some
particular men, who have not been pleased to acquaint us with the
reason of their undertaking. As yet it doth not appear unto us that
those reasons could possibly be taken from the word, the practice of
the apostles, or the churches by them planted, or those which followed
them for some generations, nor from any council held before their
days ; and so, it may be, we are not much concerned to inquire what
they were. Yet what is at present pleaded in the behalf of the first
composers of liturgies may, in the way, be chiefly considered. Ne-
cessity is the first thing usually pretended. Many men being put
into the office of the ministry who had not gifts and abilities for the
profitable discharge of the work of the ministry, unto the edification
of the church, they who had the oversight of them, according to the
custom of those days, were enforced to compose such forms for their
use as they judged expedient; so providing for the edification of the
church, which else would have suffered from their weakness and in-
sufficiency. Besides, many parts of the world, especially the east, in
those days swarmed with antitrinitarian herpetics of sundry sorts, who,
many of them, by unsuspected wiles and dissimulations, and subscrip-
tions of confessions, endeavoured to creep into the office of the minis) ry
of tlio church, partly out of blind zeal to diffuse, the poison of their
aliominations, partly out of carnal policy to be made partakers of the
PRETENDED ANTIQUITY OF LITURGIES DISPROVED. 27
advantages which for the most part attended the orthodox profession.
This increased the necessity of composing such forms of public wor-
ship as, being filled with expressions pointed against the errors of the
times, might be a means to keep seducers from imposing themselves
on ecclesiastical administrations. Thus there is no ancient liturgy,
but it is full of the expressions that had been consented upon in the
councils that were convened for the condemnation of those errors
which were in their days most rife and pernicious. On this ground
do learned men of all sorts conclude the liturgy falsely ascribed to
James to be younger than the Nicene and Ephesine councils, from
the use of the words o/^oovaiog and Ssorozog in it.
But it doth not yet appear that these reasons were sufficient to
justify such an innovation in the churches of Christ ; for supposing
that there were such a decay of gifts and abilities among them that
were called to the administration of gospel institutions, that they
were not able to discharge their duty in that work to the edifi-
cation of the church, in like manner as those had done who went
before them, this must needs have come to pass, either because
our Lord Jesus Christ did cease to give out his gifts to his church, as
he had done in former days upon his usual terms, or that men were
negligent and careless in the receiving of them from him, — either not
seeking them at his hand, or not exercising and improving of them
according to his will and command. Other reason of this decay that
I know of cannot be assigned. To affirm the former, on any pretence
whatever, is blasphemously to accuse our Lord Jesus Christ of breach of
promise, he having solemnly engaged to be with his disciples, not for
an age or two, but to the end of the world, and that by the graces
and gifts of his Spirit. I know it is pretended, that when Christians
were multiplied there was a necessity of appointing them officers
who had not the gifts and qualifications that otherwise would have
been esteemed necessary ; but I know withal that it is impossible
Christians should be multiplied in the way of Christ faster than he
is ready to give out gifts for their edification. The latter reason
above, then, must be granted to be the cause of the defect of abilities
in church officers, pleaded in the justification of the introduction into
the church of composed forms of administration to be read by them.
I wish, then, we might, in the fear of the Lord, consider whether the
remedy were well suited unto the disease. I suppose all impartial
men will grant that there ought to have been a return unto Him
endeavoured from whom they were gone astray; at least gospel
means used for the obtaining of those gifts of Christ, and the im-
proving of them being received. Finding themselves at the loss
wherein they were, should they not have searched their hearts and
ways, to consider wherefore it was that the presence of Christ was
28 A DISCOURSE CONCERNING LITURGIES.
so withdrawn from them, that they were so left without the assistance
which others ministering in their places before them had received?
Should not they have pulled out their single talent, and fallen to trad-
ing with it, that it might have increased under their care? Was
not this the remedy and cure of the breach made by them, that God
and man expected from them? Was it just, then, and according to
the mind of Christ, that, instead of an humble returnal unto a holy,
evangelical dependence on himself, they should invent an expedient
to support them in the condition wherein they were, and so make
all such returnal for hereafter needless? Yet this they did in the
invention of liturgies, — they found out a way to justify themselves
in their spiritual negligence and sloth, and to render a dependence
on the Lord Christ for supplies of his Spirit, to enable them unto
gospel administrations, altogether needless; they had now provided
themselves with an ability they could keep in the church, so that
he might keep the furniture of his Spirit unto himself. And this
quickly became the most poisonous ingredient in the apostasy of the
latter times.
Nor is there any sufficient warrant for this invention in the
second pretence. There were many antichrists in the apostles' time,
yet they never thought of this engine for their discovery or exclusion
out of the church. Confessions of faith, or acknowledged forms of
wholesome words, with the care of the disciples of Christ, or his
churches, which are enabled by him to judge and discern of truth
and error, are the preservations against the danger intimated that the
gospel hath provided.
This being the entrance that the liturgies inquired after made into
the churches of God, we are not much concerned to inquire what
was their progress. That in the western parts of the world they all
at length centred in the Roman mass-book and rituals we know.
Their beginnings were small, plain, brief; their use arbitrary; the
additions they received were from the endeavours of private men in
several ages, occasional for the most part; the number of them great,
equal to the various denominations of the churches; until the papal
authority growing absolute and uncontrollable, the Roman form was
imposed on the world, that, by innumerable artifices in a long tract
of ages, was subjected thereunto, and that contrary to the determi-
nation of former Roman bishops, who advised the continuance of the
different tonus of administration which were in use in several
churches: " Mihi placet, ut sive in Romanis sive in Galliarum par-
tilms, sen in qualibet ecclesia aliquid invenisti (mod plus omnipotenti
I )eo possit placere sollicite eligas," Greg. Resp. ad Interrogat. August.
This being the state and condition, this the issue, that the inven-
tion of liturgies to be read in the worship of God was come unto
PEETENDED ANTIQUITY OF LITURGIES DISPROVED. 29
before the Reformation, I shall briefly subjoin unto it an account of
what was done in these kingdoms in reference unto it ; which will
make way to the clear stating of the question in particular that we
are farther to speak unto. The history of our Reformation is known.
I shall not speak any thing that may reflect with the least dishonour
on the work or the workmen. We have abundant cause to bless the
Lord continually for the one and the other. Yet still we must
remember that our Reformers were men, and that the Reformation
was a work performed by men. The former never claimed infallibi-
lity, nor the latter, that I know of, perfection ; so that some things
that were done by the one and in the other may admit of new con-
siderations, without the reflection of any thing upon them that the
one and the other would not readily and willingly admit. I shall
therefore briefly give an account of that part of the work which con-
cerns our business in hand. What was the state of this nation at the
time of the Reformation, and what were the minds of the greater
part of men in it in reference unto the work, is sufficiently declared
in all the stories of those days. God having been pleased to send
the saving light of the gospel into the minds and hearts of them
in chief rule, — that is, King Edward and some of his counsellors, —
they found no small difficulties to wrestle withal in dealing with the
inveterate prejudices wherewith the generality of men were possessed
against the work they intended. The far greater part of the clergy,
true to their carnal present interest, with all their might and cunning
opposed their endeavours. The greatest part of the nobility averse
to their proceedings; the body of the people, blinded with super-
stition and profaneness, easily excited by the priests (whose peculiar
concernment lay in keeping all things in their old channel and
course) to make head against their proceedings ; foreign nations
round about fomenting to the uttermost all home-bred discontents,
and offering themselves, by the instigation of the pope, to hinder
the work by all ways that possibly they could imagine ; — amongst
all these the body of the people, which are the king's most special
care, as they are his strength and wealth, were looked on as most to
be regarded, as without whose concurrence their discontents of all
others were likely only to consume themselves. Now, the people
being in those days very ignorant, and unacquainted with the doc-
trines of the Scripture, were very little or not at all concerned what
persuasion men were of in religion, as to the articles of pure belief,
so/ as they might retain the "agenda" in the worship of God which
they had been accustomed unto. Hence it was that those prelates,
who were the instruments of the papal persecution in this nation,
wisely stated the whole cause of their cruelty to be the Mass, or the
worship of the church, seldom, unless compelled by disputations, once
SO A DISCOURSE CONCERNING LITURGIES.
mentioning of the articles of faith, which yet they knew to be the
main foundation of the difference between themselves and tfa
formers; because in this particular they had the advantage of the
popular favour, the people violently interposing themselves in the
behalf of that part of the present religion wherein their only share
did lie. Had they laid the reasons and grounds of their quarrel in
the differences of opinions about the " credenda" of the gospel, they
would scarcely have prevailed with the common people to carry fagot
for the burning of their brethren for things whereof they understood
little or nothing at all.
Our wise and provident reformers, considering this state of things
and temper of the minds of men, however they resolvedly declared
for the " credenda" of the gospel, and asserted the articles of faith
from which the Koman church had most eminently apostatized, yet
found it their concernment to attemper the way of public worship, as
much as possible with consistency with the articles of the faith they
professed, to that which the popularity had been inured unto. Ob-
serving plainly that all their concernment in religion lay in the out-
ward worship whereunto they had been accustomed, having very
confused apprehensions of the speculative part of it, it was easy for
them to apprehend that if they could condescend to furnish them
with such a way thereof as might comply in some reasonable man-
ner with their former usage, these two things would ensue : — First,
That the main reformation, in the doctrine, which alone would de-
liver the people from their prejudicate opinions about the worship of
God, would be carried on with less noise and observation, and con-
sequently less contest and opposition; for whilst they had a way
and form of worship proposed to them wherewith they could be con-
tented, those that were wiser might believe and teach what they
pleased! which, in the providence of God, proved in a short time a
blessed means of delivering them from their old entanglements and
darkness. Secondly, That their priests, who were the chief insti-
gators to all disorder and opposition to the whole work of reforma-
tion, finding a way proposed for their continuance in the possession
of their places, and a worship prescribed which they could as easily
perform and go through withal as what they had practised in former
i lays, might possibly acquiesce in the proceedings of their betters, find-
ing the temporal interest, which they chiefly respected, to be saved.
And this afterward, accordingly, they did, reading the service-book
instead of the mass; without which supply of such wants and defeats
in them as I shall not name, they would never have entertained any
thoughts of owning the Reformation, nor of suffering the people to
submit themselves thereunto. On these considerations, and fortius.'
ends, it is evidi nt, from the story of those times, that our present
PRETENDED ANTIQUITY OF LITURGIES DISPROVED. 31
liturgy was framed. Rejecting out of the offices before in use such
things as were directly contrary to the articles of faith protested in
the reformation in hand, translating of what remained into English,
with such supplies and alterations as the rejection of those things be-
fore mentioned made necessary, the book mentioned, in some haste,
and with some other disadvantages for such a work, was by our first
reformers compiled. And, indeed, somewhat there was in this case
not much unlike that insisted on in the entrance of this discourse
between the believing Jews and Gentiles. Many of the Jews who
Avere willing to receive Christ's reformation in point of faith and
obedience, yet pertinaciously adhered to their old ceremonious wor-
ship, violently setting themselves against any that durst speak a word
against its continuance. That there might not be an endless con-
test and strife about the matter, and so the progress of the gospel be
hindered amongst the one sort and the other, the apostles taking in
hand the old worship, as to the Gentile worshippers, whose case
above came then under consideration, they reject and declare abro-
gate all such ceremonies whose necessary observation had an incon-
sistency with the doctrine of the gospel, proposing only some few
things to be observed, which occasioned the greatest difference be-
tween the parties at variance.
Now, as this composition of that difference was accommodated to
the present scandal, and the obligation unto its observation to be re-
gulated thereby; so by the removal thereof, itself, as unto any use in
the church of Christ, did expire. Not unlike unto this of the apostles
seems the aim of our first reformers to have been; that they might
win the people, who had been accustomed to the way of worship in
use in the Papacy, unto a compliance with the doctrine of the gospel,
and that there might not be endless contests about that which was
presently to be practised, — which perhaps they thought of small im-
portance in comparison of those weighty fundamental truths which
they had endeavoured to acquaint them with, and bring them to the
belief of, — they provided for the use of such parts of it and in such a
manner as were not openly inconsistent with the truths which was
in their hearts to communicate unto them. And it is not impossible
but that this constitution might have had the same end with the
other, if not of present use, being of things of another nature, yet of
a timely expiration, when notoriously useless as to the main ends
intended in it, had not the interest of some interposed for its con-
tinuance beyond the life and influence of all or any of those causes
or occasions. And hence it is that those streams at this day run
strongly and fiercely, by the addition and pouring into of adventi-
tious rivulets, with showers or rather storms of temporal interest,
whose springs are all utterly long since dried up.
32 A DISCOURSE CONCERNING LITURGIES.
The Book of Common Prayer being composed as hath been de-
clared, became from its very cradle and infancyabone of contention
to the church of God in this nation. Many of the people and mini-
sters, who Beemed to he enlightened with a beam of truth of an
equal lustre and brightness with that which shined in the minds of
their brethren, wholly decried that prudential compliance with the
] m M »] .h's ignorance and adherence to Popery, which was openly avowed
in the composition and imposition of it, and called earnestly for a
purer way of the administration of gospel ordinances, more agree-
able to the word and primitive times, than they apprehended that
prescribed form to contain and exhibit. Others, again, in the justi-
fication of that whereof themselves were the authors, laboured to
recommend the book, not only as to truth, but as useful and very
beneficial for the edification of the church. It is known, also, that
the contests of men in this nation about this form of divine sendee
were not confined to this nation, but were carried by them into other
parts of the world. And should I pursue the suffrage that hath lain
against it, from the first day of its composure to this wherein wTe live,
never giving it a quiet possession in the minds and consciences of
men, with the various evils that have all along attended its imposi-
tion, I suppose it might of itself prevail with sober men, who desire
their moderation should be knowm to all, because the Judge standeth
at the door, to take the whole matter of the imposition of this or the
like form once more under a sedate consideration. And they may,
perhaps, be the rather induced thereunto, if they will but impartially
weigh that the opposition to the imposed liturgy hath increased daily,
according to the increase of light and gospel gifts among men: so
that there seems to be no way to secure its station but by an opposi-
tion unto them and extirpation of them; which is a sad work for any
that are called Christians to engage into.
I presume the conscientious reader will be able to discover, from
what hath been spoken, rules sufficient to guide his judgment in re-
ference unto the use of prescribed liturgies. The story of their rise
ami progress is enough to plead for a liberty from an indispensable
necessity of their observation That which is of pure human inven-
tion, and comparatively of late and uncertain original, whose pro-
gross hath been attended with much superstition and persecution,
stands in need of very cogent reasons to plead for its continuance;
for others will nol outbalance the evils that are asserted to flow from
it. But it. may be this will not suffice with some for a final decision
and determination of this difference. I shall, therefore, briefly state
the question about them, which only I shall speak unto, and try
their use and usefulness by that infallible rule by which both we and
they must be judged another day.
ARGUMENTS AGAINST LITURGIES, S3
CHAPTER VII
The question stated — First argument against the composing and imposing of litur-
gies— Arbitrary additions to the worship of God rejected — Liturgies not ap-
pointed by God — Made necessary in their imposition, and a part of the wor-
ship of God — Of circumstances of worship — Instituted adjuncts of worship
not circumstances — Circumstances of actions, as such, not circumstances of
worship — Circumstances commanded made parts of worship — Prohibitions
of additions produced, considered, applied.
To clear up what it is in particular that we insist upon, some few
things are to be premised: — First, then, I do not in especial intend
the liturgy now in use in England, any farther than to make it an
instance of such imposed liturgies, whereof we treat. I shall not,
then, at all inquire what footing it hath in the law, how nor when
established, nor what particular failings are pleaded to be in it, nor
what conformity it bears with the Reman offices, with the like things
that are usually objected against it. Nor, secondly, do I oppose the
directive part of this liturgy as to the reading of the Scripture, when
it requires that which is Scripture to be read, the administration of
the ordinances by Christ appointed, nor the composition of forms of
prayer suited to the nature of the institutions to which they relate,
so they be not imposed on the administrators of them to be read
precisely as prescribed. But, thirdly, this is that alone which I shall
speak unto, — the composing of forms of prayer in the worship of
God, in all gospel administrations, to be used by the ministers of the
churches, in all public assemblies, by a precise reading of the words
prescribed unto them, with commands for the reading of other things,
which they are not to omit, upon the penalty contained in the sanc-
tion of the whole service and the several parts of it. The liberty
which some say is granted for a man to use his own gifts and abilities
in prayer before and after sermons, will, I fear, as things now stand,
upon due consideration, appear rather to be taken than given. How-
ever, it concerns not our present question, because it is taken for
granted by those that plead for the strict observation of a book, that
the whole gospel worship of God, in the assemblies of Christians,
may be carried on and performed without any such preaching as is
prefaced with the liberty pretended.
These things being premised, I shall subjoin some of the reasons
that evidently declare the imposition and use of such a liturgy or
form of public words to be contrary to the rule of the word, and con-
sequently sinful.
First, the arbitrary invention of any thing, with commands for its
necessary and indispensable use in the public worship of God, as a
vol. xv. 3
3 1« A DISCOURSE CONCERNING LITURGIES.
part of that worship, and the use of any thing so invented and so
commanded in that worship, is unlawful, and contrary to the rule of
the word ; but of this nature is the liturgy we treat of. It is an in-
vention of men, not appointed, not commanded of God ; it is com-
manded to be used in the public worship of God, by reading the
several parts of it, according to the occasions that they respect, and
that indispensably; and is made a part of that worship.
There are three things affirmed in the assumption concerning the
liturgy : — First, That it is not appointed or commanded of God ; that
is, there is no command of God either for the use of this or that liturgy
in particular, nor in general that any such should so be, and be so
used as is pleaded. And this we must take for granted, until some
instance of such command be produced. Secondly, That it is made
necessary, by virtue of the commands of men, to be used in the pub-
lic worship of God. About this there will be no difference. Let it
be denied, and there is an end of all this strife. I shall not dispute
about other men's practice. They who are willing to take it upon their
consciences that the best way to serve God in the church, or the best
ability that they have for the discharge of their duty therein, consists
in the reading of such a book (for I suppose they will grant that they
ought to serve God with the best they have), shall not by me be
opposed in their way and practice. It is only about its imposition,
and the necessity of its observance by virtue of that imposition,
that we discourse. Now, the present command is, that such a liturgy
be always used in the public worship of God, and that without the
use or reading of it the ordinances of the gospel be not administered
at any time, nor in any place, with strong pleas for the obligation
arising from that command, making the omission of its observance
to be sinful. It is, then, utterly impossible that anything should be
more indispensably necessary than the reading of the liturgy in the
worship of God is. It is said, indeed, that it is not commanded as
though in itself it were necessary, either a prescribed liturgy, or this
or that, for then it were sin in any not to use it, whether it were
commanded by the church or not; but for order, uniformity, con-
veniency, and the preventing of sundry evils that would otherwise
ensue, it is commanded : which command makes the observation of
it necessary unto us. But we are not as yet inquiring what are the
reasons of its imposition; they may afterward be spoken unto. And
time also may be taken to show that it were much more tolerable if
men would plead for the necessity of the things which it seems good
unto them to command, and on that ground to command their ob-
servance, than, granting them not necessary in themselves, to make
them necessary to be observed merely by virtue of their commands,
for reasons which they say satisfy themselves, but come short of giving
ARGUMENTS AGAINST LITURGIES. 35
satisfaction to them from whom obedience is required; for whereas
the will of man can be no way influenced unto obedience but by-
mere acknowledged sovereignty, or conviction of reason in and from
the things themselves, commands in and about things wherein they
own not that the commanders have an absolute sovereignty (as God
hath in all things, the civil supreme magistrate in things civil that are
good and lawful), nor can they find the reasons of the things them-
selves cogent, are a yoke which God hath not designed the sons of men
to bear. But it is concerning the necessary use of the liturgy in the wor-
ship of God that we are disputing ; which, I suppose, will not be denied.
[Thirdly,] It remaineth, then, to consider whether the use of the
liturgy as prescribed be made a part of the worship of God. Now, that
wherewith and whereby God is commanded to be worshipped, and
without which all observation or performance of his public worship is
forbidden, is itself made a part of his worship. The command, "With
this (or thus) shall you worship God, " makes the observation of that
command a part of God's worship. It is said that it is only a circum-
stance of worship, but no part of it. Prayer is the worship of God ;
but that this prayer shall be used and no other is only a circum-
stance of it : so that though it may be possibly accounted a circum-
stance or accidentary part of God's worship, yet it is not asserted to
be of the substance of it. How far this is so, and how far it is other-
wise, must be considered. Circumstances are either such as follow
actions as actions, or such as are arbitrarily superadded and adjoined
by command unto actions, which do not of their own accord, nor
naturally nor necessarily attend them. Now, religious actions in the
worship of God are actions still. Their religious relation doth not
destroy their natural being. Those circumstances, then, which do
attend such actions as actions not determined by divine institution,
may be ordered, disposed of, and regulated by the prudence of men.
For instance, prayer is a part of God's worship. Public prayer is so,
as appointed by him. This, as it is an action to be performed by
man, cannot be done without the assignment of time, and place, and
sundry other things, if order and conveniency be attended to. These
are circumstances that attend all actions of that nature, to be per-
formed by a community, whether they relate to the worship of God
or no. These men may, according as they see good, regulate
and change as there is occasion ; I mean, they may do so who are
acknowledged to have power in such things. As the action cannot
be without them, so their regulation is arbitrary, if they come not
under some divine disposition and order, as that of time in general
doth. There are also some things, which some men call circumstances,
also, that no way belong of themselves to the actions whereof they
are said to be the circumstances, nor do attend them, but are imposed
36 A DISCOURSE CONCERNING LITURGIES.
on them, or annexed unto them, by the arbitrary authority of those
who take upon them to give order and rules in such cases; such as
to pray before an image or towards the east, or to use this or that
form of prayer in such gospel administrations, and no other. These
are not circumstances attending the nature of the thing itself, but
are arbitrarily superadded to the things that they are appointed to
accompany. Whatever men may call such additions, they are no
less parts of the "whole wherein they serve than the things them-
selves whereunto they are adjoined. The schoolmen tell us that
that which is made so the condition of an action, that without it the
action is not to be done, is not a circumstance of it, but such an ad-
junct as is a necessary part. But not to contend about the word,
such additional, that are called circumstantial, are made parts of
worship as are made necessary by virtue of command to be observed.
Sacrifices of old were the instituted worship of God. That they should
be offered at the tabernacle or temple at Jerusalem, and nowhere
else, was a circumstance appointed to be observed in their offerings ;
and yet this circumstance was no less a part of God's worship than
the sacrifice itself. In the judgment of most men, not only prayer,
and the matter of our prayer, is appointed by our Saviour in the
Lord's prayer, but we are commanded also to use the very words of
it. I desire to know whether the precise use of these words be not
a part of God's worship? It seems that it is; for that which is
commanded by Christ to be used in the worship of God is a part of
God's worship. The case is the same here. Prayer is commanded,
and the use of these prayers is commanded; the latter distinctly, as
such, as well as the former, is made a part of God's worship. Nor
is there any ground for that distinction of the circumstantial or ac-
cidentary part of God's worship, and worship substantially taken, or
the substantial parts of it. The worship of God is either moral or
instituted The latter contains the peculiar ways and manner of ex-
citing the former according to God's appointment. The actions
whereby these are jointly discharged, or the inward moral principles
of worship are exerted in and according to the outward institutions,
have their circumstances attending them. These in themselves,
nakedly considered, have in them neither good nor evil, nor are any
circumstances in the worship of God, much less circumstantial parts
of his worship, but only circumstances of those actions as actions
whereby it is performed. And whatever is instituted of God in
;,;nl about those circumstances is a substantial part of his worship.
Nor is the prescribing of such a form of prayer a regulation of
those circumstances of public prayer, for decency, order, and uniform-
ly, which attend it as a public action, but the superaddition of an
adjunct condition, with which it is to be performed, and without which
ARGUMENTS AGAINST LITURGIES. 37
it is not to be performed as it is prayer, the worship of God. Of this
nature was sacrificing of old on the altar at the tabernacle or temple,
and there alone ; and many more instances of the like nature may be
given. Praising of God and blessing of the people were parts of the
worship of God, appointed by himself to be performed by the priests
under the law. In the doing thereof at certain seasons, they were
commanded to use some forms of words prescribed unto them for
that purpose. Not only hereby the praising and blessing of God,
but the use of those forms in so doing, became a necessary part of the
worship of God; and so was the use of organs and the like instru-
ments of music, which respect that manner of praising him which
God then required. The case is here no otherwise. Prayers and
thanksgivings, in the administration of the ordinances of the gospel,
are of the instituted worship of God. Unto these, as to the manner
of their performance, is the imposition of the liturgical forms spoken
of superadded, and their use made a necessary adjunct of the duty
itself, so as that it may not be performed without them ; which makes
them a no less necessary part of the worship of God than any of his
institutions of old were which related to the circumstances and the
manner of his worship, as the temple, tabernacle, altar, forms of
thanksgiving and confession, composed and prescribed by the Holy
Ghost himself.
But I suppose this will not be much gainsaid ; by some it is ac-
knowledged in express terms. And for the matter of fact, we find
that the reading of a book of sendee is with many taken not to be
a part, but the whole of the worship of God, which if it be done,
they suppose God is acceptably worshipped without more ado; and
if it be omitted, whatever else be done in the room of it, that God is
not worshipped at all.
Our inquiry, then, must be, whether such additions to or in the
worship of God, besides or beyond his own institution and appoint-
ment, be allowable, or lawful to be practised. I shall first recite the
words in general of some testimonies that lie against such a practice,
and then consider what they most particularly speak unto. Of this
sort are Exod. xx. 4, 5 : " Thou shalt not make unto thee any graven
image, or any likeness of any thing that is in heaven above, or that
is in the earth beneath, or that is in the water under the earth;
thou shalt not bow down thyself to them, nor serve them: for I the
Lord thy God am a jealous God, visiting the iniquity of the fathers
upon the children," etc. Deut. iv. 2 : "Ye shall not add unto the
word which I command you, neither shall ye diminish ought from
it, that ye may keep the commandments of the Lord your God
which I command you." Chap. xii. 32 : " What thing soever I
command you, observe to do it: thou shalt not add thereto, nor
38 A DISCOURSE CONCERNING LITURGIES.
diminish from it." Prov. xxx. G : " Add not unto his words, lest he
reprove thee, and thou be found a liar." Jer. vii. 31 : " They have
built the high places of Tophet, which is in the valley of the son of
Hinnom, to burn their sons and their daughters in the fire; which I
commanded them not, neither came it into my heart." Matt. xv. 9 :
"In vain do they worship me, teaching for doctrines the command-
ments of men." Ver. 13: " Every plant which my heavenly Father
hath not planted, shall be rooted up." Also, Mark vii. 7, 8; Rev.
xxii. 18: " If any man shall add unto these things, God shall add
unto him the plagues that are written in this book." The mind
of God in these and the like prohibitions, the reader may find ex-
emplified, Lev. x. 1-3, etc.; Josh. xxii. 10, etc.; Judges viii. 24, etc.;
2 Kings xvi. 11, 12; 1 Chron. xv. 13, and in other places.
Men who, having great abilities of learning, are able to distinguish
themselves from under the power of the most express rules and com-
mands, should yet, methinks, out of a sense of their weakness (which
they are ready to profess themselves convinced of when occasion is
offered to deliver their thoughts concerning them), have compassion
for those who, being not able to discern the strength of their reason-
ings, because of their fineness, are kept in a conscientious subjection
to the express commands of God, especially conceiving them not
without some cogent cause reiterated.
But lest the present exasperation of the spirits of men should
frustrate that hope and expectation, let us consider what is the pre-
cise intendment of the testimonies produced, seeing we have reason
to look well to the justice of our cause in the first place; which
being cleared, we may the better be satisfied in coming short of
favour where it may not be obtained. The places of Scripture pro-
duced are taken partly out of the Old Testament, partly out of the
New. And I suppose it will be granted that there is an equal force
of ride in the one as in the other; for though these in the Old
Testament had their peculiar respect to the worship that was then in-
stituted, yet they had [respect to it] not as then instituted, but as the
worship which God himself had appointed. And therefore their gene-
ral force abides while God requires any worship at the hands of men,
unless it may be made appear that God hath parted with that pre-
rogative of being the appointer of his own worship now under the
New Testament, which he so vindicated unto himself under the Old.
Take them, then, in their general aim and intention, that which
these and the like testimonies unanimously speak unto us is this,
That the will of God is the sole rule of his worship, and all the con-
cernment of it, and that his authority is the sole principle and cause
of the relation of any thing to his worship in a religious manner;
and consequently, that he never did, nor ever will, allow that the
ARGUMENTS AGAINST LITURGIES. 39
wills of his creatures should be trie rule or measure of his honour or
worship, nor that their authority should cause any thing to hold a
new relation unto him, or any other but what it hath by the law of
its creation. And this is the suni and substance of the second com-
mandment, wherein so great a cloud of expositors do centre their
thoughts, that it will not be easy for any to withstand them; so that
the other texts produced are express to all the particulars of the as-
sertion laid down may be easily evinced.
That the Lord asserts his own authority and will as the constitut-
ing cause and rule of all his worship was the first thing asserted.
His repetition of " My words," " What I have commanded/' and the
like expressions, secure this enclosure. Unless men can pretend
that there is the same reason of the words and commands of God
himself, it is in vain for them to pretend a power of instituting any
thing in the worship of God; for the formal reason of every such
institution is, that the word of it is the word of God. It is enough
to discard any tiling from a relation to the worship of God, to mani-
fest that the appointers of it were men, and not God. Nor can any
man prove that God hath delegated unto them his power in this
matter; nor did he ever do so to any of the sons of men, — namely,
that they should have authority to appoint any thing in his worship,
or about it, that seemeth meet unto their wisdom. With some, in-
deed, in fonner days, he intrusted the work of revealing unto his
church and people what he himself would have observed ; which dis-
pensation he closed in the person of Christ and his apostles. But to
intrust men with authority, not to declare what he revealed, but to
appoint what seemeth good unto them, he never did it; the testi-
monies produced lie evidently against it. Now, surely, God's assert-
ing his own will and authority as the only rule and cause of his wor-
ship, should make men cautious how they suppose themselves like
or equal unto him herein, especially being destitute of warrant from
the approved example or precedent of any that have gone before
them. If the example of any one in the Old or New Testament
could be produced, that of his own mind and authority made any
such additions to the worship of God as that which we treat about,
by virtue of any trust or power pretended from or under him, and
found acceptance in his so doing, or that was not severely rebuked
for his sin therein, some countenance would seem to be given unto
those that at present walk in such paths; although I suppose it
would not be easy for them to prove any particular instances, which
might have peculiar exemption from the general law, which we know
not, to be a sufficient warrant for their proceedings. But whereas
God himself having instituted his own worship and all the concern-
ments of it, doth also assert his own authority and will as the sole
40 A DISCOURSE CONCERNING LITURGIES.
cause and rule of all the worship that he will accept, no instance
being left on record of any one that ever made any additions to what
he had appointed, on any pretence whatever, or by virtue of any
authority whatever, that was accepted with him; and whereas the
most eminent of those who have assumed that power to themselves,
as also of the judgment of the reasons necessary for the exerting of it,
as to matter and manner, have been given up, in the righteous judg-
ment of God, to do things not convenient, yea, abominable unto him
(as in the papal church), — it is not unlikely to be the wisdom of men
to be very cautious of intruding themselves into this thankless office.
But such is the corrupt nature of man, that there is scarce any
thing whereabout men have been more apt to contend with God
from the foundation of the world. That their will and wisdom may
have a share (some at least) in the ordering of his worship, is that
which of all things they seem to desire. Wherefore, to obviate their
pride and folly, to his asserting of his own prerogative in this matter,
he subjoins severe interdictions against all or any man's interposing
therein, so as to take away any thing by him commanded, or to add
any thing to what is by him appointed. This also the testimonies
recited fully express. The prohibition is plain, " Thou shalt not add
to what I have commanded." Add not to his words, " That is, in his
worship, to the things which by his word he hath appointed to be
observed, — neither to the word of his institution nor to the things
instituted." Indeed, adding things adds to the word; for the word
that adds is made of a like authority with his. All making to our-
selves is forbidden, though what we so make may seem unto us to
tend to the furtherance of the worship of God. It is said men may
add nothing to the substance of the worship of God, but they may
order, dispose, and appoint the things that belong to the manner and
circumstances of it, and this is all that is done in the prescription of
liturgies. Of circumstances in and about the worship of God we
have spoken before, and removed that pretence. Nor is it safe dis-
tinguishing in the things of God where himself hath not distin-
guished. When he gave out the prohibitions mentioned under the
Old Testament, he was appointing or had appointed his whole wor-
ship, and all that belonged unto it, in matter and manner, way and
order, substance and circumstance. Indeed, there is nothing in its
whole nature, as it belongs to the general being of things, so circum-
stantial, but that if it be appointed by God in his worship, it becomes
a part of the substance of it ; nor can any thing that is not so ap-
pointed ever by any be made a circumstance of his worship, though
many tilings are circumstances of those actions which in his worship
are performed. This distinction, then, directly makes void the com-
mand, so that conscience cannot acquiesce in it. Besides, we have
ARGUMENTS AGAINST LITURGIES. 4fl
showed that liturgies prescribed and imposed are necessary parts of
God's worship, and so not to be salved by this distinction.
Moreover, to testify what weight he laid on the observance of
these general prohibitions, when men found out other ways of wor-
ship than what he had appointed, though the particulars were such
as fell under other special interdictions, yet the Lord was pleased to
place the great aggravation of their sin in the contempt of those
general rules mentioned. This is that he urgeth them with, that
they did things by him not appointed; of not observing any thing
in religion but what he requires, that he presseth them withal. The
command is general, " You shall add nothing to what I have insti-
tuted." And the aggravation of the sin pressed by him relates not to
the particular nature of it, but to this general command or prohibi-
tion, "You have done what I commanded you not/'' That the
particular evil condemned was also against other special commands
of God, is merely accidental to the general nature of the crime they
were urged withal And whereas God hath given out these rules
and precepts, " You shall do whatever I command you, and accord-
ing as I command you ; you shall add nothing thereunto, nor take
any thing therefrom," can the transgression of this rule be any other-
wise expressed but thus, " They did the thing which he commanded
not, nor did it ever come into his heart?"
It is said, that the intention of these rules and prohibitions is only
to prevent the addition of what is contrary to what God hath ap-
pointed, and not of that which may tend to the furtherance and bet-
ter discharge of his appointments. The usual answer to this accep-
tation is, that whatever is added is contrary to what is commanded,
though not in this or that particular command, yet to that com-
mand that nothing be added. It is not the nature of any particular
that is condemned, but the power of adding, in those prohibitions.
Let us see, then, whether of these senses has the fairest evidence
with the evident purport and intention of the rules, precepts, and
prohibitions under consideration.
Our Lord Jesus Christ directs his apostles to teach his disciples
"to do and observe whatever he commanded them." Those who
contend for the latter interpretation of those and the like precepts
before mentioned, affirm that there is in these words a restriction of
the matter of their commission to the express commands of Christ.
What he commands, they say, they were to teach men to observe,
and nothing else ; nor will he require the observance of aught else at
our hands. The others would have his intention to be, whatever he
commanded, and whatever seemeth good to them to command, so
it be not contrary unto what was by him commanded; as if he
had said, " Teach men to observe whatever I command them ; and
42 A DISCOURSE CONCERNING LITURGIES.
command you them to observe whatever you think meet, so it be
not contrary to my commands." Certainly this gloss at first view
seems to defeat the main intendment of Christ, in that express limi-
tation of their commission unto his own commands. So also under
the Old Testament: giving order about his worship, the Lord lets
Moses know that he must do all things according to what he should
show and reveal unto him. In the close of the work committed
unto him, to show what he had done was acceptable to God, it is
eight or ten times repeated that he did all as the Lord commanded
him ; nothing was omitted, nothing added by him. That the same
course might be observed in the following practice which was taken
in the first institution, the Lord commands that nothing be added
to what was so appointed by him, nothing diminished from it. The
whole duty, then, of the church, as unto the worship of God, seems
to lie in the precise observation of what is appointed and commanded
by him. To assert things may be added to the worship of God not
by him appointed, which, in the judgment of those that add them,
seem useful for the better performance of what he hath appointed,
so that they be not contrary unto them, seems to defeat the whole
end and intention of God in all those rules and prohibitions, if either
the occasion, rise, cause of them, or their commendable observance,
be considered. On these and no better terms is that prescribed
liturgy we treat of introduced and imposed. It comes from man,
with authority to be added to the worship that Christ requires, and
ventures on all the severe interdictions of such additions, armed only
with the pretence of not being contrary to any particular command
in the matter of it (which yet is denied), and such distinctions as
have not the least ground in Scripture, or in the reason of the things
themselves which it is applied unto. Might we divert into particu-
lars, it were easy to demonstrate that the instances given in the
Scripture of God's rejection of such additions do abundantly obviate
all the pleas that are insisted on for the waiving of the general pro-
hibition.
CHAPTER VIII.
Of the authority needful for the constituting and ordering of any thing that is to
have relation to God and his worship — Of the power and authority of civil
magistrates — The power imposing the liturgy — The formal reason of reli-
gious obedience — Use of the liturgy an act of civil, not religious obedience,
Matt, xxviii. 20 — No rule to judge of what is meet in the worship of God,
but his word.
Besides the regulation of all our proceedings and actions in the
worship of God by the command and prohibitions insisted on in the
THE AUTHORITY IMPOSING LITURGIES CONSIDERED. 43
foregoing chapter, there are two things indispensably necessary to
render the prescription of any thing in religious worship allowable
or lawful to be observed, both pointed unto by the testimonies pro-
duced; and these are, — first, An authority to enjoin; and, secondly,
A certain rule to try the injunction by.
The worship of God is of that nature that whatsoever is performed
in it is an act of religious obedience. That any thing may be es-
teemed such, it is necessary that the conscience be in it subject to
the immediate authority of God. His authority alone renders any
act of obedience religious. All authority is originally in God, and
there are two ways whereby he is pleased to exert it : — First, By a
delegation of authority unto some persons for some ends and pur-
poses; which they being invested withal, may command in their
own names an observance of the things about which, by God's ap-
pointment, their authority is to be exercised. Thus is it with kings
and rulers of the earth. They are powers ordained of God, having
authority given them by him. And being invested with power, they
give out their commands for the doing or performing of such or such
things whereunto their authority doth extend. That they ought to
be obeyed in things good and lawful, doth not arise from the autho-
rity vested in themselves, but from the immediate command of God
that in such things they ought to be obeyed. Hence obedience in
general unto magistrates is a part of our moral and religious obe-
dience unto God, as it respects his command, whatever the nature
and object of it be. But the performance of particular actions, where-
in by their determination our obedience exerts itself, being resolved
into that authority which is vested in them, is not religious but civil
obedience, any otherwise than as in respect of its general nature it
relates to the command of God in general. No act, I say, that we
perform, whereof this is the formal reason, that it is appointed and
commanded by man, though that man be intrusted with power from
God to appoint and require acts of that nature, is an act of religious
obedience unto God in itself, because it relates not immediately to
his divine authority requiring that act.
Secondly, God doth exert his authority immediately, and that
either directly from heaven, as in the giving of the law, or by the
inspiration of others to declare his will ; unto both which his word
written answereth. Now, whatever is done in obedience to the
authority of God thus exerting itself is a part of that religious duty
which we owe to God, whether it be in his first institution and ap-
pointment, or any duty in its primitive revelation, or whether it be
in the commands he gives for the observation of what he hath for-
merly appointed ; for when God hath commanded any things to be
observed in his worship, though he design and appoint men to see
44 A DISCOURSE CONCERNING LITURGIES.
them observed accordingly, and furnish them with the authority of
commanding to that purpose, yet the interposition of that authority
of men, though by God's institution, doth not at all hinder hut that
the duty performed is religious obedience, relating directly to the
will and command of God. The power commanding in the case we
have in hand is man's, not that of the Lord ; for though it be ac-
knowledged that those who do command have their authority from
God, yet unless the thing commanded be also in particular appointed
by God, the obedience that is yielded is purely civil, and not religious.
This is the state of the matter under consideration : The command-
ing and imposing power is variously apprehended. Some say it is
the church that doth it, and so assert the authority to be ecclesiasti-
cal. "Every church," say they, "hath power to order things of this
nature for order and decency's sake." When it is inquired what the
church is that they intend, then some are at a loss, and would fain
insinuate somewhat into our thoughts that they dare not openly
assert and maintain. The truth is, the church in this sense is the
king, or the king and parliament, by whose advice he exerts his
legislative power. By their authority was the liturgy composed, or
it was composed without authority; by their authority it must be
imposed, if it be imposed. What is or was done in the preparation of
it by others, unto their judgment, hath no more influence into the
authoritative imposition of it than the act of a person learned in
the law, drawing up a bill for the consideration of parliament, hath
into its binding law-power when confirmed. In this sense we ac-
knowledge the power ordaining and imposing this liturgy to be of
God, to be good and lawful, to be obeyed unto the utmost extent of
that obedience which to man can be due, and that upon the account
of the institution and command of God himself; but yet, supposing
the liturgy to fall within the precincts and limits of that obedience,
the observance and use of it, being not commanded of God, is
purely an act of civil obedience, and not religious, wherein the con-
science lies in no immediate subjection to Jesus Christ. It is of the
same general nature with the honest discharge of the office of a con-
stable ; and this seems inconsistent with the nature of the worship
of God.
But whatever be the immediate imposing power, we have direc-
tion as to our duty in the last injunction of our blessed Saviour to
his apostles, Matt, xxviii. 20, "Teaching them to observe all things
whatsoever I have commanded." In things which concern the wor-
ship of God, the commanding power is Christ, and his command the
adequate rule and measure of our obedience. The teaching, com-
manding, and enjoining of others to do and observe those commands,
is the duty of those intrusted with Christ's authority under him.
THE AUTHORITY IMPOSING LITURGIES CONSIDERED. 45
Their commission to teach and enjoin, and our duty to do and
observe, have the same rules, the same measure, bounds, and limits.
What they teach and enjoin beyond what Christ hath commanded,
they do it not by virtue of any commission from him ; what we do
beyond what he hath commanded, we do it not in obedience to him ;
— what they so teach, they do it in their own name, not his; what we
so do, we do in our own strength, not his, nor to his glory. The
answer of Bellarmine to that argument of the protestant divines
from this place, against the impositions of his church, is the most
weak and frivolous that I think ever any learned man was forced to
make use of; and yet where to find better will not easily occur. Our
Lord Jesus Christ saith, " Go and teach men to observe whatsoever
I have commanded you; and, lo, I am with you alway;" to which
he subjoins, " It is true, but yet we are bound also to obey them
that are set over us, — that is, our church guides;" and so leaves the
argument as sufficiently discharged! Now, the whole question is
concerning what those church guides may teach and enjoin, where-
unto we are to give obedience, which is here expressly restrained to
the things commanded by Christ; to which the cardinal offers not
one wOrd. The things our Saviour treats about are principally the
" agenda" of the gospel, — things to be done and observed in the wor-
ship of God. Of these, as was said, he makes his own command
the adequate rule and measure: "Teach men to observe" iravra
fiaa " all whatsoever I command." In their so doing alone doth he
promise his presence with them; that is, to enable them unto the
discharge of their duty. He commands, I say, all that shall to the
end of the world be called to serve him in the work of the gospel,
to " teach." In that expression he compriseth their whole duty, as
their wdiole authority is given them in this commission. In their
teaching, indeed, they are to command with all authority; and upon
the non-obedience of men unto their teaching, either by not receiving
their word, or by walking unworthy of it when it is received in the
profession of it, he hath allotted them the course of their whole pro-
ceedings; but still requiring that all be regulated by what they are
originally commissionated and enabled to teach and command. Let,
then, the imposition of a liturgy be tried by this rule. It was never
by Christ commanded to his apostles, cannot by any be taught as
his command ; and therefore men, in the teaching or imposing of it,
have no promise of his presence, nor do they that observe it yield
any obedience unto him therein. This, I am sure, will be the rule of
Christ's inquiry at his great visitation at the last day, — the things
which himself hath commanded will be inquired after, as to some
men's teachings, and all men's observation, and those only. And I
cannot but admire with what peace and satisfaction to their own
46 A DISCOURSE CONCERNING LITURGIES.
souls men can pretend to act as by commission from Christ, as the
chief administrators of his gospel and worship on the earth, and make
it their whole business almost to teach men to do and observe what
he never commanded, and rigorously to inquire after and into the
observation, of their own commands, whilst those of the Lord Jesus
are openly neglected.
But let the authority of men for imposition be supposed to equal
the fancy of any who through ignorance or interest are most devoted
unto it, when they come to put their authority into execution, com-
manding things in and about the worship of God, I desire to know
by what rule they arc to proceed in their so doing. All the actions
of men are or ought to be regular: good or evil they are, as they
answer to or dissent from their proper rule. The rule in this matter
must be the word of God, or their own prudence. Allow the former
to be the rule, — that is, revealing what they ought to command, — and
there is a total end of this difference. What a rule the latter is like
to prove is easy to conjecture; but there is no need of conjectures
where experience interposeth. The great philosopher is blamed by
some for inserting the determination of men wise and prudent into
his definition of the rule of moral virtue; for they say, " That cannot
be certainly known whose rule and measure is fluctuating and un-
certain." If there be ground for this assertion in reference to moral
virtues, whose seed and principles are inlaid in the nature of man,
how much more is that rule to be questioned when applied to things
whose spring and foundation lies merely in supernatural revelation?
How various, uncertain, and tumultuating, how roving this pretended
rule is like to prove, how short it comes to any one single property
of a sufficient rule, much more of all things that are necessary to
complete a rule of prorocecome 1 in such cases, were easy to demon-
strate. What good and useful place that is like to obtain in the
worship of God, which, having its rise in the authority of man, is
framed by the rule of the wisdom of man, and so wholly resolved
into his will, I may say will be one day judged and determined, but
that it is so already sufficiently in the word of truth.
CHAPTER IX.
Argument second — Necessary use of the liturgy exclusive of the use of the means
appointed by Christ for the edification of his church.
We proceed to some farther considerations upon the state of the
question before laid down, and shall insist on some other arguments
against the imposition pleaded for. We have spoken to the authority
1 So the word is ^iven in the first, and in Russell'a edition. It seems a misprint for
lure." — Ed.
LITUEGIES EXCLUDE THE MEANS APPOINTED BY CHRIST. 47
imposing ; our next argument is taken from the tiling or matter im-
posed, and the end of that imposition.
A human provision of means for the accomplishing of any end or
ends in the worship of God for which Jesus Christ himself hath made
and doth continue to make provision, to the exclusion of that pro-
vision so by him made, is not allowable. About this assertion I
suppose we shall have no contention. To assert the lawfulness of
such provisions is, in the first instance, to exalt the wisdom and au-
thority of men above that of Christ, and that in his own house. This
men will not nakedly and openly do, though by just consequence it
be done every day. But we have secured our proposition by the
plainness of its terms, against which no exception can lie. It re-
maineth, then, that we show that the things mentioned in it, and
rejected as disallowable, are directly applicable to the imposition of
liturgies contended about.
That the prescription of the liturgy, to be used as prescribed, is the
provision of a means for the accomplishing of some ends in the wor-
ship of God, the judgment and the practice of those who contend for
it do sufficiently declare. Those ends, or this end (to sum up all in
one), is, that the ordinances and institutions of Christ may be quickly
administered and solemnized in the church with decency and order,
unto the edification of the assemblies wherein it is used. I suppose
none will deny this to be the end intended in its imposition ; it is so
pleaded continually; nor is there any other that I know of assigned.
Now, of the things mentioned it is the last that is the principal end,
— namely, the edification of the church ; which is aimed at for its own
sake, and so regulates the whole procedure of mere mediums, and
those that are so mediums as also to be esteemed subordinate ends.
Such are decency and order, or uniformity. These have not their
worth from themselves, nor do they influence the intention of the
liturgists for their own sakes, but as they tend unto edification ; and
this the apostolical rule expressly requireth, 1 Cor. xiv. The pre-
scription, then, of a liturgy is a provision for the right administration
of the ordinances of the gospel unto the edification of the church.
This is its general nature; and in the administration of the ordinances
of the gospel consists the chief and main work of the ministry. That
this provision is human hath been before declared. It was not made
by Christ nor his apostles, but of men ; and by men was it made and
imposed on the disciples of Christ. It remaineth, then, that we con-
sider whether Jesus Christ have not made provision for the same end
and purpose, — namely, that the ordinances and institutions of the
gospel may be administered to the edification of the church. Now,
this the apostle expressly affirms, Eph. iv. 7-1 3, " Unto every one of
us is given grace according to the measure of the gift of Christ.
Wherefore he saith, When he ascended up on high, he led captivity
48 A DISCOURSE CONCERNING LITURGIES.
captive, and gave gifts unto men. And he gave some, pastors and
teachers ; for the perfecting of the saints, for the work of the ministiy,
for the edifying of the body of Christ : till we all come in the unity
of the faith, and of the knowledge of the Son of God, unto a perfect
man, unto the measure of the stature of the fulness of Christ." The
Lord Jesus, who hath appointed the office of the ministry, hath also
provided sufficient furniture for the persons called according to his
mind to the discharge of that office and the whole duty of it. That
the administration of the ordinances of the gospel is the work of the
ministry, I suppose will not be denied. Now, that this work of the
ministry may be discharged to the edification of his body, and that
to the end of the world, until all his people in every generation are
brought unto the measure of grace assigned unto them in this life, is
expressly affirmed. He hath given gifts for this end and purpose, —
namely, that the work of the ministry may be performed to the edi-
fication of his body. To say that the provision he hath made is not
every way sufficient for the attaining of the end for which it was made
by him, or that he continueth not to make the same provision that
he did formerly, are equally blasphemous; the one injurious to his
wisdom, the other to his truth, both to his love and care of his church.
For decency and uniformity in all his churches the Lord Jesus also
hath provided. The administration of the same specifical ordinances
in the assemblies of his disciples, convened according to his mind,
according to the same rule of his word, by virtue of the same speci-
fical gifts of the Spirit by him bestowed on the administrators of
them, constitutes the uniformity that he requires, and is acceptable
unto him. This was the uniformity of the apostolical churches, walk-
ing by the same rule of faith and obedience, and no other; and this
is all the uniformity that is among the true churches of Christ that
are this day in the world. To imagine that there should be a uni-
formity in words and phrases of speech, and the like, is an impracti-
cable figment, which never was obtained, nor ever will be to the end
of the world. And when men, by the invention of rites and orders,
began to depart from this uniformity, how far they were from falling
into any other is notorious from that discourse of Socrates on this
matter, lib. v. cap. 21. For these, then, the Lord Christ hath made
provision. And where there is this uniformity unto edification, let
those things be attended unto which are requisite for the nature of
assemblies meeting for such ends, as assemblies, and all the decency
and order which Christ requireth will ensue. I suppose it will not
be safe for any man to derogate from the sufficiency of this provision.
If any shall say, that we see and find by experience that men called
to be ministers are not so enabled to the work of the ministry as, by
virtue of the gifts they have received, to administer the ordinances of
the gospel unto the edification of the church, I shall desire them to
LITUKGIES EXCLUDE THE MEANS APPOINTED BY CHRIST. 49
consider whether indeed such persons be rightly called unto the
ministry, and do labour aright to discharge their duty in that office ;
seeing that if they are so and do so, there seems to be a direct
failure of the promise of Christ, which is blasphemy to imagine.
And it may be considered whether this pretended defect and want
do not, where it is in those who are indeed called to the work of the
ministry, proceed from their neglect to stir up the gifts that they have
received by the use and exercise of them ; for which end alone they
are intrusted with them. And it may be farther considered, whether
their neglect hath not been occasioned greatly by some men's im-
posing of prescribed liturgies, and others trusting to their use in those
things and for those ends for which men are intrusted with those
gifts by Jesus Christ. And if this be so, — as indeed, upon due search,
it will appear so to be, — then we have a secret inclusion of the pro-
vision made by Christ for the ends mentioned plainly intimated unto
us, before we arrive at the express consideration of it.
But to proceed. The provision that Christ hath made for the
discharge of the whole work of the ministry, in the administration of
the ordinances of the gospel, unto the edification of his church, is his
collation or bestowing of gifts on men rightly called to the office of
the ministry, enabling them unto, and to be exercised in, that work.
In the prescription and imposition of a liturgy, there is a provision
made for the discharge of the work of the ministry, in the admini-
stration of the ordinances of the gospel, unto the edification of the
church, in and by the precise reading and pronouncing of the words
set down therein, without alteration, diminution, or addition. It
remaineth, then, to consider whether this latter provision be not
exclusive of the former, and whether the use of them both at the
same time be not inconsistent. The administration of gospel ordi-
nances consists in prayer, thanksgiving, instruction, and exhortations,
suitably applied unto the special nature and end of the several ordi-
nances themselves, and the use of them in the church. For the
right performance of all these, Christ gives gifts unto ministers ; the
liturgy [gives] a certain number of words, to be read without addition
or alteration, and this " toties quoties" as the ordinances are to be
administered. Now, unless it can be made to appear that an abi-
lity to read the prescribed words of the liturgy be the gifts pro-
mised by Christ for the discharge of the work of the ministry, which
cannot be done, it is most evident that there is an inconsistency
between the use and actual exercise of these several provisions of
mediums for the compassing of the same end; and, consequently,
the necessary, indispensable use of the liturgy is directly exclusive of
the use of the means provided by Christ, and for that end for which
the liturgy is invented and imposed. "What dismal effects have
vol. xv. 4
50 A DISCOURSE CONCERNING LITURGIES.
issued hereupon may be declared hereafter, if need be. Certainly
more than one commandment of God, and more than one promise of
Christ, have been made void by this tradition; and I desire that
none would be offended if, as my own apprehension, I affirm that
the introduction of liturgies was, on the account insisted on, the
principal means of increasing and carrying on that sad defection and
apostasy, in the guilt whereof most churches in the world have in-
wrapped themselves. Nor doth there lie at present any relief
against this consideration from hence, that ministers are allowed the
exercise of their gifts they have received in their preaching, and
prayers before and after sermons. For, first, that indeed there is
such a liberty allowed, if the present liturgy be so imposed as by
some is pretended, is very questionable. Many that are looked on as
skilled in that law and mystery of it do by their practice give
another interpretation of the intendment of its imposition, making it
extend to all that is done in the public worship, the bare preaching
or reading of a sermon or homily excepted. Nor, secondly, is that
the matter inquired into, whether ministers may at any time, or in
any part of God's worship, make use of their gifts? but whether they
may do it in all those administrations, for whose performance, to the
edification of his body, they are bestowed on them by Jesus Christ?
which, by the rule of the liturgy, we have showed they may not ; and
1 doubt not but it will be granted, by those who contend for the im-
position of the liturgy, that it extends to the principal parts, if not
the whole, of the public worship of God in the church. Now, cer-
tainly, it is necessary that conscience be clearly satisfied that this
prescription of a human provision of means for such ends in the wor-
ship of God as Christ hath made provision for, which is excluded
by, be not against express rule of Scripture, Ezek. xliii. 8;
Matt. xv. 9 ; Col. ii. 20-22 ; without precedent or example; derogatory
to the glory of Christ, Heb. iii. 5, 6, and, in particular, of his truth,
wisdom, and love of his church, as also to the perfection of the
Scripture, 2 Tim. iii. 15, 16; — and whether it brings not the minis-
ters of the gospel into open sin, Rom. xii. 6-8; 1 Cor. xii. 6-10; Eph.
iv. 8, 11, 12; 1 Pet. iv. 10, 11 ; and so be an occasion of the wrath of
God and ruin of the souls of men, before they admit of it or submit
unto it.
CHAPTER X.
Other considerations about the imposition of liturgies.
Furthermore, the great rule of gospel administrations is, that all
things be done to edification, This is the main end of the ministry
LITURGIES NOT CONDUCIVE TO EDIFICATION. 51
itself, in all the duties thereof that are purely evangelical. For this
end was the office of the ministry instituted ; for this end are minis-
terial gifts dispensed ; for this end were the sacraments appointed, and
all church assemblies, church power, and whatever else belongs to
churches. It is all ordained for this end, that the body of Christ may
be " edified" and " increased with the increase of God," Eph. iv. 7, 8,
11-15; Col. ii. 19; Actsix. 31; Rom. xiv. 15, 19; 1 Cor. x. 23, xiv.
3-5, 12, 26 ; 2 Cor. xii. 19 ; 1 Tim. i. 4. The full and adequate rule of
all church order and duties is, that all things be done to edification.
It doth not hence ensue that whatever men shall judge to conduce to
edification may be used by themselves or imposed on others in the
worship of God. Christ himself, the only wise and competent judge
in such cases, hath precisely himself determined what is conducing
hereunto, having, as on other accounts, so on this also, limited men
to his prescription, because nothing is effectual unto edification but
by virtue of his blessing, which is annexed only to his own institu-
tions. But this will undeniably hence ensue, that whatever is con-
trary unto or a hinderance of edification, ought not to be appointed
or observed in the worship of God ; for certainly whatever is a hin-
derance of that, in any kind, unto whose furtherance all things of that
kind ought to contribute, their whole worth and virtue consisting in
that contribution, can have no due place amongst them. If it appear
that this is the state and condition of this imposed liturgy in church
administrations, I presume it will be confessed that it ought not to
obtain any place or room amongst them. The edification of the church
depends principally on the blessing of God upon the exercise of those
ministerial gifts which are bestowed on men for that end, — namely,
that the church be edified. God supplying " seed to the sower"
blesseth it with an increase in the field where it is sowed, 2 Cor. ix.
10. The gifts that are bestowed on ministers are their principal
talents, that they ought to trade withal for the profit of their Master;
that is, the building up of his house, wherein his wealth in this world
doth lie. Yea, all the gifts that are bestowed by the Spirit of Christ
on men are given them " to profit withal," 1 Cor. xii. 7; and they are
required with them to act for God in the edification of the body of
Christ, every one according to his measure, 1 Pet. iv. 10, 11. This,
I suppose, will be granted. Moreover, that the gifts bestowed by
Christ on the guides of his church, the ministers of the gospel, are
proportioned and suited to the end which he aimeth to accomplish
by them, as we have in part before declared, so it is evident from the
infinite wisdom of him that bestows them. From both which it will
undeniably follow, that on the due and regular use and employment
of those gifts which men receive from Christ depends, and that solely,
the edification of his church. I suppose this will not be denied, [that]
52 A DISCOURSE CONCERNING LITURGIES.
where the gifts bestowed by the Spirit of Christ upon the ministers of
his church are used and exercised in the work of the ministry, accord-
ing to his mind and will, there, by his blessing, the edification which
he doth intend will ensue. Let us, then, proceed. These gifts, as
the Scripture witnesseth and experience convinceth, are bestowed in
great variety and in several degrees. The greater and more excellent
they are in any intrusted with them, the more excellent is the means
of t dification which the Lord affords unto his disciples by them.
Edification, then, as in its general nature it depends on the gifts of
Christ which he bestows on the officers of his church, so as to the
degrees of it and its special furtherance, it depends on the degrees
and special imjirovenient of those gifts. For this cause all those
to whom the work of the ministry is committed, as they ought to
" desire spiritual gifts," 1 Cor. xiv. 1, that the church may be edified
by them, so to " covet earnestly the best gifts," chap. xii. 31, that
they may singularly edify the church ; and also seek to excel in those
gifts, chap. xiv. 20, that the same word of edification may be carried
on to the utmost. It may, then, be inquired how these spiritual
gifts, — which we must suppose all ministers of the gospel, in some
measure, to have received, — may be improved, so that theymay "excel
to the edifying of the church," which is expressly required of them.
We say, then, that the improvement and increase of spiritual gifts
doth ordinarily and regularly depend on their due and holy exercise.
He that had a talent and used it not, though he endeavoured to
keep it safe, yet it did not increase, when every one that traded with
the stock wherewith they were intrusted made a regular increase,
according to the measure they had received. And in experience we
daily see men napkining their talents until they are taken from them,
whilst others receive additions to their store, at least such supplies
as that their first provisions fail not. Hence, the great direction for
the exercise of the work of the ministry is, to stir up the gift received ;
by a due performance whereof, in all persons intrusted with them, is
the whole work of edifying the body of Christ, until it reach the
measure appointed to every member, completed and finished. Edi-
fication, then, depends on the improvement of gifts, and the improve-
ment of gifts on their due exercise according to the mind of Christ.
The want, then, of that due exercise, either by the neglect of them
on whom they are bestowed, or any hinderance of it put upon them
by others, is the sole way of obstructing the improvement of spiritual
gifts, and, by direct and immediate consequence, of the edification of
the church. Now, this seems to be so much done by the prescription
of the liturgy and imposition of it, that it is impossible for the wit
. f man to invent ;i more effectual expedient for the compassing of
that evil end. The main exercise of spiritual gifts, on which their
NOT ADAPTED TO THE VARIED WANTS OF A CONGREGATION. 53
growth and improvement cloth depend, lies in the administration of
gospel ordinances ; that is, the work of the ministry, for which they
are bestowed. To hinder, therefore, or forbid that exercise is directly
to forbid the due, regular, appointed means of their increase ; and so,
also, of the edification of the body of Christ, the means indispensably
necessary unto it being removed and taken away. Now, this is
openly and avowedly done in the imposed liturgy, if imposed. It
says expressly that the ministers of the gospel shall not use or exer-
cise any spiritual gift in the administration of those ordinances for
which provision is made in the book.
And as in this case the condition of the people, who are deprived
of the means of their edification, is sad, so that of the ministers of the
gospel is miserable and deplorable. The Lord Jesus Christ bestows
gifts upon them, requiring the use and exercise of them in the work
of the ministry at their utmost peril; men, on the other side, forbid
them that use and exercise, and that with such forcible prohibitions
as threaten to bear down the whole public exercise of the ministry
before them. But the Lord knows how to deliver those that are his
out of temptation. It will be no relief against the force of this con-
sideration, that there are some things left wherein ministers may ex-
ercise their gifts and trade with their talents; for as this is but pre-
tended, so it is not in this or that part of their work, but in the whole
of the ministry committed unto them, that Christ indispensably re-
quires the guides of his church that they should trade with their
talents and exercise their gifts; and accordingly are they to provide
for their account at the last day. By this one engine, then, at the
same time, are the people deprived of the means of edification pro-
vided for them in the care, wisdom, and love of the Lord Christ, and
ministers brought into a necessity of sinning, or foregoing the public
exercise of their ministry.
Again, in particular, it is the work and duty of the ministers of
the gospel to make application of the grace of Christ, whereof they
are stewards, to the flocks committed to their charge, and that accord-
ing to the especial state and condition of all especial wants which
may any way be known unto them. The way of their application of
this grace lies principally in the administration of gospel ordinances.
Therein are they to declare, unfold, tender, and apply the grace of
Christ, according unto the wants of his disciples, the good of whose
souls they watch for in particular. These wants are very far from
being the same, in the same degree, in and unto every congregation,
or unto any one congregation at all times, or unto all persons in any
congregation; which is easily discerned by a faithful and skilful
guide. The especial application, then, mentioned, according to the
rule of the gospel, and special addresses unto God in the name of
5 I A DISCOUBSE CONCERNING LITURGIES.
tlio flock, with respect to the especial wants of all or any of them,
belong to that edification which Christ hath appointed for his church.
Now, how this duty can be attended unto in the observance of a
prescribed form of liturgy, from whence it is not lawful to digress, is
beyond my understanding to apprehend. I confess, men who scoff
at edification and deride spiritual gifts, who think all religion to
consist in the observation of some carnal institution, who neither
know nor care to come to an acquaintance with the spiritual wants
of poor souls, nor do tremble at the threatenings of Christ pointed
against their negligence and ignorance, Ezek. xxxiv. 4; that suppose
the whole baptized world converted to God, and preaching itself, on
that account, less necessary than formerly at the first plantation of
the gospel; that esteem the doubts and temptations of believers as
needless scruples, and their sedulous endeavours to grow in grace
and the knowledge of our Lord Jesus Christ, labour lost in hypo-
crisy ; that perhaps do envy at and are troubled with the light and
knowledge of the people of God, and suppose they can discharge the
duty of the ministry by a bare reading of the service-book to their
parish, by themselves, or some hired by them so to do, without once
inquiring into the spiritual condition of them the care of whose souls
they plead to be committed to them, — may think light of this consi-
deration : but those who know the terror of the Lord, and any thing
of their own duty, will be otherwise minded. Yea, farther, there
seems to be in the imposition of a liturgy, to be used always as a
form in all gospel administrations, an unwarrantable abridgment of
the liberty wherewith Christ hath made us free, and therefore sin in
the imposition and use of it; for as ifris a sin in others to abridge
us of the liberty purchased for us by Jesus Christ, so it is in us to
give it up, and not to suffer in our testimony for it. Now, of that
liberty purchased for us by Jesus Christ, so far as it relates to the
worship of God, there are two parts, — first, A freedom from those
pedagogical institutions of God himself, which by his own appoint-
ment were to continue only to the time of reformation ; secondly, A
freedom from subjection to the authority of men as to any new im-
positions in or about the worship of God, 1 Cor. vii. 23. And the same
rule is given out as to our duty and deportment in reference onto both
these, Gal v. 1 ; I Pet ii 1G. Now, not to stand fast in the liberty
for as purchas* d by I Ihrist, is not to have that esteem of it as a pri-
vilege given us by his love we ought to have, nor that sense of it
as a duty enjoined us by him which ought to be in us. I say, there
is the same reason of both these in respect of liberty. As we are
freed from Mosaical institutions, so that none can impose the obser-
vation of them upon us by virtue of their 6rst appointment, so are
we also from any succeeding impositions of men. Our liberty equally
INCONSISTENT WITH CHRISTIAN LIBERTY. 55
respects the one and the other. And as to those institutions, such
was the tenderness of the Holy Ghost and the apostles of our Lord
Jesus Christ, by his directions and guidance, that they would not
(no, not for a season) enjoin the observance of any of them (no, not
of those which put men on no positive duties, but were mere abridg-
ments in point of some practices) upon the disciples of Christ, but
only such whose observation for that season was made necessary by
reason of scandals and offences before any such imposition of theirs,
Acts xv. Nor, by a parity of reason, if regard be had to their example,
can there any abridgment be lawfully made of the liberty of Christ's
disciples by any imposition of things of the latter sort, unless it be
as to the observation of some such things as are made necessary in
case of scandal antecedent unto any such imposition. We grant,
then, that there may be, yea, there ought " de facto" to be, an
abridgment made of our liberty as to the performance of some
things at some times, which in general we are made free unto, where
that performance, in the use and exercise of our liberty, would prove
a hinderance unto edification, the great end whereunto all these
things are subservient. But then the case must be so stated ante-
cedent to any imposition. First to impose that which is not neces-
sary, and then to assert a necessity of its observation lest scandal
should ensue, is a course that men are not directed unto by any gos-
pel rule or apostolical practice. The sum is, That abridgment of the
liberty of the disciples of Christ, by impositions on them of things
which he hath not appointed, nor made necessary by circumstances
antecedent unto such impositions, are plain usurpations upon the
consciences of the disciples of Christ, destructive of the liberty which
he hath purchased for them, and which, if it be their duty to walk
according to gospel rule, is sinful to submit unto. That of this na-
ture is the imposition of a liturgy contended about is evident. It
hath no institution or appointment by Jesus Christ, it is wholly of
men; there is nothing antecedent unto its imposition that should
make it necessary to be imposed; a necessity of its observation is
induced ivpon and by its imposition, which is directly destructive to
our liberty in Jesus Christ. The necessity pretended from the in-
sufficiency of ministers for the discharge of that which is their pro-
per work hath in great part been caused by this imposition, and
where it hath not, some men's sin is not to be made other men's
punishment. Reasons pleaded for the imposition opposed shall be
elsewhere considered.
A DISCOURSE
CONCERNING
EVANGELICAL LOVE, CHURCH PEACE, AND UNITY;
WITH TIIE
OCCASIONS AND REASONS OF THE PRESENT DIFFERENCES AND DIVISIONS
ABOUT THINGS SACKED AND RELIGIOUS.
'SpecicBiun quidem nomen est pacis, et pulchra opinio unitatis; seel quisambigat earn solam unicam
eeelesix paccm esse qua; Christi est? "—Hilar.
PREFATORY NOTE.
Jn \C>~2, 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 Go-
vernment, 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.
lie 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 obli-
gation 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 con-
sisting of professors of the gospel ranged under particular churches. In a posi-
tion 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 ])rofess'uig the fundamental truths of the gospel, III. The
causes of schisms and divisions are specified, such as erroneous views of evangeli-
cal 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 rea-
sons 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 commu-
nion 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 his-
tory 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 com-
munion 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.
MrOrnie 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." lie does not seem to have been aware that though
the work on its first issue was anonymous, within a twelvemonth after its publi-
cation 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 com-
parative 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 tranquillity 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
GO DISCOUBSE ON CHRISTIAN LOVE AND PE
of manage menl amongst men: lor 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 com-
plaints; 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 tin' small remainders of
love and peace amongsl 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, lei I in this matter it fall out with us as it did with the Israelites
of old on another occasion, '2 Sam. \i\. 1-1-48. 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 ini-
quity, they assembled together with one consent to bring him home
again; but in the very beginning of their endeavours to this pur-
COMPLAINTS OF WANT OF LOVE AND UNITY. 61
pose, 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 pre-
judices 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 distemj)ers 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 alona we
have thus far opposed unto all those censures and reproaches which
we have undergone to the contrary, so therewithal have we support-
ed ourselves under other things which we have also suffered. Far-
ther 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 vindi-
cate our innocency or to confess and acknowledge our evil. One of
these, we hope, is the aim and tendency of all those charges or accusa-
tions, 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
G2 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 acknow-
ledge 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 de-
sign 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, esj>ecially 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, consider-
ing how prone the ears of men are to receive calumnious accusations
concerning such as from whom they expect neither profit nor advan-
tage, 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-
i 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 re-
vilings, reproaches, and thrcatenings 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 judg-
ment. 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 to-
wards the infirmities of the minds of men, whereof yel 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
COMPLAINTS OF WANT OF LOVE AND UNITY. 63
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 dif-
ference 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 ac-
complished that design, the same principle and rage would arm them
to the wasting of the residue of Christians, or their own, for a con-
ceit 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 no-
thing 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 awray 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, biassed by provocations, as they sup-
pose, 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 m them as we are
charged withal; and may with confidence say that we have a dis-
charge 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
G i DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 Eng-
land ; 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 con-
dition. And Ave 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 for ever. 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 mali-
ciously, 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 re-
proaches 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
pari they are false, or misreported invidiously, or misapplied; and,
true or false, have been sufficiently avenged by severe retortions.
And in stuli altercations few men understand the sharpness of their
own winds. Their edge is towards them whom they oppose; but
when a return of the Like expressions is made unto themselves, they
are sensible how the] pierce. So are provocations heightened, and
the first intendment of reducing love ends in mutual defamatory
COMPLAINTS OF WANT OF LOVE AND UNITY. Go
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 wherein to 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 inclina-
tion 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 par-
ticular 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 practise ; 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 ad-
vantages, 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 con-
victions. 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
a gainst 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 ?
VOL. xv. 5
GG DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 ordi-
nary 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 forbear-
ance 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 law-
ful 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,1 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 be-
take 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 to-
wards 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 concerning the constitution,
rul<\ 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 pro-
ceedings 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
1 IToyl. Hist. ofPrwb.
COMPLAINTS OF WANT OF LOVE AND UNITY. 67
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 steadi-
ness 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 con-
siderations, 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 plead-
able 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 sup-
posed 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 mani-
fests 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
G3 DISCOURSE OX CHRISTIAN LOVE AND PEACE.
practices to the measures of other men will afford us no real advan-
tage as to the imputations we suffer under, nor will give satisfaction
unto all professors of Christianity that we pursue love and peace in a
duo manner: for what one sort requireth of us, another will in-
stantly 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 dili-
gent 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 snail 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 commenda-
tion of Christian love and unity, and thereon we might easily en-
large, 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 mis-
taken who, from the condition whereinto at present we arc driven
and necessitated, do suppose that we value not these things at as
high a rate as themselves, or any other professors of Christian reli-
gion in the world. A greater noise about them may be made, pos-
sibly, by such as have accommodated their name and notion to their
own interests, and who point their pleas about them and their pre-
tences of them to their own secular advantage; but as for a real
valuation of the things themselves, as they are required of us and
liked 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 Cod 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 Chrisl hath given unto his disciples, so he hath ap-
pointed it to be the bond of perfection unto them; which nothing
else will ever be, however finely invented for them, or forcibly im-
COMMENDATIONS OF LOVE AND UNITY. 69
posed on them. "Without this love, in what relates to church com-
munion, whatever else we are, we are hut as " sounding brass and
tinkling cymbals." And all unity or agreement in outward order
not proceeding from and animated hy 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 pre-
valency of these principles in our minds, seeing that, though we
should know nothing to the contrary by ourselves, yet are we not there-
fore justified; so we are assured that none can justly condemn us for
the want of them, unless they can make good their charge by in-
stances 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 profes-
sors 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 concep-
tions, the sole measure of other men's exercise and actings of these
principles. We have a much safer rule whereby to make a judg-
ment 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 un-
reasonable 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 condi-
tions 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
70 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 ap-
pointment; 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 Ave 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 endea-
vours 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 institu-
tions.
These beinQ- the things we are to attend unto, and these bein<jf
their general rules and measures, we shall, with respect unto the pre-
sent 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 re-
quired 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 imita-
tion, .Matt. \. -14, l">. His philanthropy and communicative love,
from 1 1 is own infinite self-fulness, 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
COMMENDATIONS OF LOVE AND UNITY. 71
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. ] 2, — such,
we mean, as are either negatively or privatively infidels or unbelievers,
avIio 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 un-
believers, 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 un-
concerned 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 our-
selves 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
72 DISCOURSE ON CllltlSTlAN LOVE AM) PEACE.
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 gnat and populous nations; that " the whole earth may be
filled with the knowledge of the Loud, 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 ex-
pectation 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 fellow-
ship of the gospel, giving glory to God by Jesus Christ.1 And let it
not seem impertinent that we have given this account of our judg-
ments concerning that love which we do and ought to bear unto all,
even the worst of men; seeing those by whom our testimony is re-
ceived will not, nay cannot, easily suppose that we would wilfully
ct the exercise of the same affections towards those concerning
i So early as 1556, some missionaries wore scut to labour among the natives of
America by the church of < taneva, and this is affirmed to have been the first protestant
mission. In lii I I. a petition was presented to the English parliament in favour of a
similar mission to America) ami an ordinance of the Lords and Commons was passed,
authorizing the Earl of War* lei to take measures in furtherance of this object. •■ The
Society for the Propagation of the Gospel in New England," was established in 1649,
by the authority of parliament. Elliot distinguished himself as "the apostle of the
Indians," ami three authentic narratives were published, in 1653, 1655, ami 1659,
giving an account of the remarkable Buooess which had attended his labours, containing
several semen-, by Imlian converts, and mentioning BeveraJ villages in which the in-
habitants had wholly conformed to the principles ami usages of Christianity. It is
interesting t.> notice the germ of the -\ast system of modern missions; ami when a dis-
n has been manifested to reproach our fathers for Indifference to this great work,
it is well to find that cucn was inlly ali\c to its Importance, ami that the pressure of
circumstances alone hindered British Christians in his day from engaging in it en a scale
worthy alike of its momentous nature and theirowi to advance it. En.
COMMENDATIONS OF LOVE AND UNITY. 73
whom our obligations thereunto are unspeakably greater and moro
excellent.
There is, indeed, another kind of pretended charity towards this
sort of men, which we profess we have not for them, although Ave
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 con-
cerning 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 blam-
able defect of charity, that we know ourselves to be freed by this per-
suasion 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 bap-
tized 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. Nei-
ther 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
7-i DISCOURSE ON CHRISTIAN LOTB AND PEACE.
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 ac-
ceptance 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 Ave
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 " en-
mity against God" himself, Acts xxvi. 18; Eph. ii. 1-3, iv. 18; Rom.
viii. 7. That there may be any just expectation concerning such per-
sons, 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 re-
flected 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 "with-
out 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
( !<>d is condemned already;" for " neither circumcision availeth any
thing, nor uncircumcision, but faith which worketh by love;" and it is
"byfeith that the just shall live," Heb. xi. 6, [Markxv. 16,] John hi.
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 Felagius
COMMENDATIONS OF LOVE AND UNITY. 75
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 determin-
ed, 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,
SO) 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 un-
known 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, con-
cerning 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 to-
wards him ; but withal, we believe that without the internal sane--
tification of the Spirit, communicated by and with the knowledge of
Jesus Christ, no man can be saved. But we intend not here to dis-
pute 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
7(i DISCOURSE ON CHRISTIAN LOVE AND PEACE
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 con-
ception he acknowledged a divine Being, and his ov/n 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 fol-
lows that there is no outward profession of it indispensably neces-
sary, but that every man may take up and make use of that which
is best suited unto his interest in his present condition and circum-
stances 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 gos-
pel, 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 in-
stitutes of Christian religion, despised and laughed to scorn. But
the proud and foolish atheistical opiniators of our days, whose sole
<l< ign is to fortify themselves by the darkness of their mind.-; 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
sobci- 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 mor<
cellent and noble to entertain themselves withal? Are they to be
equalled in wisdom and experience with those glorious emperors,
senators, ami princes who then swayed the sceptres 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 ofth< se great, learned, wise, and mighty personages;
which, having received by their fathers from days immemorial, was
visibly attended wit 1 1 all earthly glories and prosperities, which were
accounted as the reward of their duo observance of it? And yet,
whereas there was a con piracy of all those persons, and this in-
NATURE OF TTIE CATHOLIC CHURCH. 77
fhienced 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 pre-
vailed against them all, and subdued the world unto an acknowledg-
ment of its truth, with the divine power and authority of its Author.
Certainly there is nothing more contemptible than that the indul-
gence 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 competi-
tion 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 fer-
vent, 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-
78 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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.
Those are his elect, redeemed, justified, and sanctified ones, who are
savingly united unto their head by the same quickening and sancti-
fying 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 rela-
tion unto the Lord Christ and its unity with him, is yet more or
less always visible by that i^rofession 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 ordi-
narily 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 pri-
vilcges 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 ex-
posed 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 gos-
pel 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
NATURE OF THE CATHOLIC CHURCH. 79
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),
wilfully 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 self-same Spirit, by whom the whole mys-
tical 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 miscar-
riages ; 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 pro-
fession 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 abso-
lutely 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 for-
bearance, with a charge of duty after a continual endeavour to grow
up unto a perfect union, b}' the improvement of the blessed aids and
80 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
assistances which he is pleased to afford unto them. And those -who,
by ways of force, would drive them into any other union or agree-
ment 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 bis 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 incom-
parably 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 consi-
derations, 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 con-
sist, with a true understanding and the due valuation of the " unity
of faith," and the common hope of believers, which are the wa}?s
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 m 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 apprehen-
sions of some things relating to religion or the worship of God, un-
avoidably 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, <>r condemn one another, much more to strive by exter-
nal 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
NATURE OF THE CATHOLIC CHURCH. 81
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 through-
out 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 preju-
dice 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
vol. xv. 6
82 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
unto its outward jwofession, as constitutive of its being, and the
formal reason of its denomination. And this is the church catholic
visible, whercunto they all universally belong who profess the invo-
cation 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 profes-
sion, and thereby, is distinguished from that world which lieth in
evil and is absolutely under the power of Satan. And so in com-
mon 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 gene-
rality 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 circum-
stances of the place evince it, he puts it out of question by the tes-
timony which he produceth in the confirmation of his assertion con-
cerning 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 be-
long, yet if they are wicked or ungodly in their lives, and persecu-
tors 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 ten-
dered.
In this catholic visible church, as comprehensive of all who through-
out the world outwardly own the gospel, there is an acknowledg-
ment 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 pro-
NATURE OF THE CATHOLIC CHURCH. 83
fession of the same Lord, faith, arid 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 accept-
able, 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 profes-
sors 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 gos-
pel 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 en-
joined 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 testi-
mony 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 accomp] ished towards any ; neither will God make use of it any-
where 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 condemna-
tion of men ; but where it finds any admittance, there it hath some-
what 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
8 1< DISCOURSE ON CHRISTIAN LOVE AND PEACE.
opposition to all false religions in the world. Amongst all these the
foundations of saving faith are at this day preserved ; for they uni-
versally 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 practise any thing in reli-
gion 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 eter-
nal Son. They all look, also, for salvation by him, and profess obe-
dience 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 im-
portance; as also, that " without holiness no man shall see the Lord."
However, therefore, they are differenced and divided among them-
selves, however they are mutually esteemed heretics and schismatics,
however, through the subtlety of Satan, they are excited and pro-
voked 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, in-
deed, 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 fre-
quent martyrdoms which for his sake they undergo, should turn
unto do advantage, either of the glory of God or their own eternal
idn< ss, 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. J Jut men ought to fear lest they should meet
with "judgmenl without mercy, who have shewed no mercy," James
ii. IS. Had we ever entertained a thought uncharitable to such a
NATURE OF THE CATHOLIC CHURCH. 85
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 com-
ply 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 pre-
judice their . eternal salvation, God only knows. But those notices
which we have concerning the nature and will of God in the Scrip-
tures, 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 worship-
pers 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 Eng-
land, 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 convic-
tion, 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
86 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 igno-
rance 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 advan-
tages 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 incum-
bent 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 where-
by 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 discoun-
tenanced by others. Such are the doctrines concerning God's eter-
nal decrees, justification by faith, the loss of original grace, and the
corruption of nature, the nature of regeneration, the power and effi-
cacy of grace in the conversion of sinners, that we say not of the
Trinity and satisfaction of Christ. But wo do not think that the
doctrines publicly taught and owned among us ever since the Refor-
mation 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, com-
munities, 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
NATURE OF THE CATHOLIC CHURCH. 87
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 conse-
quentially 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 them-
selves 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 pro-
fessors 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 regu-
lated and ordered by the same common rule. Men had not yet found
88 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 par-
ticular 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 con-
cernments 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 it is now applied unto, for it was of old the name of a patri-
archal 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 ordi-
nances distinctly, is committed unto one man, whom, in contradis-
tinction from others, they call the Bishop: for the joining of others
with him, or their subordination unto him in the exercise of jurisdic-
tion, 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 war-
rant 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 const it u-
NATURE OF THE CATHOLTC CHURCH. 89
tion peculiar unto them; aucl 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 pur-
poses 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 de-
clining ages of the church, styled themselves (Ecumenical 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 there-
unto belonging. This he could have had no pretence for, but that
he thought them cast into such an order as that he might possess
90 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 be-
lievers, 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 occa-
sional and intestine distempers. Only, he had one singular advan-
tage 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 ac-
commodation 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 powTer over the whole church which at present
he claims lies in this, that the government of it ought to be mon-
archical. 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 abso-
lute 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 reli-
gious empire under himself, by their common consent. In the mean-
time, 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 em-
pire. 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 pro-
fessed obedience unto himself, unto an exclusion of a greater num-
ber, 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 ;
NATURE OF THE CATHOLIC CHURCH. 91
which they effected by various degrees, under the conduct of an ap-
prehension 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 dege-
neracy 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 preju-
dices and affections in the finding out and management of their in-
ventions, 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 subjec-
tion 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 mean-
time, 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, not-
withstanding 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 ad-
mittance of them, though culpable, being not inconsistent with a state
92 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 profes-
sion; 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 tail
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 con-
cerning 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 con-
vinced that, with respect unto such or such instances, it is the mind
of Christ that neither among ourselves, nor in conjunction with
NATURE OF THE CATHOLIC CHURCH. 93
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 wo-
fully degenerated, and that any of them may so do, both from their
primitive institution and also the sole rule 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 them-
selves, and had rules given by them to attend unto for their direc-
tion; 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 doc-
trine, 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 ex-
press 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 murder-
ers. 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
94 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
it is our indispensable duty to separate from them : for whatever in-
ditferency 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 in-
ternal religion consists in moral honesty only, — yet we know not any
other way whereby we may approve ourselves faithful in our pro-
fession but in the observance of all whatever Christ hath com-
manded, 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 solemni-
ties 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 Avith a great multi-
tude of the people, openly sejmrated from the rest, and joined them-
selves 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 maimer under
the New Testament, when some have deserved the title of "Babylon,"
because of their idolatry, false worship, and persecution, we are com-
manded to " come out from among them," in an open, visible, pro-
1 1 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 con-
stitution 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 admini-
strations, 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
NATURE OF THE CATHOLIC CHURCH. 95
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 ivickedness
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 de-
filed 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 con-
cerning 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 king-
dom 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 bap-
tized 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 assem-
blies are rejected by Christ, because of their false worship and wicked-
ness, 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 abomina-
tions of the churches whereunto they do belong, how far they have
OG DISCOUBSE ON CHRISTIAN LOVE AND PEACE.
light against them, liow far they do bewail them, how far they repent
of them, what God will hear 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 vir-
tue 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 con-
cerning 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, espe-
cially 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 uncontrol-
lable. 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 imme-
diately 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 arc 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
NATUKE OF THE CATHOLIC CHURCH. 97
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 ima-
gination, 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
any thing 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 sup-
pose, as sure enough we may, that such a church, so corrupted, shall
obstinately persist in its errors, miscarriages, neglects, and malad-
ministrations; that it shall refuse to be warned or admonished, or
being so, by any means, shall wilfully reject and despise all instruc-
tion ; 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
ti'uth 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 obedi-
ence. 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 them-
selves lords over the faith and worship of the disciples of Christ, and
VOL. xv. 7
98 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
are void of all authority from him in what they so do or impose. And
it is so far [from being true], that an}' men's withdrawing of themselves
from the communion of such churches, and entering into a way of re-
formation 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 care-
lessness 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-con-
ceit 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 Ave forbidden a par-
ticipation 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 com-
munion 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 foun-
dation is not laid in a regard thereunto.
Moreover (as hath been declared), there is no such society of Chris-
tians in the world, whose assemblies, as to instituted worship, are re-
jected 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, extir-
pate by the providence of God (as are many of the primitive planta-
tions), 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
NATURE OF THE CATHOLIC CHURCH. 99
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 re-
jected, 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 there-
unto 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, whe-
ther 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 be-
fore 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 particu-
lar 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 ten-
der 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.
100 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 assem-
blies. 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 rash-
ness 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 in-
valid. 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 Avith 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 endea-
vour to expose us to popular envy and hatred who invent and publish
such things concerning us, or any of us. But whatever be the judg-
ment 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 re-
ceive from them. Scripture rule and duty must in these matters regu-
late 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 use-
less, 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 a false imagination, and such as was never by us entertained.
NATURE OF THE CATHOLIC CHURCH. 101
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, and 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 practise such things in the worship of God as we cannot com-
ply 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
and them shall be afterward inquired into. For our duty in particular
presential communion, at the celebration of the same individual ordi-
nances, 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 con-
cerning 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
may 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
102 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 consti-
tution of churches among ourselves, but that a man remove his habi-
tation, to comply with his own desires herein : and this choice is to
be regulated by a judgment how a man may best improve and pro-
mote 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 peace-
ablcness 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 readi-
ness 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 pro-
fessors of the gospel ; it hath been so among them from the begin-
ning. 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
NATURE OF THE CATHOLIC CHURCH. 103
must bear this testimony unto our sincerity, that we not only con-
demn but abhor all evil surmises among professors, all rash and un-
charitable 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 dis-
ciples of Christ. And as we shall not excuse any of those extravagan-
cies 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
Ave so to do, their principles and practices, contrary unto all Chris-
tian 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 with-
out 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 appli-
cation 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 men-
tioned, and in the way of their management, many do suppose that
there is as great an appearance, if not evidence, of evil surmises, un-
grounded, temerarious censures; of self-conceit and elation of mind;
of hard thoughts of, undue charges on, and the contempt of others;
104 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
and in all of a want of real love, condescension, and compassion, as
in any things that arc 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 con-
scious 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 pro-
fess and expect to be believed in. Especially are such mutual reflec-
tions 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 divi-
sions 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. Confi-
dence 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 pro-
fessors of the gospel in the world. And it is no less evident nor less
acknowledged that these things are frequently commanded and en-
joined 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 dis-
honourable unto that profession which is made of the name of the
other: for the divisions of Christians (occasioned chiefly by false
CAUSES OF SCHISMS AND DIVISIONS. 105
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 differ-
ences by Gentiles and Mohammedans; for those who never had either
peace, or love, or unity among themselves, do yet think meet to re-
vile 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 de-
fective 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 agree-
ment about these causes; and so live under the severity of their
effects, as not being able to conclude on a remedy. The mul-
titude 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 differ-
ences, whereof we also have now complained, so far as they are con-
trary 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 socie-
ties. 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 pre-
served. 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 attain-
ing it, and to substitute those in their room which were suited to
the new mark and aim they had erected. Farther to evidence these
106 DISCOURSE OX CHRISTIAN LOVE AND PEACE.
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 com-
passing 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 he
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 them-
selves, 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 con-
sist. 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 cloth elsewhere so describe
this fundamental unity of believers in one body, under and in de-
pendence on the same Head, as to make it the only means of the use-
fulness 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,"
CAUSES OF SCHISMS AND DIVISIONS. 107
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 nourish-
ment 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 nourish-
ment 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 in-
sisted 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 indis-
pensably 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
108 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 reco-
vered. 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 con-
tained. 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 deli-
vered 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 tilings
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. 1 6 ; — 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, there-
fore, 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, espe-
cially ministers of the gospel, should content themselves with the
knowledge of such fundamentals, or confine their Scripture inquiries
i in I o 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 tta 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 mys-
CAUSES OF SCHISMS AND DIVISIONS. 109
tery 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 im-
plied 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 con ten dings, fightings, destruc-
tions 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 dis-
coursed 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 ecclesiasti-
cal 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 sen-
sual, 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
110 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
conscience with a pretence of preserving church-unity, by an acqui-
escency 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-] 3, 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 com-
municates supplies of spiritual ability and wisdom, or the gifts of his
Spirit, unto the guides and rulers of his churches, for their admini-
stration 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 pre-
servation and liberty of it, all those scandalous divisions which after-
ward 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. 1 6. 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
CAUSES OF SCHISMS AND DIVISIONS. Ill
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 designed 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 mis-
take of the minds of men, with the strong influence which carnal and
corrupt interests have upon them, we know how it hath been de-
spised, 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 them-
selves 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 con-
cord 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 de-
spise 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 examina-
tion, 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 pre-
servation 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 con-
tinuing 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
112 COURSE ON CHRISTIAN LOVE AND PEACE.
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 ob-
serve, 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 be-
lieve 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 ex-
ternal uniformity which is intended; but that it should be so unto
the promotion of gospel union among believers is a weak imagina-
CAUSES OF SCHISMS AND DIVISIONS. 113
tion. 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
ujoon by them as such. Where, indeed, men propose unto them-
selves different ends, though under the same name, the use of the
same means for the compassing of their? will but increase their vari-
ance: as where some aim at evangelical union, and others at an ex-
ternal 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 recon-
ciliation. 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 pre-
vail 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 pro-
fession cannot but rejoice to be directed unto such a managery of
them as to be preserved from the guilt of dissolving the unity ap-
pointed by Christ to be observed. And, to speak plainly, among all
the churches in the world which are free from idolatry and persecu-
tion, 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
VOL. XV. 8
114 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
them to preserve. Nothing will from thence follow which shall im-
peach 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 hounds and limits fixed unto it, and set up in its place a
compliance with, or an agreement iu, the commands and appoint-
ments 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 imposi-
tion, and on the other who desire to preserve their consciences en-
tire 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, reconcilia-
tion, 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, condescen-
sion, self-denial, renunciation of the world and conformity thereunto,
which are indispensably necessary in church guides and church mem-
bers, according to their measure, unto the attaining and preservation
of gospel unity, but do satisfy themselves in the disposal of an eccle-
siastical union into a subordination unto their own secular interests,
by external force and power, — we have very small expectation of suc-
cess in the way proposed. In the meantime, we are herewith satis-
CAUSES OF SCHISMS AND DIVISIONS. 115
fied : 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 them-
selves that, whilst they live in an open neglect of their own duty,
others will always, according to their wills or desires, attend with
diligence imto 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 ac-
count of himself unto God; and that every one, notwithstanding the
interposition of the help of churches and their rulers, is obliged im-
mediately, in his own person, to take care of his whole duty towaixls
God; it cannot be but that in such cases they will judge for them-
selves, 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 them-
selves and their own safety. In this state of things it is morally im-
possible 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 edifi-
cation. But the consideration of some particular instances will ren-
der this cause of our divisions more evident and manifest.
The first end of preaching the gospel is, the conversion of the soids
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. 1 7,
116 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 compas-
sion 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 them-
selves 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, in-
deed, 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 them-
selves 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 con-
sciences 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 assem-
blies of the churches of Christ, by the ministers of them, is the edifi-
cation 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 declai-ation of what skill and knowledge in the
mystery of the gospel, what attendance unto the word and prayer,
CAUSES OF SCHISMS AND DIVISIONS. 117
what care, watchfulness, and diligent labour in the word and doc-
trine, 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, —
there the principal end of all church- communion is ruined and utterly
lost. And where it so falls out, let any man judge what thoughts
they are like to be exercised withal who make conscience of the per-
formance of their own duty, and understand the necessity of enjoy-
ing the means that Christ hath appointed for their edification. And
it is certain that such churches will in vain, or at least unjustly, ex-
pect 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 will-
ing 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 them-
selves 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 con-
stant 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 counte-
nance unto. And it would better become such churches to return in-
dustriously unto a faithful discharge of their duty, whereby this occa-
118 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
^sion of divisions may be removed out of the way, than to attempt
^w their own justification by the severe prosecution of such as depart
^W 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 fruitftdness of conver-
sation, 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 con-
versation, 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 under-
gone 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 to-
gether 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 ; Avhereby
their mutual love may be confirmed. And where there is this uni-
formity 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 be-
lievers, and effectual unto their proper ends. But where things in
CAUSES OF SCHISMS AND DIVISIONS. 1 ] 9
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 at-
tained 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 pro-
vocation 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 can-
not 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 dis-
cipline, according to the mind of Christ. It is, indeed, by some
called into question whether there be any rule or discipline ap-
pointed 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 rxde and some to
be rided; 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 gos-
pel. 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 admini-
stration of the laws of the church, are things determined by him in
the word. And for the matters about which they are to be conver-
sant, 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
120 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
who are unruly or disorderly, who walk contrary unto the rules and
ways of holiness prescribed unto the church, shall be rebuked, ad-
monished, instructed ; and if, after all means used for their amend-
ment, they abide in impenitency, that they be ejected out of com-
munion. 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 scan-
dal, 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 con-
tinually 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 Scrip-
ture, 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 evi]
men, but their evils, and absolutely refuse to use the discipline of
CAUSES OF SCHISMS AND DIVISIONS. 121
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 ac-
quiesce in.
Neither will things have any better success where the discipline
degenerates into an outward forcible jurisdiction and poiver. 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, compas-
sion, 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 ad-
ministration 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 pre-
serve 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,1 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 com-
manded his apostles to preach the gospel and administer the sacra-
ments, 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 ecclesi-
astical judge remaineth without execution, and hath no power but
1 Now better known by his real name, Paul Sarpi. — Ed.
122 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 cor-
rected, 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 after-
ward 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 tem-
poral commodities, so suits did increase. This judgment, though it
were not as the former in regard of the form, to determine all b}^ the
opinion of the church, yet it was of the same sincerity. Whereupon
CAUSES OF SCHISMS AND DIVISIONS. 123
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 exe-
cuted 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 be-
ginning 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 estab-
lish 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 impri-
soned 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 con-
12-i DISCOURSE ON CHRISTIAN LOVE AND PEACE.
cerning these things in the Scripture, only they found an inconsist-
ency 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 prac-
tice of it with the institutions of Christ in the gospel, and the man-
ner 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, wo know what ensued
thereon. Divines, indeed, and sundry other persons learned and
godly, did principally insist on the errors and heresies which pre-
vailed 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 do-
mination 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, holi-
ness, 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 }Durity 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 sta-
tions 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. 1 7. And if they see such set
CAUSES OF SCHISMS AND DIVISIONS. 125
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 ap-
plication 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 any thing must needs be criminal, — as if
it were all one to be a true church, and to be in the truth and right
in all things, — a supposition whereof includes 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 separa-
tion from a true church, that term of causeless is very little con-
sidered 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 com-
plainers, 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
1 26 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 re-
formation ; for they say, " If, upon the clamours of a few humorous,
discontented persons, whom nothing Avill 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 vehe-
mently pleaded and urged, to the exclusion of all thoughts of changing
anything, though evidently for the better. But long-continued com-
plaints 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
CAUSES OF SCHISMS AND DIVISIONS. 127
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 consti-
tutions 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 body upright, but failing in his attempt, concluded that there
was somewhat wanting within.
2. Another principle of the same inrportance, 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 any thing concerning the liberty of Chris-
tians 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 sub-
jects, 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-con-
sistency; for if you will allow the people to make a judgment in and
about any thing that is sacred or religious, you will never know how
to hit a joint aright to make a separation among such things, so as
128 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 ap-
pointed, 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 learn-
ing 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 de-
termined in what is meet for him to do by his own reason and judg-
ment. Churches may inform the minds of men ; they cannot enforce
them. And if those that adhere unto any church do not do so, be-
cause 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 ne-
glect 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 conversa-
tion of ordinary men, are necessary in ecclesiastics, to raise and pre-
serve 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
CAUSES OF SCHISMS AND DIVISIONS. 129
what they teach us to this purpose is, that in humility, patience, self-
denial, readiness to take up the cross, in labours, kindness, compas-
sion, 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 venera-
tion unto church guides, by worldly state, greatness, seeming domina-
tion 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 pro-
hibited in that direction of our Saviour unto them for avoiding con-
formity 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 accommoda-
tion of church order and discipline, with the state and deportment of
riders, 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 cor-
rupt persuasion hath in most ages, since the days of Paulus Samosa-
tenus, 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
VOL. XV. 9
130 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 them-
selves 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 scan-
dalous 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 them-
selves 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 disordei's. That such an apos-
tasy did befall these churches we shall not need to prove. A sup-
position 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 Reforma-
tion, 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 accompany-
ing 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
CAUSES OF SCHISMS AND DIVISIONS. 131
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 con-
dition, 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 dis-
orders 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 con-
version to God, were unavoidably necessary to the admission of mem-
bers 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 judg-
ment 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 them-
selves, 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
1 32 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 catechi imens, 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 conjunc-
tion 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 wore 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 profes-
sion 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 repent-
ance, 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 re-
presentations of them, which, from their relation unto what they re-
present, 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 constitu-
tion of many churches is the occasion, as of other evils, so in particu-
lar of divisions among professed Christians. Hence, original ly, was
the discipline of the church accommodated, by various degrees, to the
CAUSES OF SCHISMS AND DIVISIONS. ] 33
rule and government of such persons as understood little, or were
little sensible, of the nature, power, and efficacy of that spiritual dis-
cipline which is instituted in the gospel ; which thereby at last degene-
rated 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 in-
vented 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 com-
munion 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 com-
munion 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 withdraw-
ing 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 cir-
cumstances 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
134 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 commu-
nion of any church, without endeavouring the removal of those occa-
sions 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, jwejudices, and temptations of men do inter-
pose themselves unto the increase and heightening of those divisions
whose springs and occasions lie elsewhere. When none of these pro-
vocations were given them, yet we know there was enough in pro-
fessors 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 ecclesias-
tical 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 advan-
CAUSES OF SCHISMS AND DIVISIONS. 135
tages 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 opi-
nions, irregular practices in church-worship, or any other concerns of
religion, backbiting, easiness in taking up false reports, with the
like eviis, 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 them-
selves causelessly traduced and condemned. This evil, therefore, is
to be diligently watched against by all that love unity, truth, holi-
ness, 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 other-
wise 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 peace-
ably, with an evidence in what we do that it is merely our own per-
sonal 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
] 36 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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, dis-
orders, 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 accom-
panied 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 our-
selves and our own occasions, that express duty will admit of, it might
tend very much to the preservation of love and peace among pro-
fessors, 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 re-
peated 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 com-
mon 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 per-
sons 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 incli-
nation of some persons unto an excess in this kind, that no con-Mi-
ration can prevail with them to cast it out, according to its desert
Whether they do it as approving and justifying themselves in what
CAUSES OF SCHISMS AND DIVISIONS. 137
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 can-
not 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 re-
flect 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 dis-
like. 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 con-
cerned, 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 maybe
done we are filled with experiences; for no way whereby it may be
so hath been left un attempted. 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 presump-
tuous supposition, under any pretence or colour, possesseth the minds
1 38 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 sem-
blance 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 know-
ledge 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 aj)t 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 Avithal; — ofttimes, indeed, their
pre-eminence in this kind consists in matters of very small conse-
quence 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. 1 8. 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 Avhose 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 arc usually attained, yet through
CAUSES OF SCHISMS AND DIVISIONS. 189
their incapacity or negligence, or some depraved liabit 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 de-
clare 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 under-
valuation 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 con-
trary (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 sup-
posed or abused knowledge is apt to cast men into, whereby divi-
sions 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
140 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 indifterency in all things ap-
pertaining unto outward worship, yet the advancing and fomenting
of opinions contrary unto that sound doctrine which hath been gene-
rally owned and taught by the learned and godly pastors, and re-
ceived by the people themselves, cannot but occasion strife, conten-
tions, 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 adver-
saries about those things wherein the reputation of established and
commonly-received doctrines lie against them; but under the pre-
tence 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 reformat ion or amendment
of persons will give a full relief, nor free us from the evil of our di-
visions, until the principles and ways which occasion them be taken
out of the way.
GROUNDS AND REASONS OF NONCONFORMITY. 141
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 necessitated us
unto self-defence, as though the only matter in question were, whether
we are guilty of tins 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 inno-
cent 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.
142 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 clam-
orous 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 sin-
cerity herein in the least taken off or rent from us by the unchari-
table 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 vio-
lence 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 mat-
ters 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
GROUNDS AND REASONS OF NONCONFORMITY. 143
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 altera-
tion 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 indis-
pensably required of us, especially as we are ministers, are unscrip-
tural, — 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 concern eth them is re-
solved into this one question, as to the argument in hand: Whether
such things or observances in the worship of God as are wholly un-
scriptural 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 condi-
tions 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 con-
cernment, 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 com-
munion. 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 im-
pose them upon all that enjoy it, according to their several capaci-
ties and concerns therein; for, —
1. The rule of commimion among the disciples of Christ in all his
churches is invariably established and fixed by himself. His com-
mission, 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
1 i i DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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; teach-
ing 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. 1.9, 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 cloth 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 Ave 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 vir-
tue 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 oi-
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
GROUNDS AND REASONS OF NONCONFORMITY. 145
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 ob-
serve 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 in-
stance 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 con-
dition 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 spe-
cious pretence of imposing on the liberty of Christians that ever they
were exercised withal ; for the observation of these things had coun-
tenance given unto it from their divine original, and the condescend-
ing practice of the apostles for a good season. That other instances
of the like nature should be condemned in the Scripture is impos-
sible, seeing none had then endeavoured the introduction of any of
that nature. But a general rule may be established in the deter-
mination 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 con-
stitution of the Lord Christ before mentioned. Neither is there any
force in the exception, that these things were imposed under a pre-
tence of being commanded by God himself: for they say, to require
any thing 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 for-
mally, 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 willing-
ness to observe and do in church-communion whatever Christ hath
instituted and commanded cannot regularly be refused the commu-
nion 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
vol. xv. 10
14G DISCOURSE ON CHRISTIAN LOVE AND PEACE.
instituted by Jesus Christ; but as to the manner or modes of the
performance of what he doth command, with other rites and cere-
monies 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 wor-
ship 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 practise in the worship of God belongs unto
ever}' man who is to do or practise 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 de-
structive 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 war-
rantable and dull/ observe in the worship of God what is undid!/
and wnwarrantably imposed on them by others. And, indeed, all
controversies about church constitution, discipline, and external wor-
ship, are by some reduced unto these two heads: That the magis-
trate 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 dis-
posed by the supreme magistrate, who, no doubt, upon that supposi-
GROUNDS AND REASONS OF NONCONFORMITY. 147
tion, 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 edifi-
cation, but merely because by them ordained? Moreover, suppose
it be the judgment of some, as it is of many, that the things men-
tioned, 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 in-
structions 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 un-
lawful ? 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 ob-
serve whatever the Lord Christ hath commanded," and cannot be
convinced of insincerity in his profession, or of want of understand-
ing in any known institution of his, and thereon requires the com-
munion of any church ; but others say, " Nay, you shall observe and
1 48 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
do sundry other tilings 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 indif-
ferent 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 com-
munion in religious worship and church-order among Christians: for as
they testified themselves that " they would give themselves continu-
ally 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 edifi-
cation in faith and holiness;"1 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 mani-
fest 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 pro-
vidence 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
1 Socrat. Hist,, lib. v.
GROUNDS AND REASONS OF NONCONFORMITY. 149
occasion, in that solemn assembly, appoint any one thing to be ob-
served 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 re-
tarded the progress of the gospel, that was the reason of that direc-
tion. 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 thai* 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 be-
fore, 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 stan-
dard 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 con-
vinced 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 exer-
cise of an unwarrantable dominion over the faith and consciences of
the disciples of Christ.
150 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 ob-
servances 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 abroga-
tion; 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 per-
suaded 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 comj)ly with the other sort, who pressed con-
formity 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 prac-
tice. 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 tilings
which they esteem lawful and convenient on those who judge them
GROUNDS AND REASONS OF NONCONFORMITY. 151
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 abso-
lutely 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 ten-
derness 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 dif-
ferent 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 uni-
formity in the practice of things that have not the immediate autho-
rity 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 mis-
taken to have an ill aspect upon the concerns of some belonging
unto the church in power, honour, and revenue. But as we appre-
hend 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.
152 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 multi-
tudes, 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 ima-
ginable 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 opi-
nion 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 con-
fident 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 com-
munion 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 commit-
GROUNDS AND REASONS OF NONCONFORMITY. 153
nion 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 be-
forehand. 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 re-
proof 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 one1 of the most holy and learned per-
sons 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 per-
sons 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 commu-
nion, 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 condi-
tions 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
1 The allusion is to Irenaeus ; sec Eus. v. 24.— Ed.
154; DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 per-
son 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 mani-
fest 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 Chris-
tians fixed and determined by Christ. That this is otherwise we
have before declared, and shall now only manifest the evil conse-
quences 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 partici-
pation in the ordinances of the gospel with them, by virtue of the
authority of Jesus Christ ; for notwithstanding all his pleas of sub-
mission 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 suffi-
cient to rule and quiet the consciences, or to provide for the edifica-
tion 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 com-
mends 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
( Ihrist, in his commands and institutions, is all the warranty which
he hath given unto any of liis 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 pro-
GROUNDS AND REASONS OF NONCONFORMITY. 155
ducetli this warranty, and thereon desireth, according to order, the
communion of any church, — if he may be excluded from it or for-
bidden an entrance into it, unless it be on grounds sufficient, in the
judgment of charity, to evince the falseness and hypocrisy of his pro-
fession, 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 gos-
pel. 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 rash-
ness of Victor before mentioned. It was also rendered practicable
and easy by virtue of their communion as churches among them-
selves; 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 per-
formance of all the duties required in them, may, upon the supposi-
tion 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 ser-
vice: but to make laws of their own, the subject-matter whereof
shall be things not commanded by Christ, and to make them the
156 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
rule of admitting professed Christians unto their communion, is an
assumption that cannot be justified. And it is certain that the as-
suming 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 Kome 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 satis-
faction, yet there is nothing that doth more alienate wise and con-
scientious 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 con-
ditions of communion prescribed unto him. And from this perplexity
nothing can relieve him but a resolution to do in every place where-
unto 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, there-
fore, who regulate their communion with any churches by the firm
stated law of their right and privilege, if they are not received there-
on, 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 pre-
scribe and impose unwritten conditions of church-communion on
Christians, who or what law doth or shall prescribe bounds unto nun,
that they do not proceed in their prescriptions beyond what is useful
unto edification, or unto what will be really burdensome and intoler-
able 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 immea-
surably, 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 abso-
lutely conditions of communion, unless among a very few? Do not
all Protestants grant and plead that the papal church hath exceeded
GROUNDS AND REASONS OF NONCONFORMITY. 15?
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 com-
plain 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 cer-
tainty 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 enjoy-
ing this pretended power? or who can undertake that the num-
ber 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 them-
selves 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 them-
selves are the only judges, the case seems very hard, and our seces-
sion from the church of Rome scarcely warrantable. And who sees
not what endless contests and differences will ensue on these suppo-
sitions, 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 con-
firmed 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
158 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 th ings
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 com-
munion of the catholic church; and nothing can be more unrea-
sonable 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, indispensa-
bly 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 ver-
bally 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 attesta-
tion 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 Avholly 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 attend-
GROUNDS AND EEASONS OF NONCONFORMITY. 159
ance 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 apos-
tolical and primitive churches. That there are no footsteps of any
liturgy, or prescribed forms for the administration of all church ordi-
nances, 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 acknow-
ledged. 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 pro-
duced. 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 assem-
blies, 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 en-
couragement can hence be taken for other men who are neither Jesus
ICO DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 church es.
Liturgies themselves were an invention of after ages, and the use of
them now inquired after of a much later date : for those which pre-
tend 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 uncer-
tain 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 ad-
mit 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 ol)serving every particular direction belonging unto it (as
might be manifested in instances) of no great importance. If, there-
fore, 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 fhe condition of complete
church-communion, or a necessary attendance on the whole religious
worship thereby performed and therein prescribed, which others re-
fuse to admit of as such, and thereon forbear the communion pro-
posed 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 aggrava-
tion of this disorder, in that not only all men are refused commu-
nion who will not submit unto these terms of it, but also they are
si night out and exposed unto severe penalties if they will not admit
of them, though expressly contrary to their consciences and persua-
sions.
2. Canonical submission unto the present ecclesiastical govern-
ment of the church, and the administration of the discipline thereof,
in their hands by whom the power of it is possessed, with an acqui-
escency 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
GROUNDS AND REASONS OF NONCONFORMITY. 161
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 Avhat 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, there-
fore, for granted, that in the conformity required of us we must cor-
dially 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 conform-
ing. 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 de-
clared 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 com-
munion. 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 re-
VOL. XV. 1 1
162 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
quired, 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 applica-
tion 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 man-
ner of secular or civil courts, to the exclusion of that rule and discip-
line 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 acknow-
ledgment 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- fellow-
ship and communion be built upon men's own judgment and choice,
— this would go a great way towards the pacification of our differ-
ences. 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 prin-
GROUNDS AND REASONS OF NONCONFORMITY. 163
cipally, 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-com-
munion, 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 clay actually cast out of all communion for not ob-
serving 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 com-
munion ; 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 mea-
sured 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 dejnivation of the outward administration of all the privi-
leges 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 dischpline, ex-
ercised in the highest severity, on no greater occasions than the
1C4j discourse on christian love and peace.
omission of the observance of these ceremonies. Whether such pro-
ceedings 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 la-
bour 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 un-
worthy 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 ad-
mitted so far as those articles concern only points of faith ; but where-
as 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 na-
ture with things themselves therein approved of.
These are the conditions of communion with the church of Eng-
land 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 con-
ditions, 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 dis-
ciples free. And if once things were come unto that state that men
Avould assign no other terms of church-communion than what Christ
hath appointed, it would quickly appear where the guilt of our divi-
sions would yet remain, if any such divisions would }7et 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
GROUNDS AND REASONS OF NONCONFORMITY. 165
lusts, passions, and carnal interests of men. Could Ave 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 dis-
dainful reproaches which the pride of men, blown up by a con-
fluence of secular, perishing advantages, prompts them to pour out
upon us for our non-compliance 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 ob-
servance 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
1 66 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 indispen-
sably 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 belongs
unto their edification is exempted from him, the charge that is given
unto him and the account which will be expected from him do suffi-
ciently 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. ] -4 ; Heb. xiii. 1 7; — 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 jrrincipally 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 ministe-
rial 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.
GROUNDS AND REASONS OF NONCONFORMITY. 167
And if these are not received by any, they are usurpers if they under-
take 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 exer-
cise 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 sacra-
ments, 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 obedi-
ence of some and the " revenging of disobedience " in others; if they
have no power to judge, admonish, or censure them that walk un-
answerably 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 solici-
tude and persuasion, what they were excluded from attending unto
1 68 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 enervous as unto any in-
fluence on the consciences of men. Their minds, indeed, may be
affected by them so far as they are attended with outward penalties;
but Low little this tends unto the promotion of holiness or the refor-
mation 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 clue manner made par-
takers of them. About them, therefore, and their orderly adminis-
tration, did the primitive churches always use their utmost care and
diligence; and these in an especial manner did they make use of with
respeet 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, contami-
nated, 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 ap-
proved. And if any one after his admittance was found to walk
unanswerably unto his profession, or to fall into any known sin,
GROUNDS AND REASONS OF NONCONFORMITY. 169
whence offence did ensue among the faithful, he was immediately
dealt withal in the discipline of the church, and, in case of impeni-
tency, 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 ap-
proach 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 dis-
tribute 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 mi-
nisters 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 gos-
pel, the purity of the church and its edification, are greatly con-
cerned 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 un-
worthily 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 in-
quiry after these things in those that are to be admitted unto the
170 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 ear-
nest in spiritual things, if it be believed that it is internal grace and
holiness for the sake whereof all outward administrations are insti-
tuted 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 de-
stroy their souls? It cannot be but that their hardening and impe-
nitency 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 doc-
trine of the church pressing them to look after a change and relin-
quishment 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 abso-
lutely do so to the profession which they make. They witness in
the name of Christ his approbation of it, and therewithal of all per-
sons, 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 joass in the world that the conformity (worth that
we contend about ten thousand times over) which ought to be be-
tween the preaching of the word, the administration of the sacra-
ments, and the lives of them who are partakers of them, is for the
most part lost. The word still declai-es 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 holi-
ness of its communion, is damaged by the neglect of a careful inspec-
tion into this duty; for it cannot be but that ignorance, worldli-
GROUNDS AND REASONS OF NONCONFORMITY. 171
ness, and profaneness, will spread themselves as a leprosy over such
a church, whence their communion will be of very little use and ad-
vantage 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 with-
out 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 ne-
glect. 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 ex-
pect 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 be-
cause 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 Avithal 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
172 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 convply
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 there-
by 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 attend-
ance 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, Ave 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 omis-
sion 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 him-
self; 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 him-
self 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
GROUNDS AND REASONS OF NONCONFORMITY. 173
them who were so converted into that church order and fellowship
wherein they might partake of the sacred mysteries or solemn ordi-
nances of the Christian worship. And this course of proceeding con-
tinued 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 sacra-
ments 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 con-
version 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 pre-
tended, 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 insuffi-
cient for this work, how come the}'- 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, accord-
ing 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 them-
selves, 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 admis-
sion of persons into the complete society of the faithful, is not arbi-
trary, 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
1 7 1 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 congrega-
tion: 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 judg-
ment of the matter at which he is offended, nor, in this case, with-
out 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,
5^et, 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 commuuion, 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 ad-
mission 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 with-
out dissimulation, as members of the same body: and, therefore, in
their approbation of what is done, their rulers have light and encour-
agement in their own duty. Besides, there is appointed, and ought
to be preserved, a communion among churches themselves. By vir-
tue 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
GROUNDS AND REASONS OF NONCONFORMITY. 1 75
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 under-
take 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, ac-
cording 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 Avondrous 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 re-
nounce, 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,
17G DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 aud declaration
of them; and then we find that he charged the failings, neglects,
and miscarriages of the churches principally upon the angels or minis-
ters 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. con-
formity required of us, and according to the terms on which it is pro-
posed, engage ourselves against the exercise of our ministerial office
and power, with respect unto them who are already members of par-
ticular 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 be-
long 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, other-
wise 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 temp-
tations, 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 participa-
tion 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
tlic 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
GROUNDS AND REASONS OF NONCONFORMITY. 177
sentence that he denounceth in heaven against them that are im-
penitent? 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 impeni-
tently 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 insti-
tuted 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, accord-
ing to the mind of Christ, in case of scandalous sins and offences
among them, they are so plainly and particularly laid down and di-
rected, 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 ne-
glected 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 there-
unto, to " watch diligently lest any root of bitterness spring up among
them, whereby they might be defiled." And hereunto, also, are sub-
servient all the commands that are given them to exhort and ad-
monish one another, that the whole church may be preserved in
vol. xv. 1 2
1 78 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
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 congrega-
tions exercised, and to exercise it accordingly? If this should be
found to be in the ministers, and, through their neglect in the ad-
ministration 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 rea-
sons before insisted on in the case of admission do undeniably evince.
And if those ministers who do conscientiously attend unto the dis-
charge of their ministerial office towards particular flocks would but
examine their own hearts by the light of open and plain Scrijiture
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 in-
cumbent 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 peace-
ably 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
denied by their presence and communication in them, nor the edifi-
cation 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.
GROUNDS AND REASONS OF NONCONFORMITY, 1 79
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 pro-
cedure 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 salva-
tion, 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 gene-
rally 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 sepa-
rate 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 in-
different of what sort of persons they do consist, we know not. Yea,
to speak plainly, we greatly fear that both the worship and wor-
shippers 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.
1 80 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
We might yet farther insist on the great evil it would be in us, if
Ave 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 com-
pliance 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 un-
scriptural 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 sin-
cerely profess the gospel there may be that peace and such an agree-
ment obtained, as in observance whereof they may all exercise those
duties of love which the strictest union doth require. These we pro-
fess 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 misunder-
standing 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 wor-
ship 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
GROUNDS AND REASONS OF NONCONFORMITY. 181
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 volun-
tary 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
Avorship 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 blam-
able 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 abso-
lutely 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 gra-
ciously 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
182 DISCOURSE ON CHRISTIAN LOVE AND PEACE.
men but to enable them to act obedientially towards him and mi-
nisterially 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 per-
formance. And by the same means are Ave 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 dili-
gently, every one according as he hath received the gift of the grace
of God, is out of question with them that do believe the gosrjel.
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 neglect ers 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 in-
vincibly 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 obliga-
tion 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,
GROUNDS AND REASONS OF NONCONFORMITY. 183
is no competent judge in this case ; nor will their prohibitions, who
apparently thereby revenge their own quarrel, influence the con-
sciences 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 ob-
served, 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 wor-
ship, and the number of them that may assemble, are regulated by
laws for secular ends or civil security, and that under express penal-
ties 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 prohibi-
tions, 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 tem-
porary or occasional, suited unto such emergencies as may give coun-
tenance unto their necessity, there might be a proportionable com-
pliance 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 inter-
fere with the intention and end of the law, by giving the least coun-
tenance 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 neces-
sity. 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 in-
heritance," and the commission he gave thereon unto his apostles, to
18 i DISCOURSE ON CHRISTIAN LOVE AND PEACE.
"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 pretend-
ed 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 mani-
fested, 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 natiou), 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 com-
munion with any particular or parochial church in this nation, but
GROUNDS AND REASONS OF NONCONFORMITY. 185
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 pro-
hibited from any such communion, by the terms, conditions, and cus-
toms indispensably annexed unto it by the laws of the land and the
church, which are not lawful for us to observe, being Christ's free-
men ; 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.
AN INQUIEY
INTO
THE ORIGINAL, NATURE, INSTITUTION, POWER, ORDER, AND COMMUNION
OF
EVANGELICAL CHUKCHES.
THE FIRST PART.
AN ANSWER TO THE DISCOURSE OF THE UNREASONABLENESS OF SEPARATION,
WRITTEN BY PR EDWARD STILLINGFLEET, DEAN OF PAUL'S \
AND IX DEFENCE OF THE VINDICATION OF THE NONCONFORMISTS
FROM THE GUILT OF SCHISM.
" Stand ye in the voys, and see, and Bah for the old paths, where is the Rood way, and walk therein, and ye
shall find rest for your souls."— J En. vi. l'J.
PREFATORY NOTE.
A general account of the controversy occasioned by Stillingfleet's sermon "On the Mis-
chief of Separation," will be found prefixed to Owen's pamphlet, entitled "A Brief Vin-
dication of the Nonconformists," etc., vol. xiii. of his works Stillingfleet in reply
published a large work, with the title, "The Unreasonableness of Separation; or, an
impartial account of the history, nature, and pleas of the present separation from the
communion of the Church of England. To which several late letters are annexed of emi-
nent protestant divines abroad, concerning the nature of our differences, and the way
to compose them." The first part of this elaborate work consists of a long preface,
in which the author first retorts upon the Nonconformists the charge of encouraging
Popery from the schism and divisions they had fomented, from their opposition to epis-
copal polity, which was a main bulwark against Popery, and from certain curious facts,
uccording to which the Jesuits, it would seem, had insinuated themselves among the
early Puritans, in order to excite them against the Church of England. He next
mentions that he had been led to preach the sermon which had given rise to the con-
troversy by a perusal of two works of Mr Baxter, in which the Church of England
was assailed, and to which he had a right to offer a reply. He alludes, finally, to the
five antagonists, Owen, Baxter, Howe, Alsop, and Barret, whom his present work was
intended to answer. Of Owen, whom he mentions first, he says, " He treated me with
that civility and decent language, that I cannot but return him thanks for it." The
work itself is divided into three parts, — an historical account of the rise and progress of
separation, the nature of the present separation, and an examination of the pleas for
separation. The praise of great tact and ability must be accorded to this production of
Stillingfleet. He takes up the weapons of the Presbyterians against the Independents,
during the discussions of the Westminster Assembly, and wields them against the Pres-
byterians themselves in defence of his own church. With both, his main argument is
simply, that separation from a church which they admitted to be a true church of Christ
was of necessity schism, and that no grounds could justify separation where there was
agreement " in regard to doctrine and the substantial of religion." In the appendix
to the work there are three letters, expressing concurrence with his views, from foreign
divines,— Le Moyne, De 1' Angle, and Claude. It is affirmed by Robinson, in his Life of
Claude, that these letters were procured by Compton, bishop of London, on an unfair re-
presentation of the case at issue between Stillingfleet and his opponents, and published
as the judgment of these foreign divines against English Nonconformity; and that, on a
true statement of the case, they complained of the duplicity with which they had been
treated, and gave forth an opinion adverse to the cause of the bishop and Stillingfleet.
It is certain that in the letter by Le Moyne, he argues as if the question related to the
possibility of salvation within the pale of the Church of England, accounting it " a very
strange thing" that the Nonconformists should have " come to that extreme as to believe
that a man cannot be saved in the Church of England." He might well have felt such
surprise if there had been the least ground for imputing this uncharitable sentiment to
Owen and his compeers in the defence of Nonconformity. Perhaps Stillingfleet himself
had most reason to complain of the mistake, by whatever means it was occasioned, for
it really deprived his chief argument against them of all its strength and relevancy.
In its first aspect, the following work of Owen, in reply to the Dean of St Paul's, seems
irregular and confused. The dean is assailed, however, in a way most effective, and ex-
tremely characteristic of our author, who commonly refutes an antagonist not so much
by exposing the weakness of his reasoning, as by establishing on solid grounds the posi-
tive truth to be embraced. He had been preparing a work on the nature of evangelical
churches before " The Unreasonableness of Separation" appeared. He felt that the sub-
stance of his views on the main points involved in the controversy was contained in it,
and, like another Scipio, he transfers the war to Africa, by putting the Church of Eng-
land on its defence for innovations in its ecclesiastical polity, which had no sanction in
: Icripf ore or apostolic antiquity, the guilt of schism lying with the church that departed
from the apostolic model, not with the church that adhered to it. Opinions, of course,
will vary as to the perfect Success of the argument, hew will question the ability with
which it is conducted; and his sagacity in selecting this point of attack may he gathered
from the fact, that in the view which he presents of the constitution and working of the
primitive churches, he lias but anticipated the judgment of the learned Neandcr.
In a preliminary note to the reader, he disposes of the calumny that the Dissenters
were abettors of the papal interest in Britain, classing it with stories still more ridicu-
lous, as that they had been receiving large bribes to pursue this unprincipled course.
Then follows a preface of some length, in which he meets the argument contained in the
first part of Stillingtlcet's work, and founded on the history of separation, lie appends
to the treatise on evangelical churches a long answer to the remaining parts of his oppo-
nent's work, in which the Nonconformists are charged with schism, and their pleas in
vindication of themselves are met and considered. The main treatise— the Inquiry into
Evangelical Churches— is but the first part of a, work which was completed bj the publi
cation in L689of "The True Nature of a Gospel Church." See vol. xvi of his works. — Ei>.
TO THE READER.
I thought to have wholly omitted the consideration of that part of the discourse
of Dr Stillingfleet, in his preface, which concerneth the furtherance and promotion
of the designs of the Papists and interest of Popery by Nonconformists, and ac-
cordingly I passed it by in the ensuing discourses ; for I supposed that all unpre-
judiced persons would assign it unto the provocation which he seems to have re-
ceived from those who answered his sermon, or otherwise, and so have passed it by
among such other excursions as divines are incident unto in their controversial
writings, for that no countenance was given unto it, either from truth or any
useful end as unto the present state of the protestant religion amongst us, is evi-
dent unto all. But things are fallen out more according unto the humour of the
times, or rather the supposed interest of some, than any just, l'ational projections.
For what other success this book hath had I know not, nor am solicitous. Certain
it is that many of the same mind and persuasion with himself have been encouraged
and emboldened by it confidently to report that " the Nonconformists are great
promoters of the papal interest," yea, and do the work of the Papists to facilitate
its introduction ; for it is now made so evident in the preface of that book (I will
not say on what topics, which seem not wakeful thoughts in such an important
cause, and such a season as this is) that no man need doubt of the truth of it.
Some, indeed, think that it were better at this time to consider how to get out
Popery from amongst us than to contend about the ways whereby it came in, as
unto our present danger of it. But if nothing will prevail against the resolutions
of others, influenced by interest and the sweetness of present advantages, to desist
from this inquiry, it will be necessary that such an account be given of the true
reasons and means of the advance of Popery in this nation as shall give them occa-
sion to consider themselves and their own ways; for we are to look for the causes
of such effects in things and means that are suited and fitted to be productive of
them, so as that they cannot but follow on their being and operation, and not in
old stories, surmises, and far-fetched or feigned inferences. And if we do reckon
that the real advancement of religion depends only on the secular advancement of
some that do profess it, we may be mistaken in our measures, as others have been
before us.
But, at present, the insinuations of that preface do seem to prevail much with
those of the same party with its author, who want nothing at any time but the
countenance of such a pen and story to vent their ill-will against Nonconformists.
" Report," say they, " and we will report it." But also as he said, " Mendacium
mendacio tegendum ne perpluat." First, evil inventions always tend unto, and
stand in need of, new additions, to render them usefid unto their end ; without which
they quickly evaporate. Wherefore, lest the insinuations of this worthy person should
not be sufficiently subservient unto the uniting of all Protestants in one common
interest against Popery, which was the original design of the Doctor's sermon, some
have added unto it that which is homogeneal, as unto truth, and so easily mixing
with the other discourse, that " the Nonconformists, some of them at least, do re-
ceive, or have received, money from the Papists, to act their affairs and pi-omoto
190 TO THE READER.
their interest." And although this he such a putid calumny, such a malicious false-
hood, such a frontless lie, as impudence itself would blush at being made an instru-
ment to vent it, and withal extremely ridiculous, yet because it seems useful unto
the good end of uniting Protestants and opposing Popery, it hath not only been
reported by sundry of the clergy, but embraced and divulged also by some of their
weak and credulous followers, who seem to believe that other men's advantage is
their religion. But when the utmost bounds of modesty are passed, nothing but
an outrage in lying and calumny, out of hopes that something will stick at last, can
give countenance to men in such false accusations. And those by whom they are
first whispered probably understand better than the Nonconformists what influence
money, or the things which they know how to turn into it, hath into their profes-
sion and actings in religion. It seems to me that some such men are afraid lest
the present opposition unto Popery should issue in such an establishment of the
protestant religion as that hereafter it should not be in the disposal of any, nor in
their power to make a bargain of it, either for their advantage or in their necessity.
For unless we should suppose such a defect in common prudence as is not charge-
able on men of understanding in other affairs, it is hard to judge that these things
can proceed from any other ground but a design to increase distrusts and jealousies
amongst Protestants, to heighten their differences, to exasperate and provoke them
to animosities, to weaken the hands of each party by a disbelief of the sincerity of
each other in the same common cause ; whence, whether it be designed or no, it
will follow that we shall be all made a prey unto our restless adversaries. For
what else but a strong inclination thereto can give the least credit or reputation to
such vile insinuations, false surmises, and fables (I do not say in the preface, but in
the reports that have been occasioned thereby), wherein folly and malice rival one
another against that plain, open, uncontrollable evidence, which the Nonconformists
always gave, and yet continue to give, of their faithful, cordial adherence unto the
protestant religion and interest in the nation? And what now if, in way of re-
taliation, a charge should be laid and managed against those of the episcopal wav,
that they should contribute their assistance (whether knowingly or being deluded
it is all one) to the introduction of Popery, would not all things be cast into an
admirable posture amongst us for an opposition thereunto ? But let none mistake
nor deceive themselves ; neither the past sufferings of the Nonconformists, nor their
present hopes of liberty, nor the reproaches cast upon them, shall shake them in
their resolutions for a conjunction with all sincere Protestants in the preservation of
their religion, and opposition unto all popish designs whatever. And (to speak
with modesty enough) as they have hitherto, in all instances of zeal and duty for
the preservation of the protestant religion, been as ready and forward as any other
sort of men, so whatever may befall them, however they may be traduced or falsely
accused, they do and will continue in giving the highest security that conscience,
profession, principles, interest, and actions can give, of their stability in the same
cause. Only, they desire to be excused if they make not use of this notable engine
for opposing of Popery, — namely, the stirring up at this present time of jealousies
liars, and animosities amongst Protestants. — which others judge serviceable unto
that end. But that which animates all these insinuations, charges, and reports,
is our thankful acceptance of the indulgence granted by his majesty by a public
declaration some years ago ; whereby it should seem the Papists thought to make
some advantage, though they were deceived in their expectation. I must needs
say, that Whatever be the true case in reference thereto in point of law, in my
judgment it scarcely answeretli that loyalty and regard unto his majesty's honour
which some men profess, when all his actions are suited to their interests, to con-
tinue such outcries about that which was his own sole act. by the advice of his
council. We did, indeed, thankfully accept and make use of this royal favour ; and
TO THE READER. 191
after that, for so many years, we had been exposed to all manner of sufferings and
penalties, whereby multitudes were ruined in their estates, and some lost their lives,
and that without hopes of any remission of severity from the parliament that then
sat, by their mistake of the true interest of the kingdom, wherein alone they did
not miss it, we were glad to take a little breathing space from our troubles under
his majesty's royal protection, designed only as an expedient (as was usual in former
times) for the peace and prosperity of the kingdom, until the whole matter might
be settled in parliament. And if this were a crime, " habetis confitentem reum "
as to my part. But because I know myself herein peculiarly reflected on, I do
avow that never any one person in authority, dignity, or power in the nation, nor
any one that had any relation unto public affairs, nor any from them, Papist or
Protestant, did once speak one word to me or advise with me about any indul-
gence or toleration to be granted unto Papists. I challenge all the world who are
otherwise minded to intermit their service for a season unto the great false accuser,
and prove the contrary if they can. The persons are sufficiently known of whom
they may make their inquiry.
But I can cast this also into the same heap or bundle of other false surmises and
reports concerning me, almost without number ; which it would be a wonder that
some men should pretend to believe and divulge, as they have done, if we were
bound to judge that their charity and prudence were proportionable unto their
dignities and promotions. These things must be, whilst interest, with hopes and
fears, vain love, and hatred thence arising, do steer the minds of men.
But what if we have not designed the prevalence or introduction of Popery, yet,
being a company of silly fellows, we have suffered ourselves to be wheedled by the
Jesuits to be active for the cutting of our own throats? for we are full well satisfied
that we should be the very first who should drink of the cup of their fury, could they
ruin the protestant interest in England. And into such an unhappy posture of affairs
are we fallen, that whereas it is evident we do nothing for the promotion of Popery,
but only pray against it, preach against it, write against it, instruct the people in
principles of truth whereon to avoid it, and cordially join with all true Protestants
in the opposition of it, wherein we are charged with an excess that is like to spoil all,
yet these crafty blades know how to turn it all unto their advantage. As it should
seem, therefore, there remains nothing for Nonconformists to do in this matter, but
to bind themselves hand and foot and give themselves up unto the power of the
Papists ; for all they do against them doth but promote their interest. But this, I
am persuaded, they will be greatly unwilling unto, unless they are well assured that
their episcopal friends will be more ready to expose themselves to hazard for their
preservation and deliverance than yet they have reason to expect that they will.
But, for my part, I was a long time since taught an expedient by an eminent per-
sonage for the freeing myself from any inclination to a compliance with Popery,
and that in the instance of himself; for being in Ireland when there was, in
former days, a great noise about reconciliation, a person of his own order and
degree in the court of England wrote unto him, to inform him of a report that
he was inclined to a reconciliation with Popery, or a compliance on good terms
with the church of Rome, and withal desired him, that if it were so he would
communicate unto him the reason of his judgment. But that great and wise per-
sonage, understanding full well whereunto these things tended, returned no answer
but this only, that he knew no reason for any such report ; for he was sure that
he believed the pope to be antichrist, which put an absolute period unto the inter-
course. And I can insist on the same defensative against forty such arguments as
are used to prove us compliant with the papal interest ; and so I believe can all the
^-Nonconformists. And if this be not enough, I can, for my part, subscribe unto
£ the conclusion which that most eminent champion of the protestant religion in
192 TO THE READER.
England, namely, Whitaker, gives unto his learned disputation about antichrist:
" Igitur," saith he, " sequamur prseeuntem Spiritum Sanctum, et hbere dicamus,
defendamus, clamemus, et per eum qui vivit in aetemum juremus, pontificem Ro-
manum esse antichristum."
If this will not suffice, we know better how to spend our remaining hours of life
in peace than in contending about impertinent stories and surmises, exhaled by
wit and invention out of the bog of secular interest; and shall, therefore, only
assure those by whom we are charged, in the pulpit, or coffee-houses, or from the
press, to countenance the promotion of the papal interest in the nation, that as they
deal unjustly with us herein, and weaken the protestant interest what lies in
them, so let them and others do and say what they please, nothing shall ever
shake us in our resolution, by the help of God, to abide in a firm conjunction with
all sincere Protestants for the preservation of our religion, and in opposition to the
Papists; yea, that we would do so with our lives at the stake, if there were none
left to abide in the same testimony but ourselves. But if they think that there is no
way for us to be serviceable against Popery but by debauching our consciences with
that conformity which they prescribe unto us, we beg their pardon, we are of
another mind.
'ME PREFACE.
AN EXAMINATION OF THE GENERAL PRINCIPLES OF DR STILLING FLE ET S BOOK OF
THE " UNREASONABLENESS OF SEPARATION."
The differences and contests among professed Christians about the nature, power,
order, rule, and residence of the gospel church-state, with the interest of each dis-
senting party therein, have not only been great and of long continuance, but have
also so despised [defied ?] all ways and means of allaying or abatement, that they seem
to be more and more inflamed every day, and to threaten more pernicious conse-
quents than any they have already produced ; which yet have been of the worst of
evils that the world for some ages hath groaned under : for the communion so much
talked of amongst churches is almost come only unto an agreement and oneness in
design for the mutual and forcible extermination of one another; at least, this is
the professed principle of them who lay the loudest claim to the name and title,
with all the rights and privileges, of the church. Nor are others far remote from
the same design, who adjudge all who dissent from themselves into such a condi-
tion as wherein they are much inclined to think it meet they should be destroyed.
That which animates this contest, which gives it life and fierceness, is a supposed
enclosure of certain privileges and advantages, spiritual and temporal, real or pre-
tended, unto the church-state contended about. Hence, most men seem to think
that the principal, if not their only concernment in religion, is of what church they
are; so as that a dissent from them is so evil as that there is almost nothing else that
hath any very considerable evil in it. When this is once well rivetted in their minds
by them whose secular advantages lie in the enclosure, they are in a readiness to
bear a share in all the evils that unavoidably ensue on such divisions. By this means,
among others, is the state or condition of Christian religion, as unto its public
profession, become at this day so deplorable as cannot well be expressed. What
with the bloody and desolating wars of princes and potentates, and what with the
degeneracy of the community of the people from the rule of the gospel, in love, meek-
ness, self-denial, holiness, zeal, the universal mortification of sin, and fruitfulness in
good works, the profession of Christianity is become but a sad representation of the
virtues of Him who calls out of darkness into his marvellous light. Neither doth
there seem at present to be any design or expectation in the most for the ending of
controversies about the church but force and the sword; which God forbid.
It is, therefore, high time that a sober inquiry be made, whether there be any such
church-state of divine institution as those contended about; for if it should appear
upon trial that indeed there is not, but that all the fierce digladiations of the parties
at variance, with the doleful effects that attend them, have proceeded on a false sup-
position, in an adherence whereunto they are confirmed by their interests, some ad-
vances may be made towards their abatement. However, if this may not be attained,
yet directions may be taken from the discovery of the truth, for the use of them
who are wiling to be delivered from all concernment in these fruitless, endless con-
VOL. XV. 13
194 THE PREFACE.
tests, and to reduce their whole practice in religion unto the institutions, rules, and
commands of our Lord Jesus Christ. And where all hopes of a general reforma-
tion seem to fail, it savours somewhat of an unwarrantable severity to forbid them
to reform themselves who are willing so to do; provided they admit of no other
rule in what they so do but the declaration of the mind of Christ in the gospel,
carrying it peaceably towards all men, and firmly adhering unto the faith once
delivered unto the saints.
To make an entrance into this inquiry the ensuing discourse is designed. And
there can be no way of the management of it but by a diligent, impartial search
into the nature, order, power, and rule of the gospel church-state, as instituted,
determined, and limited by our Lord Jesus Christ and his apostles. When we
depart from this rule, so as not to be regulated by it in all instances of fact or
pleas of right that afterward fall out, we fall into the confusion of various ] >n -
sumptions, suited unto the apprehensions and interests of men, imposed on them
from the circumstances of the ages wherein they lived. Yet is it not to be denied
but that much light into the nature of apostolical institutions may be received from
the declared principles and practices of the first churches, for the space of two hun-
dred years or thereabouts. But that, after this, the churches did insensibly depart
in various degrees from the state, rule, and order of the apostolical churches, must,
I suppose, be acknowledged by all those who groan under the final issue of that
gradual degeneracy in the papal antichristian tyranny ; for Rome was not built in
a day, nor was this change introduced at once or in one age. Nor were the lesser
alterations which began this declension so prejudicial unto the being, order, and
purity of the churches, as they proved afterward, through a continual additional
increase in succeeding ages.
Having affirmed something of this nature in my brief " Vindication of the Non-
conformists from the Guilt of Schism," the Rev. Dr Stillingfleet, in his late treatise,
entitled " The Unreasonableness of Separation," doth not only deny it, but reflects
with some severity upon the mention of it, part ii. sect. 3, pp. 225, 226, etc. I
shall, therefore, on this occasion, resume the consideration of it, although it will
be spoken unto also afterwards.
The words he opposeth are these: — " It is possible that an impartial account may,
ere long, be given of the state and ways of the first churches after the decease of
the apostles; wherein it will be made to appear how they did insensibly deviate in
many things from the rule of their first institution; so as that though their mis-
takes were of small moment, and not prejudicial unto their faith and order, yet
occasion was administered unto succeeding ages to increase those deviations until
they issued in a fatal apostasy." I yet suppose these words inoffensive, and agree-
able unto the sentiments of the generality of Protestants; for, —
1. Unto the first churches after the apostles I ascribe nothing but such small
mistakes as did no way prejudice their faith or order; and that they did preserve
the latter as well as the former, as unto all the substantial parts of it, shall be after-
wards declared. Nor do I reflect any more upon them than did Hegesippus in
Eusebius, who confines the virgin purity of the church unto the days of the
apostles, lib. hi. cap. 29. The greater deviations, which I intend, began not until
after the end of the second century. But, —
2. To evince the improbability of any alteration in church rule and order upon
my own principles, he intimates, both here and afterward, that " my judgment is
that the government of the church was democratical, and the power of it in the
pei i] ile, in distinction from its officers:" which is a great mistake; I never thought,
1 aever wrote any such thing. I do believe that thv authoritative rule or govern-
ment of the church was, is, and ought to be, in the elders and rulers of it, being an
act of the office-power committed unto them by Christ himself. Ilowbeit, my
THE PREFACE. 195
judgment is, that they ought not to rule the church with force, tyranny, and cor-
poral penalties, or without their own consent; whereof we shall treat afterward.
There are also other mistakes in the same discourse, which I shall not insist upon.
3. This, therefore, is that which he opposeth, — namely, that there was a devia-
tion in various degrees, and falling off from the original institution, order, and
rule of the church, until it issued in a fatal apostasy. This is that which, on the
present occasion, must be farther spoken unto ; for if this be not true, I confess
there is an end of this contest, and we must all acquiesce in the state, rule, and
order that was in the church of Rome before the Reformation. But we may ob-
serve something yet farther in the vindication and confirmation of this truth, which
I acknowledge to be the foundation of all that we plead for in point of church
reformation; as, —
(1.) That the reasons and arguings of the Doctor in this matter, — the necessity
of his cause compelling him thereunto, — are the same with those of the Papists
about the apostasy of their church, in faith, order, and worship, wherewith they are
charged, namely, when, where, how was this alteration made? who made opposi-
tion unto it? and the like. When these inquiries are multiplied by the Papists, as
unto the whole causes between them and us, he knows well enough how to give
satisfactory answers unto them, and so might do in this particular unto himself
also; but I shall endeavour to ease him of that trouble at present. Only, I must
say that it is fallen out somewhat unexpectedly that the ruins of the principal
bulwark of the Papacy, which hath been effectually demolished by the writings of
Protestants of all sorts, should be endeavoured to be repaired by a person justly
made eminent by his defence of the protestant religion against those of the church
of Rome.
(2.) But it may be pleaded, that although the churches following the first ages
did insensibly degenerate from the purity and simplicity of gospel faith and wor-
ship, yet they neither did nor could do so from an adherence unto and abiding in
their original constitution, or from the due observation of church order, rule, and
discipline, least of all could this happen in the case of diocesan episcopacy. I
answer, —
[1.] That as unto the original of any thing that looks like diocesan episcopacy,
or the pastoral relation of one person of a distinct order from presbyters unto many
particular complete churches with officers of their own, with power and jurisdic-
tion in them and over them, unto the abridgment of the exercise of that right and
power unto their own edification which every true church is intrusted withal by
Jesus Christ, it is very uncertain, and was introduced by insensible degrees, accord-
ing unto the effectual working of the mystery of iniquity. Some say that there
were two distinct orders, — namely, those of bishops and presbyters, — instituted at
first in all churches planted by the apostles ; but as the contrary may be evidently
proved, so a supposition of it would no way promote the cause of diocesan episco-
pacy, until those who plead for it have demonstrated the state of the churches
\\ herein they were placed to be of the same nature with those now called diocesan.
Wherefore, this hypothesis begins generally to be deserted, as it seems to be by this
author. Others suppose that immediately upon, or at, or after the decease of the
apostles, this new order of bishops was appointed, to succeed the apostles in the
government of the churches that were then gathered or planted; but how, when,
or by whom, — by what authority, apostolical and divine, or ecclesiastical only and
human, — none can declare, seeing there is not the least footstep of any such thing
either in the Scripture or in the records that remain of the primitive churches.
Others think this new order of officers took its occasional rise from the practice of
the presbyters of the church at Alexandria, who chose out one among themselves
constantly to preside in the rule of the church and in all matters of order, unto
196 THE PREFACE.
whom they ascribed some kind of pre-eminence and dignity, peculiarly appropri-
ating unto him the name of bishop. And if this be true as unto matter of fact,
I reckon it unto the beginnings of those less harmful deviations from their original
constitution which I assigned unto primitive churches; but many additions must
be made hereunto before it will help the cause of diocesan episcopacy. "What
other occasions hereof were given or taken, what advantages were made use of to
promote this altt ration, shall be touched upon afterwards.
[2.] Why may not the chui-ches be supposed to have departed from their ori-
ginal constitution, order, and rule, as well as from their first faith and worship?
which they did gradually, in many successive ages, until both were utterly cor-
rupted. The causes, occasions, and temptations leading unto the former, are to
the full as pregnant as those leading unto the latter; for, —
1st. There was no vicious, corrupt disposition of mind that began more early to
work in church-ofheers, nor did more grow and thrive in the minds of many, than
ambition, with desire of pre-eminence, dignity, and rule. It is not to be supposed
that Diotrephcs was alone in his desire of pre-eminence, nor in the irregular act-
ings of his unduly assumed authority. However, we have one signal instance in
him of the deviation that was in the church with him, from the rule of its original
constitution ; for he prevailed so far therein as, by his own single episcopal power, to
reject the authority of the apostles, and to cast them out of the church who com-
plied not with his humour. How effectually the same ambition wrought after-
\tard, in many others possessing the same place in their churches with Diotrcphes,
is sufficiently evident in all ecclesiastical histories. It is far from heing the only
instance of the corruption of church order and rule by the influence of this ambi-
tion, yet it is one that is pregnant, which is given us by Ambrose; for, saith he,
" Ecclesia ut synagoga, seniores habuit, quorum sine consilio nihil agebatur in
ecclesia; quod qua negligentia ohsoleverit nescio, nisi forte doctorum desidia, aut
magis superbia, dum soli volunt aliquid videri,-' in 1 ad Timoth. cap. v. It seems
there was some alteration in church rule and order in his time, whose beginning
and progress he could not well discover and trace, but knew well enough that so
it was then come to pass. And if he, who lived so near the times wherein such
alterations were made, could not yet discover their first insinuation nor their
subtle progress, it is unreasonable to exact a strict account of us in things of the
same nature, who live so many ages after their first introduction. But this he
judgeth, that it was the pride or ambition of the doctors of the church which in-
troduced that alteration in its order. Whereas, therefore, we see in the event that
all deviations from the original constitution of churches, all alterations in their rule
and order, did issue in a compliance with the ambition of church-rulers, as it did
in the papal church, — and this ambition was signally noted as one of the first de-
praved inclinations of mind that wrought in ecclesiastical rulers, and which, in the
fourth and fifth centuries, openly proclaimed itself, unto the scandal of Christian
religion, — there was a greater disposition in them unto a deviation from the original
institution, rule, and order of the church, no way suited unto the satisfaction of
that ambition, than unto a defection from the purity of faith and worship; which
yet also followed.
2dly. As the inclination of many lay towards such a deviation, so their interests
led them unto it, and their temptations cast them upon it. For, to acknowledge
the truth unto our author and other-, the rule and conduct of the church, the pre-
servation of its order and discipline according unto its first institution, and the di-
rections given in the Scripture about it. arc. according unto our apprehension of
these tilings, a matter so weighty in itself, so dangerous as unto its issue, atn nded
with so many difficulties, 1 rials, and temptations, laid under such severe interdic-
tions of lordly power, or seeking either of wealth or dignify, that no wise man will
THE PREFACE. 197
ever undertake it, but merely out of a sense of a call from Christ unto it, and in
compliance with that duty which he owes unto him. It is no pleasant thing unto
flesh and blood to be engaged in the conduct and oversight of Christ's volunteers;
— to bear with their manners; to exercise all patience towards them in their infirmi-
ties and temptations ; to watch continually over their walkings and conversation, and
thereon personally to exhort and admonish them all; to search diligently and
scrupulously into the rule of the Scripture for their warranty in every act of their
power and duty; under all their weaknesses and miscarriages, continuing a high
valuation of them, as of the flock of God, " which he hath purchased with his own
blood;" with sundry other things of the like kind; all under an abiding sense of the
near approach of that great account which they must give of the whole trust and
charge committed unto them before the judgment-seat of Christ : for the most part
peculiarly exposed unto all manner of dangers, troubles, and persecutions, without
the least encouragement from wealth, power, or honour. It is no wonder, there-
fore, if many in the primitive times were willing gradually to extricate themselves
out of this uneasy condition, and to embrace all occasions and opportunities of in-
troducing insensibly another rule and order into the churches, that might tend more
unto the exaltation of their own power, authority, and dignity, and free them in
some measure from the weight of that important charge, and continual care with
labour, which a diligent and strict adherence unto the first institution of churches,
and rules given for their order and government in the Scripture, would have
obliged them unto. And this was done accordingly, until, in the fourth and fifth
centuries, and so onward, the bishops, under various titles, began by their arbitrary
rules and canons to dispose of the flock of Christ, to part and divide them among
themselves, without their own knowledge or consent, as if they had conquered
them by the sword. " This bishop shall have such a share and number of them
under his power, and that other so many ; so far shall the jurisdiction of one ex-
tend, and so far that of another," was the subject of many of their decrees and
laws for the rule of the church. But yet neither did they long keep within those
bounds and limits which their more modest ambition had at first prescribed unto
them, but took occasion from these beginnings to contend among themselves
about pre-eminence, dignity, and power; in which the bishop of Rome at length
remained master of the field, thereby obtaining a second conquest of the world.
3dly. That there was such a gradual deviation from the original institution of
churches, their order and rule, is manifest in the event; for the change became
at length as great as the distance is between the gospel and the rule of Christ
over his church on the one hand, and the canon law with the pope or antichrist
set over the church on the other. This change was not wrought at once, not in
one age, but by an insensible progress, even from the days of the apostles unto
those dark and evil times wherein the popes of Rome were exalted into an abso-
lute tyranny over all churches, unto the satiety of their ambition ; for, —
Athly. This mystery of iniquity began to work in the days of the apostles them-
selves, in the suggestions of Satan and the lusts of men, though in a manner latent
and imperceptible unto the wisest and best of men ; for that this mystery of ini-
quity consisted in the effectual workings of the pride, ambition, and other vices
of the minds of men, excited, enticed, and guided by the craft of Satan, until it
issued in the idolatrous, persecuting state of the church of Rome, wherein all
church rule, order, and worship of divine institution was utterly destroyed or cor-
rupted, we shall believe, until we see an answer given unto the learned writings
of all sorts of Protestants, whereby it hath been proved.
These things are sufficient to vindicate the truth of the assertion which the
Doctor opposeth, and to free it from his exceptions ; but because, as was observed
before, the supposition hereof is the foundation of all our present contests about
198 THE PREFACE.
church order and rule, I shall yet proceed a little farther in the declaration of the
way and manner whereby the apostasy asserted was begun and carried on. And I
shall not herein insist on particular instances, nor make a taanscription of stories
out of ancient writers giving evidence unto the truth, because it hath been abun-
dantly done by others, especially those of Magdeburg in the sixth and seventh
chapters of their Centuries, unto whose observations many other learned men have
made considerable additions; but I shall only treat in general of the causes, May.-.
and manner of the beginning and progress of the apostasy or declension of
churches from their first institution, which fell out in the successive ages after the
ajiostles, especially after the end of the second century, until when divine institu-
tions, as unto the substance of them, were preserved entire.
Decays in any kind, even in things natural and political, are hardly discernible
but in and by their effects. When an hectic distemper befalls the body of any man,
it is ofttimes not to be discerned until it is impossible to be cured. The Roman
historian gives this advice unto his readers, after he hath considered the ways and
means whereby the empire came to its greatness : " Labente deinde disciplina.
velut dissidentes primo mores sequatur animo ; deinde ut magis magisque lapsi
sint, turn ire csepermt prajcipites, donee ad haec tempora, quibus nee vitia nostra,
nee remedia pati possumus, periculum est," Liv. Prsefat. His words do not give
us a more graphical description of the rise and decay, as unto virtue and vice, of
the Roman empire, than of the Roman church, as unto its rise by holiness and
devotion, and its ruin by sensuality, ambition, the utter neglect of the discipline of
Christ, and superstition. But yet let any man peruse that historian, who wrote
with this express design, he shall hardly fix upon many of those instances whereby
the empire came into that deplorable condition wherein it was not able to bear its
distempers nor its cure, such as was the state of the church before the Reformation.
But besides the common difficulty of discovering the beginnings and gradual pro-
gression of decays, declensions, and apostasy, those which we treat of were begun
and carried on in a mysterious manner ; that is, by the effectual working of " the
mystery of iniquity." As this almost hid totally the work of it from the ages
wherein it was wrought, so it renders the discovery of it now accomplished the
more difficult. Passengers in a ship setting out to sea ofttimes discern not
the progressive motion of the ship, yea, for a while the land rather seems to move
from them than the vessel wherein they are from it ; but after a season, the con-
sideration of what distance they are at from their port gives them sufficient
assurance of the progress that hath been made : so this declension of the churches
from their primitive order and institution is discoverable rather by measuring the
distance between what it left and what it arrived unto, than by express instances
of it. But yet is it not altogether like unto that of a ship at sea, but rather unto
" the way of a serpent on a rock," which leaves some slime in all its turnings and
windings, whereby it may be traced. Such marks are left on record of the ser-
pentine works of this mystery of iniquity as whereby it may be traced, with more
or less evidence, from its original interests unto its accomplishment.
The principal promoting causes of this defection on the part of men were those
assigned by St Ambrose, in one instance of it, — namely, the negligence of the
people, and the ambition of the clergy. I speak as unto the state, rule, discipline,
and order of the church; for as unto the doctrine and worship of it, there were
many other causes and means of their corruption, which belong not unto our pre-
sent purpose. But as unto the alterations that were begun and carried on in the
state, order, and rule of the church, they arose from those springs of negligence
•on the one hand, and ambition on the other, with want of skill and wisdom to
manage outward occurrences and incidences, or what alteration fell out in the
outward state and condition of the church in this world. For hence it came to
THE PREFACE, 199
pass, that in the accession of the nations in general unto the profession of the gos-
pel, church-order was suited and framed unto their secular state, when they ought
to have been brought into the spiritual state and order of the church, leaving their
political s^te entire unto themselves. Herein, I say, did the guides of the church
certainly miss then* rule and depart from it, in the days of Oonstantine the em-
peror, and afterward under other Christian emperors, when whole towns, cities,
yea, and nations, offered at once to join themselves unto it. Evident it is that
they were not wrought hereunto by the same power, nor induced unto it on the
same motives, or led by the same means, with those who formerly under persecu-
tion were converted unto the faith of our Lord Jesus Christ. And this quickly
manifested itself in the lives and conversations of many, yea, of the most of them.
Hence those which were wise quickly understood that what the church had got
in multitude and number it had lost in the beauty and glory of its holy profession.
Chrysostom in particular complains of it frequently, and in many places cries out,
" What have I to do with this multitude? A few serious believers are more worth
than them all." However, the guides of the church thought meet to receive them,
with all their multitudes, into their communion, at least so far as to place them
under the jurisdiction of such and svich episcopal sees; for hereby their own
power, authority, dignity, revenues, were enlarged and mightily increased. On
this occasion, the ancient, primitive way of admitting members into the church
being relinquished, the consideration of their personal qualifications and real con-
version unto God omitted, such multitudes being received as could not partake in
all acts and duties of communion with those particular churches whereunto they
were disposed, and being the most of them unfit to be ruled by the power and
influence of the commands of Christ on their minds and consciences, it was impos-
sible but that a great alteration must ensue in the state, order, and rule of the
churches, and a great deviation from their original institution. Men may say
that this alteration was necessary, that it was good and useful, that it was but the
accommodation of general rules unto especial occasions and circumstances ; but
that there was an alteration hereon in all these things none can with modesty
deny. And this is enough unto my present design, being only to prove that such
alterations and deviations did of old fall out. Neither ought we to cover the pro-
voking degeneracy of the generality of Christians in the fourth and fifth centuries,
with those that followed. The consideration of it is necessary unto the vindica-
tion of the holy providence of God in the government of the world, and of the
faithfulness of Christ in his dealing with his church ; for there hath been no nation
in the world which publicly received Christian religion, but it hath been wasted
and destroyed by the sword of pagan idolaters, or such as are no better than they.
At first, all the provinces of the western empire were, one after another, made deso-
late by the pagan nations of the northern countries ; who themselves did afterward
so turn Christians as to lay among them the foundation of Antichristianism, Rev.
xvii. 12, 13. The eastern empire, comprehending the residue of the provinces
that had embraced the Christian religion, was first desolated in the chief branches
of it by the Saracens, and at length utterly destroyed by the Turks. And I pray
God that the like fate doth not at this day hang over the reformed nations, as
from their profession they are called. Do we think that all this was without
cause ? Did God give up his inheritance to the spoil of barbarous infidels without
such provocations as the passing by whereof was inconsistent with the holiness
and righteousness of his rule ? It was not the wisdom, nor the courage, nor the
multitude of their enemies, but their own sins, wickedness, superstition, and apos-
tasy from the rule of gospel order, worship, and obedience, which ruined all
Christian nations.
But to give farther evidence hereunto, I shall consider the causes afore-mention-
200 THE PREFACE.
ed distinctly and apart. And the first of them is the negligence of the people them-
selves. But in this negligence I comprise both the ignorance, sloth, worldliness,
decay in gifts and graces, with superstition in sundry instances, that in many of*
them were the causes of it. Dr Stillingfleet pleads that " it is very unlikely that
the people would forego their interest in the government of the churches, if ever
they had any such thing, without great noise and trouble. For," saith he, "go-
vernment is so nice and tender a thing, and every one is so much concerned for
his share in it, that men are not easily induced to part with it. Let us suppose
the judgment of the church to have been democratical at first, as Dr Owen seems
to do; is it probable that the people would have been wheedled out of the sweet-
ness of government so soon and made no noise about it?-' p. 226. His mistake
about my judgment herein hath been marked before. No other interest or share
in the government is ascribed by us unto the people, but that they may be ruled by
their own consent, and that they may be allowed to yield obedience in the church
unto the commands of Christ and his apostles, given unto them for that end.
This interest they neither did nor could forego without their own sin and guilt,
in neglecting the exercise of the gifts and graces which they ought to have had, and
the performance of the duties whereunto they were obliged. But for any engage-
ment on their minds from the " sweetness of government," wherein their concern
principally consists, in an understanding, voluntary obedience unto the commands
of Christ, they had nothing of it. Take also, in general, government to be, as the
government of the church is, merely a duty, labour, and service, without those ad-
vantages of power, ease, dignity, and wealth, which have been annexed unto it,
and it will be hard to discover such " a nicety"' or "sweetness" in it as to oblige
unto pertinacy in an adherence unto it. If the government of the church were
apprehended to consist in men's giving themselves wholly to the word and prayer ;
in watching continually over the flock; in accurate carefulness to do and act no-
thing in the church but in the name and authority of Christ, by the warranty of
his commands; with a constant exercise of all gifts and graces of the Holy Spirit,
which they have received, in these and all other duties of their office ; and that
without the least appearance of domination, or the procuring of dignity, secular
honours, and revenues thereby, — it may be, a share and interest in it would not be
so earnestly coveted and sought after as at present it is. Nor is there any more
pertinency in his ensuing supposal of a " change in the government of the congre-
gational churches in London, in setting up one man to rule over them all and to
appoint their several teachers," etc., p. 227, " which could not be done without
noise." It is in vain to fear it,
"Non isto vivhnus illic
Quo tu rcre, inocio,"
and impertinent in this case to suppose it; for it speaks of a sudden total altera-
tion in the state, order, and rule of churches, to be made at once, whereas our
discourse is of that which was gradual in many ages, by degrees almost impercep-
tible. But yet I can give no security that the churches of our way shall not, in
process of time, decline from their primitive constitution and order, either in their
power and spirit, in faith and love, or in the outward practice of them, unless they
continually watch against all beginnings and occasions of such declensions, and
frequently renew their reformation ; or if it be otherwise, they will have better
success than any churches in the world ever yet had, even those that were of
the planting of the apostles themselves, as is manifested in the judgment that
our Lord Jesus Christ passed on them, Rev. ii. hi. The negligence of the people,
which issued in their unfitness to be disposed of and ruled according to the
principles of the lirst constitution of church-order, may be considered either as it
gave occasion unto those lesser deviations from the rule, which did not much pre-
THE PKEFACE. 201
judice the faith and order of the churches, or as it occasioned greater alterations
in the ensuing ages. And, —
1. The great, and perhaps in some things excessive, veneration which they had
of their hishops or pastors, did probably occasion in them some neglect of their
own duty; for they were easily induced hereon, not only implicitly to leave the
management of all church affairs unto them, but also zealously to comply with their
mistakes. The church of Smyrna, giving an account of the martyrdom of holy
Polycarpus, tells us that when he ascended the pile wherein he was to be burned,
" he pulled off his own clothes, and endeavoured to pull off his shoes, which he
had not done before, because the faithful strove among themselves who should
soonest touch his body," Euseb. lib. iv. cap. 15. I think there can be no venera-
tion due to a man which was not so unto that great and holy person. But those
who did so express it might easily be induced to place too much of their religion
in an implicit compliance with them unto whom they were so devoted. Hence a
negligence in themselves as imto their particular duties did ensue. They were
quickly far from esteeming it their duty to say unto then pastor or bishop that
he should " take heed to the ministry which he had received in the Lord, to ful-
fil it," as the apostle enjoins the Colossians to say to Archippus their pastor, chap,
iv. 17, but began to think that the glory of obsequious obedience was all that was
left unto them. And hence did some of the clergy begin to assume to themselves,
and to ascribe unto one another, great swelling titles of honour and names of
dignity (amongst which the blasphemous title of " His Holiness" was at length
appropriated unto the bishop of Rome); wherein they openly departed from the
apostolical simplicity and gravity. But these things fell out after the writing of
the epistle of Clemens, and of those of the churches of Vienne and Smyrna, wherein
no such titles do appear.
2. Many of the particular churches of the first plantations increasing greatly
in the number of their members, it was neither convenient nor safe that the whole
multitude should on all occasions come together, as they did at first, to consult
about their common concerns, and discharge the duties of their communion ; for
by reason of danger from their numerous conventions, they met in several parcels
as they had opportunity. Herewith they were contented, unless it were upon the
greater occasions of choosing their officers and the like, whereon the whole church
met together. This made them leave the ordinary administration of all things in
the church unto the elders of it, not concerning themselves farther therein ; but still
continuing members of the same particular church. It is altogether improbable
what Platina from Damasus affirms, in the Life of Euarestus, about the end of
the first century, that he distributed the faithful at Rome into distinct titles or
parishes, with distinct presbyters of their own; for it is apparent that in those day?,
wherein persecution was at its height, the meetings of believers were occasional,
with respect unto their security, ofttimes by night, sometimes in caves under the
earth, or in deserted burial places, at best in private houses. And they had for
what they did the example of the apostolical churches, Acts i. 13, 14, ii. 46;
iv. 23-31, xii. 12, xviii. 7, xx. 8, xxi. 8. Instances of such meetings may be
multiplied, especially in the church of Rome. And to manifest that they took
this course upon necessity, when peace began to be restored at any time unto
them, they designed temples that might receive the whole multitude of the church
together. The distribution mentioned into titles and parishes began a long time
after, and in very few places within three hundred years. In this state it is
easy to conceive what alterations might fall out in some churches from their pri-
mitive order, especially how the people might desert their diligence and duty in
attending unto all the concerns of the church. And if those things which the
apostles wrote unto them in their epistles, the instructions, dhections, and com-
202 THE PREFACE.
mands how in all things they should act and deport themselves in the church, he
esteemed to he obligatory in all ages, I cannot see how, after the second century,
they were much complied withal, unless it were in the single instance of choosing
their own officers or rulers.
But, secondly, After these there ensued greater occasions of greater variations
from the primitive institution and order of the churches on the part of the people;
for, —
1. Such numbers of them were received into a relation unto particular churches
as was inconsistent with the ends of their institution and the observance of the
communion recpiired in them ; as will afterward appear. And the reliefs that were
invented for this inconveniency in distinct conventions, supplied with the adminis-
tration of the word and sacraments from the first church, or by stated titles, did
alter the state of the church.
Among those multitudes which were added unto the churches, especially in the
fourth century, many, if not the most, did come short inexpressibly in knowledge,
gifts, grace, holiness, and uprightness of conversation of the primitive Christians,
as the writers of that age complain. And being hereby incapable of walking ac-
cording unto the order, rule, and discipline of the apostolical churches, there seemed
to be a necessity of another rule, of other ways and means for their government,
without their own concurrence or consent, than what was at first appointed, which
were gradually introduced ; whence the original of a multitude of those canons,
which were arbitrarily invented afterward for then* rule and government, is to be
derived. And it may be made to appear that the accommodation of the rub', yea.
and of the worship of the church, in the several ages of it, unto the ignorance,
manners, and inclinations of the people, who were then easily won unto the out-
ward profession of Christian religion, was one means of the ruin of them both,
until they issued in downright tyranny and idolatry.
But much more of the cause of the deviation of the churches from their primi-
tive rule and order is to be ascribed unto the ambition and love of pre-eminence
in many of the clergy, or rulers of the churches ; but this is no place nor season to
manifest this by instances, besides it hath been done by others. I shall therefore
inquire only into one or two things in particular, which are of principal considera-
tion in the declension of the churches from their primitive institution, order, and
rule; and, —
(1.) It is evident that there was an alteration made in the state of the church as
to its officers', for it issued at last in popes, patriarchs, cardinals, metropolitan and
diocesan bishops, who were utterly foreign unto the state and order of the primi-
tive churches, and that for some ages. Nor were these officers introduced into
the church at once, or in one age, nor with the powers which they afterward
claimed and assumed unto themselves. It was done gradually, in manv succeeding
ages, working by design to accommodate the state of the church unto the political
state of the empire in the distribution of its government.
(2.) The beginning* of this great alteration were small, nor at all perceived in
the days wherein they were first acted. Nor is it agreed, nor, as far as I see, will
it ever be agreed among learned men, when first a disparity among the ordinary
officers of the church, in order, degree, or power, did first begin, nor by what
means it was brought about. The apostles were all equal among themselves; no one
bad either offiee or office-power above others. So were all the ordinary bishops
and presbyters mentioned in the Scripture, as shall be proved afterward. No in-
timation is given of any pre-eminence or superiority amongst them of one over
others. Yet afterward, in the third and fourth centuries, much of that nature ap-
pears. It begins to be granted that the bishops and elders mentioned in the Scrip-
ture were the same, and that there was no difference in name, office, or power,
THE PREFACE. 203
during the apostles' times; which was the judgment of Jerome, and our author
seems to me to be of the same mind, p. 267 But they say that after the decease
of the apostles, there were some appointed to succeed them in that part of their
office which concerned the rule of many churches. And this, they say, was done
for the prevention of schism, but with ill success ; for as Clemens affirms that the
apostles foresaw that there would be strife and contention about episcopacy, even
when it was confined unto its original order, because of the ambition of Diotrephes
and others like him, so it became much more the cause of all sorts of disorders,
in schisms and heresies, when it began to exalt itself in dignity and reputation.
The first express attempt to corrupt and divide a church, made from within itself,
was that in the church of Jerusalem, made by Thebuthis, because Simon Cleophas
was chosen bishop, and he was refused, Euseb., lib. iv. cap. 22. The same
rise had the schisms of the Novatians and Donatists, the heresies of Arius, and
others. Neither is there any thing certain in this pretended succession of some
persons unto the apostles in that part of their office which concerns the rule of
many churches by one overseer. No intimation of any such appointment by the
apostles, or any of them, — no record of the concurrence of the churches themselves
in and unto this alteration, — can be produced. Nor is there any analogy between
the extraordinary power of every apostle over all churches and care for them, and
the ordinary power of a bishop over a small number, which lot or accident dis-
poseth unto him. Besides, it cannot be proved, no instance can be given, or hath
been, for the space of two hundred years, or until the end of the second century,
of any one person who had the care of more churches than one committed unto
him, or did take the charge of them on himself. But whereas this change did
fall out, and appears evidently so to have done, in the fourth century, we may
briefly inquire into the causes and occasions of it.
Churches were originally planted in cities and towns for the most part ; not
absolutely, for the word was preached and churches gathered by the apostles
xara voXus xa) x^Pah as Clemens testifieth. In such cities there was but one
church, whereunto all believers did belong. I mention this the rather because
our present author, who is pleased frequently to mistake my words and principles,
affirms " that the thing which I should have proved is, that there were more
churches at first planted in one city than one." I know not why I should be
obliged to do so, because I never said so. I do believe, indeed, that there may be
more particular churches than one in one city ; and that sometimes it is better
that it should be so than that all believers in the same city should be kept up unto
one congregation, to the obstruction of their edification. But that there were
originally, or in the days of the apostles, more churches than one, in any one city
or town, I do wholly deny ; though I grant, at the same time, there were churches
in villages also, as will appear afterward. But though there was one church only
in one town or city, yet all the believers that belonged unto that church did
not live in that city, but sundry of them in the fields and villages about. So
Justin Martyr tells us, that on the first day of the week, when the church had its
solemn assemblies, all the members of it, in the city and out of the country, the
fields and villages about, met together in the same place. In process of time these
believers in the country did greatly increase, by the means of the ministry of the
city church, which diligently attended unto the conversion of all sorts of men, with
some extraordinary helps besides. But hereon the example of the apostles was
overseen ; for on this account of the conversion of many unto the faith in the
towns and villages of any province, they erected and planted new churches among
them, not obliging them all unto that first church from whence the word went
forth for their conversion. But those who succeeded them, being hindered by many
reasons, which may be easily recounted, from thoughts of the multiplication of
204 THE PREFACE.
churches, chose rather to give the believers scattered up and down in the country
occasional assistance by presbyters of their own, than to dispose them into a
church-state and order. But after a while, their number greatly increasing, they
were necessitated to supply them with a constant ministry, in several parcels or
divisions. The ministers or elders thus disposed amongst them for their edifica-
tion, in the administration of the ordinances of the gospel, did still relate unto and
depend upon that city first church from whence they came. But the numbers of
believers daily increasing, and a succession of presbyters in their distinct assemblies
being found necessary, they came to be called churches, though continuing in de-
pendence, both for a supply of officers anil for rule, on the first or city church,
whereunto they esteemed themselves to belong. This was the way and manner
of the multiplication of Christian assemblies throughout the Roman empire ; and
hereby all the bishops of the first churches became, by common consent, to have a
distinction from and pre-eminence above the presbyters that were fixed in the
country, and a rule over those assemblies or churches themselves. And, therefore,
when they met together in the council of .Nice, among the first things they decreed,
one was to confirm unto the bishops of the great cities that power over the
neighbouring churches which they had enjoyed from this occasional rise and con-
stitution of them. Hereby was a difference and distinction between bishops and
presbyters, between mother and dependent churches, introduced, equally almost
in all places, without taking any notice of the departure which was therein from
the primitive pattern and institution. But these things fell out long after the days
of the apostles, — namely, in the third and fourth centuries, there being no mention
of them before.
2. But, secondly, There was another occasion of this alteration, which took place
before that insisted on ; for in many of those city churches, especially when the
number of believers much increased, there were many bishops or elders, who had
the rule of them in common. This is plain in the Scripture, and in the ensuing
records of church affairs ; and they had all the same office, the same power, and
were of the same order. But after a while, to preserve order and decency among
themselves and in all their proceedings, they chose one from among them who
should preside in all church affairs for order's sake, unto whom, after a season,
the name of bishop began to be appropriated. Whether the rule they proceeded
by herein was to choose them unto this dignity who had been first converted onto
the faith, or first called and ordained to be presbyters, or hail respect unto the
gifts and graces of those whom they chose, is not certain : hut this way began in
those churches wherein some extraordinary officer, apostle or evangelist, had long
resided. It cannot, therefore, be doubted but they had some design to represent
hereby somewhat of the dignity of such an officer, and a resemblance of the con-
tinuance of his presence among them ; and this, I suppose, fell out early in the
churches, though without ground or warrant. And the principal pastors of other
churches, which had not any great number of elders in them, yet quickly assumed
unto themselves the dignity which the others had attained.
Justin Martyr, in the account he gives of the church, its order, rule, worship,
and discipline in his days, mentions one singular person in one church, whom he
calls Upoitrrus, who presided in all the affairs of the church, and himself adminis-
tered all the sacred ordinances, every Lord's day, unto the whole body of the
church gathered and met out of the city and the villages about. This was the
bishop; and if any one desired this office, he desired a w good work," as the apostle
speaks. Whatever accessions were made unto the church, these rfUfrSrttj — which
were either the first converted to the faith, or the first ordained presbyters, or
obtained their pre-eminence, " non pretio, sed testimonio," as Tertullian speaks
upon the account of their eminency in gifts and holiness, — were yet quickly sensible
THE PREFACE. 205
of their own dignity and prelation, and by all means sought the enlargement
of it; supposing that it belonged unto the honour and order of the church
itself.
Under this state of things, the churches increasing every day in number and
wealth, growing insensibly more and more (" indies magis magisque decrescente
disciplina") into a form and state exceeding the bounds of their original institution,
and becoming unwieldy as unto the pursuit of their ends, unto mutual edification,
it is not hard to conjecture how a stated distinction between bishops and presby-
ters did afterward ensue ; for as the first elder, bishop, or pastor, had obtained
this small pre-eminence in the church wherein he did preside and the assemblies
of the villages about, so the management of those affairs of the church which they
had in communion with others was committed unto him, or assumed by him.
This gave them the advantage of meeting in synods and councils afterward;
wherein they did their own business unto the purpose. Hereon, in a short time,
the people were deprived of all their interest in the state of the church, so as to be
governed by their own consent; which, indeed, they also had rendered themselves
unmeet to enjoy and exercise; — other elders were deprived of that power and
authority which is committed unto them by Christ, and thrust down into an order
or degree inferior unto that wherein they were originally placed ; — new officers in
the rule of the church, utterly unknown to the Scripture and primitive antiquity,
were introduced ; — all charitable donations unto the church, for the maintenance
of the ministry, the poor, and the redemption of captives, were for the most part
abused, to advance the revenues of the bishops ; — such secular advantages, in honour,
dignity, and wealth, were annexed unto episcopal sees, as that ambitious men
shamefully contested for the attaining of them ; which, in the instance of the
bloody conflict between the parties of Damasus and Ursacius at Rome, Ammianus
Marcellinus, a heathen, doth greatly and wisely reflect upon. But yet all these
evils were as nothing in comparison of that dead sea of the Roman tyranny and
idolatry whereinto at last these bitter waters ran, and were therein totally cor-
rupted.
I thought, also, to have proceeded with an account of the declension of the
churches from their first institution, in their matter, form, and rule ; but because
this would draw forth my discourse beyond my present intention, I shall forbear,
having sufficiently vindicated my assertion in this one instance.
It is no part of my design to give an answer at large unto the great volume that
Dr Stillingfleet hath written on'this occasion, much less to contend about parti-
cular sayings, opinions, the practices of this or that man, which it is filled withal.
But whereas his treatise, so far as the merit of the cause is concerned in it, doth
consist of two parts, the first whereof contains such stories, things, and sayings as
may load the cause and persons whom he opposeth with prejudices in the minds
of others, — in which endeavour he exceeds all expectation, — and [the second] what
doth more directly concern the argument in hand; I shall, at the end of the ensuing
discourse, speak distinctly unto all that is material of the second sort, especially so
far as is needful unto the defence of my former " Vindication of the Nonconfor-
mists from the Guilt of Schism. ''
For the things of the first sort, — wherein the Doctor doth so abound, both in his
preface and in the first part of his book, as to manifest himself, I fear, to be a little
too sensible of provocation (for the actings of interest in wise men are usually more
sedate), — I shall only oppose some general considerations unto them, without argu-
ing or contending about particulars; which would be endless and useless. And
whereas he hath gathered up almost every thing that hath been done, written, or
spoken to the prejudice of the cause and persons whom he opposeth (though fre-
quently charged before), adding the advantage of his style and method unto their
206 THE PREFACE.
reinforcement, I shall reduce the whole unto a few heads, which seem to be of
the greatest importance.
I shall leave him without disturbance unto the satisfaction he hath in his own
love, moderation, and condescension, expressed in his preface. Others may pos-
sibly call some things in it unto a farther account. But the first part of his book
is cast under two heads: — 1. A commendation of the first reformers and their re-
formation, with some reflections upon all that acquiesce not therein, as though they
esteemed themselves wiser and better than they. From this topic proceed many
severe reflections and some reproaches. 2. The other consists in a story of the rise
and progress of separation from the church of England, with the great miscarriages
among them who first attempted it, and the opposition made vinto them by those
who were themselves Nonconformists. The whole is closed with the difference and
debate between the divines of the assembly of the presbyterian way, and the " dis-
senting brethren," as they were then called Concerning these things the discourse
is so prolix, and so swelled with long quotations, that I scarce believe any man
would have the patience to read over a particular examination of it ; especially con-
sidering how little the cause in hand is concerned in the whole story, whether it be
told right or wrong, candidly or with a design to make an advantage unto the pre-
judice of others. I shall, therefore, only mark something with respect unto both
these heads of the first part of the book, which, if I mistake not, will lay it aside
from being of any use to our present cause : —
1. As unto the first reformers and reformation in the days of King Edward,
the plea from them and it, which we have been long accustomed unto, is, that they
were persons great, wise, learned, holy ; that some of them died martyrs ; that the
work of the reformation was greatly owned and blessed of God : and, therefore,
our non-acquiescency therein, but desiring a farther reformation of the church
than what they saw and judged necessary, is unreasonable; and that what we en-
deavour therein, though never so peaceably, is schismatical. But, —
(1.) None do more bless God for the first reformers, and the work they did,
than we do; none have a higher esteem of their persons, abilities, graces, and
sufferings, than we have ; none cleave more firmly to their doctrine, which was
the life and soul of the reformation, than we, nor desire more to follow them
in their godly design. They are not of us who have declared that the death of
King Edward was a happiness or no unhappiness to the church of England, nor
who have reflected on the Reformation as needless, and given assurance that if it
had not been undertaken, salvation might have been obtained safely enough in the
church of Rome. Nor were they of us who have questioned the zeal and prudence
of the martyrs in those days of suffering. We have other thoughts concerning
them, — another kind of remembrance of them.
(2.) The titles assigned unto them, of wise, learned, holy, zealous, are fully
answered by that reformation of the church in its doctrine and worship which
God wrought by their ministry; so that none without the highest ingratitude can
derogate any thing from them in these things. But it is no disparagement unto
any of the sons of men, any officers of the church since the days of the apostles, the
first reformers, or those that followed them, to judge that tiny were not infallible,
that their work was not absolutely perfect, like the work of God, whereunto no-
thing can be added nor aught taken away. Wherefore, —
(3.) We are not obliged to make what they did, and what they attained unto,
and what they judged meet as unto the government and worship of the church,
to be our absolute rule, from which it should be our sin to dissent or depart. They
never desired or designed that it should be so; for to do so would have been to have
cast out one Papacy and to have brought in another. And the arguments of the
Papists for their absolute adherence unto the men of their veneration, those who
THE PREFACE. 207
have been formerly of great reputation in their church, for learning, holiness, and
devotion, are as forcible unto them as any can be unto us for an adherence unto
the first reformers in all things ; but yet are they not excused in their errors there-
by. Had we received a command from heaven to hear them in all things, it had
altered the case: but this we have received only with respect unto Jesus Christ;
and shall, therefore, in these things, ultimately attend only imto what he speaks.
And we have sundry considerations which confirm us in the use and exercise of
that liberty wherewith Christ hath made us free, to inquire ourselves into our
duty in these things, and to regulate our duty in them by his word, notwithstand-
ing what was done by our first reformers ; for, —
[1.] They did not think themselves obliged, they did not think meet, to abide
within the bounds and limits of that reformation of the church which had been
attempted before them, by men wise, learned, and holy, even in this nation. Such
was that which was endeavoured by WicklifFe and his followers ; in giving testimony
whereunto many suffered martyrdom, and prepared the way unto those that were
to come after. They approved of what was then done, or attempted to be done,
for the substance of it, yet esteemed themselves at liberty to make a farther pro-
gress in the same work ; which they did accordingly. Surely such persons never
designed their own judgment and practice to give boundaries unto all reformation
for evermore, or pretended that they had made so perfect a discovery of the mind of
Christ, in all things belonging unto the rule and worship of the church, as that it
should not only be vain but sinful to make any farther inquiries about it. Some
thought they were come unto the utmost limits of navigation and discovery of the
parts of the world before the West Indies were found out ; and some men, when
in any kind they know as much as they can, are apt to think there is no more to
be known. It was not so with our reformers.
[2.] They did not at once make what they had done themselves to be a fixed
rule in these things, for themselves made many alterations in the service-book
which they first composed ; and if they judged not their first endeavour to be satis-
factory to themselves they had no reason to expect their second should be a standing
rule unto all future ages. Nor did they so, but frequently acknowledged the im-
perfection of what they had done.
[3.] The first reformers, both bishops and others, both those who underwent
martyrdom at home and those who lived in exile abroad, differed among them-
selves in their judgments and apprehensions about those things which are now
under contest, whereas they perfectly agreed in all doctrines of faith and gospel
obedipce. The public records of these differences do so remain as that they can-
iiot *" les% De denied nor handsomely covered. And this must needs weaken
tjie v iiience of their authority in the settlement of the church, which was an act
~aiy of the prevalent party among them.
[4.] They differed in these things from all other reformed churches, with whom
they did absolutely agree in doctrine, and had the strictest communion in faith
and love; for it is known that their doctrine, which they owned and established,
was the same with that of the churches abroad called particularly Reformed, in
distinction from the Lutherans. But as unto the state, rule, and order of the
church, they differed from them all. I press not this consideration unto the dis-
advantage of what they attained unto and established in the way of reformation,
or in a way of preferring other churches above them, but only to evidence that we
have reason enough not to esteem ourselves absolutely obliged unto what they did
and determined as unto all endeavours after any farther reformation.
[5.] In their reformation they avowedly proposed a rule and measure unto
themselves which was both uncertain and in many things apparently various
from the original rule of these things given by Christ and his apostles, with the
208 THE PREFACE.
practice of the first churches ; and this was the state and example of the church
under the first Christian emperors, as our author confesseth. This rule is uncer-
tain ; for no man living is able to give a just and full account of what was the
state and rule of all the churches in the world in the reign of any one emperor,
much less during the succession of many of them, continual alterations in the state
or order of the church following one upon another. And that in those -lays there
was a prevalent deviation from the original rule of church-order hath been before
declared. We dare not, therefore, make them and what they did to be our rule
absolutely, who missed it so much in the choice of their own.
[6.] We may add hereunto the consideration of the horrid darkness which they
newly were delivered from; the close adherence of some traditional prejudices unto
the best of men in such a condition; the difficulties and oppositions they met withal
as unto their whole work; their prudence, as they judged it, in an endeavour to
accommodate all things unto the inclinations and desires of the body of the people
(extremely immersed in their old traditions), which might not be destructive unto
their salvation, in heresy or idolatry ;— all which could not but leave some marks
of imperfection on their whole work of reformation.
Upon these and the like considerations it is that we are enforced to assert the
use of our own liberty, light, and understanding, in the inquiring after and com-
pliance with the true original state and order of the evangelical churches, with our
duty in reference thereunto, and not to be absolutely confined unto what was
judged meet and practised in these things by the first reformers. And the truth
is, if present interest and advantage did not prevail with men to fix the bounds of
all church-reformation in what was by them attained and established, they would
think it themselves a papal bondage, to be bound up absolutely unto their appre-
hensions; from a confinement whereunto in sundry other things they declare them-
selves to be at an absolute liberty. Wherefore, neither we nor our cause are at
all concerned in the rhetorical discourse of Dr Stillingfleet concerning the first
reformers and their reformation; neither do we at all delight in reflecting on
any of the defects of it, desiring only the liberty avowed on protestant principles,
in the discharge of our own duty.
2 Nor, secondly, are we any more concerned in the long story that ensues about
the rise and progress of separation from the church of England, with the mis-
takes of some in principles, and miscarriages in practice, who judged it their duty
to be separate; for as, in our refraining from total communion with the parochial
assemblies of the church of England, we proceed not on the same principles, so
we hope that we are free from the same miscarriages with them, or an- an
alike nature. Cut it is also certain, that after the great confusion that was hi ,ffht
on the whole state and order of the church under the Roman apostasy, many c
those who attempted a reformation fell into different opinions and practices in
sundry things; which the Papists have made many a long story about. W e under-
take the defence onlv of our own principles and practices accprding unto them;
nor do we esteem ourselves obliged to justify or reflect on others.
And it were no difficult task to compose a story of the proceedings of some in
the churoh of Englanu, with reference unto these differences, that would have as
ill an aspect as thai which is here reported. Should an account be given oi
,,„.;,. unaccountable rigour and severity, in that through so many years, yea ages,
they would never think of the Least abatement of their impositions, in any one
instance, though acknowledged by themselves indifferent and esteemed by others
unlawful, although they saw what woful detriment arose to the churches thereby;
vea, how. instead thereof, they did to the last of their power make a progress in
Jhe i .roe course, bj attempting new canons, to inflame the difference, and increased
in , .verities towards all dissenters ;— should an account be given of the tntencrngB,
THE PREFACE. 209
deprivings, imprisonings, by the High Commission Court, and in most of the dio-
ceses of the kingdom, of so great numbers of godly, learned, faithful, painful
ministers, to the unspeakable disadvantage of the church and nation, with the ruin
of the most of them and their families; — the representation of their names, qualifi-
cations, evident usefulness in the ministry, with the causes of their sufferings,
wherein the observance of some ceremonies was openly preferred before the edifi-
cation of the church and a great means of the conversion of souls, would give as
ill a demonstration of Christian wisdom, love, moderation, condescension, zeal for
the propagation of the gospel, as any thing doth, on the other hand, in the history
before us. It would not be omitted, on such an occasion, to declare what multi-
tudes of pious, peaceable Protestants were driven by their severities to leave their
native country, to seek a refuge for their lives and liberties, with freedom for the
worship of God, in a wilderness in the ends of the earth ; and if it be said that what
some did herein they did in the discharge of the duties of their office, I must say
I shall hardly acknowledge that office to be of the institution of Christ, where-
unto it belongs, in a way of duty, to ruin and destroy so many of his disciples, for
no other cause but a desire and endeavour to serve and worship him according
unto what they apprehend to be his mind revealed in the gospel. Should there be
added hereunto an account of the administration of ecclesiastical discipline in the
courts of chancellors, commissaries, officials, and the like, as unto the authority
and causes, with the way and manner of their proceedings in the exercise of their
jurisdiction, with the woful scandals that have been given thereby, with an ad-
dition of sundry other things which I will not so much as mention, I suppose it
would as much conduce unto peace and reconciliation among Protestants as the
story here given us by our author.
But setting aside the aggravations of things gathered out of controversial writ-
ings (wherein few men do observe the due rules of moderation, but indulge unto
themselves the liberty of severe censures and sharp reflections on them they do
oppose), the sum and truth of the story concerning these things may be reduced
into a narrow compass ; for, —
(1.) It is certain that, from the first dawning of the Reformation in this nation,
there were different apprehensions, among them that jointly forsook the Papacy, as
unto its doctrine and worship, about the state, rule, order, and discipline of the
church, with sundi-y things belonging unto its worship also. I suppose this will
not be denied.
(2.) There doth not remain any record of a due attempt and endeavour for the
composing these differences before one certain way was established by those in
power. And whereas, [from] the state and condition wherein they were at that time,
from the confusions about religion that were then abroad, and the pertinacious-
ness of the generality of the people in an adherence unto their old ways and ob-
servances in religion, with a great scarcity in able ministers, the greatest part of
the bishops and clergy disliking the whole Reformation, they found themselves, as
they judged, necessitated to make as little alteration in the present state of things
as was possible, so as to keep up an appearance of the same things in the church
which had been in former use, — on these grounds the state and rule of the church
was continued in the same form and posture that it was before under the Papacy,
the authority of the pope only being excluded, and the power of disposal of eccle-
siastical affairs, usurped by him, declared to be in the king; so also, in imitation
of that book of worship and service which the people had been accustomed unto,
another was established, with the ceremonies most obvious unto popular obser-
vation.
(3.) This order was unsatisfactory unto great numbers of ministers and others;
who yet, considering what the necessity of the times did call for, did outwardly
VOL. XV. 14
210 THE PREFACE.
acquiesce in it in several degrees, in hopes of a farther reformation in a more con-
venient season. Nor did they cease to plead and press for it by all quiet and
peaceable means, abstaining, in the meantime, from the use of the ceremonies, and
full compliance with episcopal jurisdiction.
(4.) Hereon those who were for the establishment, having secured their inter-
ests therein and obtained power, began after a while to oppress, excommunicate,
silence, deprive, and imprison those who dissented from them, and could not come
up unto a full practical compliance with their institutions and rules. Yet the
generality of those so silenced and deprived abode in privacy under their suffer-
ings, hoping for a reformation at one time or another, without betaking themselves
unto any other course for the edification of themselves or their people.
(5.) After sundry years, some men, partly silenced and deprived as unto their
ministry, and partly pursued with other censures and penalties, began to give place
unto severe thoughts of the church of England and its communion, and, withdraw-
ing themselves into foreign parts, openly avowed a separation from it. And if the
extremities which many had been put unto for their mere dissent and nonconfor-
mity unto the established rule, — which, with a good conscience, they could not com-
ply with, — were represented, it might, if not excuse, yet alleviate the evil of that
severity in separation which they fell into.
(6.) But hereon a double inconvenience, yea, evil, did ensue, whence all the ad-
vantages made use of in this story to load the present cause of the Nonconformists
did arise. For, —
[1.] Many of those who refused to conform unto the church in all its con-
stitutions yet thought it their duty to wait quietly for a national reformation,
thinking no other possible, began to oppose and write against them who utterly
separated from the church, condemning its assemblies as unlawful. And herein,
as the manner of men is on such occasions, they fell into sharp invectives against
them, with severe censures and sentences concerning them and their practice.
And, —
[2.] Those who did so separate, being not agreed among themselves as unto
all principles of church-order, nor as unto the measure of their separation from
the church of England, there fell out differences and disorders among them, ac-
companied with personal imprudences and miscarriages in not a few. Neither
was it scarcely ever otherwise among them who first attempted anv reformation;
unless, like the apostles, they were infallibly guided. These mutual contests which
they had among themselves, and with the Nonconformists who abode in their
private stations in England, with their miscarriages also, were published unto the
world, in their own writings and those of their enemies
" Hinc omnis pendet Lucilius." These were the things that gave advantage
unto, and are the substance of, the history of our author concerning separation ;
wherein all I can find unto our present instruction is, that
" Iliacos intra muros peecatur ct extra."
There are and ever were sins, faults, follies, and miscarriages among all sorts of
men ; which might be farther evidenced by recounting, on the other hand, what
were the ways, acts, and 4eeds, at the same time, of those by whom the others were
cast out and rejected. And whereas it was the design of the reverend author to
load the cause and persons of the present Nonconformists with prejudice and con-
tempt, it is well fallen out, in the merciful disposal of things towards and amongst
us, by the providence and grace of God, that he is forced to derive the principal
matter of his charge from what wras done by a few private persons, three or four
score years ago and more, in whose principles and practices we are not concerned.
And as for the difference that fell out more lately among the divines in the as-
THE PREFACE. 211
sembly at Westminster, about the ways, means, and measures of reformation and
mutual forbearance, which he gives us a large account of in a long transcription
out of their writings, I must have more health, and strength, and leisure than now
I have (which I look not for in this world), before I esteem myself concerned to
engage in that contest, or to apologize for the one side or other The things in
agitation between them had no relation unto our present dissent from the church
of England, being here insisted on merely to fill up the story, with reference urito
the general end designed.
Neither, to my knowledge, did I ever read a book wherein there was a greater
appearance of diligence in the collection of things, words, sayings, expressions,
discourses unto other ends, which might only cast odium on the cause opposed, or
give advantage for arguings unto a seeming success, very little or no way at all
belonging unto the cause in hand, than there is in this of our reverend author;
though much in the same way and kind hath been before attempted.
But separation it is and schism which we are all charged withal ; and the evil
thereof is aggravated in the words of the author himself, and in large transcriptions
out of the writings of others. Schism, indeed, we acknowledge to be an evil, a great
evil, but are sorry that with some a pretended, unproved schism is become almost
all that is evil in the churches or their members ; so that let men be what they
will, drenched, yea, overwhelmed in ignorance, vice, and sin, so they do not sepa-
rate (which, to be sure, in that state they will not do, for why should he who
hath plague-sores upon him depart from the society of them that are infected ?)
they seem to be esteemed, as unto all the concerns of the church, very unblamable.
The truth is, considering the present state and condition of the inhabitants of
this nation, who are generally members of the church of England, — how " the land
is filled with sin against the Holy One of Israel," God giving us every day renewed
tokens and indications of his displeasure, no compliance with his calls, no public re-
formation being yet attempted, — it seems a more necessary duty, and of more im-
portance unto them upon whom the care of such things is incumbent, to endeavour
in themselves, and to engage a faithful ministry throughout the nation, both to
give a due example in their conversations, and to preach the word with all dili-
gence, for the turning of the people from the evil of their ways, than to spend
their time and strength in the management of such charges against those who
would willingly comply with them as unto all the great ends of religion amongst
men.
But this must be farther spoken unto. I say, therefore, first, in general, that
whereas the whole design of this book is to charge all sorts of Nonconformists
with schism, and to denounce them schismatics, yet the author of it doth not once
endeavour to state the true notion and nature of schism, wherein the consciences
of men may be concerned. He satisfies himself in the invectives of some of the
ancients against schism, applicable unto those which were in their days, wherein
we are not concerned. Only, he seems to proceed on the general notion of it,
that it is a causeless separation from a true church ; which departs from that of
the Romanists, who will allow no separation from the church but what is cause-
less. To make application hereof unto us, it is supposed, —
(1.) That the church of England is a true church in its national constitution,
and so are all the parochial churches in it ; which can be no way justified but by
a large, extensive interpretation of the word " true," for there is but one sort of
churches instituted by Christ and his apostles, but national and parochial churches
differ in their whole kind, and therefore cannot both of them be of a divine ori-
ginal.
(2.) That we are members of this church by our own consent. How we should
come to be so otherwise, I know not. If we are so by being born and baptized in
212 THE PREFACE.
England, then those who are born beyond sea and baptized there are made mem-
bers of this church by an act of Parliament for their naturalization, and no other-
wise.
(3.) That we separate from this church in things wherein we are obliged by
the authority of Christ to hold communion with it ; which neither is nor will ever
be proved, nor is it endeavoured so to be by any instances in this treatise.
(4.) That to withhold communion from parochial assemblies in the worship of
God, as unto things confessedly not of divine institution, is schism, — that kind of
schism which is condemned by the ancient writers of the church. Upon these
and the like suppositions it is no uneasy thing to make vehement declamations
against us and severe reflections on us ; all is schism and schismatic, and all of
the same kind with what was written against by Cyprian, and Austin, and others
a great many.
But the true state of the controversy between him and us is this, and no other,
— namely, Whether a dissent in, and forbearance from, the communion of churches,
in their state and kind not of divine institution, or so far as they are not of divine
institution, and from things in other churches that have no such divine institution,
nor any scriptural authority to oblige us unto their observance, be to be esteemed
schism in them who maintain and professedly avow communion in faith and love
ivith all the true churches of Christ in the world f This is the whole of what we
are concerned in; which, where it is spoken unto, it shall be considered. But be-
cause there were in the primitive churches certain persons who, on arbitrary prin-
ciples of their own, consisting for the most part in gross and palpable errors,
which they would have imposed on all others, did separate from the catholic
church, — that is, all other Christians in the world, and all the churches of Christ,
condemning them as no churches, allowing not the administration of sacraments
unto them nor salvation unto their members, — whom the ancient church condemned
with great severity, and that justly, as guilty of schism, their judgment, their words
and expressions, are applied unto us, who are no way concerned in what they
speak of or unto. We are not, therefore, in the least terrified with what is alleged
out of the ancients about schism ; no more than he is when the same instances,
the same authorities, the same quotations, are made use of by the Papists against
the church of England, as they are continually: for, as was said, we know that
we are no way concerned in them. And suppose that all that the Doctor allegeth
against us be true, and that we are in the wrong in all that is charged on us,
yet I dare refer it to the Doctor himself to determine whether it be of the same
nature with what was charged on them who made schisms in the church of old.
I suppose I guess well enough what he will say to secure his charge; and it shall
be considered when it is spoken.
But, as was said, the great and only design of the author of this book is to
prove all Nonconformists to be schismatics, or guilty of the sin of schism. How
he hath succeeded in this attempt shall be afterward considered. And some-
thing I have spoken in the ensuing discourse concerning the nature of schism,
which will manifest how little we are concerned in this charge. But yet it may
not be amiss in this place to mind both him and others of some of those principles
whereon we ground our justification in this matter, that it may be known what
they must farther overthrow, and what they must establish, who shall persist in
the management of this charge ; that is, indeed, through want of love, in a design
to heighten and perpetuate our divisions. And, —
The first of these principles is, That there is a ride prescribed by our Lord
Jesus Christ unto all churches and believers, in a due attendance whereunto all the
unity and peace which lie requireth amongst his disciples do consist.
We acknowledge this to be our fundamental principle. Nor can the rhetoric
THE PREFACE. 213
or arguments of any man affect our consciences with a sense of the guilt of schism
until one of these tilings be proved ; namely, either, first, That the Lord Christ
hath given no such rule as in the observance whereof peace and unity may be pre-
served in his church ; or, secondly, That we refuse a compliance with that rule
in some one instance or other of what therein he hath himself appointed. Unless
one or the other be proved, and that strictly and directly, not pretended so to be
by perpetual diversions from the things in question, no vehement assertions of any
of us to be schismatics nor aggravations of the guilt of schism will signify any
thing in this cause.
But that our principle herein is according unto truth we are fully persuaded.
There is a rule of Christ's given, which whosoever walk according unto, "peace
shall be on them, and mercy, and upon the whole Israel of God," Gal. vi. 16. And
we desire no more, no more is needful unto the peace- and unity of the church :
and this rule, whatever it be, is of his giving and appointment. No rule of men's
invention or imposition can, by its observance, secure us of an interest in that peace
and mercy which is peculiar unto the Israel of God. God forbid we should en-
tertain any such imagination! We know well enough men may be thorough con-
formists to such rules, unto whom, as unto their present state and condition,
neither peace nor mercy do belong; for "there is no peace to the wicked." He
who hath directed and commanded the end of church unity and peace hath also
appointed the means and measures of them. Nothing is more disagreeable unto,
nothing more inconsistent with, the wisdom, care and love of Christ unto his
church, than an imagination that whereas he strictly enjoins peace and unity in
his church, he hath not himself appointed the rules, bounds, and measures of
them, but left it unto the will and discretion of men. As if his command unto his
disciples had been, " Keep peace and unity in the church, by doing and observing
whatever some men, under a pretence of being the guides of the church, shall
make necessary unto that end ; " whereas it is plainly otherwise> — namely, that
we should so keep the peace and unity of the church by doing and observing all
whatever that he commands us. And, besides, we strictly require that some one
instance be given us of a defect in the rule given by Christ himself, which must
be supplied by human additions, to render it complete for the end of church peace
and unity. In vain have we desired, in vain may we for ever expect, any in-
stance of that kind.
This principle we shall not be easily dispossessed of; and whilst we are under
the protection of it, we have a safe retreat and shelter from the most vehement
accusations- of schism for a non-compliance with a rule, none of his, different from
his, and in some things contrary unto his, for the preservation of church peace
and unity. All the dispute is, whether we keep unto this rule of Christ or no ;
wherein we are ready at any time to put ourselves upon the trial, being willing to
teach or learn, as God shall help us.
Secondly, we say, That this rule in general is the rule of faith, love, and obe-
dience contained and revealed in the Scripture; and in particular, the commands
that the Lord Christ hath given for the order and worship that he requires in his
churches. It may seem strange to some that we should suppose the due observ-
ance of the rule of faith, love, and obedience, — that is, of faith real and unfeigned,
love fervent and without dissimulation, and of universal, gracious, evangelical
obedience, — to be necessary unto the preservation of church peace and unity ; but
we do affirm, with some confidence, that the only real foundation of them doth
lie herein, nor do we value that ecclesiastical peace which may be without it or
is neglective of it. Let all the Christian world, or those therein who concern
themselves in us, know that this is our principle and our judgment, — that no
church peace or unity is valued by or accepted with Jesus Christ that is not founded
214 THE PREFACE.
in, that doth not arise from, and is the effect of, a diligent attendance unto and
observance of the entire gospel rule of faith and obedience. In the neglect
hereof, peace is but carnal security, and unity is nothing but a conspiracy against
the rule of Christ. Add hereunto the particular, the due observation of what the
Lord Christ hath appointed to be done and observed in his churches, as unto their
order, rule, and worship ; and they who walk according unto this rule need not
fear the charge of schism from the fiercest of their adversaries. Wherefore we say, —
Thirdly, Those who recede from this rule, in any material branch of it, are
guilty of the breach of church-unity, according to the measure of their exorbitancy;
— as suppose that any preach, teach, or profess doctrines that are contrary to the
form of wholesome words, especially with reference unto the person, offices, and
grace of Christ, which are the subject of doctrines purely evangelical, they break the
peace of the church, and we are bound to separate or withdraw communion from
them; which is a means of preserving the true peace and unity of the church.
" Speciosum quidem est nomen pacis, et pulchra opinio unitatis, sed quis ambigat
earn solam, unicam, ecelesiae pacem esse, quae Christi est," saith Hilary. Suppose
that men retain a form of godliness in the profession of the truth, but deny the
power of it, acting their habitual lusts and corruptions in a vicious conversation;
they overthrow the foundation of the church's unity, and we are obliged from
such to turn away. The like may be said of those who live in a constant neglect
of any of the commands of Christ with respect unto the order, rule, and worship
of the church, with a contempt of the means appointed by him for their edifica-
tion. All these, according unto the measures of their deviations from the rule of
Christ, do disturb the foundation of all church peace and unity. And therefore
we say, —
Fourthly, That conscience is immediately and directly concerned in no other
church unity, as such, but what is an effect of the rule of Christ given unto that
end. We know what is spoken concerning obedience unto the guides and rulers
of the church ; which is a part of the rule of Christ. But we know withal, that
this obedience is required of us only as they teach us to observe and do all that he
hath commanded; for other commission from him they have none. When this
ruleis forsaken, and another substituted in the room of it, as it quickly diverts the
minds of men from a conscientious attendance unto that rule of Christ as the only
means of church-unity, so that other doth either proceed from men's secular in-
terests or may easily be accommodated thereunto. And whereas the lines of it
must be drawn in the fields of pretended indifferences and real arbitrariness, it
will be the cause of endless contentions, whilst whatever some think themselves to
have power to appoint, others will judge themselves to have liberty to refuse.
Fifthly, It is unity of Christ's appointment that schism respects as a sin against
it, and not uniformity in things of men's appointment. And, —
Lastly, Those who charge schism on others for a dissent from themselves, or
the refraining of total communion with them, must, —
1. Discharge themselves of the charge of it, in a consistence with their charge
on them ; for we find as yet no arrows shot against us but such as are gathered
up in the fields, shot at them that use them out of the Roman quiver. -Neither
will it avail them to say that they have other manner of reason for their separa-
tion from the church of Rome than any we have for our withdrawing commu-
nion from them ; for the question is not, what reasons they have for what they
do? but, what right and power they have to do it? — namely, to separate from the
church whereof they were, constituting a new church-state of their own, without
the consent of that church, and against the order and authority of the same.
2. Require no communion but by virtue of the rule before declared. In no
other are we concerned, with respect unto the peace and unity of the church.
THE PREFACE. 215
3. Give a farther confirmation than what we have yet seen unto the principles
or presumptions they proceed upon in the management of the charge of schism ;
as that, — (1.) Diocesan bishops, with their metropolitans, are of divine institu-
tion; (2.) That the power of rule in and over all churches is committed unto
them alone; (3.) That the church hath power to ordain religious rites and cere-
monies nowhere prescribed in the Scripture, and impose the observation of them
on all members of the church; (4.) That this church they are; (5.) That no
man's voluntary consent is required to constitute him a member of any church,
but that every one is surprised into that state whether he will or no; (6.) That
there is nothing of force in the arguments pleaded for non-compliance with arbi-
trary, unnecessary impositions; (7.) That the church standeth in no need of
reformation, neither in doctrine, discipline, nor conversation ; with sundry other
things of an alike nature that they need unto their justification.
But yet, when all is done, it will appear that mutual forbearance, first remov-
ing animosities, then administering occasion of inoffensive converse, unto the re-
vival of decayed affections, leading unto sedate conferences and considerations of
a more entire conjunction in the things whereunto we have attained, will more
conduce unto universal peace and gospel unity than the most fierce contentions
about things in difference, or the most vehement charges of schism against dis-
senters.
But I must return to the argument, and shall add something giving light into
the nature of schism, from an instance in the primitive churches.
That which is first in any kind gives the measure of what follows in the same
kind, and light into the nature of them. Whereas, therefore, the schism that was
among the churches about the observation of Easter was the first that fell out
unto the disturbance of their communion, I shall give a brief account of it, as far
as the question in hand is concerned in it.
It is evident that the apostles did with care and diligence teach the doctrine of
Christian liberty, warning the disciples to " stand fast" in it, and not submit their
necks unto any " yoke of bondage" in the things of the worship of God ; especially
the apostle Paul had frequent occasions to treat of this subject. And what they
taught in doctrine, they established and confirmed in their practice; for they
enjoined nothing to be observed in the church but what was necessary, and what
they had the command of Christ for, leaving the observation of things indifferent
unto their original indifference. But whereas they had decreed, by the direction
of the Holy Ghost, some necessary condescensions in the Gentile believers towards
the Jews, in case of offence or scandal, they did themselves make use of their
liberty to comply with the same Jews in some of their observances not yet unlaw-
ful. Hereon there ensued in several churches different observations of some rites
and customs, which they apprehended were countenanced by the practice of the
apostles, at least as it had been reported unto them : for, immediately after the
decease of the apostles, very many mistakes and untruths were reported concerning
what they said, did, and practised ; which some diligently collected from old men
(it may be almost delirant), as Eusebius gives an instance in Papias, lib. iii. cap
36 ; and even the great Irena?us himself was imposed upon, in a matter directly
contrary to the Scripture, under a pretence of apostolical tradition. Among those
reports was that of the observation of Easter. And for a while the churches con-
tinued in these different observances, without the least disturbance of their com-
munion, each one following that which it thought the most probable tradition ; for
rule of Scripture they pretended not unto. But after a while they began to fall
into a contest about these things, which began at Laodicea; which church was as
likely to strive about such things as any other : for Eusebius tells us that Melito,
the bishop of Sardis, wrote two books about Easter, beginning the first with an
216 THE PREFACE.
account that he wrote them when Servilius Paulus was proconsul, there being
then a great stir about it at Laodicea, Euseb., lib. iv. cap. 26. But, as it falls out
on such occasions, much talk and disputing ensuing thereon, the differences were
increased, until one side or party at variance would make their opinion and prac-
tice the rule and terms of communion unto all other churches. But this was
quickly condemned by those who were wise and sober; for, as Sozomen affirms,
they accounted it " a frivolous or foolish thing to differ about a custom, whereas
they agreed in all the principal heads of religion." And thereon he gives a large
account of different rites and observances in many churches, without any breach
of communion among them ; adding, that besides those enumerated by him, there
were many others in cities and villages which they did in a different manner ad-
here unto, Hist., lib. vii. cap. 19.
At length this matter fell into the handling of Victor, bishop of Rome ; and his
judgment was, that the observation of Easter on the Lord's day, and not on the
fourteenth day of the first month precisely, according to the computation of the
Jews in the observation of the passover, was to be imposed on all the churches of
Christ everywhere. It had all along, until his time, been judged a thing indiffer-
ent, wherein the churches and all believers were left unto the use of their own
liberty. He had no pretence of any divine institution making it necessary, the
writers of those days constantly affirming that the apostles made no canons, rules,
or laws about such things. He had persons of as great worth as any in the
world, as Melito, Polycrates, Polycarpus, that opposed him, not only as unto the
imposition of his practice on others, but as unto his error, as they judged, in the
matter of fact and right ; yet all this could not hinder but that he would needs
have the reputation of the father of schisms among the churches of Christ by his
impositions, and he cut off all the Asian churches from communion, declaring them
and their members excommunicate, Euseb., lib. v. cap. 23.
The noise hereof coming abroad unto other churches, great offence was taken
at it by many of them, and Victor was roundly dealt withal by sundry of them
who agreed with him in practice, but abhorred his imposition of it, and making it
a condition of church-communion.
Among those who so opposed and rebuked him, Irenaeus was the most eminent.
And I shall observe some few things out of the fragment of his epistle, as it is re-
corded by Eusebius, lib. v. cap. 23.
And, — (1.) He tells us that " he wrote unto Victor in the name of those
brethren in France whom he did preside amongst." The custom of considering
things of this nature with all the brethren of the church, and writing their deter-
mination in their name, was not yet grown out of use, though the practice of it
now would be esteemed novel and schismatical.
(2.) He tells Victor that " there were great varieties in this thing, as also in
the times and seasons of fasting; which did not," saith he, " begin or arise in our
days, but long before was introduced by such who, being in places of rule, rejected
and changed the common and simple customs which the church had before."
The Doctor, therefore, need not think it so strange that an alteration in church
order and rule should fall out in after ages, when long before Irenaeus' time such
changes were begun.
(3.) He gives hereon that excellent rule: 'H Itatpuvia r*; vntrruaa rh ifiivoia* rns
v'urnus tru»iirr>i<riv — " The difference of fastings" (and consequently things of an
alike nature) *; commends the concord or agreement of faith."
This was the first effect of a departure from the only rule of unity and commu-
nion among the churches which was given by Christ himself and his apostles.
As hereby great confusion and disorder was brought upon the churches, so it was
the first public inroad that was made on the doctrine of the Scripture concerning
THE PREFACE. 217
Christian liberty. And as it was also the first instance of rejecting men otherwise
sound in the faith from communion for nonconformity, or the non-observance of
human institutions or traditions, — which had therein an unhappy consecration unto
the use of future ages, — so it was the first notorious entrance into that usurpation
of power in the Roman bishops, which they carried on by degrees unto an abso-
lute tyranny. Neither was there ever a more pernicious maxim broached in the
primitive times, nor which had a more effectual influence into the ruin of the first
institution and liberty of the churches of Christ ; for although the fact of Victor
was condemned by many, yet the principle he proceeded on was afterward espoused
and put in practice.
Our reverend author will hardly find an instance before this of schism among
any churches that retained the substance of the doctrine of faith, unless it be in
those divisions which fell out in some particular churches, among the members of
them. And this we affirm to be in general the case of the Nonconformists at this
day : for admitting such variations as time and other circumstances must neces-
sarily infer, and they are rejected from communion on the same grounds that
Victor proceeded on in the excommunication of the churches of Asia ; neither will
there be any end of differences whilst the same principle is retained. Before this,
schism was only esteemed a defect in love and breach of the rule of Christ's ap-
pointment for the communion and walking together of believers in the same
church. .
But this notion of schism is, in the judgment of Dr Stillingfleet, preface, p. 46,
" so mean, so jejune, so narrow a notion of it, that I cannot," saith he, " but won-
der that men of understanding should be satisfied with it." But, in my judgment,
the author of it was a man of good understanding. Indeed, I have heard him
spoken of as one of abstruse speculations, that did not advantage Christian religion;
and one hath published in print that " he is one of the obscurest writers that ever
he read;" but I never heard him before charged with mean and jejune notions.
Now, this was St Paul, who expressly chargeth schism on the church of Corinth
because of the divisions that were among them, — namely, the members of the same
particular church, — so as they could not " come together in one place" in a due
manner ; nor, in all his writings, doth he anywhere give us any other notion of
schism. " But," saith he, " this is short of that care of the church's peace which
Christ hath made so great a duty of his followers." But if there be no other rule,
no other duty for the preservation of the church's peace, but only that no separa-
tion be made from it, which is called schism, we might have been all quiet in the
church of Rome. Let no man think to persuade us but that, for the preservation
of the church's peace, it is required of us that we do and observe all things that
Christ requireth of us, and that we enjoin not the observation of what he hath
not commanded on Victor's penalty, of being excluded from communion: that
faith, and love, and holiness be kept and promoted in the church, by all the ways
of his appointment ; and when these things are attended unto, St Paul's mean and
jejune notion of schism will be of good use also.
Nor was there the least appearance of any other kind of schism among the
churches of Christ until that which was occasioned by Victor : of which we have
spoken. The schisms that followed afterward were, six to one, from the conten-
tions of bishops, or those who had an ambition so to be : which the apostle foresaw,
as Clemens witnesseth, and made provision against it ; but that no banks are strong
enough to confine the overflowing ambition of some sort of persons. But saith
the Doctor, preface, p. 47, " The obligation to preserve the peace of the church
extends to all lawful constitutions in order to it: therefore, to break the peace
of the church we live in, for the sake of any lawful orders and constitutions made
to preserve it, is directly the sin of schism."
218 THE PKEFACE.
1. Now, schism, he tell us, is "as great and dangerous a sin as murder," p. 45 ; and
we know that " no murderer hath eternal life abiding in him," 1 John iii. 15. So
that all men here seem to be adjudged unto hell who comply not with, who sub-
mit not unto, our ecclesiastical constitutions or canons. God forbid that ever such
doctrine should be looked on as to have the least affinity unto the gospel, or such
censures to have any savour of the Spirit of Christ in them ! The Lord Jesus
Christ hath not cast the eternal condition of those whom he purchased with his
own most precious blood into the arbitrary disposal of any that shall take upon
them to make ecclesiastical constitutions and orders, for conformity in rites and
ceremonies, etc. Shall we think that he who, upon the best use of means for his
instruction which he is capable of, with fervent prayers to God for light and direc-
tion, cannot comply with and submit unto some ecclesiastical constitutions and
orders, however pretended to be made for the preservation of peace and unity in
the church, on this ground principally, because they are not of the appointment
nor have the approbation of Jesus Christ, though he should mistake herein, and
miss of his duty, is guilty of no less sin than that of murder, — suppose of Cain in
killing his brother? for all murder is from hatred and malice. This is that which
inflames the differences amongst us; for it is a scandal of the highest nature,
when men do see that persons who in any thing dissent from our ecclesiastical con-
stitutions, though otherwise sober, honest, pious, and peaceable, are looked on as
bad, if not worse than thieves and murderers, and are dealt withal accordingly.
Nor can any thing be more effectual to harden others in their immoralities than
to find themselves approved by the guides of the church, in comparison with such
dissenters.
2. But who is it that shall make these orders and constitutions, that must be
observed for the preservation of the unity and peace of the church ? It can be
none but those who have power so to do by being uppermost in any place or time.
Who shall judge them to be lawful ? No doubt they that make them. And what
shall these constitutions be about, what shall they extend unto ? Any thing in the
world, so there be no mention of it in the Scripture, one way or other. What if
any one should now dissent from these constitutions, and not submit unto them ?
Why, then, he is guilty of schism! — as great and dangerous a sin as that of mur-
der ! ! But when all is done, what if these constitutions and orders should be no
ways needful or useful unto the preservation of the peace of the church ? what if a
supposition that they are so reflects dishonour on the wisdom and love of Christ?
what if they are unlawful and unwarrantable, the Lord Christ not having given
power and authority unto any sort of men to make any such constitutions ? what
if they are the great ways and means of breaking the unity and peace of the
church ? These, and other inquiries of the like nature, must be clearly resolved,
not by the dictates of men's own minds and spirits, but from the word of truth,
before this intimation can be complied withal.
But that which is fallen out most beyond expectation in this whole discourse is,
that the reverend author, seeking, by all wavs and means countenanced with the
least resemblance or appearance of truth, to load the Nonconformists and their
cause with the imputation of things invidious and burdensome, should fix upon
their prayers, by virtue of the grace and gift of prayer which they have received,
ascribing the original of its use unto the artifice and insinuation of the Jesuits, as
he doth, preface, pp. 14, 15. But because I look on this as a thing of the greatest
importance of all the differences between them and us, — as that wherein the life of
religion, the exercise of faith, and the labour of divine love do much consist, — the
natvire and necessity of that kind of prayer which is here reflected on and opposed
shall, God willing, be declared and vindicated in a peculiar discourse unto that
purpose ; for the differences that are between us cannot possibly have any more
THE PREFACE. 219
pernicious consequence than if we should be influenced by them to oppose or con-
demn any principles or exercise of the duties of practical holiness, as thinking them
to yield matter of advantage to one party or another.
The great pains he hath taken, in this preface, to prove the Nonconformists to
have been the means of furthering and promoting Popery in this nation might, as
I suppose, have been omitted without any disadvantage unto himself or his cause;
for the thing itself is not true. As it is utterly impossible to affect the minds or
consciences of the Nonconformists with a sense of it, because they have a thousand
witnesses in themselves against the truth of the charge, so it is impossible it
should be believed by any who are in the least acquainted with their principles, or
have their eyes open to see any thing that is doing at this day in religion. But as
there are many palpable mistakes in the account he gives of things among ourselves
to this purpose, so if, on the other hand, any should, out of reports, surmises, Jesuits'
letters and politics, particularly those of Contzen; books written to that purpose
against them; agreement of principles ; notorious compliance of some bishops and
others of the same way with the Papists, some dying avowedly such ; stories of what
hath been said at Rome and elsewhere, which are not few nor unprovable, con-
cerning the inclinations of many unto a fair composition of things with the church
of Rome; the deportment of some before and since the discovery of the plot; with
such other topics as the discourse of our author with respect unto the Noncon-
formists will furnish them withal ; as also from the woful neglect there hath been
of instructing the people in the principles of religion, so as to implant a sense of
the life and power of it on their souls; with all things that may be spoken on that
head with reference unto the clergy under their various distributions, with the cast-
ing out of so great a number of ministers, whom they knew in their own conscience
to be firmly fixed against Popery and its interest in this nation, and could not deny
but they might be useful to instruct the people in the knowledge of the truth, and
encourage them by their example unto the practice of it ; — if any, I say, should, on
these and the like grounds, not in a way of recrimination, nor as a requital of the
Doctor's story, but merely as a necessary part of the defence of their own inno-
cency, charge the same guilt, of giving occasion unto the growth, increase, and
danger of Popery in this nation, on the episcopal party, I know not now how they
could be well blamed for it, nor what will be done of that kind ; for they who
will take liberty to speak what they please must be content sometimes to hear
what will displease. For my part, I had rather, if it were possible, that these
things at present might be omitted, and that all those who are really united in
opposition unto Popery, — as I am assured in particular that this reverend author and
I are, — would rather consider how we might come out of the danger of it wherein
we are, than at present contest how we came into it. This I speak seriously,
and that under the consideration of this discourse; which, upon the account of
sundry mistakes in matter of fact, of great defects in point of charity, with a de-
sign to expose others unto reproach for their great crime of being willing to be
a little freed from being beaten, fined, punished, and imprisoned, by their means
and on their account, is as apt to excite new exasperations, and to provoke the
spirits of them concerned, as any I have read of late. However, the defence of
our own innocency must not be forsaken. But, —
" Cumque superba foret Babylon spolianda trophseis,"
it is not praiseworthy to abide in these contests beyond necessity.
This discourse, indeed, of the reverend author is increased into so large a volume
as might justly discourage any from undertaking the examination of it who hath
any other necessary duties to attend unto. But if there be separated from it the
consideration of stories of things and persons long since past, wherein we are not
concerned, with the undue application of what was written by some of the ancients
220 THE PREFACE.
against the schisms in their days unto our present differences; as also the repeti-
tion of a charge that we do not refrain communion from the parochial churches
on the grounds and reasons which we know to the contrary that we do ; with the
report and quotation of the words and sayings of men by whose judgment we are
not determined ; with frequent diversions from the question, by attempting advan-
tages from this or that passage or expression in one or another ; and the rhetori-
cal aggravations of things that might be plainly expressed and quickly issued, —
the controversy may be reduced into a narrower compass.
It is acknowledged that the differences which are amongst Protestants in this
nation are to be bewailed, because of the advantages which the common enemy of
the protestant interest doth endeavour to make thereby. Howbeit the evil con-
sequences of them do not arise from the nature of the things themselves, but from
the interest, prejudices, and biassed affections of them amongst whom they are.
Nor shall any man ever be able to prove but that, on the doctrinal agreement
which we all profess (provided it be real), we may, notwithstanding the differences
that remain, enjoy all that peace and union which are prescribed unto the churches
and disciples of Christ, provided that we live in the exercise of that love which
he enjoineth us; which whilst it continues, in the profession of the same faith, it
is impossible there should be any schism among its. Wherefore, whereas some
are very desirous to state the controversy on this supposition, that there is a schism
among us, and issue it in an inquiry on which side the blame of it is to be laid,
— wherein they suppose they need no farther justification but the possession of that
church-state which is established by law, — I shall willingly forego the charging of
them with the whole occasion of the schism pretended, until they can prove tnere
is such a schism, which I utterly deny ; for the refraining of communion with
parochial assemblies, on the grounds whereon we do refrain, hath nothing of the
nature of schism in it, neither as it is stated in the Scripture nor as it was esteemed
of in the primitive churches, amongst whom there were differences of as great im-
portance, without any mutual charges of schism. Wherefore, although we can-
not forego utterly the defence of our own innocency against such charges as import
no less than a heinous guilt of sin against God, and imminent danger of ruin from
men, yet we shall constantly unite ourselves with and unto all who sincerely endea-
vour the promotion of the great ends of Christian religion, and the preservation of
the interest of protestant religion in this nation.
Something I judge necessary to add concerning my engagement, or rather sur-
prisal, into this controversy, against my inclination and resolution.
The Doctor tells us, preface, p. 51, " That when his sermon came first out, it
went down quietly enough, and many of the people began to read and consider it,
being pleased to find so weighty and necessary a point debated with so much calm-
ness and freedom from passion; which being discovered by the leaders and mana-
gers of the party, it was soon resolved that the sermon must be cried down, and
the people dissuaded from reading of it. If any of them were talked withal about
it, they shrunk up their shoulders, and looked sternly, and shook their heads, and
hardly forbore some bitter words, both of the author and the sermon," (which
it seems he knows, though they did forbear to do so !) and much more to the same
purpose. And, p. 53, " As if they had been the Papists' instruments to execute
the fury of their wrath and displeasure against me, they summon in the power of
their party, and resolve with their force and might to fall upon me ; " with more
to the same purpose. And p. 59, " After a while they thought fit to draw their
strength into the open field ; and the first who appeared was," etc.
I confess I was somewhat surprised, that, coming into this coast, all things
should appear so new and strange unto me as that I could fix on no one mark to
discover that I had ever been there before ; for I am as utter a stranger unto all
THE PEEFACE. 221
these things as unto the counsels of the Pope or Turk. The Doctor seems to ap-
prehend that, at the coming forth of his sermon, at least after its worth and weight
were observed, there was a consternation and disorder among the Nonconformists,
as if Hannibal had been at the gates ; for hereby he supposeth they were cast into
those ugly postures of shrinking, and staring, and shaking, and swelling with what
they could hardly forbear to utter. But these things, with those that follow, seem to
me to be romantic, and somewhat tragically expressed, sufficiently evidencing that
other stories told by the same author in this case stand in need of some grains of
allowance to reduce them to the royal standard ; for whereas I am the first per-
son instanced in that should have a hand in the management of these contrivances,
I know nothing at all of them, nor, upon the utmost inquiry I have made, can I
hear of any such things among the parties, or the " managers" of them, as they are
called. It is true, the preaching and publishing of the Doctor's sermon at that
time was by many judged unseasonable, and they were somewhat troubled at it;
more upon the account that it was done by him than that it was done. But
otherwise, as to the charge of schism managed therein against them, they were
neither surprised with it nor discomposed at it. And, so far as I know, it was the
season alone, and the present posture of affairs in the nation, calling for an agree-
ment among all Protestants, that occasioned any answer unto it.
It is, therefore, no small mistake, that we " dissuaded " any from reading his ser-
mon; which hath been commonly objected by some other writers of the same way.
But if we were enemies unto these worthy persons, we could not desire they should
have more false intelligence from our tents than they seem to have. This is not
our way. Those who are joined with us are so upon their own free choice and
judgment ; nor do we dissuade them from reading the discourses of any on the
subject of our differences. The rule holds herein, " Prove all things, and hold
fast that which is good."
Nor do I know any thing in the least of advices or agreements to cry down
and oppose, confute or answer, the Doctor's sermon ; nor do I believe that there
were ever any such among those who are charged with them. And what shall be
said unto those military expressions of " summoning in the power of the party,
resolved to fall on, think fit to draw their strength into the field?" etc. I say,
what shall we say to these things? I am not a little troubled that I am forced to
have any concernment in the debate of these differences, wherein men's sense of
their interest, or of provocations they have received, cast them on such irregular
ways of defence and retaliation ; for all these things are but fruits of imagination,
that have nothing of truth or substance to give countenance unto them.
The way whereby I became to be at all engaged in this contest, and the reasons
whereon I undertook a harmless defence of our innocency, as to the charge of
schism at this time, I shall give a brief account of: —
Some days after the Doctor's sermon was printed and published, one of those
whom he supposeth we persuaded not to read it brought it unto me, and gave it
me, with such a character of it as I shall not repeat. Upon the perusal of it
(which I did on his desire, being uncertain to this day whether, without that oc-
casion, I had ever read it at all), I confess I was both surprised and troubled, and
quickly found that many others were so also ; for as there was then a great hope
and expectation that all Protestants would cement and unite in one common cause
and interest for the defence and preservation of religion against the endeavours of
the Papists for its subversion, so it was thought by wise men of all sorts that the
only medium and expedient for this end was the deposing of the consideration of
the lesser differences among ourselves, and burying all animosities that had arisen
from them. And I yet suppose myself at least excusable, that I judged the ten-
dency of that discourse to lie utterly another way. Nor is it in my power to be-
222 THE PREFACE.
lieve that a peremptory charge of schism upon any dissenters, — considering what is
the apprehension and judgment of those who make that charge concerning it with
respect unto God and men, — is a means to unite us in one common religious interest.
And on this account, not knowing in the least that any other person had under-
taken, or would undertake, the consideration of the Doctor's sermon, I thought
that my endeavour for the removal of the ohstacle cast in the way unto a sincere
coalition in the unity of faith among all sorts of Protestants, might not be unac-
ceptable. Neither did I see any other way whereby this might be done but only
by a vindication of the dissenters from the guilt of that state, which, if it be truly
charged on them, must render our divisions irreconcilable. And continuing still of
the same mind, I have once more renewed the same defensative, with no other design
but to maintain hopes that peace and love may yet be preserved among us during
the continuation of these differences. And whereas it is a work of almighty power
to reduce Christian religion unto its first purity and simplicity, which will not be
effected but by various providential dispensations in the world, and renewed effu-
sions of the Holy Spirit from above, which are to be waited for ; and seeing that
all endeavours for national reformation are attended with insuperable difficulties,
few churches being either able or willing to extricate themselves from the dust of
traditions and time, with the rust of secular interests ; I would hope that they
shall not be always the object of public severities who, keeping the unity of the
Spirit in the bond of truth and peace, with all sincere disciples of Christ every-
where, do design nothing but a reformation of themselves and their ways, by a
universal compliance with the will and word of Christ alone, whom God hath
commanded them in all things to hear and obey.
The reduction, I say, of the profession of Christianity in general unto its pri-
mitive purity, simplicity, separation from the world, and all implication with secu-
lar interests, so as that it should comprise nothing but the guidance of the souls
of men in the life of God towards the enjoyment of him, is a work more to be
prayed for to come in its proper season than to be expected in this age. Nor do
any yet appear fitted in the least measure for the undertaking or attempting such
a work, any farther than by their own personal profession and example. And
whilst things continue amongst protestant churches in the state wherein they are,
— under the influence of divided secular interests, and advantageous mixtures with
them, with the relics of the old general apostasy, by differences in points of doctrine
in rules of discipline, in orders of divine worship, — it is in vain to look for any union
or communion among them, in a compliance with any certain rule of uniformity,
either in the profession of faith or in the practice of worship and discipline. Nor
would such an agreement among them, could it be attained, be of any great ad-
vantage unto the important ends of religion, unless a revival of the power of it in
the souls of men do accompany it. In the meantime, the glory of our Christian
profession, in righteousness, holiness, and a visible dedication of its professors unto
God, is much lost in the world, innumerable souls perishing through the want of
effectual means for their conversion and edification. To attempt public national
reformation whilst things ecclesiastic and civil are so involved as they are, the one
being rivetted into the legal constitution of the other, is neither the duty nor work
of private men: nor will, as I suppose, wise men be over forward in attempting any
such thing, unless they had better evidence of means to make it effectual than any
that do as vet appear ; for the religion of a nation, in every form, will answer the
ministry of it. What is the present duty, in this state of things, of those private
Christians or ministers who cannot satisfy their consciences, as unto their duty
towards God, without endeavouring a conformity unto the will of Christ, in the
observance of all his institutions and commands, confining all their concerns in
religion unto things spiritual and heavenly ? is the inquiry before us.
AN INQUIRY
THE ORIGINAL, NATURE, INSTITUTION, POWER, ORDER, AND COMMUNION
OF EVANGELICAL CHURCHES,
CHAPTER I.
Of the original of churches.
When any tning which is pleaded to belong unto religion or the
worship of God is proposed unto us, our first consideration of it ought
to be in that inquiry which our Lord Jesus Christ made of the Pha-
risees concerning the baptism of John, " Whence is it? from heaven,
or of men?" He distributes all things which come under that plea
or pretence into two heads, as unto their original and efficient cause,
— namely, "heaven" and "men." And these are not only different and
distinct, but so contradictory one unto another, that, as unto any thing
wherein religion or the worship of God is concerned, they cannot
concur as partial causes of the same effect. What is of men is not
from heaven ; and what is from heaven is not of men. And hence is
his determination concerning both sorts of these things : " Every plant,
which my heavenly Father hath not planted, shall be rooted up,"
Matt. xv. 13.
Designing, therefore, to treat of churches, their original, nature,
use, and end, my first inquiry must be whether they are from heaven
or of men, — that is, whether they are of a divine original, having a
divine institution, or whether they are an ordinance or creation of men ;
for their pedigree must be derived from one of these singly. They
n^er concurred in the constitution of any part of divine worship, or
any thing that belongs thereunto.
This would seem a case and inquiry of an exceeding easy determi-
nation ; for the Scripture everywhere makes mention of the church
or churches as the ordinances and institutions of God. But such
things have fallen out in the world in latter ages as may make men
justly question whether we understand the mind of God aright or no
224 INQUIRY CONCERNING EVANGELICAL CHURCHES.
in what is spoken of them; at least, if they should allow that the
churches so mentioned in the Scripture were of divine appointment,
yet it might be highly questionable whether those which have since
been in the world be not a mere product of the invention and power
of men.
1. For many ages, such things alone were proposed unto the world,
and imposed on it for the only church, as were from hell rather than
from heaven; at least from men, and those none of the best: for all
men in these western parts of the world were obliged to believe and
profess, on the penalties of eternal and temporal destruction, that the
pope of Rome and those depending on him were the only church in
the world. If this should be granted, — as it was almost universally in
some ages, and in this is earnestly contended for, — there would be a
thousand evidences to prove that the institution of churches is not
from heaven, but from men. Whether the inventions of men in the
mystery of iniquity be to be received again or no, men of secular
wisdom and interest may do well to consider; but he must be blind
and mad, and accursed in his mind and understanding, who can think
of receiving it as from heaven, as a divine institution. But I have
treated of this subject in other discourses.
2. The name, pretence, and presumed power of the church or
churches, have been made and used as the greatest engine for the
promoting and satisfying the avarice, sensuality, ambition, and cruelty
of men that ever was in the world. Never any thing was found out
by men, or Satan himself, so fitted, suited, and framed to fill and
satisfy the lusts of multitudes of men, as this of the church hath
been, and yet continues to be : for it is so ordered, is of that make,
constitution, and use, that corrupt men need desire no more for the
attainment of wealth, honour, grandeur, pleasure, all the ends of their
lusts, spiritual or carnal, but a share in the government and power of
the church ; nor hath an interest therein been generally used unto
any other ends. All the pride and ambition, all the flagitious lives,
in luxury, sensuality, uncleanness, incests, etc., of popes, cardinals,
prelates, and their companions, with their hatred unto and oppres-
sion of good men, ai*ose from the advantage of their being reputed
" the church." To this very day, " the church" here and there, as it
is esteemed, is the greatest means of keeping Christian religion in its
power and purity out of the world, and a temptation to multituc^s
of men to prefer the church before religion, and to be obstinate in
their oppositions unto it. These things being plain and evident unto
wise men who had no share in the conspiracy nor the benefit of it,
how could they think that this church-state was from heaven, and
not of men?
3. By " the church" (so esteemed), and in pursuit of its interests, by
THE ORIGINAL OF CHURCHES. 225
its authority and power, innumerable multitudes of Christians have
been slain or murdered, and the earth soaked with their blood. Two
emperors of Germany alone fought above eighty battles for and against
the pretended power and authority of the church. It hath laid whole
countries desolate with fire and sword, turning cities into ashes and
villages into a wilderness, by the destruction of their inhabitants. It
was the church which killed, murdered, and burnt innumerable holy
persons, for no other reason in the world but because they would not
submit their souls, consciences, and practices unto her commands,
and be subject unto her in all things. Nor was there any other
church conspicuously visible in all these parts of the world ; nor was
it esteemed lawful once to think that this was not the true church,
or that there was or could be any other. For men to believe that
this church-state was from heaven, is for them to believe that cruelty,
bloodshed, murder, the destruction of mankind, especially of the best,
the wisest, and the most holy among them, is the only way to heaven.
4. The secular, worldly interest of multitudes lying in this pre-
sumptive church and the state of it, they preferred and exalted it
above all that is called God, and made the greatest idol of it that
ever was in the world ; for it was the faith and profession of it, that
its authority over the souls and consciences of men is above the au-
thority of the Scriptures, so that they have no authority towards us
unless it be given unto them by this church, and that we neither can
nor need believe them to be the word of God unless they inform us
and command us so to do. This usurpation of divine honour, in
putting itself and its authority above that of the Scripture or word
of God, discovers full well whence it was. In like manner, those
who assumed it unto themselves to be the church, without any other
right, title, or pretence unto it, have exalted one amongst them, and
with him themselves in their several capacities, above all emperors,
kings, and princes, nations and people, trampling on them at their
pleasure. Is this church-state from heaven ? Is it of divine institu-
tion ? Is it the heart and centre of Christian religion ? Is it that
which all men must be subject to on pain of eternal damnation ?
Who that knows any thing of Christ or the gospel can entertain such
a thought without detestation and abhorrency ?
5. This 'pretence of the church is at this day one of the greatest
causes of the atheism that the world is filled withal. Men find
themselves, they know not how, to belong unto this or that church ;
they suppose that all the religion that is required of them is no more
but what this church suggests unto them; and abhorring, through
innumerable prejudices, to inquire whether there be any other mini-
sterial church-state or no, understanding at length the church to be
a political combination, for the wealth, power, and dignity of some
vol. xv. 15
226 INQUIRY CONCERNING EVANGELICAL CHURCHES.
persons, they cast away all regard of religion, and become professed
atheists.
G. Unto this very day, the woful divisions, distractions, and end-
less controversies that are among Christians, with the dangerous
consequences and effects of them, do all spring and arise from the
churches that are in the world. Some are for the church of Rome,
some for the church of England, some for the Greek church, and so
of the rest; which, upon an acknowledgment of such a state of them
as is usually allowed, cannot but produce wars and tumults among
nations, with the oppression of particular persons in all sorts of cala-
mities. In one place men are killed for not owning of one church,
and in another for approving of it. Amongst ourselves prisons are
filled, and men's goods spoiled, divisions multiplied, and the whole
nation endangered, in a severe attempt to cause all Christians to
acknowledge that church-state which is set up among us. In brief,
these churches, in the great instance of that of Rome, have been, and
are, the scandal of Christian religion, and the greatest cause of most
of the evils and villanies which the world hath been replenished
withal. And is it any wonder if men question whether they are
from heaven or of men ?
For my part, I look upon it as one of the greatest mercies that
God hath bestowed on any professed Christians in these latter ages,
that he hath, by the light and knowledge of his word, disentangled
the souls and consciences of any that do believe from all respect
and trust unto such churches, discovering the vanity of their pre-
tences and wickedness of their practices; whereby they openly pro-
claim themselves to be of men, and not from heaven. Not that he
hath led them off from a church-state thereby ; but by the same word
revealed that to them which is pure, simple, humble, holy, and so
far from giving occasion unto any of the evils mentioned as that the
admittance of it will put an immediate end unto them all. Such
shall we find the true and gospel church-state to be in the following-
description of it. He that comes out of the confusion and disorder
of these human (and, as unto some of them, hellish) churches, who is
delivered from this "mystery of iniquity," in darkness and confusion,
policies and secular contrivances, coming thereon to obtain a view of
the true native beauty, glory, and use of evangelical churches, will
be thankful for the greatness of his deliverance.
Whereas, therefore, for many ages, the church of Rome, with those
claiming under it and depending on it, was esteemed to be the only
true church in the world, and nothing was esteemed so highly cri-
minal,— not murder, treason, nor incest, — as to think of or to assert
any other church-state, it was impossible that any wise man not
utterly infatuated could apprehend a church, any church whatever,
THE ORIGINAL OF CHURCHES. 227
to be of divine institution or appointment; for all the evils mentioned,
and others innumerable, were not only occasioned by it, but they
were effects of it, and inseparable from its state and being. And if
any other churches also, which, although the people whereof they
consist are of another faith than those of the Roman church, are
like unto it in their make and constitution, exercising the right,
power, and authority which they claim unto themselves by such
ways and means as are plainly of this world and of their own inven-
tion, they do leave it highly questionable from whence they are, as
such; for it may be made to appear that such churches, so far as
they are such, are obstructive of the sole end of all churches, — which
is the edification of them that do believe, — however any that are of
them or belong unto them may promote that end by their personal
endeavours.
But, notwithstanding all these things, it is most certain that
churches are of a divine original, — that they are the ordinance and
institution of Christ. I am not yet arrived, in the order of this dis-
course, to a convenient season of declaring what is the especial na-
ture, use, and end of such churches as are so the institution of God,
and so to give a definition of them, which shall be done afterward;
but treat only as unto the general notion of a church, and what is
signified thereb}'. These are of God. And in those churches be-
fore described, under a corrupt, degenerate estate, three things may
be considered: — 1. What is ofonan, without the least pretence unto
the appointment or command of God. Such is the very form, fabric,
and constitution of the church of Rome, and those that depend
thereon or are conformed thereunto. That which it is, that whereby
it is what it is, in its kind, government, rule, and end, is all of man,
without the least countenance given unto it from any thing of God's
institution. This is that which, through a long effectual working of
men and Satan, in a mystery of iniquity, it arrived unto. Here-
with the saints of God ought to have no compliance, but bear wit-
ness against it with their lives, if called thereunto. This in due time
the Lord Christ will utterly destroy. 2. Such things as pretend unto
a countenance to be given them by divine institution, but horribly
corrupted. Such are the name of a church and its power, a wor-
ship pretended to be religious and divine, an order as to officers and
rulers different from the people, with sundry things of the like na-
ture. These things are good in themselves, but as engrossed into a
false church-state and worship, corrupt in themselves, they are of men,
and to be abhorred of all that seek after the true church of Christ.
3. There is that which is the essence of a true church, — namely, that
it be a society of men united for the celebration of divine worship.
This, so far as it may be found among them, is to be approved.
228 INQUIRY CONCERNING EVANGELICAL CHURCHES.
But churches, as was said, are of a divine original, and have the
warrant of divine authority. The whole Scripture is an account of
God's institution of churches, and of his dealing with them.
God laid the foundation of church societies and the necessity of
them in the law of nature, by the creation and constitution of it. I
speak of churches in general, as they are societies of the human race,
one way or other joined and united together for the worship of God.
Now, the sole end of the creation of the nature of man was the glory
of God, in that worship and obedience which it was fitted and en-
abled to perform. For that end, and no other, was our nature created,
in all its capacities, abilities, and perfections. Neither was man so
made merely that every individual should singly and by himself per-
form this worship, though that also every individual person is obliged
unto. Every man alone, and by himself, will not only find himself
indigent and wanting supplies of sundry kinds, but also that he is
utterly disabled to act sundry faculties and powers of his soul, which
by nature he is endued withal. Hence the Lord God said, " It is not
good that man should be alone," Gen. ii. 18.
These things, therefore, are evident in themselves: — 1. That God
created our nature, or made man, for his own worship and service,
and fitted the powers and faculties of his soul thereunto. 2. That
this nature is so fitted for society, so framed for it as its next end,
that without it it cannot act itself according unto what it is em-
powered unto; and this is the foundation of all order and govern-
ment in the world among mankind. 3. That by the light of nature
this acting in society is principally designed unto the worship of
God. The power, I say, and necessity of acting in society is given
unto our nature for this end principally, that we may thus glorify
God in and by the worship which he requires of us. 4. That without
the worship of God in societies there would be an absolute failure
of one principal end of the creation of man ; nor would any glory
arise unto God from the constitution of his nature, so fitted for society
as that it cannot act its own powers without it. 5. All societies are
to be regulated, in the light of nature, by such circumstances as where-
by they are suited unto their end, for which they may be either too
large or too much restrained.
Hence have we the original of churches in the light of nature.
Men associating themselves together, or uniting in such societies for
the worship of God, which he requires of them, as may enable them
unto an orderly performance of it, are a church. And hereunto it is
required, — 1. That the persons so uniting are sensible of their duty,
and have not lost the knowledge of the end of their creation and
being. 2. That they are acquainted with that divine religious wor-
ship which God requires of them. The former light and persuasion
THE ORIGINAL OF CHURCHES. 229
being lost issues in atheism; and by the loss of this, instead of
churches, the generality of mankind have coalesced into idolatrous
combinations. 3. That they do retain such innate principles of the
light of nature as will guide them in the discharge of their duties in
these societies. As, — (1.) That the societies themselves be such as
are meet for their end, fit to exercise and express the worship of God
in them, not such as whose constitution makes them unfit for any
such end; and this gives the natural bounds of churches in all
ages, which it is in vain for any man to endeavour an alteration of,
as we shall see afterward. (2.) That all things be done decently and
in order, in and by these societies. This is a prime dictate of the
law of nature, arising from the knowledge of God and ourselves,
which hath been wrested into I know not what religious ceremonies
of men's invention. (8.) That they be ready to receive all divine
revelations with faith and obedience, which shall either appoint the
ways of God's worship and prescribe the duties of it, or guide and
direct them in its performance, and to regulate their obedience
therein. This also is a clear, unquestionable dictate of the light and
law of nature, nor can be denied but on the principles of downright
atheism.
Farther we need not seek for the divine original of churches, or
societies of men fearing God, for the discharge of his public worship,
unto his glory and their own eternal benefit, according unto the
light and knowledge of his mind and will which he is pleased to com-
municate unto them.
What concerns the framing and fashioning of churches by arbi-
trary and artificial combinations, in provinces, nations, and the like,
we shall afterward inquire into. This is the assured foundation and
general warranty of particular societies and churches, whilst men are
continued on the earth; the especial regulation of them by divine
revelation will in the next place be considered. And he who is not
united with others in some such society, lives in open contradiction
unto the law of nature and its light, in the principal instances of it.
1. Whereas the directions given by the light of nature in and unto
things concerning the outward worship of God are general only, so
as that by them alone it would be very difficult to erect a church-
state in good and holy order, God did always from the beginning, by
especial revelations and institution, ordain such things as might per-
fect the conduct of that light unto such a complete order as was ac-
cepted with himself. So, first, he appointed a church-state for man
in innocency, and completed its order by the sacramental addition
of the two trees, — the one of life, the other of the knowledge of good
and evil.
2. That before the coming of Christ, — who was to perfect and com-
230 INQUIRY CONCERNING EVANGELICAL CHURCHES.
plete all divine revelations, and state all things belonging unto the
house and worship of God, so as never to admit of the least change
or alteration, — this church-state, as unto outward order, rites of wor-
ship, ways and manner of the administration of things sacred, with
its bounds and limits, was changeable, and variously changed. The
most eminent change it received was in the giving of the law, which
fixed its state unalterably unto the coming of Christ, Mai. iv. 4—6.
3. That it was God himself alone who made all these alterations
and changes; nor would he, nor did he, ever allow that the wills,
wisdom, or authority of men should prescribe rules or measures unto
his worship in any thing, Heb. iii. 1-6.
4. That the foundation of every church-state that is accepted with
God is in an express covenant with him, that they receive and enter
into who are to be admitted into that state. A church not founded
in a covenant with God is not from heaven, but of men. Hereof we
shall treat more at large, as I suppose, afterward. See it exemplified,
Exod. xxiv.
5. There is no good in, there is no benefit to be obtained by, any
church-state whatever, unless we enter into it and observe it by an
act of obedience, with immediate respect unto the authority of Christ,
by whom it is appointed and the observation of it prescribed unto
us, Matt, xxviii. 18-20. Hence, —
6. Unless men, by their voluntary choice and consent, out of a
sense of their duty unto the authority of Christ in his institutions, do
enter into a church-state, they cannot, by any other ways or means,
be so framed into it as to find acceptance with God therein, 2 Cor.
viii. 5. And the interpositions that are made by custom, tradition,
the institutions and ordinances of men, between the consciences of
them who belong or would belong unto such a state, and the imme-
diate authority of God, are highly obstructive of this divine order and
all the benefits of it;1 for hence it is come to pass that most men
know neither how nor whereby they come to be members of this or
that church, but only on this ground, that they were born where it
did prevail and was accepted.
CHAPTER II.
The especial original of the evangelical church-state.
Our principal concernment at present is in the evangelical church-
state, or the state of churches under the New Testament; for this is
1 See " Discourse concerning Evangelical Love," p. 88 of this volume.
ORIGIN OF THE NEW TESTAMENT CHURCH-STATE 231
that about which there are many great and fierce contests among
Christians, and those attended with pernicious consequents and effects.
What is the original, what is the nature, what is the use and power,
what is the end of the churches, or any church, what is the duty of
men in it and towards it, is the subject of various contests, and the
principal occasion of all the distractions that are at this day in the
Christian world; for the greatest part of those who judge themselves
obliged to take care and order about these things having interwoven
then own secular interests and advantages" into such a church-state
as is meet and suited to preserve and promote them, supposing
nopifffibv thai rriv tvosQuav, or that religion may be made a trade for
outward advantage, they do openly seek the destruction of all those
who will not comply with that church form and order that they have
framed unto themselves. Moreover, from men's various conceptions
and suitable practices about this church-state is advantage and oc-
casion taken to charge each other with schism, and all sorts of evils
which are supposed to ensue thereon. Wherefore, although I design
all possible brevity, and only to declare those principles of truth
wherein we may safely repose our faith and practice, avoiding as
much as possibly I can, and the subject will allow, the handling of
those things in a way of controversy with others, yet somewhat more
than ordinary diligence is required unto the true stating of this im-
portant concernment of our religion. And that which Ave shall first
inquire into is the special original and authoritative constitution of
this church-state. Wherefore, —
1. The church -state of the New Testament doth not less relate
unto, and receive force from, the light or law of nature, than any other
state of the church whatever. Herein, as unto its general nature,
its foundation is laid. What that directs unto may receive new en-
forcements by revelation, but changed, or altered, or abolished, it
cannot be. Wherefore, there is no need of any new express institu-
tion of what is required by that light and law in all churches and
societies for the worship of God, but on]y an application of it unto
present occasions and the present state of the church, which hath
been various. And it is merely from a spirit of contention that
some call on us or others to produce express testimony or institution
for every circumstance in the practice of religious duties in the church,
and on a supposed failure herein, do conclude that they have power
themselves to institute and ordain such ceremonies as they think
meet, under a pretence of their being circumstances of worship ; for
as the directive light of nature is sufficient to guide us in these things,
so the obligation of the church unto it makes all stated additions to
be useless, as on other accounts they are noxious. Such things as
these are : — the times and seasons of church assemblies ; the order and
232 INQUIRY CONCERNING EVANGELICAL CHURCHES.
decency wherein all things are to be transacted in them ; the bound-
ing of them as unto the number of their members, and places of
habitation, so as to answer the ends of their institution ; the multi-
plication of churches when the number of believers exceeds the pro-
portion capable of edification in such societies; what especial ad-
vantages are to be made use of in the order and worship of the
church, such as are methods in preaching, translations and tunes of
psalms in singing, continuance in public duties, and the like. The
things themselves being divinely instituted, are capable of such gene-
ral directions in and by the light of nature as may, with ordinary
Christian prudence, be on all occasions applied unto the use and
practice of the church. To forsake these directions, and instead of
them to invent ways, modes, forms, and ceremonies of our own,
which the things whereunto they are applied and made use of in do
no way call for, require, or own (as it is with all humanly-invented
stated ceremonies) ; and thereon, by laws and canons, to determine
their precise observation at all times and seasons to be one and the
same, which is contrary to the very nature of the circumstances of
such acts and duties as they are applied unto, — their use, in the mean-
time, unto the general end of edification, being as indemonstrable as
their necessity unto the duties whereunto they are annexed is also,
— is that which hath no warranty either from divine authority or
Christian prudence.
This respect of the gospel church -state unto the light of nature
the apostle demonstrates, in his frequent appeals unto it in things
that belong unto church-order, 1 Cor. vii. 29, 33, 37, ix. 7, xi. 14-16,
xiv. 8-11, 32, 33, 40; and the like is done in sundry other places.
And the reasons of it are evident.
2. But such is the especial nature and condition of the evangelical
church-state ; such the relation of it unto the person and mediation
of Jesus Christ, with all things thereon depending ; such the nature
of that especial honour and glory which God designs unto himself
therein (things that the light of nature can give no guidance unto
nor direction about) ; and, moreover, so different and distant from all
that was before ordained in any other church-state are the ways,
means, and duties of divine worship prescribed in it, — that it must
have a peculiar, divine institution of its own, to evidence that it is
from heaven, and not from men. The present state of the church
under the New Testament the apostle calls nXiiueig, Heb. vii. 11, —
its perfection, its consummation, that perfect state which God de-
signed unto it in this world. And he denies that it could be brought
into that state by the law, or any of the divine institutions that be-
longed thereunto, chap. vii. 19, ix. 9, x. 1. And we need go no
farther, we need no other argument to prove that the gospel church-
ORIGIN OF THE NEW TESTAMENT CHURCH-STATE. 233
state, as unto its especial nature, is founded in a peculiar divine in-
stitution; for it hath a rs\i!a<rig, a perfect consummate state, which
the law could not bring it unto, though itself, its ordinances of wor-
ship, its rule and policy, were all of divine institution. And herein
doth its excellency and preference above the legal church-state con-
sist, as the apostle proves at large. To suppose that this should be
given unto it any other way but by divine authority in its institution,
is to advance the wisdom and authority of men above those of God,
and to render the gospel church-state a machine to be moved up and
down at pleasure, to be new moulded or shaped according unto occa-
sions, or to be turned unto any interest, like the wings of a mill unto
the wind.
All the dignity, honour, and perfection of the state of the church
under the Old Testament depended solely hereon, that it was, in the
whole and all the particulars of it, of divine institution. Hence it
was "glorious," that is, very excellent, as the apostle declares, 2 Cor. iii.
And if the church-state of the New Testament have not the same
original, it must be esteemed to have a greater glory given unto it
by the hand of men than the other had, in that it was instituted by
God himself; for a greater glory it hath, as the apostle testifieth.
Neither can any man, nor dareth any man alive, to give any instance
in particular wherein there is the least defect in the being, constitu-
tion, rule, and government of the gospel church-state, for want of
divine institution, so as that it should be necessary to make a supply
thereof by the wisdom and authority of men. But these things will
be more fully spoken unto, after we have declared who it is who hath
divinely instituted this church-state.
3. The name of the church under the New Testament is capable
of a threefold application, or it is taken in a threefold notion; as, —
(1.) For the catholic invisible church, or society of elect believers in
the whole world, really related by faith in him unto the Lord Jesus
Christ as their mystical head; (2.) For the whole number of visible
professors in the whole world, who, by baptism, and the outward pro-
fession of the gospel, and obedience unto Christ, are distinguished from
the rest of the world; and, — (3.) For such a state as wherein the wor-
ship of God is to be celebrated in the way and manner by him ap-
pointed, and which is to be ruled by the power which he gives it, and
according to the discipline which he hath ordained. Of the nature
of the church under these distinct notions, with our relation unto
either or all of them, and the duties required of us thereon, I have
treated fully in my discourse of Evangelical Love, Church Peace, and
Unity; and thither I must remit the reader. It is the church in
the latter sense alone whose original we now inquire after; and I
say,—
234 INQUIRY CONCERNING EVANGELICAL CHURCHES.
4. The original of this church-state is directly, immediately, and
solely from Jesus Christ; he alone is the author, contriver, and in-
stitutor of it. When I say it is immediately and solely from him, I
do not intend that in and by his own person, or in his personal
ministry here in the earth, he did absolutely and completely finish
this state, exclusively unto the ministry of any others that he was
pleased to make use of therein; for as he took it on himself as his
own work to build his church, and that upon himself as its founda-
tion, so he employed his apostles to act under him and from him, in
the carrying on that work unto perfection. But what was done by
them is esteemed to be done all by himself. For, —
(1.) It was immediately from him that they received revela-
tions of what did belong unto this church-state, and what was to be
prescribed therein. They never did, neither jointly nor severally.
once endeavour, in their own wisdom, or from their own invention, or
by their own authority, to add or put into this church-state, as of
perpetual use, and belonging unto it as such, either less or more, any
one thing greater or less whatever. It is true, they gave their advice
in sundiy cases of present emergencies, in and about church-affairs;
they gave direction for the due and orderly practice of what was re-
vealed unto them, and exercised authority both as unto the ordina-
tion of officers, and the rejection of obstinate sinners from the society
of all the churches; — but to invent, contrive, institute, or appoint any
thing in the church and its state, which they had not by immediate
revelation from Christ, they never attempted it nor went about it.
And unto this rule of proceeding they were precisely obliged by the
express words of their commission, Matt, xxviii. 19, 20. This, I say,
is so plainly included in the tenor of their commission, and so evident
from all that is divinely recorded of their practice, that it will admit
of no sober contradiction. In what others think it meet to do in this
kind, we are not concerned.
(2.) The authority whereby they acted in the institution of the
church in its order, whereon the consciences of all believers were ob-
liged to submit thereunto, and to comply with it in a way of obe-
dience, was the authority of Christ himself, acted in them and by
them, 2 Cor. i. 24, iv. 5. They everywhere disclaim any such power
and authority in themselves. They pleaded that they were only
stewards and ministers; not lords of the faith or obedience of the
church, but helpers of its joy; yea, the servants of all the churches
for Christ's sake. And hereon it follows, that what is recorded of
their practice, in their institution, ordering, or disposing of any thing
in the church that was to be of an abiding continuance, hath in it
the obliging power of the authority of Christ himself. Wherefore,
if the distinction that some make concerning the apostles, — namely,
OEIGIN OF THE NEW TESTAMENT CHURCH-STATE. 235
that they are to be considered as apostles, or as church-governors, —
should be allowed, as it is liable to just exceptions, yet would no ad-
vantage accrue thereby unto what is pretended from it; for as what
they did, appointed, and ordered in the church for its constant ob-
servation, as apostles, they did it by immediate revelation from Christ,
and in his name and authority, so what, in distinction from hence, as
church-governors, they did or ordered, they did it only by a due ap-
plication unto present occasions of what they had received by reve-
lation. But as they were apostles, Christ sent them, as his Father
sent him ; and he was so sent of the Father as that he did " stand and
feed in the strength of the Lord, in the majesty of the name of the
Lord his God," Mia v. 4. So did they feed the sheep of Christ in
his strength, and in the authority or majesty of his name.
5. Christ, therefore, alone is the author of the gospel church-state.
And because this is the only foundation of our faith and obedience,
as unto all that we are to believe, do, and practise, by virtue of that
church-state, or in order thereunto, the Scripture doth not only
plainly affirm it, but also declares the grounds of it, why it must be
so, and whence it is so, as also wherein his doing of it doth consist.
Three things, amongst others, are eminently necessary in and unto
him who is to constitute this church-state, with all that belongs there-
unto; and as the Scripture doth eminently and expressly ascribe
them all unto Christ, so no man, nor all the men of the world, can
have any such interest in them as to render them meet for this work,
or any part of it: —
(1.) The first of these is right and title. He who institutes this
church- state must have a right and title to dispose of all men, in all
their spiritual and eternal concernments, as seemeth good unto him ;
for unto this church-state, namely, as it is purely evangelical, no man
is obliged by the law of nature, nor hath any creature power to dis-
pose of him into a condition whereon all his concernments, spiritual
and eternal, shall depend. This right and title to the sovereign dis-
posal of mankind, or of his church, Christ hath alone, and that upon
a treble account: — [1.] Of donation from the Father: he appointed
him the " heir of all things," Heb. i. 2, 3. He gave him " power
over all flesh," John xvii. 2. Especially he hath given unto him and
put into his absolute disposal all those who are to be his church,
verse 6. [2.] By virtue of purchase : he hath by the price of his
most precious blood purchased them unto his own power and dis-
posal. He " purchased his church with his own blood," Acts xx. 28;
which the apostle makes the ground of that care which ought to
be had of it. And this is pleaded as a sufficient reason why we
should be wholly at his disposal only, and be free from any imposi-
tion of men in things spiritual: 1 Cor. vii. 23, "Ye are bought with
236 INQUIRY CONCERNING EVANGELICAL CHURCHES.
a price ; be ye not the servants of men/' , The purchase of this right
and title was one great end of the principal mediatory acts of Christ :
Rom. xiv. 9, 10, " For to this end/' etc. [3.] Of conquest: for all
those who were thus to be disposed by him were both under the
power of his enemies, and were themselves enemies unto him in their
minds. He could not, therefore, have a sovereign right unto their
disposal but by a double conquest; — namely, first of their enemies,
by his power; and then of themselves by his word, his Spirit, and
his grace. And this twofold conquest of his is fully described in the
Scripture.
Whereas, therefore, there is a disposal of the persons that are to
belong unto this church-state, as unto their souls, consciences, and
all the eternal concernments of them, by an indispensable moral
obligation to a compliance therewithal, until men can manifest that
they have such a right and title over others, and that either by the
especial grant and donation of God the Father, or a purchase that
they have made of them unto themselves, or conquest, they are
not to be esteemed to have either right or title to institute any thing
that belongs unto this church-state. And it is in vain pretended (as
we shall see more afterward) that Christ, indeed, hath appointed this
church-state in general, but that he hath appointed no particular
form of churches or their rule, but left that unto the discretion and
authority of men as they think meet, when they have outward power
for their warranty. But if by these particular appointments and
framings of churches with their order, men are disposed of, as unto
their spiritual concernments, beyond the obligation of the light of
nature or the moral law, we must yet inquire who gave them this
right and title to make this disposal of them.
(2.) Authority. As right and title respect the persons of men to be
reduced into a new form of government, so authority respects the
rules, laws, orders, and statutes to be made, prescribed, and estab-
lished, whereby the privileges of this new society are conveyed, and
the duties of it enjoined, unto all that are taken into it. Earthly
potentates, who will dispose of men into a state and government abso-
lutely new unto them, as unto all their temporal concernments of
life, liberty, inheritances, and possessions, so as that they shall hold
all of them in dependence on and according unto the rules and laws
of their new government and kingdom, must have these two things ;
— namely, right and title unto the persons of men, which they have
by conquest, or an absolute resignation of all their interests and con-
cerns into their disposal; and authority, thereon to constitute what
order, what kind of state, rule, and government, they please. Without
these they will quickly find their endeavours and undertakings frus-
trate. The gospel church-state in the nature of it, and in all the
ORIGIN OF THE NEW TESTAMENT CHURCH -STATE. 237
laws and constitution of it, is absolutely new, whereunto all the world
are naturally foreigners and strangers. As they have no right unto
it as it containeth privileges, so they have no obligation unto it as
it prescribes duties ; wherefore, there is need of both these ; — right, as
unto the persons of men; and authority, as unto the laws and con-
stitution of the church, unto the framing of it. And until men can
pretend unto these things, both unto this right and authority with
respect unto all the spiritual and eternal concernments of the souls
of others, they may do well to consider how dangerous it is to invade
the right and inheritance of Christ, and leave hunting after an in-
terest of power in the framing or forming evangelical churches, or
making of laws for their rule and government.
This authority is not only ascribed unto Jesus Christ in the Scrip-
ture, but it is enclosed unto him, so as that no other can have any
interest in it. See Matt, xxviii. 18; Rev. hi. 7; Isa. ix. 6, 7. By
virtue hereof he is the only " lawgiver" of the church, James iv. 12;
Isa. xxxiii. 22. There is, indeed, a derivation of power and authority
from him unto others, but it extends itself no farther, save only that
they shall direct, teach, and command those whom he sends them
unto to do and observe what he hath commanded, Matt, xxviii. 20.
" He builds his own house," and he is " over his own house," Heb.
hi. 3-6. He both constitutes its state, and gives laws for its rule.
The disorder, the confusion, the turning of the kingdom of Christ
upside down, which have ensued upon the usurpation of men, taking
upon them a legislative power in and over the church, cannot easily
be declared; for upon a slight pretence, no way suited or serviceable
unto their ends, — of the advice given and determination made by the
apostles with the elders and brethren of the church of Jerusalem, in a
temporary constitution about the use of Christian liberty, — the bishops
of the fourth and fifth centuries took upon themselves power to make
laws, canons, and constitutions for the ordering of the government
and the rule of the church, bringing in many new institutions on a
pretence of the same authority. Neither did others who followed
them cease to build on their sandy foundation, until the whole frame
of the church-state was altered, a new law made for its government,
and a new Christ or antichrist assumed in the head of its rule by
that law ; for all this pretended authority of making laws and con-
stitutions for the government of the church issued in that sink of
abominations which they call the canon-law. Let any man but of a
tolerable understanding, and freed from infatuating prejudices, but
read the representation that is made of the gospel church-state, its
order, rule, and government, in the Scripture on the one hand, and
what representation is made on the other of a church-state, its order,
rule, and government, in the canon-law, — the only effect of men's
238 INQUIRY CONCERNING EVANGELICAL CHURCHES.
assuming to themselves a legislative power with respect unto the
church of Christ, — if he doth not pronounce them to be contrary as
light and darkness, and that by the latter the former is utterly de-
stroyed and taken away, I shall never trust to the use of men's reason
or their honesty any more.
This authority was first usurped by synods, or councils of bishops.
Of what use they were at any time to declare and give testimony
unto any article of the faith which in their days was opposed by
heretics, I shall not now inquire; but as unto the exercise of the
authority claimed by them to make laws and canons for the rule
and government of the church, it is to be bewailed there should be
such a monument left of their weakness, ambition, self-interest, and
folly, as there is in what remaineth of their Constitutions. Their
whole endeavour in this kind was at best but the building of wood,
hay, and stubble on the foundation, in whose consumption they shall
suffer loss, although they be saved themselves. But in making of
laws to bind the whole church, — in and about things useless and
trivial, no way belonging to the religion taught us by Jesus Christ;
in and for the establishment or increase of their own power, jurisdic-
tion, authority, and rule, with the extent and bounds of their several
dominions ; in and for the constitution of new frames and states of
churches, and new ways of the government of them ; in the appoint-
ment of new modes, rites, and ceremonies of divine worship ; with
the confusions that ensued thereon, in mutual animosities, fightings,
divisions, schisms, and anathematisms, to the horrible scandal of
Christian religion, — they ceased not until they had utterly de-
stroyed all the order, rule, and government of the church of Christ,
yea, the very nature of it, and introduced into its room a carnal,
worldly church-state and rule, suited unto the interests of covetous,
ambitious, and tyrannical prelates. The most of them, indeed, knew
not for wThom they wrought in providing materials for that Babel,
which, by a hidden skill in a mystery of iniquity, was raised out of
their provisions; for after they were hewed and carved, shaped,
formed, and gilded, the pope appeared in the head of it, as it were,
with those words of his mouth: " Is not this great Babylon, that I
have built for the house of the kingdom by the might of my power,
and for the honour of my majesty?" Tins was the fatal event of
men's invading the right of Christ, and claiming an interest in au-
thority to give laws to the church. This, therefore, is absolutely
denied by us, — namely, that any men, under what pretence or name
soever, have any right or authority to constitute any new frame or
order of the church, to make any laws of their own for its rule or
government that should oblige the disciples of Christ in point of
conscience unto their observation. That there is nothing in this
ORIGIN OF THE NEW TESTAMENT CHURCH-STATE. 239
assertion that should in the least impeach the power of magistrates,
with reference unto the outward, civil, and political concerns of the
church, or the public profession of religion within their territories,
— nothing that should take off from the just authority of the lawful
guides of the church, in ordering, appointing, and commanding the
observation of all things in them, according to the mind of Christ,
shall be afterward declared. In these things " the Lord is our
judge, the Lord is our statute-maker, the Lord is our king ; he will
save us."
It is, then, but weakly pleaded, " That seeing the magistrate can
appoint or command nothing in religion that God hath forbidden,
nor is there any need that he should appoint or command what God
hath already appointed and commanded ; if so be he may not by law
command such things in the church as before were neither com-
manded nor forbidden, but indifferent, which are the proper field of
his ecclesiastical legislative power, then hath he no power nor autho-
rity about religion at all;" — that is, if he hath not the same and
a co-ordinate power with God or Christ, he hath none at all ! One
of the best arguments that can be used for the power of the magis-
trate in things ecclesiastical is taken from the approved example of
the good kings under the Old Testament. But they thought it
honour enough unto them, and their duty, to see and take care that
the things which God had appointed and ordained should be dili-
gently observed by all those concerned therein, both priests and
people, and to destroy what God had forbidden. To appoint any
thing of themselves, to make that necessary in the church and the
worship thereof which God had not made so, they never esteemed it
to be in their power, or to belong unto their duty. When they did
any thing of that nature, and thereby made any additions unto the
outward worship of God not before commanded, they did it by im-
mediate revelation from God, and so by divine authority, 1 Chron.
xxviii. 19. And it is left as a brand on those that were wicked, not
only that they commanded and made "statutes" for the observation
of what God had forbidden, Mia vi. 16, but also that they commanded
and appointed what God had not appointed, 1 Kings xii. 32, 33.
And it will be found at last to be honour enough to the greatest
potentate under heaven to take care that what Christ hath appointed
in his church and worship be observed, without claiming a power like
unto that of the Most High, to give laws unto the church for the
observation of things found out and invented by themselves or other
men.
Of the same nature is the other part of their plea against this de-
nial of a legislative power in men with respect unto the constitution
of the evangelical church-state, or the ordaining of any thing to be
240 INQUIRY CONCERNING EVANGELICAL CHURCHES.
observed in it that Christ hath not appointed : for it is said, " That if
this be allowed, as all the dignity, power, and honour of the gover-
nors of the church will be rejected or despised, so all manner of con-
fusion and disorder will be brought into the church itself ; for how
can it otherwise be, when all power of law-making, in the preserva-
tion of the dignity of the rulers and order of the church, is taken
away? And therefore we see it was the wisdom of the church in
former ages that all the principal laws and canons that they made, in
their councils or otherwise, were designed unto the exaltation and
preservation of the dignity of church-rulers; wherefore, take this
power away, and you will bring in all confusion into the church."
Ans. 1. They do not, in my judgment, sufficiently think of whom
and of what they speak who plead after this manner ; for the sub-
stance of the plea is, that if the church have its whole frame, consti-
tution, order, rule, and government from Christ alone, though men
should faithfully discharge their duty in doing and observing all what
he hath commanded, there would be nothing in it but disorder and
confusion. Whether this becomes that reverence which we ought to
have of him, or be suited unto that faithfulness and wisdom which
is particularly ascribed unto him in the constitution and ordering of
his church, is not hard to determine, and the truth of it shall be
afterward demonstrated.
Ans. 2. As unto the dignity and honour of the rulers of the church,
the subject of so many ecclesiastical laws, they are, in the first place, to
be desired themselves to remember the example of Christ himself in
his personal ministry here on earth : Matt. xx. 28, " Even as the Son
of man came not to be ministered unto, but to minister, and to give
his life a ransom for many;" — with the rule prescribed by him thereon,
verses 25-27, "But Jesus called them unto him, and said, Ye know
that the princes of the Gentiles exercise dominion over them, and
they that are great exercise authority upon them. But it shall not
be so among you : but whosoever shall be great among you, let him
be your minister; and whosoever will be chief among you, let him be
your servant;" — with the occasion of the instruction given therein
unto his apostles, verse 24, " And when the ten heard it, they were
moved with indignation against the two brethren;" — as also the in-
junction given them by the apostle Peter, on whom, for their own
advantage, some would fasten a monarchy over the whole church,
1 Epist. v. 2, 3, " Feed the flock of God which is among you,
taking the oversight thereof, not by constraint, but willingly; not
for filthy lucre, but of a ready mind; neither as being lords over
God's heritage, but being ensamples to the flock;" — and the blessed
expressions of the apostolical state by Paul, 1 Cor. iv. 1, " Let a man
so account of us, as of the ministers of Christ, and stewards of the
ORIGIN OF THE NEW TESTAMENT CHURCH-STATE. 241
mysteries of God;" 2 Cor. i. 24, "Not for that we have dominion over
your faith, but are helpers of your joy;" chap. iv. 5, " For we preach
not ourselves, but Christ Jesus the Lord, and ourselves your servants
for Jesus' sake." It may prepare their minds for the right manage-
ment of that honour which is their due. For, secondly, there is,
in and by the constitution of Christ and his express laws, an honour
and respect due unto those church-guides which he hath appointed,
abiding in the duties which he requireth. If men had not been
weary of apostolical simplicity and humility, if they could have con-
tented themselves with the honour and dignity annexed unto their
office and work by Christ himself, they had never entertained pleas-
ing dreams of thrones, pre-eminencies, chief sees, secular grandeur
and power, nor framed so many laws and canons about these things,
turning the whole rule of the church into a worldly empire. For such
it was, that as of all the popes which ever dwelt at Rome, there was
never any pretended or acted a greater zeal for the rule and govern-
ment of the church, by the laws and canons that it had made for
that end, than Gregory VII., so if ever there were any antichrist in
the world (as there are many antichrists) he was one. His Lucife-
rian pride ; his trampling on all Christian kings and potentates ; his
horrible tyranny over the consciences of all Christians; his abomi-
nable dictates asserting of his own god-like sovereignty ; his requiring
all men, on the pain of damnation, to be sinful subjects to God and
Peter (that is, himself), Avhich his own acts and epistles are filled
withal, — do manifest both who and what he was. Unto that issue did
this power of law or canon making, for the honour and dignity of
church rulers, at length arrive.
Ans. 3. Let the constitution of the church by Jesus Christ abide and
remain, — let the laws for its rule, government, and worship, which he
hath recorded in the Scripture, be diligently observed by them whose
duty it is to take care about them, both to observe them themselves
and to teach others so to do, — and we know full well there will be no
occasion given or left unto the least confusion or disorder in the
church. But if men will be froward, and, because they may not
make laws themselves or keep the statutes made by others, will
neglect the due observation and execution of what Christ hath or-
dained ; or will deny that we may and ought, in and for the due
observation of his laws, to make use of the inbred light of nature
and rules of common prudence (the use and exercise of both which
are included and enjoined in the commands of Christ, in that he re-
quires a compliance with them in the way of obedience, which we
cannot perform without them), — I know of no relief against the per-
petuity of our differences about these things. But after so much
scorn and contempt hath been cast upon that principle, that it is not
VOL. XV. 16
242 INQUIRY CONCERNING EVANGELICAL CHURCHES.
lawful to observe any thing in the rule of the church or divine wor-
ship, in a constant way, by virtue of any human canons or laws, that
is not prescribed in the Scripture, if we could prevail with men to
give us one single instance, which they would abide by, wherein the
rules and institutions of Christ are so defective as that, without their
canonical additions, order cannot be observed in the church, nor the
worship of God be duly performed, it shall be diligently attended unto.
Allow the general rules given us in Scripture for church order and
worship to be applied unto all proper occasions and circumstances,
with particular, positive, divine precepts ; allow, also, that the apostles,
in what they did and acted in the constitution and ordering of the
churches and their worship, did and acted it in the name and by the
authority of Christ; as also that there needs no other means of affect-
ing and obliging our consciences in these things, but only that the mind
and will of Christ be intimated and made known unto us, though not
in the form of a law given and promulgated, which, I suppose, no
men of sober minds or principles can disallow ; and then give an
instance of such a deficiency as that mentioned in the institutions of
Christ, and the whole difference in this matter will be rightly stated,
and not else. But to return from this digression.
The Scripture doth not only ascribe this authority unto Christ
alone, but it giveth instances of his use and exercise thereof; which
comprise all that is necessary unto the constitution and ordering of
his churches and the worship of them. (1.) He buildeth his own
house, Heb. iii. 3. (2.) He appointeth offices for rule in his churches,
and officers, 1 Cor. xii. 5 ; Rom. xii. 6-8. (3.) He gives gifts for the
administrations of the church, Eph. iv. 8, 11-13; 1 Cor. xi. 12. (4.)
He gives power and authority unto them that are to minister and
rule in the church, etc. ; which things must be afterward spoken unto.
(3.) As unto this constitution of the gospel church-state, the Scrip-
ture assigneth, in an especial manner, faithfulness unto the Lord
Christ, Heb. iii. 2-C. This power is originally in God himself; it
belongs unto him alone, as the great sovereign of all his creatures.
Unto Christ, as mediator, it was given by the Father, and the whole
of it intrusted with him. Hence it follows, that in the execution of
it he hath respect unto the mind and will of God, as unto what he
would have done and ordered, with respect whereunto this power
was committed unto him. And here his faithfulness takes place,
exerted in the revelation of the whole mind of God in this matter,
instituting, appointing, and commanding all that God would have so
ordained, mid nothing else. And what can any man do that cometh
after the King?
Hereunto there is added, on the same account, the consideration
of his wisdom, his love, and care for the good of his church ; which
ORIGIN OF THE NEW TESTAMENT CHURCH-STATE. 213
in him were ineffable and inimitable. By all these things was he
fitted for his office and the work that was reserved for him, so as
that he might in all things have the pre-eminence. And this was
to make the last and only full, perfect, complete revelation of the
mind and will of God, as unto the state, order, faith, obedience, and
worship of the church. There was no perfection in any of these
things until he took this work in hand; wherefore, it may justly
be supposed that he hath so perfectly stated and established all
things concerning his churches and worship therein, being the last
divine hand that was to be put to this work, and this his hand, Heb.
i. 2, 3, that whatever is capable of a law or a constitution for the use
of the church at all times, or is needful for his disciples to observe,
is revealed, declared, and established by him. And in this persua-
sion I shall abide, until I see better fruits and effects of the inter-
position of the wisdom and authority of men, unto the same ends
which he designed, than as yet I have been able, in any age, to
observe.
The substance of the things pleaded may, for the greater evidence
of their truth, be reduced unto the ensuing heads or propositions : —
First. Every church-state that hath an especial institution of its
own, giving [it] its especial kind, supposeth and hath respect unto the
law and light of nature, requiring and directing in general those things
which belong unto the being, order, and preservation of such societies
as that is. That there ought to be societies wherein men voluntarily
join together for the solemn performance of divine worship and joint
walking in obedience before God ; that these societies ought to use
such means for their own peace and order as the light of nature
directs unto ; that where many have a common interest they ought
to consult in common for the due management of it, with other
things of the like importance, are evident dictates of this light and
law. Now, whatever church-state may be superinduced by divine
institution, yet this light and law, in all their evident dictates, con-
tinue their obliging power in and over the minds of men, and must
do so eternally. Wherefore, things that belong hereunto need no
new institution in any church-state whatever. But yet, —
Secondly. Whatever is required by the light of nature in such so-
cieties as churches, as useful unto their order, and conducing unto their
end, is a divine institution. The Lord Christ, in the institution of gos-
pel churches, their state, order, rule, and worship, doth not require of
his disciples that in their observance of his appointments they should
cease to be men, or forego the use and exercise of their rational
abilities, according to the rule of that exercise, which is the light of
nature. Yea, because the rules and directions are in this case to be
applied unto things spiritual and of mere revelation, he giveth wis-
244 INQUIRY CONCERNING EVANGELICAL CHURCHES.
dom, prudence, and understanding, to make that application in a due
manner, unto those to whom the guidance and rule of the church is
committed. Wherefore, as unto all things which the light of nature
directs us unto, with respect unto the observation of the duties pre-
scribed by Christ in and unto the church, we need no other institu-
tion but that of the use of the especial spiritual wisdom and prudence
which the Lord Christ givesmnto his church for that end.
Thirdly. There are in the Scripture general rules directing us, in
the application of natural light, unto such a determination of all cir-
cumstances, in the acts of church rule and worship, as are sufficient
for their performance " decently and in order." Wherefore, as was
said before, it is utterly in vain and useless to demand express insti-
tution of all the circumstances belonging unto the government, order,
rule, and worship of the church, or for the due improvement of things
in themselves indifferent unto its edification, as occasion shall require ;
nor are they capable to be any otherwise stated, but as they lie in
the light of nature and spiritual prudence, directed by general rules
of Scripture.
These things being premised, our principal assertion is, — That
Christ alone is the author, institutor, and appointer, in a way of
authority and legislation, of the gospel church-state, its order, rule,
and worship, with all things constantly and perpetually belonging
thereunto, or necessary to be observed therein. What is not so is
of men, and not from heaven. This is that which we have proved
in general, and shall farther- particularly confirm in our progress.
Hence, —
6. There is no spiritual use nor benefit of any church-state, nor
of any thing therein performed, but what, on the part of men, con-
sists in acts of obedience unto the authority of Christ. If, in any
tiling we do of this nature, we cannot answer that inquiry which
God directs in this case to be made, namely, " Why we do this or that
thing," Exod. xii. 25-27, with this, "That it is because Christ hath
required it of us," we do not acknowledge him the Lord over his own
house, nor hear him as the Son. Nor is there any act of power to be
put forth in the rule of the church, but in them by whom it is ex-
erted it is an act of obedience unto Christ, or it is a mere usurpation.
All church-power is nothing but a faculty or ability to obey the
commands of Christ in such a way and manner as he hath appointed ;
for it is his constitution that the administration of his solemn worship
in the church, and the rule of it, as unto the observance of his com-
mands, should be committed unto some persons set apart unto that
end, according unto his appointment. This is all their authority, all
that they have of order or jurisdiction, or by any other ways where-
by they are pleased to express it. And where there is any gospel
ORIGIN OF THE NEW TESTAMENT CHURCH-STATE. 245
administration, any act of rule or government in the church, which
those that perform do not give an evidence that they do it in obe-
dience unto Christ, it is null, as unto any obligation on the con-
sciences of his disciples. The neglect hereof in the world, — wherein
many, in the exercise of church-discipline or any acts that belong
unto the rule of it, think of nothing but their own offices, whereunto
such powers are annexed, by human laws and canons, as enable them
to act in their own names, without designing obedience unto Christ
in all that they do, or to make a just representation of his authority,
wisdom, and love thereby, — is ruinous unto church order and rule.
7. There is no legislative power in and over the church, as unto
its form, order, and worship, left unto any of the sons of men, under
any qualification whatever; for, —
(1.) There are none of them who have an interest in those rights,
qualifications, and endowments, which are necessary unto an investi-
ture into such a legislative power ; for what was given and granted
unto Christ himself unto this end, that he might be the lawgiver
of the church, must be found also in them who pretend unto any
interest therein. Have they, any of them, a right and title unto
a disposal of the persons of believers in what way they please, as
unto their spiritual and eternal concernments? Have they sovereign
authority over all things, to change their moral nature, to give them
new uses and significations, to make things necessary that in them-
selves are indifferent, and to order all those things by sovereign
authority in laws obliging the consciences of men? And the like
may be said of his personal qualifications, of faithfulness, wisdom,
love, and care, which are ascribed unto him in this work of giving
laws unto his churches, as he was the Lord over his own house.
(2.) The event of the assumption of this legislative power, under
the best pretence that can be given unto it, — namely, in councils or
great assemblies of bishops and prelates, — sufficiently demonstrates
how dangerous a thing it is for any man to be engaged in; for it
issued at length in such a constitution of churches, and such laws for
the government of them, as exalted the canon law into the room of
the Scripture, and utterly destroyed the true nature of the church
of Christ, and all the discipline required therein.
(3.) Such an assumption is derogatory unto the glory of Christ,
especially as unto his faithfulness in and over the house of God,
wherein he is compared unto and preferred above Moses, Heb. hi.
3-6. Now, the faithfulness of Moses consisted in this, that he did
and appointed all things according to the pattern showed him in the
mount ; that is, all whatever it was the will of God to be revealed
and appointed for the constitution, order, rule, and worship of his
church, and nothing else. But it was the will of God that there
246 INQUIRY CONCERNING EVANGELICAL CHURCHES.
should be all those things in the gospel church-state also, or else why
do men contend about them? And if this were the will of God, if
they were not all revealed, appointed, prescribed, legalized by Christ,
where is his faithfulness in answer to that of Moses? But no instance
can be given of any defect in his institutions, that needs any supple-
ment to be made by the best of men, as unto the end of constituting
a church-state, order, and rule, with rites of worship in particular.
(4.) How it is derogatory unto the glory of the Scripture, as unto
its perfection, shall be elsewhere declared.
8. There is no more required to give authority, obliging the con-
sciences of all that do believe, unto any institution, or observation of
duty, or acts of rule in the church, but only that it is made evident
in the Scripture to be the mind and will of Christ. It is not neces-
sary that every thing of this nature should be given out unto us in
form of a law or precise command, in express words. It is the mind
and will of Christ that immediately affects the consciences of believers
unto obedience, by what way or means soever the knowledge of it be
communicated unto them in the Scripture, either by express words,
or by just consequence from what is so expressed. Wherefore, —
• 9. The example and practice of the apostles in the erection of
churches, in the appointment of officers and rulers in them, in direc-
tions given for their walking, order, administration of censures, and
all other holy things, are a sufficient indication of the mind and will
of Christ about them. We do not say that in themselves they are
institutions and appointments, but they infallibly declare Avhat is so,
or the mind of Christ concerning those things. Nor can this be
questioned without a denial of their infallibility, faithfulness, and
divine authority.
10. The assertion of some, that the apostles took their pattern for
the state and ride of the churches, and as unto divers rites of wor-
ship, from the synagogues of the Jews, their institutions, orders,
and rules, not those appointed by Moses, but such as themselves had
found out and ordained, is both temerarious and untrue. In the
pursuit of such bold conjectures, one1 of late hath affirmed that Moses
took most of his laws and ceremonies from the Egyptians, whereas
it is much more likely that many of them were given on purpose to
alienate the people by prohibitions from any compliance with the
Egyptians, or any other nation ; whereof Maimonides, in his " Moreh
1 It was not till five years after the publication of this 'work that Dr Spencer's
celebrated work, " De Lcgibus Hcbraeorum Ritualibus," appeared, in which he contends
that the Hebrew ritual had been borrowed from the religious ceremonies of the Egyp-
tians, and accommodated by Moses to the purposes of divine revelation. It is impos-
sible, therefore, that Owen can allude to this work, although, from the wide-spread
influence it exerted on theological literature in this country and abroad, it has been
named as one of the causes that gave birth and impulse to neological speculation. Mr
Ormo ("Biblioth. Biblic") affirms that the hypothesis had been already borrowed from
THE CONTINUATION OF A CHURCH-STATE. 247
Nevochim," gives us sundry instances. This assertion, I say, is rash
and false; for, — (1.) As unto the instances given for its confirmation,
who shall assure us that they were then in use and practice in the
synagogues when the apostles gave rules unto the churches of the
New Testament? We have no record of theirs, not one word in all
the world, of what was their way and practice, but what is at least
two hundred and fifty years younger and later than the writings of
the New Testament ; and in the first of their writings, as in them
that follow, we have innumerable things asserted to have been the
traditions and practices of their forefathers from the days of Moses,
which we know to be utterly false. At that time when they under-
took to compose a new religion out of th&r pretended traditions,
partly by the revolt of many apostates from Christianity unto them,
especially of the Ebionites and Nazarenes, and partly by their own
study and observation, coming to the knowledge of sundry things in
the gospel churches, their order and worship, they took them in as
their own. Undeniable instances may be given hereof. (2.) Wherein
there is a real coincidence between what was ordained by the apostles
and what was practised by the Jews, it is in things which the light
of nature and the general rules of the Scripture do direct unto.
And it is dishonourable unto the apostles, and the Spirit of Christ
in them, to think or say that in such things they took their
pattern from the Jews, or made them their example. Surely the
apostles took not the pattern and example for the institution of ex-
communication from the Druids, among whom there was some
things that did greatly resemble it, so far as it hath its foundation
in the light of nature.
CHAPTER III.
The continuation of a church-state and of churches unto the end of the world —
What are the causes of it, and whereon it depends.
That there was a peculiar church-state instituted and appointed
by Christ, and his apostles acting in his name and authority, with
the infallible guidance of his Spirit, hath been declared; but it may
be yet farther inquired, whether this church-state be still continued
Maimonides, and warmly urged by Sir John Marsham in his " Canon Chronicus JEgyp-
tiacus," published in 1672; and perhaps Dr Owen refers to this author. In a learned
treatise, however, on the " Urim and Thummim," published by Spencer in 1GG9, the same
opinion is maintained, and the allusion of our author may after all be to Spencer. The
views of the latter as to the Egyptian origin of the Urim and Thummim had been already
propounded by Le Clerc ; and Grotius had long before committed himself to the notion
of Maimonides, that the Hebrew rites had been copied from Egypt. Witsius and
Shuckford have distinguished themselves in the refutation of this hypothesis. — Ed.
248 INQUIRY CONCERNING EVANGELICAL CHURCHES.
by divine authority, or whether it ceased not together with the
apostles by whom it was erected.
There was a church-state under the Old Testament solemnly
erected by God himself; and although it was not to be absolutely
perpetual or everlasting, but was to continue only unto the time of
reformation, yet unto that time its continuation was secured in the
causes and means of it.
1. The causes of the continuation of this church-state unto its ap-
pointed period were two : — (1.) The promise of God unto Abraham
that he would keep and preserve his seed in covenant with him, until
he should be the heir of the world and the father of many nations in
the coming of Christ, wliereunto this church-state was subservient.
(2.) The law of God itself and the institutions thereof, which God
appointed to be observed in all their generations, calling the cove-
nant, the statutes and laws of it, "perpetual" and "everlasting;" that
is, never to cease, to be abrogated or disannulled, until by his own
sovereign authority he would utterly change and take away that
whole church-state, with all that belonged unto its constitution and
preservation.
2. The means of its continuance were three : — (1.) Carnal genera-
tion, and that on a twofold account ; for there were two constituent
parts of that church, the priests and the people. The continuation of
each of them depended on the privilege of carnal generation; for
the priests were to be all of the family of Aaron, and the people of
the seed of Abraham by the other heads of tribes, which gave them
both their foundation in and right unto this church-state. And
hereunto were annexed all the laws concerning the integrity, purity,
and legitimacy of the priests, with the certainty of their pedigree.
(2.) Circumcision, the want whereof was a bar against any advan-
tage by the former privilege of generation from those two springs ;
and hereby others also might be added unto the church, though
never with a capacity of the priesthood. (3.) The separation of the
people from the rest of the world, by innumerable divine ordinances,
making their coalition with them impossible.
From these causes and by these means it was that the church-
state under the Old Testament was preserved unto its appointed
season. Neither the outward calamities that befell the nation, nor
the sins of the generality of the people, could destroy this church-
state ; but it continued its right and exercise unto the time of re-
formation. And if it be not so, if there be not causes and means of
the infallible continuance of the gospel church-state unto the con-
summation of all things, the time expressly allotted unto their con-
tinuance, then was the work of Moses more honourable, more
powerful and effectual, in the constitution of the church-state under
THE CONTINUATION OF A CHURCH-STATE. 249
the Old Testament, than that of Christ in the constitution of the
New; for that work and those institutions which had an efficacy
in them for their own infallible continuation, and of the church
thereby, throughout all generations, must be more noble and honour-
able than those which cannot secure their own continuance, nor the
being and state of the church thereon depending. Nothing can be
more derogatory unto the glory of the wisdom and power of Christ,
nor of his truth and faithfulness, than such an imagination. We
shall, therefore, inquire into the causes and means of the continua-
tion of this church-state, and therein show the certainty of it ; as also
disprove that which by some is pretended as the only means thereof,
when, indeed, it is the principal argument against their perpetual
continuation that can be made use of.
The essence and nature of the church instituted by the authority
of Jesus Christ was always the same from the beginning that it
continues still to be. But as unto its outward form and order it had
a double state; and it was necessary that so it should have, from the
nature of the thing itself. For, — 1. The church may be considered
in its relation unto those extraordinary officers or rulers whose
office and power was antecedent unto the church, as that by virtue
whereof it was to be called and erected. 2. With respect unto
ordinary officers, unto whose office and power the church essentially
considered was antecedent; for their whole work and duty, as such,
is conversant about the church, and the object is antecedent unto all
acts about it.
The first state has ceased, nor can it be continued; for these
officers were constituted, — 1. By an immediate call from Christ, as
was Paul, Gal. i. 1, which none now are, nor have been since the
decease of them who were so called at first; 2. By extraordinary
gifts and power, which Christ doth not continue to communicate;
3. By divine inspiration and infallible guidance, both in preach-
ing the word and appointing things necessary in the churches, which
none now pretend unto; 4. By extensive commission, giving them
power towards all the world for their conversion, and over all
churches for their edification. Of these officers, in their distinction
into apostles and evangelists, with their call, gifts, power, and work,
I have treated at large in my " Discourse of Spiritual Gifts."1 The
state and condition of the church with respect unto them has utterly
ceased ; and nothing can be more vain than to pretend any succes-
sion unto them, in the whole or any part of their office, unless men
1 These words are printed in the original edition as if they were the title of a par-
ticular treatise hy our author. His treatise under that title will be found in vol. iv.
of his doctrinal works; but it seems to have been published in 1693, twelve years
after the present work appeared. Such a discourse is promised in his preface to his
treatise on " the Work of the Holy Spirit in Prayer," which was published in 1682, a
year after the publication of the present work. There is some discussion on the subject
250 INQUIRY CONCERNING EVANGELICAL CHURCHES.
can justify their claim unto it by any or all of those things which
concurred unto it in the apostles, which they cannot do.
But it doth not hence follow that the church-state instituted by
Christ did fail thereon, or doth now so fail, because it is impossible
that these apostles should have any successors in their office or the
discharge of it ; for by the authority of the Lord Christ, the church
was to be continued under ordinary officers, without the call, gifts,
or power of the others that were to cease. Under these the church-
state was no less divine than under the former; for there were two
things in it: — 1. That the offices themselves were of the appoint-
ment of Christ; and if they were not so, we confess the divine right
of the church-state would have ceased. The office of the apostles
and evangelists was to cease, as hath been declared; and it did cease
actually, in that Christ after them did call no more unto that office,
nor provided any way or means whereby any one should be made
partaker of it. And for any to pretend a succession in office, or any
part of their office, without any of those things which did constitute it,
is extreme presumption. It is therefore granted, that if there were
not other offices appointed by the authority of Christ, it had not
been in the power of man to make or appoint any unto that purpose,
and the church-state itself must have ceased. But this he hath done,
Eph. iv. 11, 12; 1 Cor. xii. 28. 2. That persons were to be inte-
rested in these offices according unto the way and means by him pre-
scribed ; which were not such as depended on his own immediate
extraordinary actings, as it was with the former sort, but such as
consisted in the church's acting according to his law and in obedi-
ence unto his commands.
This church-state was appointed by the authority of Christ. The
direction which he gave in his own person for addresses unto the
church in case of scandal, which is an obliging institution for all
ages, Matt, xviii. 17-20, proves that he had appointed a church-state
that should abide through them all. And when there was a church
planted at Jerusalem, there were not only apostles in it, according
to its first state, but elders also, which respected its second state that
was approaching, Acts xv. 23 ; the apostles being in office before that
church-state, the elders [being] ordained in it: s© chap. xi. SO. And
the apostles " ordained them elders in every church," Acts xiv. 23,
Tit. i. 5, 1 Tim. v. 1 7; whom they affirmed to be made so by the Holy
Ghost, Acts xx. 28. The churches to whom the apostle Paul wrote
his epistles were such, all of them under the rule of ordinary officers,
of spiritual gifts in the first chapter of his great work on the Holy Spirit; but a special
and Beparate treatise Beems alluded to in the text above. To the " Discourse of spiri-
tual Gifts," as published in 1093, there is a preface by Nathaniel Mather; from which
the reader is led to infer that it was then published for the first time. Perhaps the
difficulty may be obviated by the supposition that Owen intended to publish it imme-
diately, and refers to it in this work by anticipation. — En.
THE CONTINUATION OF A CHURCH-STATE. 251
Phil. i. 1. Rules and laws are given for their ordination in all ages,
Tit. i., 1 Tim. iil ; and the Lord Christ treateth from heaven with
his churches in this state and order, Rev. i. ii. iii. He hath promised
his presence with them unto the consummation of all things, Matt,
xviii. 20, xxviii. 20, and assigned them their duty until his second
coming, 1 Cor. xL 26; with other evidences of the same truth innu-
merable.
Our inquiry, therefore, is, whereon the continuation of this church-
state unto the end of the world doth depend; what are the causes,
what are the means of it; whence it becomes infallible and necessary.
I must only premise that our present consideration is not so much
" de facto," as unto what hath fallen out in the world unto our know-
ledge and observation, but " de jure," or of a right unto this con-
tinuation ; and this is such as makes it not only lawful for such a
church-state to be, but requires also from all the disciples of Christ, in
a way of duty, that it .be always in actual existence. Hereby there
is a warrant given unto all believers, at all times, to gather themselves
into such a church -state, and a duty imposed on them so to do.
The reasons and causes appointing and securing this continuation
are of various sorts, the- principal whereof are these that follow: —
1. The supreme cause hereof is, the Father's grant of a perpetual
kingdom in this world unto Jesus Christ, the mediator and head of
the church, Ps. lxxii. 5, 7, 15-17; Isa. ix. 7; Zech. vi. 13. This
grant of the Father our Lord Jesus Christ pleaded as his warranty
for the foundation and continuation of the church, Matt, xxviii.
18-20. This everlasting kingdom of Jesus Christ, given him by the
irrevocable grant of the Father, may be considered three ways : —
(1.) As unto the real subjects of it, — true believers ; which are the
object of the internal spiritual power and rule of Christ. Of these it
is necessary, by virtue of this grant and divine constitution of the
kingdom of Christ, that in every age there should be some in the
world, and those perhaps no small multitude, but such as the internal
rule over them may be rightly and honourably termed a kingdom.
For as that which formally makes them such subjects of Christ gives
them no outward appearance or visibility, so if, in a time of the
universal prevalency of idolatry, there were seven thousand of these
in the small kingdom of Israel, undiscerned and invisible unto the
most eagle-eyed prophet who lived in their days, what number may
we justly suppose to have been within the limits of Christ's dominions,
which is the whole world, in the worst, darkest, most profligate, and
idolatrous times, that have passed over the earth since the first erec-
tion of this kingdom? This, therefore, is a 'fundamental article of
our faith, — that by virtue of this grant of the Father, Christ ever had,
hath, and will have, in all ages, some, yea, a multitude, that are the
true, real, spiritual subjects of his kingdom. Neither the power of
252 INQUIRY CONCERNING EVANGELICAL CHURCHES.
Satan, nor the rage or fury of the world, nor the accursed apostasy
of many or of all visible churches from the purity and holiness of
his laws, can hinder but that the church of Christ in this sense must
have a perpetual continuation in this world, Matt. xvi. 18.
(2.) It may be considered with respect unto the outward visible
profession of subjection and obedience unto him, and the observation
of his laws. This also belongs unto the kingdom granted him of his
Father. He was to have a kingdom in this world, though it be not
of this world. He was to have it not only as unto its being, but as
unto its glory. The world and the worst of men therein were to
see and know that he hath still a kingdom and multitude of subjects
depending on his rule. See the constitution of it, Dan. vii. 13, 14.
Wherefore it is from hence indispensably and absolutely necessary
that there should, at all times and in all ages, be ever an innumer-
able multitude of them who openly profess faith in Christ Jesus, and
subjection of conscience unto his laws and commands. So it hath
always been, so it is, and shall for ever be in this world. And those
who would, on the one hand, confine the church of Christ, in this
notion of it, unto any one church falling under a particular denomi-
nation, as the church of Rome, which may utterly fail; or are ready,
on the other hand, upon the supposed or real errors or miscarriages
of them or any of them who make this profession, to cast them out
of their thoughts and affections, as those that belong not unto the
kingdom or the church of Christ, are not only injurious unto them,
but enemies unto the glory and honour of Christ.
(3.) This grant of the Father may be considered with respect unto
particular churches or congregations ; and the end of these churches
may be twofold: — [1.] That believers, as they are internal, spiritual,
real subjects of Christ's kingdom, may together act that faith and
those graces whereby they are so, unto his glory. I say, it is that
true believers may together and in society act all those graces of
the Spirit of Christ wherein, both as unto faculty and exercise, their
internal spiritual subjection unto Christ doth consist. And as this is
that whereby the glory of Christ in this world doth most eminently
consist, — namely, in the joint exercise of the faith and love of true
believers, — so it is a principal means of the increase and augmentation
of those graces in themselves, or their spiritual edification. And
from this especial end of these churches it follows, that those who are
members of them, or belong to them, ought to be saints by calling,
or such as are endued with those spiritual principles and graces in
whose exercise Christ is to be glorified ; and where they are not so,
the principal end of their constitution is lost. So are those churches
to be made up, fundamentally and materially, of those who in their
single capacity are members of the church catholic invisible. [2.]
Their second end is, that those who belong unto the church and king-
THE CONTINUATION OF A CHURCH-STATE. 253
dom of Christ under the second consideration, as visibly professing
subjection unto the rule of Christ and faith in him, may express that
subjection in acts and duties of his worship, in the observance of his
laws and commands, according unto his mind and will; for this
alone can be done in particular churches, be they of what sort they
will; whereof we shall speak afterward. Hence it follows, that it be-
longs unto the foundation of these particular churches that those
who join in them do it on a public profession of faith in Christ and
obedience unto him; without which this end of them also is lost.
Those, I say, who make a visible profession of the name of Christ
and their subjection unto him, have no way to express it regularly
and according to his mind but in these particular churches wherein
alone those commandments of his, in whose observance our profes-
sion consisteth, do take place, being such societies as wherein the
solemn duties of his worship are performed, and his rule or discipline
is exercised.
Wherefore, this state of the church also, without which both the
others are imperfect, belongs unto the grant of the Father, whereby a
perpetual continuation of it is secured. Nor is it of any weight to ob-
ject that such hath been the alterations of the state of all churches in
the world, such the visible apostasy of many of them unto false worship
and idolatry, and of others into a worldly, carnal conversation, with
vain traditions innumerable, that it cannot be apprehended where
there were any true churches of this kind preserved and continued,
but that there were an actual intercision of them all ; for I answer, —
First, No individual man, nay, no company of men that come together,
can give a certain account of what is done in all the world, and every
place of it where the name of Christ is professed ; so as that what is
affirmed of the state of all churches universally is mere conjecture and
surmise. Secondly, There is so great a readiness in most to judge
the church-state of others, because in some things they agree not
in judgment or practice with what they conceive to belong there-
unto, as obstructs a right judgment herein; and it hath risen of
late unto such a degree of fi-enzy, that some deny peremptorily the
church-state, and consequently the salvation, of all that have not
diocesan bishops. Alas ! that poor men, who are known to others,
whether they are unto themselves or no, what is their office, and
what is their discharge of it, should once think that the being and
salvation of all churches should depend on them and such as they
are ; yea, some of the men of this persuasion, that Christians cannot
be saved unless they comply with diocesan bishops, do yet grant that
heathens may be saved without the knowledge of Christ ! Thirdly,
Whatever defect there hath been " de facto" in the constitution of
these churches and the celebration of divine worship, in any places or
ages whatever, it will not prove that there was a total failure of them,
254 INQUIRY CONCERNING EVANGELICAL CHURCHES.
much less a discontinuation of the right of believers to reform and
erect them according unto the mind of Christ.
It is hence evident that the perpetual continuation of the church-
state instituted by Christ under the gospel depends originally on the
grant of the kingdom unto him by his Father, with his faithfulness
in that grant, and" his almighty power to make it good. And they do
but deceive themselves and trouble others who think of suspending
this continuation on mean and low conditions of their own framing.
2. The continuation of this church-state depends on the promise
of Clirist himself to preserve and continue it. He hath assured us
that he will so build his church on the rock, that " the gates of hell
shall not prevail against it," Matt. xvi. 18. Under what consideration
soever the church is here firstly intended, the whole state of it, as
before described, is included in the promise. If the gates of hell do
prevail either against the faith of sincere believers, or the catholic
profession of that faith, or the expression of that profession in the
duties and ordinances to be observed in particular churches, the pro-
mise fails and is of no effect.
3. It depends on the word or law of Christ, which gives right
and title unto all believers to conccreofate themselves in such a church-
state, with rules and commands for their so doing. Suppose, — (1.)
That there are a number of believers, or the disciples of Christ, in any
such place as wherein they can assemble and unite themselves or
join together in a society for the worship of God; (2.) That they
are as yet in no church-state, nor do know or own any power of
men that can put them into that state; — I say, the institution of this
church-state by the authority of Christ, his commands unto his dis-
ciples to observe therein whatever he hath commanded, and the
rules he hath given whereby such a church-state is to be erected,
what officers are to preside therein, and what other duties belong
thereunto, are warranty sufficient for them to join themselves in such
a state. Who shall make it unlawful for the disciples of Christ to
obey the commands of their Lord and Master? Who shall make it
lawful for them to neglect what he requires at any time? Where-
ever, therefore, men have the word of the Scripture to teach them
their duty, it is lawful for them to comply with all the commands of
Christ contained therein. And whereas there are many privileges
and powers accompanying this church-state, and those who are in-
terested therein are, as such, the especial object of many divine pro-
mises, this word and law of Christ doth make a conveyance of them
all unto those who, in obedience unto his institutions and commands,
do enter into that state by the way and means that he hath ap-
pointed. Whilst we hear him, according to the reiterated direction
given us from heaven, whilst we do and observe all that he hath
commanded us, we need not fear that promised presence of his with
THE CONTINUATION OF A CHURCH-STATE. 255
us, which brings along with it all church power and privileges also.
Wherefore, this state can have no intercision but on a supposition
that there are none in the world who are willing to obey the com-
mands of Christ; which utterly overthrows the very being of the
church catholic.
4. It depends on the communication of spiritual gifts for the
work of the ministry in this church-state, as is expressly declared,
Eph. iv. 8, 11-15. The continuation of the church, as unto the
essence of it, depends on the communication of saving grace. If
Christ should no more give of his grace and Spirit unto men, there
would be no more a church in the world, as unto its internal form and
essence. But the continuation of the church as it is organical, — that
is, a society incorporated according unto the mind of Christ, with
rulers and officers for the authoritative administration of all its con-
cerns, especially for the preaching of the word and administration of
the sacraments, — depends on the communication of spiritual gifts
and abilities; and if the Lord Jesus Christ should withhold the
communication of spiritual gifts, this church-state must cease. An
image of it may be erected, but the true church-state will fail ; for
that will hold no longer, but whilst the "whole body fitly joined
together and compacted by that which every joint supplieth, accord-
ing to the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love," Eph. iv. 16;
whilst it "holds the Head," etc., Col. ii. 19. Such dead, lifeless images
are many churches in the world. But this communication of spi-
ritual gifts unto the use of his disciples, to the end of the world,
the Lord Christ hath taken the charge of on himself, as he is
faithful in the administration of his kingly power, Eph. iv. 8,
11-15.
Whereas, therefore, the Lord Christ, in the exercise of his right
and power, on the grant of the Father of a perpetual visible kingdom
in this world, and the discharge of his own promise, hath, — (1.) Ap-
pointed the ordinary offices, which he will have continue in his church
by an unalterable institution; (2.) Ordained that persons shall be
called and set apart unto those offices, and for the discharge of that
work and those duties which he hath declared to belong thereunto ;
(3.) Furnished them with gifts and abilities for this work, and de-
clared what their spiritual qualifications and moral endowments
ought to be ; (4.) Made it the duty of believers to observe all his
institutions and commands, whereof those which concern the erec-
tion and continuance of this chui-ch-state are the principal; and, (5.)
Hath, in their so doing, or their observance of all his commands,
promised his presence with them, by which, as by a charter of right,
he hath conveyed unto them an interest in all the power, privileges,
and promises that belong unto this state ; — it is evident that its per-
256 INQUIRY CONCERNING EVANGELICAL CHURCHES.
petual continuation depends hereon and is secured hereby. He hath
not left this great concernment of his glory unto the wills of men, or
any order they shall think meet to appoint.
Lastly : As a means of it, it depends on three things in believers
themselves: — (1.) A due sense of their duty, to be found in obedience
unto all the commands of Christ. Hereby they find themselves in-
dispensably obliged unto all those things which are necessary unto
the continuation of this state ; and that all believers should absolutely
at any time live in a total neglect of their duty, though they may
greatly mistake in the manner of its performance, is not to be sup-
posed. (2.) The instinct of the new creature and those in whom it
is to associate themselves in holy communion, for the joint and
mutual exercise of those graces of the Spirit, which are the same, as
unto the essence of them, in them all. The laws of Christ in and
unto his church, as unto all outward obedience, are suited unto those
inward principles and inclinations which, by his Spirit and grace, he
hath implanted in the hearts of them that believe. Hence his yoke
is easy, and his commandments are not grievous. And therefore
none of his true disciples, since he had a church upon the earth, did
or could satisfy themselves in their own faith and obedience, singu-
larly and personally; but would venture their lives and all that was
dear unto them for communion with others, and the associating them-
selves with them of the same spirit and way, for the observance of
the commands of Christ. The martyrs of the primitive churches of
old lost more of their blood and lives for their meetings and assem-
blies than for personal profession of the faith ; and so also have others
done under the Roman aj)ostasy. It is a usual plea among them
who engage in the persecution or punishment of such as differ from
them, that if they please they may keep their opinions, their con-
sciences, and faith unto themselves, without meetings for communion
or public worship; and herein they suppose they deal friendly and
gently with them. And this is our present case. It is true, indeed,
as Tertullian observed of old, that men in these things have no
power over us but what they have from our own wills : we willingly
choose to be, and to continue, what they take advantage to give us
trouble for. And it is naturally in our power to free ourselves from
them and their laws every day. But we like it not; we cannot pur-
chase outward peace and quietness at any such rate. But, as was .said,
the inward instinct of believers, from the same principles of faith,
love, and all the graces of the Spirit in them all, doth efficaciously
lead and incline them unto their joint exercise in societies, unto the
glory of Christ, and their own edification, or increase of the same
graces in them. When this appears to be under the guidance of the
commands of Christ, as unto the ways of communion led unto, and
to consist in a compliance therewithal, they find themselves under
THE CONTINUATION OF A CHURCH-STATE. 257
an indispensable obligation unto it. Nor hath the Lord Christ left
them liberty to make a composition for their outward peace, and to
purchase quietness with foregoing any part of their duty herein.
This, therefore, I say, is a means and cause on the part of believers
themselves of the continuation of this church-state : for this instinct
of believers, leading them unto communion, which is an article of
our faith, in conjunction with the law and commands of Christ
giving direction how and in what ways it is to be attained and ex-
ercised, binds and obliges them unto the continuation of this state;
and the decay of this inward principle in them that profess Christian
religion hath been the great and almost only ground of its neglect.
(3.) The open evidence there is that sundry duties required of us
in the gospel can never be performed in a due manner but where
believers are brought into this state; which that they should enter
into is, therefore, in the first place required of them. What these
duties are will afterward appear.
On these sure grounds is founded the continuation of the gospel
church-state, under ordinary officers, after the decease of the apostles;
and so far secured as that nothing needs be added unto them for
that end. Do but suppose that the Lord Christ yet liveth in hea-
ven in the discharge of his mediatory office ; that he hath given his
word for a perpetual law unto all his disciples, and a charter to con-
vey spiritual privileges unto them; that he abides to communicate
gifts for the ministry unto men ; and that there are any believers in
the world who know it to be their duty to yield obedience unto all
the commands of Christ, and have any internal principle inclining
them to that which they profess to believe as a fundamental article
of their faith, namely, the communion of saints; — and no man is
desired to prove the certainty and necessity of the continuance of
this state.
But there are some who maintain that the continuation and pre-
servation of this church-state depends solely on a successive ordina-
tion of church-officers from the apostles, and so down throughout all
ages unto the end of the world ; for this, they say, is the only means
of conveying church-power from one time to another, so as that if it
fail, all church-state, order, and. power must fail, never in this world
to be recovered. There is, they say, a flux of power through the
hands of the ordainers unto the ordained, by virtue of their outward
ordination, whereon the being of the church doth depend. Howbeit
those who use this plea are not at all agreed about those things
which are essential in and unto this successive ordination. Some
think that the Lord Christ committed the keys of the kingdom of
heaven unto Peter only, and he to the bishop of Home alone; from
whose person, therefore, all their ordination must be derived. Some
VOL. XV. 17
258 INQUIRY CONCERNING EVANGELICAL CHURCHES.
think, and those on various grounds, that it is committed unto all
and only diocesan bishops ; whose being and beginning are very un-
certain. Others require no more unto it but that presbyters be
ordained by presbyters, who are rejected in their plea by both the
former sorts. And other differences almost innumerable among them
who are thus minded might be reckoned up.
But whereas this whole argument about personal successive ordi-
nation hath been fully handled, and the pretences of it disproved, by
the chiefest protestant writers against the Papists, and because I
design not an opposition unto what others think and do, but the
declaration and confirmation of the truth in what we have proposed
to insist upon, I shall very briefly discover the falseness of this pre-
tence, and pass on unto what is principally intended in this dis-
course.
1. The church is before all its ordinary officers; and therefore its
continuation cannot depend on their successive ordination. It is so
as essentially considered, though its being organical is simultaneous
with their ordination. Extraordinary officers were before the church,
for their work was to call, gather, and erect it out of the world ; but
no ordinary officers can be or ever were ordained, but to a church in
being. Some say they are ordained unto the universal visible church
of professors, some unto the particular church wherein their work
doth lie ; but all grant that the church-state whereunto they are or-
dained is antecedent unto their ordination. The Lord Christ could
and did ordain apostles and evangelists when there was yet no gospel
church ; for they were to be the instruments of its calling and erec-
tion. But the apostles neither did nor could ordain any ordinary
officers until there was a church or churches, with respect whereunto
they should be ordained. It is, therefore, highly absurd to ascribe
the continuation of the church unto the successive ordination of
officers, if any such thing there were, seeing this successive ordination
of officers depends solely on the continuation of the church. If that
were not secured on other foundations, this successive ordination
would quickly tumble into dust. (Yea, this successive ordination,
were there any such thing appointed, must be an act of the church
itself, and so cannot be the means of communicating church-power
unto others. A successive ordination in some sense may be granted,
— namely, that when those who were ordained officers in any church
do die, others be ordained in their steads; but this is by an act of
power in the church itself, as we shall manifest afterward.)
2. Not to treat of papal succession, the limiting of this successive
ordination, as the only way and means of communicating church-
power, and so of the preservation of the church-state, unto diocesan
prelates or bishops, is built on so many iuevident presumptions and
THE CONTINUATION OF A CHURCH-STATE. 259
false principles as will leave it altogether uncertain whether there
be any church-state in the world or no ; as, — (1 ) That such bishops
were ordained by the apostles; which can never be proved. (2.)
That they received power from the apostles to ordain others, and
communicate their whole power unto them, by an authority inherent
in themselves alone, yet still reserving their whole power unto them-
selves also, giving all and retaining all at the same time ; which hath
no more of truth than the former, and may be easily disproved. (3.)
That they never did nor could, any of them, forfeit this power by
any crime or error, so as to render their ordination invalid, and in-
terrupt the succession pretended. (4.) That they all ordained others
in such manner and way as to render their ordination valid, whereas
multitudes were never agreed what is required thereunto. (5.) That
whatever heresy, idolatry, fiagitiousness of life, persecution of the
true churches of Christ, these prelatical ordainers might fall into; by
whatever arts, simoniacal practices, or false pretences unto what was
not, they came themselves into their offices; yet nothing could de-
prive them of their right of communicating all church-power unto
others by ordination. (6.) That persons so ordained, whether they
have any call from the church or no ; whether they have any of the
qualifications required by the law of Christ in the Scripture to make
them capable of any office in the church, or have received any spi-
ritual gifts from Christ for the exercise of their office and discharge
of their duty; whether they have any design or no to pursue the
ends of that office which they take upon them; — yet all is one, being
any way prelatically-ordained bishops, they may ordain others, and
so the successive ordination is preserved. And what is this but to
take the rule of the church out of the hand of Christ, to give law
unto him, to follow with his approbation the actings of men besides
and contrary to his law and institution, and to make application of
his promises unto the vilest of men, whether he will or no ? (7.)
That it is not lawful for believers, or the disciples of Christ, to yield
obedience unto his commands without this episcopal ordination;
which many churches cannot have, and more will not, as judgiug it
against the mind and will of Christ. (8.) That one worldly, ignor-
ant, proud, sensual beast, such as some of the heads of this successive
ordination, as the popes of Rome, have been, should have more power
and authority from Christ to preserve and continue a church-state
by ordination, than any the most holy church in the world that is or
can be gathered according to his mind ; with other unwarrantable
presumptions innumerable.
3. The pernicious consequences that may ensue on this principle
do manifest its inconsistency with what our Lord Jesus Christ hath
ordained unto this end, of the continuation of his church. I need
2G0 INQUIRY CONCERNING EVANGELICAL CHURCHES.
not reckon them up on the surest probabilities. There is no room
left for fears of what may follow hereon, by what hath already done
so. If we consider whither this successive ordination hath already
led a great part of the church, we may easily judge what it is meet
for. It hath, I say, led men, for instance in the church of Rome,
into a presumption of a good church-state, in the loss of holiness and
truth, in the practice of false worship and idolatry, in the persecu-
tion and slaughter of the faithful servants of Christ, — unto a state
plainly antichristian. To think there should be a flux and commu-
nication of heavenly and spiritual power from Jesus Christ and his
apostles, in and by the hands and actings of persons ignorant, simo-
niacal, adulterous, incestuous, proud, ambitious, sensual, presiding
in a church-state never appointed by him, immersed in false and
idolatrous worship, persecuting the true church of Christ, wherein
was the true succession of apostolical doctrine and holiness, is an
imagination for men who embrace the shadows and appearances of
things, never once seriously thinking of the true nature of them.
In brief, it is in vain to derive a succession, whereon the being of the
church should depend, through the presence of Christ with the
bishops of Rome, who for a hundred years together, from the year
900 to 1000, were monsters for ignorance, lust, pride, and luxury,
as Baronius acknowledgeth, A. D. 912. 5, 8; or by the church of
Antioch, by Samosatenus, Eudoxius, Gnapheus, Severus, and the
like heretics; or in Constantinople, by Macedonius, Eusebius, De-
mophilus, Anthorinus, and their companions; or at Alexandria, by
Lucius, Dioscorus, iElurus, Sergius, and the rest of the same sort.
4. The principal argument whereby this conceit is fully discarded
must be spoken unto afterward. And this is the due consideration
of the proper subject of all church-power, unto whom it is originally,
formally, and radically given and granted by Jesus Christ ; for
none can communicate this power unto others but those who have
received it themselves from Christ, by virtue of his law and institu-
tion. Now, this is the whole church, and not any person in it or
prelate over it. Look, whatever constitutes it a church, that gives it
all the power and privilege of a church; for a church is nothing but
a society of professed believers, enjoying all church -power and privi-
leges, by virtue of the law of Christ. Unto this church, which is
his spouse, doth the Lord Christ commit the keys of his house ; by
whom they are delivered into the hands of his stewards, so far as
their office requires that trust. Now, this (which we shall afterward
more fully confirm) is utterly inconsistent with the committing of all
church-power unto one person by virtue of his ordination by another.
Nothing that hath been spoken doth at all hinder or deny but
that, where churches are rightly constituted, they ought, in their
ESPECIAL NATURE OF THE GOSPEL CHURCH-STATE. 261
offices, officers, and order, to be preserved by a successive ordination
of pastors and rulers, wherein those who actually preside in them
have a particular interest in the orderly communication of church-
power unto them.
CHAPTER IV.
The especial nature of the gospel church-state appointed by Christ.
The principal inquiry, which we have thus far prepared the way
unto, and whereon all that ensues unto it doth depend, is concern-
ing the especial nature of that church-state, rule, and order, which
the Lord Christ hath instituted under the gospel, of what sort and
kind it is ; and hereunto some things must be premised : —
1. 1 design not here to oppose, nor any way to consider, such addi-
tions as men may have judged necessary to be added unto that
church-state which Christ hath appointed, to render it, in their ap-
prehension, more useful unto its ends than otherwise it would be.
Of this sort there are many things in the world, and of a long season,
have been so. But our present business is to prove the truth, and
not to disprove the conceits of other men. And so far as our cause
is concerned herein, it shall be done by itself, so as not to interrupt
us in the declaration of the truth.
2. Whereas there are great contests about communion with churches,
or separation from them, and mutual charges of impositions and
schisms thereon, they must be all regulated by this inquiry, — namely,
What is that church- state which Christ hath prescribed? Herein
alone is conscience concerned as unto all duties of ecclesiastical com-
munion. Neither can a charge of schism be managed against any
but on a supposition of sin with respect unto that church-state and
order which Christ hath appointed. A dissent from any thing else,
however pretended to be usefid, yea, advantageous unto church ends,
must come under other prudential considerations. All which shall
be fully proved, and vindicated from the exceptions of Dr Stilling-
fleet.
3. There have been and are in the world several sorts of churches
of great power and reputation, of several forms and kinds, yet con-
tributing aid to each other in their respective stations; as, — (1.) The
papal church, which pretends itself to be catholic or universal, com-
prehensive of all true believers or disciples of Christ, united in their
subjection unto the bishop of Rome. (2.) There were of old, and
the shadow of them is still remaining, churches called 'patriarchal,
first three, then four, then five of them, whereinto all other churches
2G2 INQUIRY CONCERNING EVANGELICAL CHURCHES.
and professed Christians in the Roman world were distributed, as
unto a dependence on the authority, and subjection to the jurisdic-
tion and order, of the bishops of five principal cities of the empire;
who were thereon called patriarchs. (3.) Various divisions under
them of archiepiscopal or metropolitical churches; and under them
of those that are now called diocesan, whose bounds and limits were
fixed and altered according to the variety of occasions and occur-
rences of things in the nations of the world. What hath been the
original of all these sorts of churches, how from parochial assemblies
they grew up, by the degrees of their descent now mentioned, into
the height and centre of papal omnipotency, hath been declared
elsewhere sufficiently.*
4. Some there are who plead for a national church-state, arising
from an association of the officers of particular churches, in several
degrees, which they call classical and provincial, until it extend it-
self unto the limits of a whole nation ; that is, one civil body, depend-
ing as such on its own supreme ruler and law. I shall neither ex-
amine nor oppose this opinion ; there hath been enough, if not too
much, already disputed about it. But, —
5. The visible church-state which Christ hath instituted under the
New Testament consists in an especial society or congregation of
professed believers, joined together according unto his mind, with
their officers, guides, or rulers, whom he hath appointed, which do
or may meet together for the celebration of all the ordinances of
divine worship, the professing and authoritatively proposing the
doctrine of the gospel, with the exercise of the discipline prescribed
by himself, unto their oivn mutual edification, ivith the glory of
Christ, in the preservation and propagation of his kingdom in the
world.
The things observable in this description, and for the farther de-
claration of it, are, — (1.) The material cause of this church, or the
matter whereof it is composed, which are visible believers. (2.) The
formal cause of it, which is their voluntary coalescency into such a
society or congregation, according to the mind of Christ. (3.) The
end of it is, presential local communion, in all the ordinances and in-
stitutions of Christ, in obedience unto him and [for] their own edifi-
cation. (4.) In particular these ends are, — [1.] The preaching of the
woi'd, unto the edification of the church itself and the conversion of
others; [2.] Administration of the sacraments, or all the mystical
appointments of Christ in the church; [3.] The preservation and
exercise of evangelical discipline, [4.] Visibly to profess their sub-
jection unto Christ in the world by the observation of his commands.
(5.) The bounds and limits of this church are taken from the num-
ber of the members; which ought not to be so small as that they can-
ESPECIAL NATURE OF THE GOSPEL CHURCH-STATE. 263
not observe jund do all that Christ hath commanded in due order, nor
yet so great as not to meet together for the ends of the institution
of the church before mentioned. (6.) That this church, in its com-
plete state, consists of pastors, or a pastor and elders, who are its
guides and rulers; and the community of the faithful under their
rule. (7.) That unto such a church, and every one of them, belong
of right all the privileges, promises, and power that Christ doth give
and grant unto the church in this world.
These, and sundry other things of the like nature, shall be after-
ward spoken unto in their order, according unto the method in-
tended in the present discourse.
Two things I shall now proceed unto: — First, To prove that
Christ hath appointed this church-state under the gospel, — namely,
of a particular or single congregation. Secondly, That he hath ap-
pointed no other church-state that is inconsistent with this, much
less that is destructive of it : —
First, Christ appointed that church-state which is meet and ac-
commodated unto all the ends which he designed in his institution
of a church. But such alone is that church form and order that we
have proposed. In Christ's institution of the church, it was none of
his ends that some men might be thereby advanced to rule, honour,
riches, or secular grandeur, but the direct contrary, Matt. xx. 25-28.
Nor did he do it that his disciples might be ruled and governed by
force or the laws of men, or that they should be obstructed in the
exercise of any graces, gifts, or privileges that he had purchased for
them or would bestow on them. And to speak plainly (let it be de-
spised by them that please), this cannot greatly value that church-
state which is not suited to guide, excite, and direct the exercise of
all evangelical graces unto the glory of Christ in a due manner; for
to propose peculiar and proper objects for them, to give peculiar
motives unto them, to limit the seasons and circumstances of their
exercise, and regulate the manner of the performance of the duties
that arise from them, is one principal end of its institution.
It would be too long to make a particular inquiry into all the ends
for which the Lord Christ appointed this church-state ; which, indeed,
are all the duties of the gospel, either in themselves or in the manner
of their performance. We may reduce them unto these three general
heads : —
1. The professed subjection of the souls and consciences of be-
lievers unto his authority, in their observance of his commandments.
He requireth that all who are baptized into his name be taught to do
and observe "all things whatsoever he hath commanded," Matt.xxviii.
18-20. And God is to be glorified, not only in their subjection, but
in their " professed subjection unto the gospel of Christ," 2 Cor. ix. IS.
264 INQUIRY CONCERNING EVANGELICAL CHURCHES.
Having given an express charge unto his disciples to «nake public
profession of his name, and not to be deterred from it by shame or
fear of any thing that may befall them on the account thereof, and
that on the penalty of his disowning them before his heavenly Father,
Mark viii. 34-38, Matt. x. 33, he hath appointed this church-state as
the way and means whereby they may jointly and visibly make profes-
sion of this their subjection to him, dependence on him, and freedom
in the observation of all his commands. He will not have this done
singly and personally only, but in society and conjunction. . Now,
this cannot be done, in any church-state imaginable wherein the
members of the church cannot meet together for this end; which
they can only do in such a church as is congregational.
2. The joint celebration of all gospel ordinances and worship is
the great and principal end of the evangelical church-state. How
far this is directed unto by the law of nature was before declared.
Man was made for society in things natural and civil, but especially
in things spiritual, or such as concern the worship of God. Hereon
depends the necessity of particular churches, or societies for divine
worship. And this is declared to be the end of the churches insti-
tuted by Christ, Acts ii. 42; 1 Cor. v. 4, xi. 20; 2 Tim. ii. 1, 2; as
also of the institution of officers in the church, for the solemn admi-
nistration of the ordinances of his worship. And the reasons of this
appointment are intimated in the Scripture ; as, — (1.) That it might
be a way for the joint exercise of the graces and gifts of the Spirit,
as was in general before mentioned. The Lord Christ gives both his
grace and his gifts in great variety of measures, Eph. iv. 7, but " the
manifestation of the Spirit is given unto every man to profit withal,"
1 Cor. xii. 7-10. He gives neither of them unto any merely for
themselves. Saving grace is firstly given for the good of him that
receives it, but respect is had in it unto the good of others; and the
Lord Christ expects such an exercise of it as may be to others' ad-
vantage. And the first end of gifts is the edification of others; and
all that do receive them are thereby and so far " stewards of the
manifold grace of God," 1 Pet. iv. 10. Wherefore, for the due exercise
of these gifts and graces unto his glory and their proper ends, he
hath appointed particular congregations, in whose assemblies alone
they can be duly exercised. (2.) Hereby all his disciples are mutually
edified; that is, increased in light, knowledge, faith, love, fruitful-
ness in obedience, and conformity unto himself. This the apostle af-
firms to be the especial end of all churches, their offices, officers, gifts,
and order, Eph. iv. 12-16, and again, chap. ii. 19-22. No church-
state that is not immediately suited unto this end is of his institu-
tion; and though others may in general pretend unto it, besides
that of particular congregations, it were to be wished that they were
ESPECIAL NATURE OF THE GOSPEL CHURCH-STATE. 265
not obstructive of it, or were any way fitted or useful unto it. (3.)
That he might hereby express and testify his promised 'presence
with his disciples unto the end of the world, Matt, xxviii. 20, xviii.
20; Rev. i. 13. It is in their church assemblies, and in the per-
formance of his holy worship, that he is present with his disciples
according unto his promise. (4.) In these churches, thus exercised
in the holy worship of God, he gives us a resemblance and repre-
sentation of the great assembly above, who worship God continually
before his throne; which is too large a subject here to insist upon.
And to manifest that assemblies of the whole church, at once and
in one place, for the celebration of divine worship, is of the essence
of a church, without which it hath no real being ; when God had in-
stituted such a church-form as wherein all the members of it could
not ordinarily come together every week for this end, yet he ordained
that, for the preservation of their church-state, three times in the
year the males (which was the circumcised church) should appear
together in one place to celebrate the most solemn ordinances of his
worship, Exod. xxiii. 14, xxxiv. 23; Deut. xvi. 16. All those diffi-
culties which arose from the extent of the limits of that church unto
the whole nation being removed, these meetings of the whole church
for the worship of God become a continual duty; and when they
cannot be observed in any church, the state or kind of it is not insti-
tuted by Christ.
3. The third end of the institution of the gospel church-state is
the exercise and preservation of the discipline appointed by Christ
to be observed by his disciples. The ancients do commonly call the
whole religion of Christianity by the name of the "discipline of Christ,"
— that is, the faith and obedience which he hath prescribed unto them,
in contradistinction and opposition unto the rides and prescriptions
of all philosophical societies; and it is that without which the glory
of Christian religion can in no due manner be preserved. The espe-
cial nature of it shall be afterward fully spoken unto. For the use of
the present argument I shall only speak unto the ends of it, or what
it is that the Lord Christ designeth in the institution of it ; and these
things may be referred unto four heads : —
(1.) The preservation of the doctrine of the gospel in its purity,
and obedience unto the commands of Christ in its integrity. For the
first, the Scripture is full of predictions, all confirmed in the event,
that after the days of the apostles there should be various attempts
to wrest, corrupt, and pervert the doctrine of the gospel, and to bring
in pernicious errors and heresies. To prevent, or reprove and re-
move them, is no small part of the duty of the ministerial office, in
the dispensation of the word. But whereas those who taught such
perverse things did for the most part arise at first in the churches
266 INQUIRY CONCERNING EVANGELICAL CHURCHES.
themselves, Acts xx SO, 2 Pet. ii. 1, 1 John ii. 19, as the preaching
of the word was appointed for the rebuke of the doctrines them-
selves, so this discipline was ordained in the church with respect
unto the persons of them by whom they were taught, Rev. ii. 2,
14, 20; 3 John 8, 9; Gal. v. 12. And so also it was with respect
unto schisms and divisions that might fall out in the church. The
way of suppressing things of this nature by external force, by the
sword of magistrates, in prisons, fines, banishments, and death, was
not then thought of, nor directed unto by the Lord Jesus Christ,
but is highly dishonourable unto him; as though the ways of his
own appointment were not sufficient for the preservation of his own
truth, but that his disciples must betake themselves unto the secu-
lar powers of this world, who for the most part are wicked, profane,
and ignorant of the truth, for that end.
And hereunto belongeth the preservation of his commands in the
integrity of obedience; for he appointed that hereby care should be
taken of the ways, walkings, and conversations of his disciples, that
in all things it should be such as became the gospel. Hence, the
exercise of this discipline he ordained to consist in exhortations,
admonitions, reproofs, of any that should offend in things moral or
of his especial institution, with the total rejection of them that
were obstinate in their offences; as we shall see afterward.
(2.) The second end of it was to preserve love entire among his
disciples. This was that which he gave in especial charge unto all
that should believe in his name, taking the command of it to be his
own in a peculiar manner, and declaring our observance of it to be
the principal pledge and evidence of our being his disciples; for al-
though mutual love be an "old commandment,''' belonging both unto
the moral law and sundry injunctions under the Old Testament, yet
the degrees and measure of it, the ways and duties of its exercise, the
motives unto it and reasons for it, were wholly his own, whereby it
becomes a " new commandment" also. For the preservation and con-
tinuance of this love, which he lays so great weight upon, was this
discipline appointed, which it is several ways effectual towards ; as, —
[1.] In the prevention or removal of offences that might arise among
believers, to the impeachment of it, Matt, xviii. 15-17; [2.] In that
watch over each other, with mutual exhortations and admonitions,
without which this love, let men pretend what they please, will not
be preserved. That which keepeth either life or soul in Christian
love consists in the exercise of those graces mutually, and the dis-
charge of those duties whereby they may be partakers of the fruits
of love in one another. And, for the most part, those who pretend
highly unto the preservation of love, by their coming to the same
church who dwell in the same parish, have not so much as the carcase,
ESPECIAL NATURE OF THE GOSPEL CHURCH-STATE. 267
nay, not a shadow of it. In the discipline of the Lord Christ it
is appointed that this love, so strictly by him enjoined unto us, so
expressive of his own wisdom and love, should be preserved, conti-
nued, and increased by the due and constant discharge of the duties
of mutual exhortation, admonition, prayer, and watchful care over
one another, Rom. xv. 14; 1 Thess. v. 11, 12; 2 Thess. hi. 15; Heb.
iii. 12, 13, xii. 15, 16.
(3.) A third end of it is, that it might be a due representation of
his own love, care, tenderness, patience, meekness, in the acting of
his authority in the church. Where this is not observed and de-
signed in the exercise of church-discipline, I will not say it is anti-
christian, but will say it is highly injurious, and dishonourable unto
him; for all church -power is in him and derived from him. Nor is
there any thing of that nature which belongs unto it, but it must be
acted in his name, and esteemed, both for the manner and matter of
it, to be his act and deed. For men, therefore, to pretend unto the
exercise of this discipline in a worldly frame of spirit, with pride and
passion, by tricks of laws and canons, in courts foreign to the churches
themselves which are pretended to be under this discipline, it is a
woful and scandalous representation of Christ, his wisdom, care, and
love towards his church. But as for his discipline, he hath ordained
that it shall be exercised in and with meekness, patience, gentleness,
evidence of zeal for the good and compassion of the souls of men,
with gravity and authority; so as that therein all the holy affections of
his mind towards his church or any in it, in their mistakes, failings,
and miscarriages, may be duly represented, as well as his authority
acted among them, Isa. xl. 11; 2 Cor. x. 1 ; Gal. v. 22, 23; 1 Thess.
ii. 7; 2 Tim. ii. 24-26; James iii. 17; 1 Cor. xiii.
(4.) It is in part appointed to be an evidence and pledge of the
future judgment, wherein the whole church shall be judged before
the throne of Christ Jesus; for in the exercise of this discipline
Christ is on his own judgment-seat in the church: nor may any man
pronounce any sentence but what he believeth that Christ himself
would pronounce were he visibly present, and what is according to
his mind as declared in his word. Hence Tertullian calls the sen-
tence of excommunication in the church, " Futuri judicii pra?judicium/J
— a representation of the future judgment.
In all that degeneracy which the Christian professing church
hath fallen into, in faith, worship, and manners, there is no instance
can exceed the corruption of this divine institution : for that which
was the honour of Christ and the gospel, and an effectual means to
represent him in the glory of his wisdom and love, and for the exer-
cise of all graces in the church, unto the blessed ends now declared,
was turned into a domination, earthly and secular, exercised in a
2G8 INQUIRY CONCERNING EVANGELICAL CHURCHES.
profane, litigious, unintelligible process, according unto the arts, ways,
and terms of the worst of law courts, by persons for the most part
remote from any just pretence of the least interest in church-power,
on causes and for ends foreign unto the discipline of the gospel, by a
tyranny over the consciences and over the persons of the disciples of
Christ, unto the intolerable scandal of the gospel and rule of Christ
in his church ; as is evident in the state and rule of the church of
Rome. As these are the general ends of the institution of a church-
state under the gospel, and in order unto them, it is a great divine
ordinance for the glory of Christ, with the edification and salvation
of them that do believe. Wherefore, that church-state which is
suited unto these ends is that which is appointed by Christ; and
whatever kind of church or churches is not so, primarily and as such,
are not of his appointment. But it is in congregational churches
alone that these things can be done and observed; for unto all of
them there are required assemblies of the whole church, which,
wherever they are, that church is congregational. No such churches
as those mentioned before, — papal, patriarchical, metropolitical, dio-
cesan, or in any way national, — are capable of the discharge of these
duties or attaining of these ends. If it be said, that what they can-
not do in themselves, as that they cannot together in one place pro-
fess and express their subjection unto the commands of Christ, they
cannot have personal communion in the celebration of gospel ordi-
nances of worship, nor exercise discipline in one body and society,
they can yet do the same things otherwise, partly in single congre-
gations appointed by themselves, and partly in such ways, for the ad-
ministration of discipline, as are suited unto their state and rule, —
that is, by ecclesiastical courts, with jurisdiction over all persons or
congregations belonging unto them, — it will not help their cause;
for, — (1.) Those particular congregations wherein these things are
to be observed are churches, or they are not. If they are churches,
they are of Christ's appointment, and we obtain Avhat we aim at ; nor
is it in the power of any man to deprive them of any thing that be-
longs unto them as such. If they are not, but inventions and appoint-
ments of their own, then that which they say is this, that " what is
absolutely necessary unto the due observation of the worship of God,
and unto all the ends of churches, being not appointed by Christ,
is by them provided for, appointed, and ordained ; " which is to exalt
themselves in wisdom and care above him, and to place themselves
in a nearer relation to the church than he. To grant that many of
those things which are the ends for which any church-state under the
gospel is appointed, cannot be perfonned or attained but in and by
particular congregations, and yet to deny that those particular con-
gregations are of Christ's institution, is to speak contradictions, and
ESPECIAL NATURE OF THE GOSPEL CHURCH-STATE. 269
at the same time to affirm that they are churches and are not
churches. (2.) A church is such a body or society as hath spiritual
power, privileges, and promises annexed unto it and accompanying
of it. That which hath not so, as such, is no church. The particular
congregations mentioned have this power, with privileges and pro-
mises belonging to them, or they have not. If they have not, they
are no churches, at least no complete churches; and there are no
churches in the earth wherein those things can be done for which the
being of churches was ordained, — as, namely, the joint celebration of
divine worship by all the members of them. If they have such power,
I desire to know from whence or whom they have it ; if from Christ,
then are they of his institution, and who can divest them of that
power, or any part of it? That they have it from men, I suppose
will not be pretended. (3.) As unto that way of the exercise of
discipline suited unto any other church-state but that which is con-
gregational, we shall consider it afterward. (4.) What is done in
particular congregations is not the act of any greater church, as a
diocesan, or the like ; for whatever acts any thing, acts according unto
what it is. But this of joint worship and discipline in assemblies
is not the act of such a church according unto what it is ; for so it is
impossible for it to do any thing of that nature. But thus it is fallen
out. Some men, under the power of a tradition that particular con-
gregations were originally of a divine institution, and finding the
absolute necessity of them unto the joint celebration of divine wor-
ship, yet finding what an inconsistency with their interest, and some
other opinions which they have imbibed, should they still be acknow-
ledged to be of the institution of Christ, seeing thereon the whole
ordinary power given by Christ unto his church must reside in them,
they would now have them to be only conveniences for some ends of
worship of their own finding out. Something they would have like
Christ's institution, but his it shall not be; which is an image.
Secondly, The very notation of the word doth determine the sense
of it unto a particular congregation. Other things may in churches,
as we shall see afterward, both in the rule and administration of the
duties of holy worship, be ordered and disposed in great variety; but
whilst a church is such as that ordinarily the whole body, in its
rulers and those that are ruled, do assemble together in one place for
the administration of gospel ordinances and the exercise of discipline,
it is still one single congregation, and can be neither diocesan, pro-
vincial, nor national: so that although the essence of the church
doth not consist in actual assemblies, yet are they absolutely necessary
unto its constitution in exercise.
Hence is the name of a church. 7D5, the verb in the Old Testa-
ment, is to congregate, to assemble, to call and meet together, and
270 INQUIRY CONCERNING EVANGELICAL CHURCHES.
nothing else. The LXX. render it mostly by ixxXqn&^ot, to congre-
gate in a church-assembly ; and sometimes by other words of the
same importance, as cuvlerri/Mi, ffuvdyu, sviavvdycD. So they do the noun
'OB by ewuyuyri, £%.x'krlffia, seldom by any other word ; but where they
do so it is always of the same signification. Wherefore, this word
signifies nothing but a congregation which assembles for the ends
and uses of it, and acts its duties and powers; so doth exxXriela also
in the New Testament. It may be sometimes applied unto that
whose essence is not denoted thereby, as the church catholic invi-
sible, which is only a mystical society or congregation. But where-
ever it is used to denote an outward visible society, it doth connote
their assembling together in one. It is frequently used for an actual
assembly, Acts xix. 32, 39, 40, which was the signification of it in
all Greek writers, 1 Cor. xiv. 4, 5; and sometimes it is expressly
affirmed that it " met together in the same place," chap. xiv. 23.
Wherefore, no society that doth not congregate, the whole body
whereof doth not meet together, to act its powers and duties, is a
church, or may be so called, whatever sort of body or corporation it
may be.
In this sense is the word used when the first intimation is given of
an evangelical church-state with order and discipline: Matt, xviii.
1 7, " If he shall neglect to hear them, tell the church," etc. There
have been so many contests about the sense of these words and the
interpretation of them, so many various and opposite opinions about
them, and those debated in such long and operose discourses, that
some would take an argument from thence that nothing can be
directly proved from them, nor any certain account of the state and
duty of the church be thence collected. But nothing can be insinu-
ated more false and absurd, nor which more directly tendeth to the
overthrow of the whole authority of the Scripture ; for if when men
are seduced, by their interests or otherwise, to multiply false exposi-
tions of any place of Scripture, and to contend earnestly about them,
thereon, as unto us, they lose their instructive power and certain
determination of the truth, we should quickly have no bottom or
foundation for our faith in the most important articles of religion, nor
could have so at this day. But all the various pretences of men, —
some whereof would have the pope, others a general council, some
the civil magistrate, some the Jewish synagogue, some a company
of arbitrators, — are nothing but so many instances of what interest,
prejudice, corrupt lusts, ambitious designs, with a dislike of the
truth, will bring forth. To me it seems strange that any impartial
man, reading the context, can take " the church" in this place in any
other sense but for such a society as whereunto an offending and
offended brother or disciple of Christ might and ought to belong, to
ESPECIAL NATURE OF THE GOSPEL CHURCH-STATE. 271
the body whereof they might address themselves for relief and re-
medy, or the removal of offences, by virtue of the authority and
appointment of Jesus Christ.
It were an endless task, and unsuited unto our present design,
to examine the various pretensions unto the church in this place:
enough, also, if not too much, hath been written already about them.
I shall, therefore, observe only some few things from the context,
which will sufficiently evidence what sort of church it is that is here
intended : —
1. The rule and direction given by our Saviour in this place unto
his disciples doth not concern civil injuries as such, but such sins
as have scandal and offence in them, either causing other men to
sin, or giving them grief and offence for sin; whereby the exercise of
love in mutual communion may be impeded. Private injuries may
be respected herein, but not as injuries, but so far as they are scan-
dalous, and matter of offence unto them unto whom they are known.
And this appears, —
(1.) From the proper signification of the phrase here used: 'Edv
afj,apT'/j(SYi sis & — " If thy brother sin against thee." Doing of an in-
jury is expressed by dh%m, and to be injured by dTogrspsofiai, 1 Cor.
vi. 7, 8, — that is, to be wronged, to be dealt unjustly withal, and to
be defrauded or deprived of our right ; but apaprdvu i)g is not used
but only for so to sin as to give scandal unto them against whom that
sin is said to be, 1 Cor. viii. 11, 12. To be guilty of "sin against
Christ," in the light of their consciences, is to " sin against them."
(2.) It is evident in the context. Our Saviour is treating directly
about all sorts of scandals and offences, or sins, as occasions of fall-
ing, stumbling, and sinning, and so of perishing unto others, givino-
rules and directions about them from the eighth verse unto these
words wherein direction is given about their cure and removal. And
two things he ascribes unto these scandals, — first, That weak Chris-
tians are despised in them, verse 10; secondly, That they are in
danger to be destroyed or lost for ever by them, verse 1 4 ; which
gives us a true account of the nature of scandalous offences. Where-
fore dpaprdvw, to sin, is used here in the same sense with gxavbaXi^w
before, to give offence by a scandalous miscarriage.
(3.) Where the same rule is again recorded, the words used enforce
this application of them, Luke xvii. 1-3. The Lord Christ foretells
his disciples that scandals and offences would arise, with the nature
and danger of them, verse 1. And because that they obtain their
pernicious effects mostly on them that are weak, he gives caution
against them with especial respect to such among his disciples:
" Better any one were cast into the sea," J) ha gxavdaXigy ha ruv
(u%pm robrwv, — " than that he should give scandal or offence unto one
272 INQUIRY CONCERNING EVANGELICAL CHURCHES.
of these little ones," verse 2. And what he expresseth by trxat&akittp,
verse 2, he expresseth by a/jbdfr^ tig as, verse 3, " sin against thee ;"
and this is plain from the direction which he gives hereon, heirliurim
avTw, " rebuke him." The word is never used with respect unto
private injuries, but as they are sins or faults; so is it joined with
ehsy%6v, 2 Tim. iv. 2. And i<mrifiiia is the only word used for the re-
buke given, or to be given, unto a scandalous offender, 2 Cor. il 6.
(4.) Another rule is given in case of private injuries that are only
such ; and that is, that we immediately forgive them.
(5.) It doth not seem a direction suited unto that intense love
which the Lord Christ requireth in all his disciples one towards an-
other, nor the nature of that love in its exercise, as it is described,
1 Cor. xiii., that for a private injury done unto any man, without re-
spect unto sin against God therein, which is the scandal, he should
follow his brother so far as to have him cast out of the communion
of all churches and believers ; which yet, in case of sin unrepented of,
is a necessary duty.
2. The rule here prescribed, and the direction given, were so pre-
scribed and given for the use of all the disciples of Christ in all ages,
and are not to be confined unto any present case or the present sea-
son. For, — (1.) There was no such case at present, no mutual offence
among any of his disciples, that should require this determination of
it; only respect is had unto what might afterward fall out in the
church. (2.) There was no need of any such direction at that time,
because Christ himself was then constantly present with them, in
whom all church-power did reside both eminently and formally
Accordingly, when any of them did offend unto scandal, he did him-
self rebuke them, Matt. xvi. 22, 23 ; and when any thing of mutual
offence fell out among them, he instructed them and directed them
into the way of love, doing what any church could do, and much
more also, chap. xx. 24-28. (3.) This was a case which our Saviour
foreknew and foretold that it would fall out in the church in future
generations, even unto the end of the world. It doth so every day,
and will do so whilst men are in an imperfect state here below. Nor
is there any thing wherein the church, as unto its order, purity, and
edification, is more concerned; nor can any of them be preserved
without a certain rule for the cure and healing of offences, nor are
so in any church where such a rule is not, or is neglected. It is
therefore fond to suppose that our Saviour should prescribe this rule
for that season wherein there was no need of it, and not for those times
wherein the church could not subsist in order without it.
3. The church here directed unto is a Christian church; for, — (1.)
Whereas it hath been proved it concerned the times to come after-
ward, there was in those times nothing that could pretend unto the
ESPECIAL NATURE OF THE GOSPEL CHUECH-STATE. 273
name of the church but a Christian church only. The Jewish syna-
gogues had an utter end put unto them, so as that an address unto
any of them in this case was not only useless but unlawful. And
as unto magistrates or arbitrators, to have them called the church,
and that in such a sense as that' after the interposition of their au-
thority or advice a man should be freed from the discharge of all
Christian duties, such as are mutually required among the disciples
of Christ, towards his brother, is a fond imagination: for, — (2.) It is
such a church as can exercise authority in the name of Christ over
his disciples, and such as in conscience they should be bound to sub-
mit themselves unto ; for the reason given of the contempt of the
voice, judgment, and sentence of the church in case of offence, is their
power of spiritual binding and loosing, which is committed by Christ
thereunto, and so he adds immediately, Matt, xviii. 18, "What-
soever ye shall bind on earth shall be bound in heaven, and what-
soever ye shall loose on earth shall be loosed in heaven ;" [which] is
the privilege of a Christian church only.
4. It is a visible particular congregation alone that is intended ;
for, — (1.) As unto " the church" in other acceptations of that name,
either for the catholic invisible church, or for the whole body of pro-
fessed believers throughout the world, it is utterly impossible that
this duty should be observed towards it, as is manifest unto all. (2.)
We have proved that the first and most proper signification of the
word is of a single congregation, assembling together for its duties
and enjoyments. Wherever, therefore, the church in general is
mentioned, without the addition of any thing or circumstance that
may lead unto another signification, it must be interpreted of such a
particular church or congregation, (3.) The persons intended, offend-
ing and offended, must belong unto the same society unto whom
the address is to be made, or else the one party may justly decline
the judicatory applied unto, and so frustrate the process; and it
must be such a church as unto whom they are known in their cir-
cumstances, without which it is impossible that a right judgment in
sundry cases can be made in point of offence. (4.) It is a church of
an easy address: " Go, tell the church;" which supposeth that free
and immediate access which all the members of a church have unto
that whole church whereof they are members. Wherefore, — (5.) It
is said, E?rs r5j \%%\n<s'ia, "Tell the church;" not a church, but the
church, — namely, whereunto thou and thy brother do belong. (6.)
One end of this direction is, that the offending and the offended
parties may continue together in the communion of the same church,
in love without dissimulation ; which thing belongs unto a particular
congregation. (7.) The meaning is not, "Tell the diocesan bishop," for
whatever church he may have under his rule, yet is not he himself
VOL. XV. 18
274 INQUIRY CONCERNING EVANGELICAL CHURCHES.
a church. Nor is it (8.) the chancellor's court that our Saviour in-
tended. Be it what it will, it is a disparagement unto all churches
to have that name applied thereunto. Nor, lastly, is it a presbytery,
or association of the elders of many particular congregations, that is
intended; for the power proclaimed in such associated presbyteries
is with respect unto what is already in or before particular congrega-
tions, which they have not either wisdom or authority, as is supposed,
finally to order and determine. But this supposeth that the address
in the first place be made unto a particular congregation ; which,
therefore, is firstly and properly here intended.
All things are plain, familiar, and exposed to the common under-
standings of all believers whose minds are any way exercised about
these things, as, indeed, are all things that belong unto the discipline
of Christ. Arguments pretendedly deep and learned, really obscure
and perplexed, with logical notions and distinctions applied unto
things thus plain and evident in themselves, do serve only to involve
and darken the truth. It is plain in the place, — (1.) That there was
a church-state for Christians then designed by Christ, which after-
ward he would institute and settle ; (2.) That all true disciples were
to join and unite themselves in some such church as might be helpful
unto their love, order, peace, and edification; (3.) That among the
members of these churches offences would or might arise, which in
themselves tend unto pernicious events; (4.) That if these offences
could not be cured and taken away, so as that love without dissimu-
lation might be continued among all the members of the churches,
an account of them at last was to be given unto that church or so-
ciety whereunto the parties concerned do belong as members of it;
(5.) That this church should hear, determine, and give judgment,
with advice, in the cases so brought unto it, for the taking away and
removal of all offences; (6.) That this determination of the church
is to be rested in, on the penalty of a deprivation of all the privileges
of the church; (7.) That these things are the institution and ap-
pointment of Christ himself, whose authority in them all is to be
submitted unto, and which alone can cast one that is a professed
Christian into the condition of a heathen or a publican.
These things, in the notion and practice of them, are plain, easy,
and exposed to the understanding of the meanest of the disciples of
Christ, as it is meet that all things should be wherein their daily
practice is concerned ; but it is not easily to be expressed into what
horrible perplexities and confusions they have been wrested in the
church of Rome, nor how those who depart from the plain, obvious
sense of the words, and love not the practice they direct unto, do
lead themselves and others into ways and paths that have neither
use nor end. From the corrupt abuse of the holy institution of our
ESPECIAL NATURE OF THE GOSPEL CHURCH -STATE. 275
Lord Jesus Christ, here intended, so many powers, faculties, courts,
jurisdictions, legal processes, with litigious, vexatious, oppressive
courses of actions and trials, — whose very names are uncouth, horrid,
foreign unto religion, and unintelligible without canning in an arti-
ficial, barbarous science of the canon law, — have proceeded, as are
enough to fill a sober, rational man with astonishment how it could
ever enter into the minds of men to suppose that they can possibly
have any relation unto this divine institution. Those who are not
utterly blinded with interest and prejudice, wholly ignorant of the
gospel and the mind of Christ therein, as also strangers from the
practice of the duties which it requires, will hardly believe that in
this context our Lord Jesus Christ designed to set up and erect an
earthly domination in and over his churches, to be administered by
the rules of the canon law and the Rota1 at Rome. They must be
spiritually mad and ridiculous who can give the least entertainment
unto such an imagination.
Nor can the discipline of any diocesan churches, administered in
and by courts and officers foreign to the Scripture, both name and
thing, be brought within the view of this rule, nor can all the art of
the world make any application of it thereunto ; for what some plead
concerning magistrates or arbitrators, they are things which men
would never betake themselyes unto, but only to evade the force of
that truth which they love not. All this is fallen out by men's de-
parting from the simplicity of the gospel, and a contempt of that
sense of the words of the Lord Jesus which is plain and obvious
unto all who desire not only to hear his words but also to observe
his commands.
Thirdly, Our third argument is taken from the nature of the
churches instituted by the apostles and their order, as it is expressed
in the Scripture ; for they were all of them congregational, and of
no other sort. This the ensuing considerations will make evident: —
1. There were many churches planted by the apostles in very small
provinces. Not to insist on the churches of Galatia, Gal. i. 2, con-
cerning which it is nowhere intimated that they had any one head or
mother church, metropolitical or diocesan; nor of those of Macedonia,
distinct from that of Philippi, whereof we have spoken before ; upon
the first coming of Paul after his conversion unto Jerusalem, which was
three years, chap. i. 18, in the fourth year after the ascension of Christ,
there were churches planted in all Judea, and Galilee, and Samaria,
Acts ix. 81. Neither of the two latter provinces was equal unto one
ordinary diocese ; yet were there churches in both of them, and that
1 The Rota is an important ecclesiastical court at Rome, before -which all suits in
the territory of the church may be carried by appeal, and which takes cognizance of all
beneficiary and patrimonial interests. Twelve prelates are the judges; of whom one
must be a German, another a Frenchman, two Spaniards, and the rest Italians. — Ed.
276 INQUIRY CONCERNING EVANGELICAL CIIUJtCHES.
in so short a time after the first preaching of the gospel as that it is
impossible they should be conceived to be any other but single con-
gregations. What is excepted or opposed hereunto by the Ilev. Dr
Stillingfleet shall be examined and disproved afterward by itself,
that the progress of our discourse be not here interrupted.
2. These churches were such as that the apostles aj:>pointed in
them ordinary elders and deacons, that might administer all ordi-
nances unto the whole church, and take care of all the poor, Acts
xiv. 23, xx. 17, 28. Now, the care, inspection, and labour of ordinary
officers can extend itself no farther than unto a particular congrega-
tion. No man can administer all ordinances unto a diocesan church.
And this "ordaining elders in every church" is the same with "ordain-
ing them in every city," Tit. i. 5, — that is, in every town wherein there
was a number converted unto the faith ; as is evident from Acts xiv.
23. And it was in towns and cities ordinarily that the gospel was
first preached and first received. Such believers being congregated
and united in the profession of the same faith and subjection unto
the authority of Christ, did constitute such a church-state as it was
the will of Christ they should have bishops or elders and deacons
ordained amongst them; and were, therefore, as unto their state,
such churches as he owned.
3. It is said of most of these churches expressly that they respec-
tively met together in one place, or had their assemblies of the whole
church for the discharge of the duties required of them; which is
peculiar unto congregational churches onty: so did the church at
Jerusalem on all occasions, Acts xv. 12, 22, xxi. 22; see chap. v. 11,
vi. 2. It is of no force which is objected from the multitude of them
that are said to believe, and so, consequently, were of that church, so
as that they could not assemble together; for whereas the Scripture
says expressly that the "multitude" of the church did "come together,"
it is scarce fair for us to say they were such a multitude as that the}r
could not come together. And it is evident that the great numbers
of believers that are said to be at Jerusalem were there only occa-
sionally, and were not fixed in that church ; for many years after,
a small village beyond Jordan could receive all that were so fixed in
it. The church at Antioch gathered together in one assembly, chap,
xiv. 27, to hear Paul and Silas. This church, thus called together,
is called " The multitude," chap. xv. 30 ; that is, the whole brother-
hood, at least, of that church. The whole church of Corinth did
assemble together in one place, both for solemn worship and the ex-
ercise of discipline, 1 Cor. v. 4, 5, xi. 17, 18, 20, xiv. 23-2 G.
It is no way necessary to plead any thing in the illustration or for
the confirmation of these testimonies. They all of them speak posi-
tively in a matter of fact, which will admit of no debate, unless wo
will put in exceptions unto the veracity of their authors. And they
STATE OF THE CHURCHES IN THE SECOND CENTURY. 277
are of themselves sufficient to establish our assertion; for whatever
may be the state of any church as unto its officers or rule, into what
order soever it be disposed ordinarily or occasionally for its edifica-
tion, so long as it is its duty to assemble in and with all its members
in one place, either for the exercise of its power, the performance of
its duty, or enjoyment of its privileges, it is a single congregation,
and no more.
4. The duties prescribed unto all church-members in the writings
of the apostles, to be diligently attended unto by them, are such as,
either in their nature or the manner of their performance, cannot be
attended unto and duly accomplished but in a particular congrega-
tion only. This I shall immediately speak distinctly unto, and there-
fore only mention it in this place.
These things being so plainly, positively, and frequently asserted
in the Scripture, it cannot be questionable unto any impartial mind
but that particular churches or congregations are of divine institu-
tion, and consequently that unto them the whole power and privi-
lege of the church doth belong; for if they do not so, whatever they
are, churches they are not. If, therefore, any other church-state be
supposed, we may well require that its name, nature, use, power, and
bounds be some or all of them declared in the Scripture. Reason-
ings drawn from the superiority of the apostles above the evangelists,
of bishops above presbyters, or from church-rule in the hands of the
officers of the church only, from the power of the Christian magis-
trate in things ecclesiastical, from the meetness of union among all
churches, are of no use in this case ; for they are all consistent with
the sole institution of particular congregations, nor do in the least
intimate that there is or needs to be any other church-state of divine
appointment.
CHAPTER V.
The state of the first churches after the apostles, to the end of the second century.
In confirmation of the foregoing argument, we urge the precedent
and example of the primitive churches that succeeded unto those
which were planted by the apostles themselves, and so may well be
judged to have walked in the same way and order with them. And
that which we allege is, —
That in no approved writers for the space of two hundred years
after Christ is there any mention made of any other organical,
visibly -professing church, but that only which is parochial or con-
gregational.
A church of any other form, state, or order, — papal or oecumenical,
278 INQUIRY CONCERNING EVANGELICAL CHURCIIES.
patriarchal, metre-political, diocesan, or classical, — they knew not,
neither name nor thing, nor any of them appear in any of their
writings.
Before I proceed unto the confirmation of this assertion by parti-
cular testimonies, I shall premise some things which are needful
unto the right understanding of what it is that I intend to prove by
them; as, —
1. All the churches at first planted by the apostles, whether in the
greatest cities, as Jerusalem, Antioch, Corinth, Rome, etc., or those in
the meanest villages of Judea, Galilee, or Samaria, were, as unto their
church-state, in order, power, privilege, and duty, every way equal, —
not superior or inferior, not ruling over or subject unto one another.
No institution of any inequality between them, no instance of any
'practice supposing it, no direction for any compliance with it, no
one word of intimation of it, can be produced from the Scripture ;
nor is it consistent with the nature of the gospel church-state.
2. In and among all these churches there was " one and the same
Spirit, one hope of their calling, one Lord, one faith, one baptism ; "
whence they Avere all obliged mutually to seek and endeavour the
good and edification of each other, to be helpful to one another in
all things, according unto that which any of them had received in the
Lord. This they did by prayer, by advice and counsel, by messen-
gers sent with salutations, exhortations, consolations, supplies for the
poor, and on all the like occasions. By these means, and by the
exercise of that mutual love and care which they were obliged unto,
they kept and preserved unity and communion among themselves,
and gave a common testimony against any thing that in doctrine or
practice deviated from the rule and discipline of Christ. This order,
with peace and love thereon, continued among them until pride,
ambition, desire of rule and pre-eminence, in Diotrephes, and a mul-
titude of the same spirit with him, began to open a door unto the
entrance of "the mystery of iniquity," under pretence of a better order
than this, which was of the appointment of Christ.
3. It must be acknowledged, that notwithstanding this equality
among all churches, as unto their state and power, there were great
differences between them, some real and some in reputation ; which,
not being rightly managed, proved an occasion of evil in and unto
them all. For instance : —
(1.) Some were more eminent in spiritual gifts than others. As
this was a privilege that might have been greatly improved unto the
honour of Christ and the gospel, yet we know how it was abused in
the church of Corinth, and what disorders followed thereon. So weak
and frail are the best of men, so liable unto temptation, that all
pre-eminence is dangerous for them, and often abused by them;
which, I confess, makes me not a little admire to see men so earnestly
STATE OF THE CHURCHES IN THE SECOND CENTUEY. 279
pleading for it, so fearlessly assuming it unto themselves, so fiercely
contending that all power and rule in the church belongs unto them
alone. But, —
(2.) Reputation was given unto some by the long abode of some
of the apostles in them. Of this advantage we find nothing in the
Scripture; but certain it is it was much pleaded and contended
about among the primitive churches, yea, so far, until by degrees
disputes arose about the places where this or that apostle fixed his
seat; which was looked on as a pre-eminence for the present and a
security for the future. But yet we know how soon some of them
degenerated from the church order and discipline wherein they were
instructed by the apostles. See Rev. ii. iii.
(3.) The greatness, power, fame, or civil authority of the place or
city where any church was planted, gave it an advantage and privi-
lege in reputation above others; and the churches planted in such
cities were quickly more numerous in their members than others were.
Unless men strictly kept themselves unto the force of primitive insti-
tutions, it was very hard for them to think and judge that a church,
it may be in a small village or town in Galilee, should be equal with
that at Jerusalem or at Antioch, or afterward at Rome itself. The
generality of men easily suffered themselves to be persuaded that
those churches were advanced in state and order far above the other
obscure, poor congregations. That there should be a church at Rome,
the head city of the world, was a matter of great joy and triumph
unto many; and the advancement of it in reputation they thought
belonged unto the honour of our religion. Howbeit there is not in
the Scripture the least regard expressed unto any of these things, of
place, number, or possibility of outward splendour, either in the pro-
mises of the presence of Christ in and with his churches, or in the
communication of power and privileges unto them. Yet such an
improvement did this foolish imagination find, that after those who
presided in the churches called in the principal cities had tasted of
the sweetness of the bait which lay in the ascription of a pre-eminence
unto them, they began openly to claim it unto themselves, and to
usurp authority over other churches, confirming their own usurpations
by canons and rules, until a few of them in the council of Nice began
to divide the Christian world among themselves, as if it had been
conquered by them. Hence proceeded those shameful contests that
were among the greater prelates about their pre-eminency : and hence
arose that pretence of the bishops of Rome unto no less a right of
rule and dominion over all Christian churches than the city had over
all the nations and cities of the empire ; which being carried on b_y all
sorts of evil artifices, as by downright forgeries, shameless intrusions
of themselves, impudent laying hold of all advantages unto their own
280 INQUIRY CONCERNING EVANGELICAL CHURCHES.
exaltation, prevailed at length unto the utter ruin of all church order
and worship. There is no sober history of the rise and growth by
several degrees of any city, commonwealth, or empire, that is filled
with so many instances of ambitious seeking of pre-eminence as our
eh inch stories are.
By this imagination were the generality of the prelates in those
days induced to introduce and settle a government in and among
the churches of Christ answering unto the civil government of the
Roman empire. As the civil government was cast into national, or
diocesan, or provincial, in less or greater divisions, each of which had
its capital city, the place of the residence of the chief civil governor ;
so they designed to frame an image of it in the church, ascribing an
alike dignity and power unto the prelates of those cities, and a juris-
diction extending itself unto nations, dioceses, and provinces. Hereby
the lesser congregations, or parochial churches, being weakened in
process of time in their gifts and interest, were swallowed up in the
power of the others, and became only inconsiderable appendices unto
them, to be ruled at their pleasure. But these things fell out long
after the times which we inquire into ; only, their occasion began to
present itself unto men of corrupt minds from the beginning. But we
have before at large discoursed of them.
(4.) Some churches had a great advantage, in that the gospel, as
the apostle speaks, "went forth from them" unto others. They in
their ministry were the means, first, of the conversion of others unto
the faith, and then of their gathering into a church-state, affording
them assistance in all things they stood in need of. Hence these
newly-formed churches, in lesser towns and villages, had always a
great reverence for the church by whose means they were converted
unto God and stated in church-order; and it was meet that so they
should have. But in process of time, as these lesser churches de-
creased in spiritual gifts, and fell under a scarcity of able guides, this
reverence was turned into obedience and dependence; and they
thought it well enough to be under the rule of others, being unable
well to rule themselves.
On these and the like accounts there was quickly introduced an
inequality among churches ; which, by virtue of their first institution,
were equal as unto state and power.
4. Churches may admit of many variations as unto their outward
form and order, which yet change not their state, nor cause them to
cease from being congregational ; as, —
(1.) Supposing that any of them might have many elders or pres-
byters in them, as it is apparent that most of them had, yea, all that
are mentioned in the Scripture had so, Acts xi. 30, xiv. 23, xv. 6,
22, 23, xvi. 4, xx. 17, IS, 28, xxi. IS; Phil. i. 1 - 1 Tim. v. 17; Tit. i. 5,
STATE OF THE CHURCHES IN THE SECOND CENTURY. 281
— they might, and some of them did, choose out some one endued
with especial gifts, that might in some sort preside amongst them, and
who had quickly the name of bishop appropriated unto him. This
practice is thought to have had its original at Alexandria, and began
generally to be received in the third century. But this changed not
the state of the church, though it had no divine warrant to authorize
it; for this order may be agreed unto among the elders of a parti-
cular congregation, and sundry things may fall out inclining unto the
reception of it. But from a distinct mention (if any such there be),
in the writings of the second century, of bishops and presbyters, to
fancy metropolitical and diocesan churches is but a pleasant dream.
(2.) The members of those churches that were great and numerous,
being under the care and inspection of their elders in common, might,
for the ordinary duty of divine worship, meet in parts or several ac-
tual assemblies; and they did so, especially in time of persecution.
Nothing occurs more frequently in ecclesiastical story than the meet-
ings of Christians in secret places, in pxivate houses, yea, in caves and
dens of the earth, when in some places it was impossible that the
whole body of the church should so assemble together. How this
disposition of the members of the church into several parts, in each
of which some elder or elders of it did offioiate, gave occasion unto
the distinction of greater churches into particular titles or parishes, is
not here to be declared ; it may be so elsewhere. But neither yet did
this alter the state of the churches from their original institution ;
for, —
(3.) Upon all extraordinary occasions, all such as concerned the
whole church, — as the choice of elders or the deposition of them,
the admission or exclusion of members, and the like, — the whole
church continued to meet together; which practice was plainly con-
tinued in the days of Cyprian, as we shall see afterward. Neither
doth it appear but that, during the first two hundred years of the
church, the whole body of the church did ordinarily meet together
in one place for the solemn administration of the holy ordinances of
worship, and the exercise of discipline.
Wherefore, notwithstanding these and other the like variations
from the original institution of churches, which came in partly by
inadvertency unto the rule, and partly were received from the advan-
tages and accommodations which they pretended unto, the state of
the churches continued congregational only for two hundred years,
so far as can be gathered from the remaining monuments of those
times. Only, we must yet add, that we are no way concerned in
testimonies or sayings taken from the writings of those in following
ages, as unto the state, way, and manner of the churches in this sea-
son, but do appeal unto their own writings only. This is the great
282 INQUIRY CONCERNING EVANGELICAL CHURCHES.
artifice whereby Baronius, in his Annals, would impose upon the
credulity of men an apprehension of the antiquity of any of their
Roman inventions ; — he affixeth them unto some of the first ages, and
giving some countenance unto them, it may be from some spurious
writings, lays the weight of confirmation on testimonies and sayings
of writers many years, yea, for the most part, ages afterward; for it
was and is of the latter ages of the church, wherein use and custom
have wrested ecclesiastical words to other significations than at first
they were applied unto, to impose the present state of things among
them on those who went before, who knew nothing of them.
I shall, therefore, briefly inquire into what representation is made
of the state of the churches by the writers themselves who lived in
the season inquired after, or in the age next unto it, which was
acquainted with their practice.
That which first off ere th itself unto us, and which is an invaluable
testimony of the state of the first churches immediately after the
decease of the apostles, is the epistle of Clemens Romanus unto the
brethren of the church of Corinth. This epistle, according to the
title of it, Irenseus ascribes unto the whole church at Rome, and calls
it " potentissimas literas:" — " Sub hoc Clemente dissensione non mo-
dica inter eos qui Corinthi erant fratres facta, scripsit quae est Roma?
ecclesia, potentissimas literas," lib. hi. cap. 3. By Eusebius it is
termed ^lyuhq %ai ^avpaeia, — " great and admirable;" who also
affirms that it was publicly read in some churches, Eccles. Hist,
lib. hi. cap. 16. And again he calls it ixavu-drriv ypapqv, — a "most
powerful writing," lib. v. cap. 7.
There is no doubt but some things in the writing of it did befall
him " humanitus," that the work of such a companion of some of the
apostles as he was might not be received as of divine institution, —
such was the credit which he gives unto the vulgar fable of the
phoenix ; — but for the substance of it, it is such as every way becomes
a person of an apostolical spirit, consonant unto the style and writings
of the apostles themselves, a precious jewel and just representation
of the state and order of the church in those days. And sundry things
we may observe from it: —
1. There is nothing in it that gives the least intimation of any
other church-state but that which was congregational, although
there were the highest causes and reasons for him so to do had there
been any such churches then in being. The case he had in hand
was that of ecclesiastical sedition or schism in the church of Corinth,
the church or body of the brethren having unjustly deposed their
elders, as it should seem, all of them. Giving advice herein unto the
whole church, using all sorts of arguments to convince them of their
sin, directing all probable means for their cure, he never once sends
STATE OF THE CHURCHES IN THE SECOND CENTURY. 283
them to the bishop or church of Rome, as the head of unity unto all
churches ; makes no mention of any metropolitical or diocesan church
and its rule, or of any single bishop and his authority. No one of
any such order doth he either commend, or condemn, or once address
himself unto, with either admonitions, exhortations, encouragements,
or directions. He only handles the cause by the rule of the Scrip-
ture, as it was stated between the church itself and its elders. I
take it for granted that if there were any church at Corinth consist-
ing of many congregations, in the city and about it, or comprehensive,
as some say, of the whole region of Achaia, that there was a single
officer or bishop over that whole church ; but none such is here men-
tioned. If there were any such, he was either deposed by the
people or he was not. If he were deposed, he was only one of the
presbyters ; for they were only presbyters that were deposed. If he
were not, why is he not once called on to discharge his duty in
curing of that schism, or blamed for his neglect? Certainly there
was never greater prevarication used by any man in any cause than
is by Clemens in this, if the state of the church, its rule and order,
were such as some now pretend ; for he neither lets the people know
wherein their sin and schism did lie, — namely, in a separation from
their bishop, — nor doth once mention the only proper cure and re-
medy of all their evils. But he knew their state and order too well
to insist on things that were not then " in rerum natura," and wherein
they were not concerned.
2. This epistle is written, as unto the whole church at Corinth, so
in the name of the whole church of Home: 'ExxXj?<r/a rou Qsou q ita-
poixouea 'Pu/xrjv, rr\ ixxXrifficc rou Qzou irapoiTtovari KopivdoV — " The church
of God which dwelleth" (or sojourneth, as a stranger) "at Rome"
(in the city of Rome) " to the church of God that dwelleth" (or so-
journeth) " at Corinth/' For although that church was then m dis-
order, under no certain rule, having cast off all their elders, etc., yet
the church of Rome not only allows it to be a sister church, but
salutes the brethren of it in the following words: KXqroTg yyiat/jjivoig
h^iXriiMari &sou, dia rou Kvpiov r,//,wv 'irjciou Xpiffrou" — " Called and sanc-
tified through the will of God by our Lord Jesus Christ/'' The
churches of Christ were not so ready in those days to condemn the
persons, nor to judge the church-state and condition of others, on
every miscarriage, real or supposed, as some have been and are in
these latter ages.
3. This address being from the body of the church at Rome unto
that at Corinth, without the least mention of the officers of them in
particular, it is evident that the churches themselves, — that is, the
whole entire community of them, — had communion with one another,
as they were sister churches, and that they had themselves the trans-
284 INQUIRY CONCERNING EVANGELICAL CHURCHES.
action of all affairs wherein they were concerned, as they had in the
days of the apostles, Acts xv. 1-3. It was the brethren of the church
at Antioch who determined that Paul and Barnabas, and certain
others, should go up to Jerusalem to consult the apostles and elders:
see also chap. xxi. 22. This they did not, nor ought to do, without
the presence, guidance, conduct, and consent of their elders or rulers,
when they had any; but this they were now excluded from. And
that church, the whole body or fraternity whereof doth advise and
consult in those things wherein they are concerned, on the account
of their communion with other churches, is a congregational church,
and no other. It was the church who sent this epistle unto the
Corinthians. Claudius Ephebus, Valerius, Bito, Fortunatus, are
named1 as their messengers: Tovg a7r$G7a\u,'evovs ap fipuv, — " That
are sent by us," our messengers, our apostles in these matters; such
as the churches made use of on all such occasions in the apostles'
days, 2 Cor. viii. 23. And the persons whom they sent were only
members of the church, and not officers ; nor do we anywhere hear
of them under that character. Now, they could not be sent in the
name of the church but by its consent; nor could the church con-
sent without its assembling together.
This was the state and order of the first churches. In that com-
munion which was amongst them, according to the mind of Christ,
they had a singular concern in the welfare and prosperity of each
other, and were solicitous about them in their trials. Hence, those
who were planted at a greater distance than would allow frequent
personal converse with their respective members, did on all occasions
send messengers unto one another; sometimes merely to visit them
in love, and sometimes to give or take advice. But these things, as
indeed almost all others that belong unto the communion of churches,
cither in themselves or with one another, are either utterly lost and
buried, or kept above ground in a pretence of episcopal authority,
churches themselves being wholly excluded from any concernment
in them. But as the advice of the church of Rome was desired in
this case by the whole church of Corinth (irspi ruv evifyrovpsvav rrap' ii/ih
rrpaypdrwv), so it was given by the body of the church itself, and
sent by messengers of their own.3
4. The description given of the state, ways, and walking of the
church of Corinth,3 — that is, that whole fraternity of the church,
which fell afterward into that disorder which is reproved, — before their
fall, is such as that it bespeaks their walking together in one and
the same society, and is sufficient to make any good man desire that
he might see churches yet in the world unto whom, or the generality
of whose members, that description might be honestly and justly ac-
» Tagc 73. 2 i'ilgc i. s rages 2-4.
STATE OF THE CHURCHES IN THE SECOND CENTURY. 285
commodated. One character which is given of them I shall mention
only: TiX?ipy]g KVib/Aarog ccy.'ov 'i%yj)<sig sir) iravTag syivzro' //jSSroin off/beg
j3ovXijg} sv dya&f Kpodu/xiq (itr iuesQovg tstto/^o'sws i^srtivars rag y^sTpag
bfiZv irpbg rov iravroKpuropot, Qsbv, ixersiovTsg aurbv iXsug yzvsff6ui, uti axov-
rsg yif/,dprsTS. ' Ayoov rjv v[j,Tv q/Aspag ti xai vuxrbg birsp Tacrjg rr\g abz\<p6-
rqrog, s/g rb ffoj^sedai iht sXsoug %ai tivvsidrjazag, rbv apid/xbv ruv sxXsxtwv
abrov- — " There was a full" (or plentiful) " effusion of the Holy Ghost
upon you all; so that, being full" (or filled) " with a holy will" (holi-
ness of will) " and a good readiness of mind, with a pious devout
confidence, you stretched out your hands in prayers to almighty God,
supplicating his clemency" (or mercy) " for the pardon of your in-
voluntary sins" (sins fallen into by infirmity, or the surprisals of
temptations not consented to, nor delighted or continued in). " Your
labour" (or contention of spirit, — ' Ayuv %v v/jlTv, as the apostle speaks,
tjXizov dyojva s^u, Col. ii. 1) "was night and day" (in your prayers)
" for the whole brotherhood" (that is, especially of their own church
itself), " that the number of God's elect might be saved in mercy,
through a good conscience towards him."
This was their state, this was their liturgy, this their practice : —
(1.) There was on all the members of the church a plentiful effusion
of the Holy Spirit in his gifts and graces; wherein, it may be, respect
is had unto what was affirmed by the apostle before of the same
church, 1 Cor. i. 4—7, the same grace being yet continued unto them.
(2.) By virtue of this effusion of the Spirit on all of them, their wills
and affections being sanctified, their minds were enabled to pour forth
fervent prayers unto God. (3.) They were not such as lived in any
open sin, or any secret sin, known to be so, but were only subject
unto involuntary surprisals, whose pardon they continually prayed
for. (4.) Their love and sense of duty stirred them up to labour
mightily in their prayers, with fervency and constancy, for the salva-
tion of the whole fraternity of elect believers, whether throughout
the world, or more especially those in and of their own church.
He that should ascribe these things unto any of those churches
which now in the world claim to be so only, would quickly find him-
self at a loss for the proof of what he asserts. Did we all sedulously
endeavour to reduce and restore churches unto their primitive state
and frame, it would bring more glory to God than all our contentions
about rule and domination.
4. It is certain that the church of Corinth was fallen into a sinful
excess, in the deposition and rejection of their elders,1 whom the
church at Rome judged to have presided among them laudably and
unblamably, as unto their whole walk and work amongst them. And
this they did by the suggestion of two or three envious, discontented
1 Fages 57, 58, 62.
286 INQUIRY CONCERNING EVANGELICAL CHURCHES.
persons, and, as is probable from some digressions in the epistle,
tainted with those errors which had formerly infested that church, as
the denial of the resurrection of the flesh ; which is therefore here re-
flected on. But in the whole epistle, the church is nowhere reproved
for assuming an authority unto themselves which did not belong unto
them. It seems what Cyprian afterward affirmed was then acknow-
ledged,— namely, that the right of choosing the worthy, and of re-
jecting the unworthy, was in the body of the people. But they are
severely reproved for the abuse of their liberty and power; for they
had exercised them on ill grounds, by ill means, for ill ends, and in
a most unjust cause. He therefore exhorts the body of the church
to return imto their duty, in the restoration of their elders; and then
prescribes unto them who were the first occasion of schism that every
one would subject themselves unto the restored presbyters, and say,
ITo/w ra wpoSraGadjjjiva uifh roZ <n~kriQo\jg'~i — " I will do the things ap-
pointed or commanded by the multitude," the church in the gene-
rality of its members. The " plebs," the multitude, the body of the
fraternity in the church, — rb rrXrjdog, as they are often called in the
Scripture, Acts iv. 32, vi. 2, 5, xv. 12, 30, — had then right and power
to appoint things that were to be done in the church, for order and
peace. I do not say they had it without, or in distinction from, their
officers, rulers, and guides, but in a concurrence with them, and sub-
ordination to them; whence the acts concluded on maybe esteemed,
and are, the acts of the whole church. This order can be observed,
or this can fall out, only in a congregational church, all whose mem-
bers do meet together for the discharge of their duties and exercise
of their discipline. And if no more may be considered in it but the
miscarriage of the people, without any respect to their right and
power, yet such churches as wherein it is impossible that that should
fall out in them as did so fall out in that church, are not of the same
kind or order with it.
But, for the sake of them who may endeavour to reduce any
church-state into its primitive constitution, that they may be cau-
tioned against that great evil which this church, in the exercise of
their supposed liberty, fell into, I cannot but transcribe a few of
those excellent words which are used plentifully with cogeut reasons
in this epistle2 against it: 'Aicfypd, dyarrr^oi, xui Xiav atayjd, y.a.1
avd^ia rrtg iv XfiffTw dyuy^g axovsrat, rrtv (3e£aiordrriv y.ai upyaiuv Ko-
pivOiuv exxXfiffiav, di' h jj duo Kpogwra, ffraadfyiv rrpbg rovg rrpidZur'spoug' —
"It is shameful, beloved, exceeding shameful, which is reported of
you, that the most firm and ancient church of the Corinthians should,
for the sake of one or two persons, seditiously tmnultuate against
their elders." And hereon he proceeds to declare the dreadful scan-
1 Page G9. s r.ajrc 02.
STATE OF THE CHURCHES IN THE SECOND CENTURY. 287
dal that ensued thereon, both among believers and infidels. The
instruction, also, which he adds hereunto is worthy the remembrance
of all church-members: "Hrw rig -r/ffris, #rw fivvarbg yvuffiv s^si-ttsTv, 7]tu)
tfopbg h hixaia xpien ?^6yo)v} t)ru dyvbg h spyoig' roGobru) fj,a7.\ov rwrsivotppzTv
c<psi}.si, o<rw doxz? ijalWov /ni^uv shai. It is blessed advice for all
church-members that he gives : " Let a man be faithful ; let him be
powerful in knowledge" (or the declaration of it) ; " let him be wise to
judge the words or doctrines; let him be chaste or pure in his works:
the greater he seems to be, the more humble he ought to be, that
so the church may have no trouble by him nor his gifts." But to
return.
5. Having occasion to mention the officers of the church, he
nameth only the two ranks of bishops and deacons,1 as the apostle
also doth, Phil. i. 1. Sj)eaking of the apostles he says, Kara y&pag
xal ToXsig xqpvifffovrig, xadieravov rag aKapyjzg ctbrwv, doxi/jbdaavrsg rQj
KV&v/jLuri tig kr/ff/C&Vous xal Biaxovovg rwv /Jbt Wrjvruv iriffrtusiv' — " Preaching
the word through regions and cities, they appointed the first-fruits" —
as the house of Stephanas was the "first-fruits of Achaia," who there-
fore "addicted themselves to the ministry of the saints," 1 Cor. xvi. 15,
— (or the first converts to the faith), "after a spiritual trial of them"
(as unto their fitness for their work), " to be bishops and deacons of
them that should afterward believe." Where there were as yet but
a few converted, the apostles gathered them into chui-ch-order ; and
so soon as they found any fit among them, appointed and ordained
them to be bishops and deacons ; so that provision might be made
for the guidance and conduct of them that should be converted and
added unto them after they were left by the apostles. These bishops
he affirms to be, and to have been, the presbyters or elders of the
church,2 even the same with those deposed by the Corinthians, in
the same manner as the apostle doth, Acts xx. 28: ' Kfiapr'ia yap oh
fjjixpa 7i[j.7v sdrai, lav roug d/MifiTrug xai offiag •TpoGsvsy/.ovrag rd dupa rfjg
£-T/tf/£o<7rSjs d~oZd'ho)[Azv' jjjaxdpioi ds Kpoodoi-:rop'/i6avrsg vpstfQvrzpoi, etc.; — " It
is no small sin in us to reject or cast off them who have offered the
gifts" (or discharged the duties) " of episcopacy holily and without
blame. Blessed are the elders who went before ! " — namely, as he
expresseth it, because they are freed from that amotion from their
office which those elders now amongst them had undergone, after
they had duly discharged the office of episcopacy. Other distinction
and difference of ordinary officers, besides that of bishops or elders
and deacons, the church at Rome in those days knew not. Such
ought to be in every particular church. Of any one single person
to preside over many churches, which is necessary unto the constitu-
tion of a church-state distinct from that which is congregational,
1 Tages 54, 55. 2 Pages 57, 58.
288 INQUIRY CONCERNING EVANGELICAL CHURCHES.
Clemens knew nothing in his days, but gives us such a description
of the church and its order as is inconsistent with such a pretence.
6. I shall add no more from this excellent epistle, but only the
account given in it of the first constitution of officers in the churches:
Kai oi o\ir6<fro\oi fj/iuv zyvooffav bid too Kvp/ou tj/mcov 'IjjcoD XpiGrou, on 'ipig
sffrai lir) rov ov6[Aa.Tog rr\g sviexovrig, dice ravrvv ovv rr)v cciriav npoyvuffiv
e/XqtpoTeg Tihiiav, xu.rsG7v\6av rovg rrpoeiprj/xsvovg, xai /xsragi) sTivo/M'/iv bzbu)-
xaffiv, o<7rojg edv xoi'irfiZiGiv, biabs^uvrai 'irtpoi, bzboxi/xac'/Azvoi avdpeg, 7r,v
Xsrovpyiav auruv, ro;)j ovv xaraffrafsvrag in? zxsivuv, 5j /xbtu^v vp zrepuv
sXKoyifiuv uvbpuv, <Svvzvboxr,aa6rig rr,g sxxXrjUt'ag ffdffjjc, x. r. X. — " Our
apostles, therefore, knowing by our Lord Jesus Christ that there
would contention arise about the name of episcopacy" (that is, epis-
copacy itself); " for this cause, being endued with a perfect foresight
of things, they appointed those fore-mentioned" (their first converts,
unto the office of the ministry), " for the future describing or giving
order about the course of the ministry, that other approved men
might succeed them in their ministry. These" (elders), " therefore,
who were so appointed by them, and afterward by other famous
men, with the consent of the whole church," etc.
Sundry things we may observe in this discourse: — 1. The apostles
foresaw there would be strife and contention about the name of epis-
copacy; that is, the office itself, and those who should possess it.
This episcopacy was that office which the deposed elders had well
discharged in the church of Corinth. This they might foresee from
the nature of the thing itself, the inclination of men unto pre-emi-
nence, and the instance they had seen in their own days, in such
as Diotrephes, with the former division that had been in this very
church about their teachers, 1 Cor. i. 12. But, moreover, they were
instructed in the knowledge of it by our Lord Jesus Christ, through
his divine Spirit abiding with them and teaching them all things.
This, therefore, they sought by all means to prevent, and that two
ways : — (1.) In that, for the first time, themselves appointed approved
persons unto the office of the ministry; not that they did it of them-
selves, without the consent and choice of the church whereunto
any of them were appointed (for this was directly contrary unto
their practice, Acts i. 15-26, vi. 1-6, xiv. 23), but that the peace
and edification of the churches might be provided for, they them-
selves spiritually tried and approved of fit persons, so to lead the
church in their choice. Wherefore, that which is added afterward,
of "the consent of the whole church," is to be referred unto those
who were ordained by the apostles themselves. (2.) They gave rules
and orders, namely, in their writings, concerning the offices and
officers that were to be in the church, with the way whereby they
should be substituted in the place and room of them that were do-
STATE OF THE CHURCHES IN THE SECOND CENTURY. 289
ceased, as we know they have done in their writings. (3.) After this
was done by the apostles, other excellent persons, as the evangelists,
did the same. These assisted the churches in the ordination and
choice of their officers, according unto the rules prescribed by the
apostles. And I know not but that the eminent pastors of other
churches, who usually gave their assistance in the setting apart and
ordination of others unto the ministry, be intended.
I have insisted long on this testimony, being led on by the excel-
lency of the writing itself. Nothing remains written so near the
times of the apostles, nor doth any that is extant which was written
afterward give such an evidence of apostolical wisdom, gravity, and
humility. Neither is there in all antiquity, after the writings of the
apostles, such a representation of the state, order, and rule of the first
evangelical churches. And it is no small prejudice unto the preten-
sions of future ages that this apostolical person, handling a most
weighty ecclesiastical cause, makes not the least mention of such
ofEces, power, and proceedings, as wherein some would have all
church rule and order to consist.
The epistle of Polycarpus, and the elders of the church of Smyrna
with him, unto the church of the Philippians, is the next on the roll
of antiquity. Nothing appears in the whole to intimate any other
church-state or order than that described by Clemens. The epistle
is directed unto the whole church at Philippi, not unto any particular
bishop: HoXuzapTog, %a) 01 guv avrui KpsoQurspoi rft l/cx>.'/jff/a rov Qeov
rff rrapoixouffp QiXlKTrovg. This was the usual style of those days. So
was it used, as we have seen, by Clemens: ' Ex-/.Xrj<sia r\ itaporAaxxsu
"Pw/ajjv. So it was used presently after the death of Polycarpus
by the church at Smyrna, in the account they gave unto other
churches of his death and martyrdom: 'H ixxk^sia tqZ Qiou r; va-
poiTiovda ~2/j,vpvav ri) sxKXrjffia vapoiaovgp ev <&i\o//.s\icd. And the same
was the inscription of the epistle of the churches at Vienne and
Lyons in France, unto the churches in Phrygia, as we shall see im-
mediately. And these are plain testimonies of that communion
among the churches in those days which was held in and by the
body of each church, or the community of the brotherhood ; which is
a clear demonstration of their state and order. And those whom the
apostle, writing to the Philippians, calls their bishops and deacons,
Polycarpus calls their presbyters and deacons. " It behoves you,"
saith he unto the church there, " to abstain from these things/'
b--oraeso/xsvoig roTg rrpsaQvrspoig xai diuxovoig, — " being subject unto the
elders and deacons/' Nor cloth he mention any other bishop among
the Philippians. And it may be observed, that in all these primitive
writings there is still a distinction made, after the example of Scrip-
ture, between the church and the guides, rulers, bishops, or elders of
vol xv. 19
290 INQUIRY CONCERNING EVANGELICAL CHURCHES.
it; and the name of the church is constantly assigned unto the body
of the people as distinct from the elders, nowhere to the bishops or
elders as distinct from the people, though the church, in its complete
state, comprehend eth both sorts.
Unto this time, — that is, about the year 107 or 108, — do belong
the epistles ascribed unto Ignatius, if so be they were written by him ;
for Poly carpus wrote his epistle to the Philippians after Ignatius was
-earned to Rome, having wrote his epistle before in Asia. Many
are the contests of learned men about those epistles which remain,
whether they are genuine, or the same that were written by him ;
for that he did write epistles unto sundry churches is acknowledged
by all. And whereas there have in this age been two copies found
and published of those epistles, wherein very many things that were
obnoxious unto just exception in those before published do not at all
appear, yet men are not agreed which of them ought to be preferred ;
and many yet deny that any of them were those written by Ignatius.
I shall not interpose in this contest; only, I must say, that if any of
his genuine writings do yet remain, yet the corruption and interpo-
lation of them for many ages must needs much impair the authority
of what is represented in them as his ; nor am I delivered from these
thoughts by the late either more sound or more maimed editions of
them. And the truth is, the corruption and fiction of epistolical
writings in the first ages was so intolerable, as that very little in that
kind is preserved sincere and unquestionable. Hence Dionysius, the
bishop of Corinth, complained that in his own time his own epistles
were so corrupted, by additions and detractions, as that it seems he
would have them no more esteemed as his, Euseb. Ecclesiast. Hist,
lib. iv. cap. 23.
But yet, because these epistles are so earnestly contended for by
many learned men as the genuine writings of Ignatius, I shall not
pass by the consideration of them as unto the argument in hand.
I do therefore affirm, that in these epistles (in any edition of them)
there is no mention made or description given of any church or
church-state but only of that which is congregational ; that is, such
a church as all the members whereof did meet, and were obliged to
meet, for divine worship and discipline in the same place. What was
the distinction they observed among their officers, of what sort they
were, and what number, belongs not unto our present inquiry. Our
concernment is only this, that they did preside in the same parti-
cular church, and were none of them bishops of more churches than
one, or of any church that should consist of a collection or associa-
tion of such particular churches as had no bishops, properly so called,
of their own.
All these epistles, — that is, the seven most esteemed, — were writ-
STATE OF THE CHURCHES IN THE SECOND CENTURY. 291
ten, as that of Clemens, unto the bodies or whole fraternity of the
churches, unto whom they are directed, in distinction from their
bishops, elders, and deacons, excepting that only unto Polycarpus,
which is unto a single person. Under that consideration, — namely,
of the entire fraternity in distinction from their officers, — doth he ad-
dress unto them, and therein doth he ascribe and assign such duties
unto them as could not be attended unto nor performed but in the
assembly of them all. Such is the direction he gives unto the church
of the Philadelphians, how and in what manner they should receive
penitents returning unto the church, that they might be encouraged
unto that duty by their benignity and patience ; and many things of
the like nature doth he deal with them about. And this assembling-
together in the same place, — namely, of the whole church, — he doth
frequently intimate and express. Some instances hereof we may
repeat : —
Udvrzg Wi to avrb sv ra) wpotftuy^ a/Ma <fvvep%etidi' f/,!a hzriGig etfTW xoivq'
— " Meet all of you together in the same place ; let there be one
prayer in common of all," Epist. ad Magnes. [cap. vii.] This direc-
tion can be given unto no other but a particular church. And again
to the Philadelphians [cap. ii.]: "O-ttov 6 ntoi^riv sgtiv, ixe? ug npoQaru
dxoXovdsTri' — " Where your pastor is, there follow you as sheep."
And how they may do so is declared immediately afterward [cap.
iv.] : Ouppwv ypa<pw tt\ d^ioOsuj dyairy v/auv, ftapaxaXuv xj^ag [Mia, itidTa,
xai svi nripbyihtiTi xai (j;icL ihyapusria y^p^adai' (x,ia yap sffnv 7) (tdp<* rou
Kupiou 'ivjffou, xai 'iv avrov to aipa to v-rsp qftuv sxyud'zv, tig xai aprog roTg
xaeiv edpvtpdrj, xai 'iv <7ror?jpiov ro/g oXoig 8nvt/j,fi6ri, 'iv ^udiaeryipiov <irac*r) tt)
exxXrisia, xai Big s-rriffxoTog a/xa tw Kpzo'Qvrspitjj, xai roTg haxovoig roTg
ffuvdovXoig (io\)' — " I write with confidence unto your godly love, and
persuade you to use one faith" (or the confession of it), " one preach-
ing of the word, and one eucharist" (or administration of the holy
sacrament). " For the flesh of Christ is one, and the blood of Christ
that was shed for us is one : one bread is broken to all, and one cup
distributed among all ; there is one altar to the whole church, and
one bishop, with the presbytery, and the deacons my fellow-servants."
Nothing can be more evident than that it is a particular church, in
its order and assembly for worship in one 'place, that he describes;
nor can these things be accommodated unto a church of any other
form. And towards the end of the epistle, treating about the churches
sending their bishops or others on their occasions, he tells them in
particular [cap. X.] : TlpsTov scriv b[x,7v ug ixxXrt6ia ©sou yjcipoTovr\6oj
bkiGzo-ttov, iig rb vpsdZtZdai sxsT QioZ TpieZiiav sig to ouyy^wpriQrivai avrofg
sir! to au-b yivoftsvoig, xai do^dgai to ovo/j,a to\j Ozou' — " It becometh you
as a church of God to choose or appoint a bishop, who may perforin
the embassy of God, that it may be granted unto them to glorify the
292 INQUIRY CONCERNING EVANGELICAL CHURCHES.
name of God, being gathered together in one place." It is somewhat
difficult [to conceive] how the church of Philadelphia should choose
or ordain a bishop at this time, for they had one of their own, whom
Ignatius greatly extols in the beginning of the epistle. Nor was it
in their power or duty to choose or ordain a bishop for the church
of Antioch, which was their own right and duty alone ; nor had the
church of Antioch any the least dependence on that at Philadelphia.
It may be he intends only their assistance therein, as immediately
before he ascribes the peace and tranquillity of the Antiochians unto
the prayers of the Philadelphians. For my part, I judge he intends
not the proper bishop of either place, but some elder, which they
were to choose as a messenger to send to Antioch, to assist them in
their present condition ; for in those days there were persons chosen
by the churches to be sent abroad to assist other churches on the like
occasions. These were called dvoeroXoi sxxXr^iuiv, 2 Cor. viii. 23, — the
especial "apostles of the churches;" as verse 19, it is said of Luke
that he was yjiporovrihig vvb ruv rAxX^ffiuv, — " chosen" and appointed
" by the churches" for the service there mentioned. Such was this
bishop, who was sent on God's errand to assist the church by his
advice and counsel as unto the continuance of their assemblies, unto
the glory of God, though at present their bishop was taken from
them. In that epistle unto the Ephesians, he lets them know that
he rejoiced at their iro'hvir'h -/jOsia, their " numerous multitude;" whom
he persuades and urgeth unto a common concurrence in pra}Ter with
their bishop [cap. V.] : E/ yap svbg %a) dsvrepou rxpaai-oyJr\ T06a(jrr,v iGyvv
zyji oZ<srz rbv ~X.pi6rbv sv auroTg effrdvai, toVw /jlccXXov r\ ri rou iTioxctrov xal
tacrig rqg ixxXriCiag npoaiw/jn cvppwvog; — " And if the prayers of one or
two be so effectual that they bring Christ among them, how much
more will the consenting prayer of the bishop and the whole church
together?" So he again explains his mind towards the end of the
epistle [cap. xiii.] : "SKovdafyre ovv KuxvoTipov nuv'spyzsdar orav yap ffvvs-
yjwg i<xl rb abrb yivriffOs, xaSaipovv-ai a) dwdpsig rov 1ara\>a' — " Do your
diligence to meet together frequently ; for when you frequently meet
together in the same place, the powers of Satan are destroyed." And
many other expressions of the like nature occur in those epistles. We
are no way, at present, concerned in the controversy about that dis-
tinction of bishops and presbyters which the writer of those epistles
doth assert; this only I say, that he doth in none of them take the
least notice, or give the least intimation, of any church-state but such
alone wherein the members of the whole church did constantly meet
together in the same place, for the worship of God and communion
among themselves. And not only so, but he everywhere, in all his
epistles to them, ascribes such duties and rights unto the churches as
cannot be observed and preserved but in particular churches only.
STATE OF THE CHURCHES IN THE SECOND CENTURY. 293
Nor doth he leave any room for any other church-state whatever.
Although, therefore, there might have been, and probably there
were, some alterations in the order of the churches from what was of
primitive institution, yet was there as yet no such change in their
state as to make way for those greater alterations which not long
after ensued; for they were not introduced until, through a defect in
the multiplication of churches in an equality of power and order, —
which ought to have been done, — they were increased into that multi-
tude for number of members, and were so diffused as unto their habi-
tations, as made an appearance of a necessity of another constitution
of churches and another kind of rule than what was of original ap-
pointment.
Justin Martyr wrote his Second Apology for the Christians unto
the Roman emperors about the year 150. It is marvellous to con-
sider how ignorant not only the common sort of the Pagans, but the
philosophers also, and governors of the nations, were of the nature of
Christian churches, and of the worship celebrated in them. But who
are so blind as those who will not see? Even unto this day not a
few are willingly, or rather wilfully, ignorant of the nature of such
assemblies, or what is performed in them, as were among the primi-
tive Christians, that they may be at liberty to speak all manner of
evil of them falsely. Hence were all the reports and stories among
the heathen concerning what was done in the Christian conventicles ;
which they would have to be the most abominable villanies that were
ever acted by mankind. Even those who made the most candid in-
quiry into what they were and did, attained unto very little know-
ledge or certainty concerning them and their mysteries ; as is evident
in the epistles of Trajan and Pliny, with the rescript of Adrian unto
Minutius Fundanus about them.
In this state of things, this our great and learned philosopher, who
afterward suffered martyrdom about the year 160, undertook to give
an account unto Antoninus Pius and Lucius, who then ruled the
Roman empire, of the nature, order, and worship of the Christian
churches; and that in such an excellent manner, as that I know
nothing material that can be added unto it, were an account of the
same things to be given unto alike persons at this day. We may
touch a little upon some heads of it : —
1. He declares the conversion of men unto the faith as the foun-
dation of all their church order and worship: "Oaoi av <xei<rOuffi xai
mffrsuuffiv d'hrj^/j raura, rcc up' ^u,Zv didaffKo/uzva xai ~Kiy(t;Mva slvai, v.oA
(3touv oirug dvvaffdou u-ms^aiVTai, iu^iG&ai n '/.a! airsTv v/jffriuovrag <xapa rou
Qsou ruv Tporjf/,apT'/}ijjh(f)v apiGiv didddzovrou tj^uv Guvsu^o/asvojv -/.a! ffvvvrtff-
rivovruv auroTg' — " As many as are persuaded and do believe the things
to be true which are taught and spoken by us, and take upon them-
294 INQUIRY CONCERNING EVANGELICAL CHURCHES.
selves that they are able to live according to that doctrine, they are
taught to seek of God, by fasting and prayer, the pardon of their fore-
going sins; and we also do join together with them in fasting and
prayer for that end." And herein,' — (1.) The only means of conver-
sion which he insists upon is the preaching of the word, or truth of
the gospel, wherein they especially insisted on the doctrine of the
person and offices of Christ, as appears throughout his whole Apology.
(2.) This preaching of the word, or declaration of the truth of the
gospel, unto the conversion of the hearers, he doth not confine unto
any especial sort of persons, as he doth afterward the administration
of the holy things in the church ; but speaks of it in general as the
work of all Christians that were able for it, as doth the apostle,
1 Cor. xiv. 24, 25. (3.) Those who were converted did two things:
— [1.] They 'professed their faith or assent unto the truth of the
doctrine of the gospel ; [2.] They took it on themselves to live ac-
cording to the ride of it, — to do and observe the things commanded
by Jesus Christ, as he appointed they should, Matt, xxviii. 18-20.
(4.) To lay a sure and comfortable foundation of their future profes-
sion, they were taught to confess their former sins, and by earnest
prayer, with fastings, to seek of God the pardon and forgiveness of
them. And, — (5.) Herein (such was their love and zeal) those who
had been the means of their conversion joined with them, for their
comfort and edification. It is well known how this whole process is
lost, and on what account it is discontinued; but whether it be done
so unto the advantage of Christian religion, and the good of the souls
of men, is well worth a strict inquiry.
2. In the next place he declares how those who were so converted
were conducted unto baptism, and how they were initiated into the
mysteries of the gospel thereby.
3. When any was so baptized, they brought him unto the church
which he was to be joined unto: 'H/MTg 8s //.sra rh ovrug Xovctui rbv
-TrsKiiGiJj'svov TUtl euyxaranQsi/Asvov iff/ rovg Xsyofi'svovg adz\<povg ayoflsv, hda,
(fwriyfievot s/V/, xoivag thyug <xoiyioo;j,svoi in'sp n eavruv, xai rov <puriffi)svTog
x.ui aWuv 'xavra-xjav ndvTuv ivrCvwg, x. r. X. — " Him who is thus baptized,
who be&eveth, and is received" (by consent) " among us" (or to be
of our number), "we bring him unto those called the brethren, when
they are met" (or gathered together) " for joint prayers and suppli-
cations for themselves, and for him who is now illuminated, and all
others, with intension of mind," etc. We have here another illustrious
instance of the care and diligence of the primitive church about the
instating professed believers in the communion of the church. That
hereon those who were to be admitted made their public confession
we shall afterward declare. And the brethren here mentioned are
the whole fraternity of the church, who were concerned in these
STATE OF THE CHURCHES IN THE SECOND CENTURY. 295
things. And Justin is not ashamed to declare by what name they
called one another among themselves, even to the heathen, though
it be now a scorn and reproach among them that are called Chris-
tians.
4. He proceeds to declare the nature of their church meetings or
assemblies, with the duties and worship of them. And he tells us,
first, that they had frequent meetings among themselves : " They that
have any wealth," saith he, " do help the poor," zal ewiefkh dXk-^Xoig
a'ni, " and we are continually together;" that is, in the lesser occa-
sional assemblies of the brethren, for so, in the next place, he adds
immediately, Trj tou fjXlou Xzyo/xevrj rj/j,'spcc} <7rdvrcuv xard -xuXug nai dypovg
/msvovtcijv It/ to avrb auvsXsueig yfoirar — " On the day called Sunday
there is a meeting of all that dwell in the towns and fields or villages
about." This was the state, the order, the proceeding of the church
in the days of Justin ; whence it is undeniably evident that he knew
no other church-state or order but that of a particular congregation,
whose members, living in any town or city, or fields adjacent, did
constantly, all of them, meet together in one place on the first day
of the week, for the celebration of divine worship.
5. In this church he mentions only two sorts of officers, -Trpoigrursg
and didzovoi, " presidents and deacons." Of the first sort, in the duty
of one of their assemblies, he mentions but one, 6 tfposgrug, " the
president," the ruler, the bishop; to whom belonged the administra-
tion of all the holy mysteries. And that we may not think that he is
called the irpossrws with respect unto any pre-eminence over other
ministers or elders, like a diocesan bishop, he terms him -rposarug ro~v
ddiXipuv, he that " presided over the brethren" of that church. Now,
certainly that church wherein one president, elder, presbyter, or
bishop, did administer the holy ordinances in one place unto all the
members of it, was a particular congregation.
6. The things that he ascribeth unto this leader, to be done at
this general meeting of the church every Lord's day, were, — (1.)
That he prayed; (2.) That after the reading of the Scripture he
■preached; (3.) That he consecrated the eucharist, the elements of
the bread and wine being distributed by the deacons unto the con-
gregation; (4.) That he closed the whole worship of the day in
prayer.
7. In the consecration of the sacramental elements, he observes
that the president prayed at large, giving thanks to God : E-j^p icriau
eiri toXv vonTrai. So vain is the pretence of some, that in the primi-
tive times they consecrated the elements by the repetition of the
Lord's prayer only. After the participation of the eucharist there
was a collection made for the poor, as he describeth it at large; what
was so gathered being committed to the pastor, who took care for
20 G INQUIRY CONCERNING EVANGELICAL CHURCHES.
the distribution of it unto all sorts of poor belonging unto the church.
Hereunto was added, as Tertullian observes, the exercise of discipline
in their assemblies ; whereof we shall speak afterward. The close of
the administration of the sacrament Justin gives us in these words:
Ka.1 o -Trpoeerug sv^ag 6/xo!ug %a) iu^apiffrlag oSri ovvu/Aig abruj oLvaivef/wnf
— r" The pastor again, according to his ability" (or power), " poureth
forth" (or sends up) " prayers, the people all joyfully crying, Amen,"
etc. "0(j-/i Buva/Mig, — that is, as Origen expounds the phrase often used
by himself, Kara rqv vapovsuv xai bokTsav duva/xiv, lib. viii. ad Gels. ; —
"According unto the present ability given unto him."
This was the state, the order, and the worship of the church, with
its method, in the days of Justin Martyr. This and no other is that
which we plead for.
Unto these times belongs the most excellent epistle of the churches
of Vienne and Lyons in France, unto the brethren in Asia and
Phrygia, recorded at large by Eusebius, Hist., lib. v. cap. 1. Their
design in it is to give an account of the holy martyrs who suffered
in the persecution under Marcus Antoninus. I am no way concerned
in what state Irenseus was in the church at Lyons, whereon, after
the writing of this epistle, he was sent to Eleutherius, the bishop of
Rome, which he gives an account of, cap. iv. He is, indeed, in
that epistle called a presbyter of the church, although, as some sup-
pose, it was sundry years after the death of Pothinus, whom they
call bishop of Lyons, into whose room he immediately succeeded;
and Eusebius himself, cap. viii., affirming that he would give an ac-
count of the writings of the ancient ecclesiastical presbyters, in the
first place produceth those of Irenseus. But these things belong not
unto our present contest. The epistle we intend was written by the
brethren of those churches, and it was written to the brethren of the
churches in Asia and Phrygia, after the manner of the Scripture ;
wherein the fraternity or body of the church was designed or in-
tended in all such epistles. From them was this epistle, and unto
those of the same sort was it written, — not from one bishop unto
another. And as this manifests the concern of the brotherhood in all
ecclesiastical affairs, so, with all other circumstances, it evidenceth
that those churches were particular or congregational only. Nor is
there any thing in the whole epistle that should give the least inti-
mation of any other church-state known unto them. This epistle,
as recorded by Eusebius, gives us a noble representation of the spirit
and communion that was then among the churches of Christ ; being
written with apostolical simplicity and gravity, and remote from
those titles of honour and affected swelling words, which the feigned
writings of that age, and some that are genuine in those that followed,
are stuffed withal.
STATE OF THE CHURCHES IN THE SECOND CENTURY. 297
Tertullian, who lived about the end of the second century, gives
us the same account of the state, order, and worship of the churches,
as was given before by Justin Martyr, Apol. ad Gen. cap. xxxix. The
description of a church he first lays down in these words: " Corpus
sumus de conscientia religionis, et discipline imitate, et spei fce-
dere;" — " We are a body" (united) " in the conscience of religion"
(or a conscientious observation of the duties of religion), " by an
agreement in discipline" (whereby it was usual with the ancients to
express universal obedience unto the doctrine and commands of
Christ), " and in a covenant of hope." For whereas such a body or
religious society could not be united but by a covenant, he calls it
': a covenant of hope," because the principal respect was had there-
in unto the things hoped for. They covenanted together so to live
and walk in the discipline of Christ, or obedience unto his com-
mands, as that they might come together unto the enjoyment of
eternal blessedness.
This religious body or society, thus united by covenant, did meet
together in the same assembly or congregation: "Corpus sumus,
coimus in coetum et congregationem, ut ad Deum quasi manu facta
precationibus ambiamus orantes ;" and, " Cogimur ad divinarum li-
terarum commemorationem," etc. Designing to declare, as he doth
in particular, " Negotia Christianas factionis," as he calls them, or
the duties of Christian religion, which in their churches they did
attend unto, he lays the foundation in their meetings in the same
assembly or congregation.
In these assemblies there presided the elders, that, upon a testi-
mony of their meetness unto that office, were chosen thereunto :
" President probati quique seniores, honorem istum non pretio sed
testimonio adepti." And in the church thus met together in the
same place, assembly, or congregation, under the rule and conduct
of their elders, among other things they exercised discipline; that
is, in the presence and by the consent of the whole : " Ibidem etiam,
exhortationes, castigationes, et censura clivina. Nam et judicatur
magno cum pondere, ut apud certos de Dei conspectu; summumque
futuri judicii praBJudicium est, si quis ita deliquerit, ut a communi-
catione orationis et conventus, et omnis sancti commercii relegetur."
The loss of this discipline and the manner of its administration hath
been one of the principal means of the apostasy of churches from
their primitive institution.
To the same purpose doth Origen give us an account of the way
of the gathering and establishing churches under elders of their own
choosing, in the close of his last book against Celsus. And although
in the days of Cyprian, in the third century, the distinction between
the bishop in any church, eminently so called, and those who are
298 INQUIRY CONCERNING EVANGELICAL CHURCHES.
only presbyters, with their imparity, and not only the precedency
but superiority of one over others, began generally to be admitted,
yet it is sufficiently manifest from his epistles that the church where-
in he did preside was so far a 'particular church as that the whole
body or fraternity of it was admitted unto all advice in things of
common concernment unto the whole church, and allowed the exer-
cise of their power and liberty in choosing or refusing the officers
that were to be set over them.
Some few things we may observe from the testimonies insisted on ;
as, —
1. There is in them a true and full representation of the state,
order, rule, and discipline of the churches in the first ages. It is a
sufficient demonstration that all those things wherein at the present
the state and order of the church are supposed to consist are indeed
later inventions; not merely because they are not mentioned by them,
but because they are not so when they avowedly profess to give an
account of that state and order of the church which was then in use
and practice. Had there been then among Christians metropolitan
archbishops, or bishops diocesan, churches national or provincial, an
enclosure of church power or ecclesiastical jurisdiction, in and for the
whole rule of the church, unto bishops and officers utterly foreign
unto any pretence of apostolical institution or countenance; had
many churches, or many hundreds of churches, been without rule
in or among themselves, subject to the rule of any one man standing
in no especial relation unto any of them ; with other things of the
like nature been then invented, known, and in use, — how could they
possibly be excused in passing them over without the least taking-
notice of them, or giving them the honour of being once mentioned
by them? How easy had it been for their pagan rulers, unto whom
they presented their accounts (some of them) of the state of their
churches, to have replied that they knew well enough there were
other dignities, orders, and practices than what they did acknow-
ledge, which they were either afraid or ashamed to own ! But be-
sides this silence, on the other hand, they assert such things of the
officers appointed in the church, — of the way of their appointment,
of the duty of officers in the church, of the power and liberty of
the people, of the nature and exercise of discipline, — as are utterly
inconsistent with that state of these things which is by some pleaded
for. Yea, as we have showed, whatever they write or speak about
churches or their order can have no being or exercise in any other
form of churches but of particular congregations.
2. That account which they give, that representation which they
make, of the kind, state, and order of the churches among them, doth
absolutely agree with and answer unto what we are taught in the
STATE OF THE CHURCHES IN THE SECOND CENTURY. 299
divine writings about the same things. There were, indeed, before
the end of the second century, some practices in and about some
lesser things (such as sending the consecrated elements from the
assembly unto such as were sick) that they had no warrant for from
any thing written or done by the apostles; but as unto the substance
of what concerns the state, order, rule, discipline, and worship of
evangelical churches, there is not any instance to be given wherein
they departed from the apostolical traditions or institution, either by
adding any thing of their own unto them, or omitting any thing
that was by them ordained.
3. From this state the churches did by degrees and insensibly
degenerate, so as that another form and order of them did appear
towards the end of the third century ; for some in the first churches
not applying their minds unto the apostolical rule and practice, who
" ordained elders in every church," and that not only in cities and
towns, but, as Clemens affirms, xard, %w^ac, in the country villages,
many disorders ensued with respect unto such collections of Chris-
tians and congregations as were gathered at some distance from the
first or city church. Until the time of Origen, the example of the
apostles in this case was followed, and their directions observed;
for SO he writes: 'Hfbtig h sxaffr'/} vroXsi akXo ffiiffrri/xa rtarpibog, XTiedsv
Koytfj Qsov £-7ri(>rd>£$voi, robe, dviccroiig Xoyoj xai {3iw hyiiT ypoj^svovg oupyjiv
iiri rh apyjtv zxx\r}6iuv -TTapaxaXcvjusv. — Ka/ s/' dpyoveiv 01 xaXug apyov-
rsg h rrj sxxXriffiq, v<nrb TTJg Kara $shv <ffa,Tp!8og, Xsyu b\ rSjg exxXrioiag,
sxXiyoijLS'JOi' dpyoutSi xard ru una rov Qzou KporsTwyfieva,' — " And we,
knowing that there are other congregations gathered in the towns up
and down, by the preaching of the word of God" (or, that there is
another heavenly city in any town, built by the word of God), " we
persuade some that are sound in doctrine and of good conversation,
and meet for their rule, to take on them the conduct or rule of those
churches ; and these, whilst they rule within the churches those
societies of divine institution by whom they are chosen, they govern
them according to the prescriptions" (or commands) " and rules given
by God himself," Adver. Cels., lib. viii.
Those of whom he speaks, nfts%, were the pastors or principal mem-
bers of the churches that were established. When they understood
that, in any place distant from them, a number of believers were
called and gathered into church-order by the preaching of the word,
they presently, according unto their duty, took care of them, — in-
quired into their state and condition, assisting them, in particular, in
finding out, trying, and recommending unto them persons meet to be
their officers and rulers. These he acknowledgeth to be churches
and cities of God, upon their collection by the preaching of the word,
antecedently unto the constitution of any officers among them ; as
300 INQUIRY CONCERNING EVANGELICAL CHURCHES.
the apostles also did, Acts xiv. 22, 23. Wherefore, the church is essen-
tially before its ordinary officers, and cannot, as unto its continuance,
depend on any succession of theirs ; which they have none but what
it gives unto them. These officers thus recommended were chosen,
as he tells us, by the churches wherein they were to preside, and
thereon did govern them by the rule of God's word alone.
Hereby was the original constitution and state of the first churches
for a good season preserved. Nor was there the least abridgment of
the power either of these churches or of their officers, because, it may
be, they were some of them planted in poor country villages ; for as
no man in the world can hinder but that every true church hath
" de jure" all the rights and powers that any other church in the
world hath or ought to have, or that every true officer, bishop, elder,
or pastor hath all the power that Christ hath annexed unto that
office (be they at Eome or Eugubium,1) so there was no abridgment
of this power in the meanest of them as yet attempted.
But this course and duty in many places, not long after, became to
be much omitted. Whether out of ignorance, or negligence, or un-
willingness of men to undertake the pastoral charge in poor country
churches, I know not, but so it was, that believers in the regions
round about any city, h ^upaig, were looked on as those which be-
longed unto the city churches, and were not settled in particular
congregations for their edification, which they ought to have been;
and the councils that afterward ensued made laws and canons that
they should be under the government of the bishops of those city
churches. But when the number of such believers was greatly in-
creased, so as that it was needful to have some always attending the
ministry among them, they came, I know not how, to have " chor-
episcopi" among them and over them. The first mention of them is
in the synod of Ancyra in Galatia, about the year 314, can. 13; and
mention is again made of them in a synod of Antioch, an. 341, and
somewhat before at the council of Neocoesarea, can. 13, and fre-
quently afterward, as any one may see in the late collections of the
ancient canons. I verily believe, nor can the contrary be proved,
but that these " chorepiscopi" at first were as absolute and complete
in the office of episcopacy as any of the bishops of the greater cities,
having their name or denomination from the places of their resi-
dence (iffiaxovoi Tiara ^upag), and not for an intimation of any infe-
riority in them unto other city bishops; but so it came to pass, that
through their poverty and want of interest, their ministry being con-
fined unto a small country parish, and perhaps through a comparative
meanness of their gifts or abilities, the city bishop claimed a supe-
riority over them, and made canons about their power, the bounding
1 A small town about eighty miles from Rome. The expression is borrowed from
Jerome ad Evang. : "Ubicuuque fucrit episcopus, sive Konuu, sive Eugubii, etc." — Ed.
STATE OF THE CHUECHES IN THE SECOND CENTURY. 301
and exercising of it, in dependence on themselves. For a while they
were esteemed a degree above mere presbyters, who accompanied or
attended the bishop of the city church in his administrations, and a
degree beneath the bishop himself, — in a posture never designed by
Christ nor his apostles. Wherefore, in process of time, the name and
thing were utterly lost, and all the country churches were brought
into an absolute subjection unto the city churches, something being-
allowed unto them for worship, nothing for rule and discipline ;
whereby the first state of churches in their original institution, sacredly
preserved in the first centuries, was utterly lost and demolished.
I shall add but one argument more to evince the true state and
nature of evangelical churches herein, — namely, that they were only
particular congregations ; and that is taken from the duties and
powers ascribed in the Scripture unto churches, and the members or
entire brotherhood of them. It was observed before that the epistles
of the apostles were written all of them unto the body of the churches,
in contradistinction unto their elders, bishops, or pastors, unless it
were those that were written unto particular persons by name. And
as this is plain in all the epistles of Paul, wherein sometimes distinct
mention is made of the officers of the church, sometimes none at all,
so the apostle John affirms that he wrote unto the church, but that
Diotrephes (who seems to have been their bishop) received him not,
at once rejecting the authority of the apostle and overthrowing
the liberty of the church ; which example was diligently followed in
the succeeding ages, 3 John 9. And the apostle Peter, writing unto
the churches on an especial occasion, speaks distinctly of the elders,
I Pet. v. 1, 2. See also Heb. xiii. 24, the body of the epistle
being directed to the body of the churches. Wherefore, all the in-
structions, directions, and injunctions given in those epistles as unto
the exercise of power or the performance of duty, they are given
unto the churches themselves. Now, these are such, many of them,
as cannot be acted or performed in any church by the body of the
people, but that which is congregational only. It were too long here
to insist on particulars, — it shall be done elsewhere; and it will
thence appear that this argument alone is sufficient to bear the
weight of this whole cause. The reader may, if he please, consider
what representation hereof is made in these places compared together,
Matt, xviii. 15-18; Acts i. 12, 23, ii. 1, 42, 44, 46, v. 11-13, xi. 21,
22, 25, 26, 28-30, xii. 5, 12, xiv. 26, 27, xv. 1-4, 6, 12, 13, 22, 23,
27, 28, 30, xx. 28; Eom. xv. 5, 6, 14, 25, 26, xvi. 3, 17, 18; 1 Cor.
i. 4, 5, chap. v. throughout, xii. 4, 7-9, 11, 15, 18, 28-31, chap. xiv.
throughout, xvi. 10, 11; 2 Cor. iii. 1-3, vii. 14, 15, viii. 22-24, ii.
6-11, viii. 5; Eph. ii. 19-22, v. 11, 12; Gal. vi. 1 ; Phil. ii. 25-28;
Col. i. 1, 2, ii. 2, iii. 16, iv. 9, 12, 16, 17; 1 Thess. v. 11-14; 2 Thess.
302 INQUIRY CONCERNING EVANGELICAL CHURCHES.
iii. 6, 7, 14, 15; Heb. x. 24, 25, xii. 15, 16. In these, I say, and
other places innumerable, there are those things affirmed of and
ascribed unto the apostolical churches, as unto their state, order,
assemblies, duties, powers, and privileges, as evince them to have
been only particular congregations.
CHAPTER VI.
Congregational churches alone suited unto the ends of Christ in the institution of
his church.
Having given an account of that state and order of the gospel
churches which are of divine institution, it is necessary that we de-
clare also their suitableness and sufficiency unto all the ends for
which the Lord Christ appointed such churches ; for if there be any
true proper end of that nature which cannot be attained in or by any
church-state in this or that form, it must be granted that no such
form is of divine appointment. Yea, it is necessary not only that
such a state as pretends unto a divine original be not only not con-
tradictory unto or inconsistent with such an end, but that it is effec-
tually conducing thereunto, and in its place necessary unto that
purpose. This, therefore, is that which we shall now inquire into, —
namely, whether this state and form of gospel churches in single con-
gregations be suited unto all those ends for which any such churches
were appointed ; which they must be on the account of the wisdom
of Jesus Christ, the author and founder of them, or be utterly dis-
carded from their pretence. Nor is there any more forcible argument
against any pretended church-state, rule, or order, than that it is ob-
structive unto the souls of men in attaining the proper ends of their
whole institution. What these ends are was in general before de-
clared; I shall not here repeat them, or go over them again, but only
single out the consideration of those which are usually pleaded as
not attainable by this way of churches in single congregations only,
or that at least they are not suited unto their attainment.
1. The first of these is mutual love among all Christians, all the dis-
ciples of Christ. By the disciples of Christ I intend them, and them
only, who profess faith in his person and doctrine, and to hear him,
or to be guided by him alone, in all things that appertain unto the
worship of God, and their living unto him. If there are an}r called
( 'hristians who in these things choose other guides, call other minis-
ters, hear them in their appointments, we must sever them from our
present consideration; though there are important duties required of
us towards them also. But what is alleged is necessary unto the con-
CONGREGATIONAL CHURCHES SUITED TO THE ENDS OF CHRIST. 303
stitution of a true disciple of Christ. Unto all those his great com-
mand is, mutual love among themselves. This he calls in an especial
manner "his commandment," and "a new commandment;" as for
other reasons, so because he had given the first absolute great ex-
ample of it in himself, as also discovered motives unto it and reasons
for it which mankind before was in the dark unto. And such weight
doth he lay on this command, that he declares the manifestation of
the glory of God, his own honour, and the evidence to be given unto
the world that we are his disciples, do depend on our obedience there-
unto.
To express and exercise this love, in all the acts and duties of it,
among his disciples, was one end of his appointing them to walk in
church-relation one unto another, wherein this love is the bond of
perfectness. And the loss of this love, as unto its due exercise, is no
less a pernicious part of the fatal apostasy of the churches than is the
loss of faith and worship: for hereon is Christendom, as it is usually
called, become the greatest stage of hatred, rage, wrath, bloodshed,
and mutual desolations that is in the whole world ; so as that we have
no way to answer the objection of the Jews arguing against us from
the divine promises ot love and peace in the kingdom of the Messiah,
but by granting that all these things arise from a rebellion against
his rule and kingdom. Now, this love in its exercise is eminently
preserved in this order of particular churches ; for, —
(1.) The principle of their collection into such societies, next unto
that of faith in Christ Jesus, is love unto all the saints; for their
conjunction being with some of them as such only, they must have a
love unto all that are so. And none of them would join in such
societies if their so doing did in any thing impair their love unto all
the disciples of Christ, or impede it in any of its operations. And
the communion of these churches among themselves is, and ought to
be, such as that all of them do constitute as it were one body and
common church; as we shall see afterward. And it is one principal
duty of them to stir up themselves, in all their members, unto a con-
tinual exercise of love towards all the saints of Christ, as occasion
doth require ; and if they are defective in this catholic love, it is their
fault, contrary to the rule and end of their institution.
(2.) Unto the constant expression and exercise of this love there are
required, — [1.] Present suitable objects unto all the acts and duties
of it; [2.] A description and prescription of those acts and duties;
[3.] Rules for the right performance and exercise of them ; [4.] An
end to be attained in their discharge. All these things hath the
Lord Christ provided for his disciples in the constitution and rule of
these churches. And a due attendance unto them hath he appointed
as the instance, trial, and experiment of their love unto all his dis-
304 INQUIRY CONCERNING EVANGELICAL CHURCHES.
ciples; for whereas they might pretend such a love, yet plead that
they know not how nor wherein to express and exercise it, especially
as unto sundry duties mentioned in the Scripture as belonging there-
unto, he hath provided this wa,y, wherein they cannot be ignorant of
the duties of love required of them, nor of suitable objects, rules, and
ends for their practice. It were too long to go over these things in
particular. I shall only add (what is easily defensible) that gospel
love will never be recovered and restored unto its pristine glory until
particular churches or congregations are reformed and reduced to
that exercise of love without dissimulation which is required in all
their members among themselves; for whilst men live in envy and
malice, be hateful and hating one another, or whilst they live in an
open neglect of all those duties which the Lord Christ hath appointed
to be observed towards the members of that society whereunto they
do belong, as a pledge and evidence of their love unto all his dis-
ciples, no such thing can be attained. And thus is it in most paro-
chial assemblies, who, in the midst of their complaints of the breach
of love and union, by some men's withholding communion in some
parts of divine worship with them, yet, besides the common duties
of civility and neighbourhood, neither know nor practise any thing
of that spiritual love, delight, and communion that ought to be
amongst them as members of the same church.
We boast not ourselves of any attainments in this kind, — we know
how short we come of that fervent love that flourished in the first
churches; but this we say, that there is no way to recover it but by
that state and order of particular churches which Ave propose, and,
xara rr,v bohTGav bt>va/iiv} do adhere unto.
But pretences unto the contrary are vehemently urged, and the
clamours unto that end are loud and many: for this way, it is said,
of setting tip 'particular congregations is that which hath caused end-
less divisions, and lost all love and Christian affection among us, be-
ing attended with other mischievous consequents, such as the most
rhetorical adversaries of it are scarce able to declare, nor could Ter-
tullus himself do it if he were yet alive ; for by this means, men not
meeting as they used to do at the administration of the sacrament
and common-prayer, all love is lost among tliem. I answer, —
[1.] This objection, so far as I am able to observe, is mostly
managed by them who seem to know very little of the nature and
duties of that love which our Lord Jesus Christ enjoins in the gos-
pel, nor do give any considerable evidence of their living, walking,
and acting in the power of it. And as unto what they fancy unto
themselves under that name, whereas it is evident from common
practice that it extends no farther but to peaceableness in things
civil and indifferent, with some expressions of kindness in their
CONGREGATIONAL CHURCHES SUITED TO THE ENDS OF CHRIST. 305
mirth and feastings, and other jovial societies, we are not concerned
in it.
[2.] This objection lies not at all against the thing itself, — namely,
that all churches of divine institution are congregational, which alone
at present is pleaded for, — but against the gathering of such societies
or congregations in that state of things which now prevails amongst
us. But whereas this depends on principles not yet declared and
confirmed, the consideration of this part of the objection must be re-
ferred unto another place. I shall only say at present, that it is the
greatest and most powerful engine in the hand of Satan, and men of
corrupt secular interest, to keep all church reformation out of the
world.
But if the way itself be changed (which alone, as absolutely con-
sidered, we at present defend), that change must be managed with
respect unto some principles contrary unto love and its due exercise,
which it doth assert and maintain, or some practices that it puts men
upon of the same nature and tendency. But this hitherto hath not
been attempted, at least not effected.
[3.] We do not find that a joint participation of the same ordi-
nances at the same time, within the same walls, is in itself either an
effect, or evidence, or duty of gospel love, or any means for the pre-
servation or promotion of it; for it was diligently observed in the
Papacy, when all true evangelical love, faith, and worship were lost.
Yea, this kind of communion and conjunction, added unto an im-
plicit dependence on the authority of the church, was substituted in
their room ; and multitudes were contented with them, as those which
did bestead them in their neglect of all other graces and their exer-
cise. And I wish it were not so among others, who suppose they
have all the love that is required of them, if they are freed from such
scandalous variances with their neighbours as should make them un-
fit for the communion.
[4.] If this be the only means of love, how do men maintain it
towards any not of their own parish, seeing they never meet with
them at the sacrament of the Lord's supper? And if they can live
in love with those of other parishes, why can they not do so with
those who, having the same faith and sacraments with them, do meet
apart, for the exercise of divine worship, in such congregations as we
have described? Wherefore, —
[5.] The variance that is pretended to be caused by the setting
up of these particular congregations is a part of that variance which
Christ came to send into the world : Matt. x. 34-36, " Think not that
I am come to send peace on earth : I came not to send peace, but a
sword. For I am come to set a man at variance against his father,
and the daughter against her mother, and the daughter-in-law against
vol. xv. 20
306 INQUIRY CONCERNING EVANGELICAL CHURCHES.
her mother-in-law. And a man's foes shall be they of his own house-
hold." He was the Prince of Peace ; he came to make peace between
God and men, between men themselves, Jews and Gentiles; he
taught nothing, enjoined nothing that in its own nature should have
the least inconsistency with peace, or give countenance unto vari-
ance : but he declares what would ensue and fall out, through the
sin, the darkness, unbelief, and enmity unto the truth that would
continue on some under the preaching of the gospel, whilst others
of their nearest relations should embrace the truth and profession of
it. What occasion for this variance is taken from the gathering of
these congregations, which the way itself doth neither cause nor give
the least countenance unto, we are not accountable for. Whereas,
therefore, there is with those among whom these variances, and loss
of love thereby, are pretended, " one Lord, one faith, one baptism,
one hope, of their calling," — the same truth of the gospel preached,
the same sacraments administered; and whereas both the princi-
ples of the way and the persons of those who assemble in distinct
corporations for the celebration of divine worship, do lead unto love
and the practice of it in all its known duties, — all the evils that ensue
on this way must be charged on the enmity, hatred, pride, and secu-
lar interest of men ; which it is not in our power to cure.
2. Another end of the institution of this state is, that the church
might be the "pillar and ground of the truth," 1 Tim. hi. 15, — that is,
that it might be the principal outward means to support, preserve,
publish, declare, and propagate the doctrine or truth of the gospel,
especially that concerning the person and offices of Christ ; which the
apostle subjoins unto this assertion in the next words. That church-
state which doth not answer this end is not of divine institution;
but this the ministry of these churches is eminently suited unto.
There are three things required in this duty, or required unto this
end, that the church be the pillar and ground of truth: — (1.) That
it preserve the truth in itself, and in the profession of all its mem-
bers, against all seducers, false teachers, and errors. This the apostle
gives in special charge unto the elders of the church of Ephesus,
adding the reasons of it, Acts xx. 28-31. This is in an especial
manner committed unto the officers of the church, 1 Tim. v. 20;
2 Tim. i. 13, 14. This the ministry of these churches is meet and
suited unto. The continual inspection which they may and ought
to have into all the members of the church, added unto that circum-
spection about and trial of the doctrines preached by themselves, in
the whole body of the church, fits them for this work. This is the
fundamental means (on the matter the only outward means) that the
Lord Christ hath appointed for the preservation of the truth of the
gospel in this world, whereby the church is the pillar and ground of
CONGREGATIONAL CHURCHES SUITED TO THE ENDS OF CHRIST. 307
truth. How this can be done where churches are of that make and
constitution that the officers of them can have no immediate inspection
into or cognizance of either the knowledge, opinions, or practices of
the members of their church, nor the body of the church know on
any evident ground what it is that their principal officer believes and
teaches, I know not. By this means was the truth preserved in the
churches of the first two centuries, wherein they had no officers but
what were placed in particular churches, so as that no considerable
error made any entrance among them. (2.) That each church take
care that the same truth be preserved entire, as unto the profession
of it, in all other churches. Their communion among themselves
(whereof afterward) is built upon their common 6>j,o\oyia, or profes-
sion of the same faith. This, therefore, it is their duty, and was
always their practice, to look after, that it was preserved entire; for
a change in the faith of any of them they knew would be the disso-
lution of their communion. Wherefore, when any thing of that na-
ture fell out, as it did in the church of Antioch upon the preaching
of the necessity of circumcision and keeping of the law, whereby the
souls of many of the disciples were subverted, the church at Jerusa-
lem, on the notice and knowledge of it, helped them with their
advice and counsel. And Eusebius tells us, that upon the first pro-
mulgation of the heresies and frenzies of Montanus, the faithful, or
churches in Asia, met frequently in sundry places to examine his
pretences and condemn his errors; whereby the churches in Phrygia
were preserved, Hist. Eccl., lib. v. cap. 14. So the same was done
afterward in the case of Samosatenus at Antioch, whereby that church
was delivered from the infection of his pernicious heresy, lib. vii. cap.
27, 28, 29. And this care is still incumbent on every particular
church, if it would approve itself to be the pillar and ground of truth.
And in like manner Epiphanius, giving an account of the original of
the heresy of Noetus, a Patropassian, affirms that the holy presbyters
of the church called him, and inquired of his opinion several times ;
whereon, being convicted before the presbytery of enormous errors,
he was cast out of the church: 'AkXd fx,srat,u rovruv (when he began
to disperse his errors) aftb r^g <zzpl avrbv ivrj^ffsug oi (jjCCTtapioi irpzffZvripoi
rrjg sTixXriaiag <xpo6xa'ki6d;j,ivot avrbv i^rjrdfyv itzp) toutwv airdvroiv — 6 hi
rd irpwra qpvzTro It! rou TpssCvrepiov ayo'Mvog, Epiphanius, Hseres. cont.
Noet., Hoer. xxxviii. sec. 57.
Hence it was that the doctrine of the church, as unto the substance
of it, was preserved entire during the first two centuries, and some-
what after. Indeed, as when the Israelites came out of Egypt, there
came along with them a "mixed multitude" of other people, Exod. xii.
88, which fell to " lusting" for meat when they came into the wilder-
ness, Numb. xi. 4, to the danger of the whole congregation: so when
303 [NQTJIEY CONCERNING EVANGELICAL CHURCHES.
Christianity was first preached and received in the world, besides
those who embraced it sincerely, and were added unto the church,
there was a great mixture of stubborn Jews, as the Ebionites; of
philosophical Greeks, as the Valentinians and the Marcionites ; of
plain impostors, such as Simon Magus and Menander; who all of
them pretended to be Christians, but they fell a lusting, and exceed-
ingly troubled and perplexed the churches with an endeavour to
seduce them unto their imaginations. Yet none of their abomina-
tions could force an entrance into the churches themselves; which, by
the means insisted on, were preserved. But when this church-state
and order was changed, and another gradually introduced in the
room of it, errors and heresies got new advantages, and entered into
the churches themselves, which before did only assault and perplex
them; for, —
[1.] When prerogative and pre-eminence of any single person in
the church began to be in esteem, not a few who failed in their
attempts of attaining it, to revenge themselves on the church made
it their business to invent and propagate pernicious heresies. So
did Thebuthis at Jerusalem, Euseb., lib. iv. cap. 22; and Valen-
tinus, Tertul. ad Valentin., cap. iv. ; and Marcion at Rome, Epiphan.
Haeres. xlii. Montanus fell into his dotage on the same account; so
did Novatianus at Rome, Euseb., lib. vi. cap. 43, and Arius at Alex-
andria. Hence is that censure of them by Lactantius, lib. iv. cap. 30 :
" Ii quorum fides fuit lubrica, cum Deum nosse se et colere simula-
rent, augendis opibus et honori studentes, affectabant maximum
sacerdotium, et a potioribus victi, secedere cum suffragatoribus malu-
erunt, quam cos ferre praepositos quibus concupierant ipsi ante prae-
poni."
[2.] When any of their bishops of the new constitution, whether
patriarchal or diocesan, fell into heresies, which they did frequently,
and that numbers of them, they had so many advantages to diffuse
their poison into the whole body of their churches, and such political
interests for their promotion, as that the churches themselves were
thoroughly infected with them. It is true, the body of the people in
many places did oj)pose them, withdraw and separate from them;
but it cannot be denied but that this was the first way and means
whereby the churches ceased to be the ground and pillar of truth,
many destructive errors being received into them, which did only
outwardly assault them whilst they abode in their first institution.
And had not the churches, in process of time, utterly lost their
primitive state and order, by coalescing into one papal, pretended
universal church, the faith itself could never have been so utterly
corrupted, depraved, and lost among them, as in the issue it was.
(3.) To propagate ike gospel is in like manner required hereunto.
CONGREGATIONAL CHURCHES SUITED TO THE ENDS OF CHRIST. 309
This, I acknowledge, doth more immediately concern the duty of
persons in any church-order than the order itself; for it must be the
work of some particular persons dedicating themselves unto their
ministry, as it was in the first churches, 3 John 5-8.
The like may be said of any other public acknowledged end of
the institution of churches. If the way pleaded for be not consistent
with them all, and the proper means of attaining them, if it be not
suited unto their accomplishment, let it be discarded. I shall insist
on one more only.
3. Our Lord Jesus Christ hath given that state unto his churches,
hath instated them in that order, as that his interest, kingdom, and
religion might be carried on in the world without prejudice or dis-
advantage unto any of the lawful interests of men, especially without
any opposition unto or interfering with the civil authority or magis-
tracy, which is the ordinance of God ; and no church-way that doth
so is of his institution. Wherefore, I shall briefly declare what are
the principles of those of this way in these things, which are the
principles of the way itself which they do profess : —
(1.) Our first general assertion unto this purpose is this: The Lord
Jesus Christ taught no doctrine, appointed no order in his church,
gave it no 'power, that is opposite unto or inconsistent with any
righteous government in this world, of ivhat sort soever it be, of
those wkereinto government is distributed in reason and practice.
His doctrine, indeed, is opposed unto all unrighteousness in and of
all men, magistrates and others ; but not to the legal ride of magis-
trates that are unrighteous men. And this opposition is doctrinal
only, confirmed with promises and threatenings of eternal things,
refusing and despising all outward aids of force and restraint. This
rule we allow for the trial of all churches and their state, whether
they be according unto the mind of Christ.
But whereas the Lord Jesus Christ hath taught, commanded,
appointed nothing that is contrary unto or inconsistent with right-
eous government of any sort, if rulers or magistrates shall forbid the
observance of what he bath commanded, appointed, and ordered, and
then charge it on him or his way that his disciples cannot, dare not,
will not comply with that prohibition, and accuse them thereon of
sedition and opposition unto government, they deal injuriously with
him, whereof they must give an account; for, whereas " all power is
given unto him in heaven and earth," all nations are his inheritance,
all people in his absolute disposal, and it is his pleasure to set up
his kingdom in the earth, without which the earth itself would not
be continued, he could not deal more gently with the righteous
rulers of this world (and he did it because righteous rule, is the ordi-
nance of God), than to order all things so, that whether they receive
310 INQUIRY CONCERNING EVANGELICAL CHURCHES.
his Jaw and doctrine or no, nothing should be done in opposition
unto them or their rule. And if any of them are not contented with
this measure, but will forbid the observance of what he commands,
wherein he alone is concerned, and not they, this is left to be deter-
mined between him and them. In the meantime, when rulers are
not able to fancy, much less give a real instance of, any one principle,
doctrine, or practice, in any of the churches of Christ, or any belong-
ing unto them, that is contrary unto, or inconsistent with, the rights
or exercise of their rule and government, and yet shall not only
prohibit the doing of those things which he hath commanded merely
with respect unto the spiritual and eternal ends of his kingdom, but
shall also punish and destroy those who will not disown his authority
and comply with their prohibition, it doth scarce answer then in-
terest and prudence; for to what purpose is it for any to provoke
him Avho is mightier than they, when they have no appearance of
necessity for their so doing, nor advantage thereby ?
(2.) In particular, the Lord Christ hath ordained no poiver or
order in his church, no office or duty, that should stand in need of
the civil authority, sanction, or force to preserve it, or make it effec-
tual unto its proper ends. It is sufficient to discharge any thing of
a pretence to be an appointment of Christ in his church, if it be not
sufficient unto its own proper end, without the help of the civil
magistrate. That church-state which is either constituted by human
authority, or cannot consist without it, is not from him. That ordi-
nance which is in its own nature divine, or is pretended so to be, so
far as it is not effectual unto its end without the aid of human autho-
rity is not of him ; he needs it not. He will not borrow the assistance
of civil authority to rule in and over the consciences of men, with
respect unto their living to God and coming unto the enjoyment of
himself.
The way of requiring the sanction of civil authority unto ecclesi-
astical orders and determinations began with the use of general
councils in the days of Constantine ; and when once it was engaged
in and approved, so far as that what was determined in the synods,
either as to doctrine or as unto the rule of the church, should be
confirmed by the imperial authority, with penalties on all that should
gainsay such determinations, it is deplorable to consider what mu-
tual havoc was made among Christians upon the various sentiments
of synods and emperors. Yet this way pleased the rulers of the
church so well, and, as they thought, eased them of so much trouble,
that it was so far improved amongst them, that at last they left no
power in or about religion or religious persons onto the civil magis-
trate, but what was to be exercised in the execution of the decrees
and determinations of the church.
CONGREGATIONAL CHURCHES SUITED TO THE ENDS OF CHRIST. 311
It is necessary, from this institution of particular churches, that
they have their subsistence, continuation, order, and the efficacy of all
that they act and do as churches, from Christ himself; for whereas all
that they are and do is heavenly, spiritual, and not of this world, so
that it reacheth nothing of all those things which are under the
power of the magistrate (that is, the lives and bodies of men, and
all civil interests appertaining to them), and affects nothing but what
no power of all the magistrates under heaven can reach unto (that
is, the souls and consciences of men), — no trouble can hence arise
unto any rulers of the world, no contests about what they ought and
what they ought not to confirm ; which have caused great disorders
among many.
(8.) In particular, also, there neither is nor can be in this church-
state the least pretence of power or authority to be acted towards
or over the persons of kings or rulers, which should either impeach
their right or impede the exercise of their just authority; for as
Christ hath granted no such power unto the church, so it is impos-
sible that any pretence of it should be seated in a particular congre-
gation, especially being gathered on this principle, that there is no
church-power properly so called but what is so seated, and that no
concurrence, agreement, or association of many churches can add a
new, greater, or other power or authority unto them than what they
had singly before. And what power can such churches act towards
kings, potentates, or rulers of nations? Have they not the highest
security that it is utterly impossible that ever their authority, or
their persons in the exercise of it, should be impeached, hindered,
or receive any detriment from any thing that belongs to this church-
state?
These principles, I say, are sufficient to secure Christian religion,
and the state, order, and power of churches instituted therein, from
all reflections of inconsistency with civil government, or of influencing
men unto attempts of its change or ruin. The sum is: — Let the
outward frame and order of righteous government be of what sort it
will, nothing inconsistent with it, nothing intrenching on it, nothing
making opposition unto it, is appointed by Jesus Christ, or doth be-
long unto that church-state which he hath ordained and established.
Two things only must be added unto these principles, that we
may not seem so to distinguish the civil state and the church as to
make them unconcerned in each other; for, — >
First, It is the unquestionable duty of the rulers and governors of
the world, upon the preaching of the gospel, to receive its truth, and
to yield obedience unto its commands. And whereas all power and
offices are to be discharged for God, whose ministers all rulers be,
they are bound, in the discharge of their office, to countenance, sup-
312 INQUIRY CONCERNING EVANGELICAL CHURCHES.
ply, and protect the profession and professors of the truth, — that is,
the church, — according unto the degrees and measures which they
shall judge necessary.
Secondly, It is the duty of the church, materially considered, — that
is, of all those who are members of it, — in any kingdom or common-
wealth, to be usefully subservient, even as Christians, unto that rule
which is over them as men, in all those ways, and by all those means,
which the laws, usages, and customs of the countries whereof they
are do direct and prescribe. But these things are frequently spoken
unto.
There are sundry other considerations whereby it may be evinced
that this order and state of gospel churches is not only consis-
tent with every righteous government in the world (I mean, that
is so in its constitution, though, as all other forms, it be capable of
maladministration), but the most useful and subservient unto its
righteous administration, being utterly incapable of immixing itself,
as such, in any of those occasions of the world or state affairs as may
create the least difficulty or trouble unto rulers. With others it is
not so. It is known that the very constitution of the papal church,
as it is stated in the canons of it, is inconsistent with the just rights
of kings and rulers, and ofttimes, in the exercise of its power, destruc-
tive unto their persons and dominions. And herein concurred the
prelatical church-state of England, whilst it continued in their com-
munion, and held its dependence on the Roman church ; for al-
though they had all their power originally from the kings of this
reahn, — as the records and laws of it do expressly affirm, " That the
church of England was founded in episcopacy by the king and his
nobles/' — yet they claimed such an addition of power and authority,
by virtue of their office from the papal omnipotency, as that they
were ringleaders in perplexing the government of this nation, under
the pretence of maintaining what they called the " rights of the
church.'" And hereunto they were enabled by the very constitution
of their church-order, which gave them that power, grandeur, with
political interest, that were needful to effectuate their design. And
since they have been taken off from this foundation of contesting
kings and princes on their own ecclesiastical authority, and deprived
of their dependence on the power and interest of the papal see,
having no bottom for or supportment of their church state and order
but regal favour and mutable laws, there have, on such causes and
reasons which I shall not mention, ensued such emulations of the
nobility and gentry, and such contempts of the common people, as
leave it questionable whether their adherence unto the government
be not more burdensome and dangerous unto it than were their an-
cient contests and oppositiona
PARTICULAR CHURCHES ALONE DIVINELY INSTITUTED. 313
CHAPTER VII.
No other church-state of divine institution.
It may be it will be generally granted, I am sure it cannot be
modestly denied, that particular churches or congregations are of a
divine original institution; as also, that the primitive churches con-
tinued long in that form or order. But it will be farther pleaded, that
granting or supposing this divine institution of particular churches,
yet there may be churches of another form and order also, as dio-
cesan or national, that we are obliged to submit unto : for although
the apostles appointed that there should be bishops or elders ordained
%ard vrSXiv, — that is, in every city and town where Christian religion
was received; and Clemens affirmeth that they did themselves con-
stitute bishops and deacons xara %&?ag ~tai <?r6\eis} — in the regions, or
villages and cities; yet there was another form afterward introduced.
Theodoret, bishop of Cyprus, affirms that there were eight hundred
churches committed to his care, Epist. cxiii. whereof many were in
towns and cities having no bishop of their own. The whole country
of Scythia, though there were in it many cities, villages, and for-
tresses, yet had but one bishop, whose residence was at Tomis, all
other churches being under him; as Sozomen declares, lib. vi. cap.
20. So it is at this day in divers provinces belonging of old unto
the Greek church ; as in Moldavia and Wallachia, where they have
one whom they call the qyo&fjbevag, — the leader or ruler, that presides
over all the churches in the nation. And this order of things, that
there should not be a bishop in smaller churches, was first confirmed
in the sixth canon of the council of Sard is, in the year 347.
In answer hereunto I shall do these two things: — First, I. shall
show that there is no church order, state, or church form of divine
institution, that doth any way impede, take away, or overthrow
the liberty, power, and order of particular congregations, such as we
have described. Secondly, I shall inquire into the causes of churches
of another state or order, as the power of magistrates and rulers, or
their own choice and consent: —
1. There is no form, order, or church-state, divinely instituted,
that should annul the institution of particular congregations, or
abridge them of their liberties, or deprive them of the power com-
mitted unto them.
It is such a church-state alone that we are now concerned to in-
quire after. Whatever of that kind either is or may be imagined
that intrenches not on the state, liberty, and power of particular con-
gregations, is not of our present consideration. Men may frame and
31 -i - INQUIRY CONCERNING EVANGELICAL CHURCHES.
order what they please; and what advantage they make thereby shall
not be envied unto them, whilst they injure not any of the institu-
tions of Christ. But, —
(1.) These churches, as they are churches, are meet and able to
attain the ends of churches. To say they are churches, and yet have
not in themselves power to attain the ends of churches, is to speak
contradictions, or to grant and deny the same thing in the same
breath; for a church is nothing but such a society as hath power,
ability, and fitness to attain those ends for which Christ hath or-
dained churches: that which hath so is a church, and that which
hath not so is none. Men may, if they please, deny them to be
churches, but then I know not where they will find any that are so.
For instance, suppose men should deny all the parochial churches in
England to be such churches as are intrusted with church-power and
administrations, what church, in the first instance, could they require
our communion withal? Will they say, it is with the national or
diocesan churches? Neither of these do or can, as such, administer
sacred ordinances. A man cannot preach nor hear the word but in
a particular assembly; the Lord's supper cannot be administered
but in a particular congregation; nor any presential, local com-
munion of believers among themselves, like that described by the
apostle, 1 Cor. xii. and xiv., be otherwise attained. No communion
is firstly and immediately required, or can be required, with diocesan
churches, as such. Wherefore, it is parochial, particular churches
that we are required to hold communion with. We say, therefore,
these parochial churches are either really and truly so endued with
church power and liberty, or they are not. If they are, or are ac-
knowledged so to be, we have herein obtained what we plead for; — if
they are not, then are we required to join in church -communion with
those societies that are not churches ; and if we refrain so doing, we are
charged with, schism^ which is to turn religion into ridicule: for, —
(2.) It is utterly foreign to the Scripture, and a monster unto an-
tiquity (I mean that which is pure and regardable in this cause), that
there should be churches with a part, half, more or less, of church-
power, and not the whole, neither in right nor exercise; or that there
should be church -officers, elders, presbyters, or bishops, that should
have a partiary power, half or a third part, or less, of that which
entirely belongeth unto the office they hold. Let one testimony be
given out of the Scripture, or that antiquity which we appeal unto,
unto this purpose, and we shall cease our plea. But this is that
which our understandings are set on rack withal every day; — there
is a national church, that is intrusted with supreme church-power in
the nation whereof it is. Here, at the entrance, we fall into a double
disquietment.
PARTICULAR CHURCHES ALONE DIVINELY INSTITUTED. 315
For, — [1.] We know not as yet what this national church is, here
(or in France), nor of what persons it doth consist. [2.] We know
not whether this national church have all the power that Christ hath
given unto the church, or that there is a reserve for some addition
from beyond sea, if things were well accommodated. Then, that
there are diocesan churches, whose original, with the causes and oc-
casions of their bounds, limits, power, and manner of administration,
I think God alone knows perfectly, we do but guess ; for there is not
one word mentioned of any of their concernments in the Scripture.
And we know that these churches cannot be said to have all the
power that Christ hath intrusted his church withal, because there is
another church unto which they are in subjection, and on which they
do depend ; but it seems they have the next degree of power unto
that which is uppermost. But whatever their power be, it is so ad-
ministered by chancellors, commissaries, officials, in such ways and
for such ends, that I shall believe a dissent from them and it to be
schism when I believe it is midnight whilst the sun shines in his full
strength and glory. And then we are told of parochial churches,
who have this power only, that if we do not in them whatever is re-
quired of us, not by them but those that are put over them, they can
inform against us, that we may be mulcted and punished.
(3.) It will be said that these churches, as such, were indeed origi-
nally intrusted and invested with all church rights, power, and au-
thority, but for many weighty reasons are abridged in sundry things
of the exercise of them; for who can think it meet that every
single parish should be intrusted with the exercise of all church rule
and power among themselves?
Ans. 1. Whose fault is it that these churches are not meet for the
exercise of that power which Christ hath granted unto such churches ?
If it be from themselves, their negligence, or ignorance, or wicked-
ness, it is high time they were reformed, and brought into that state
and condition wherein they may be fit and able to answer the ends
of their institution. 2. They are indeed sorry churches that are not
as meet to exercise all church-power, according to the mind of Christ,
as the chancellor's court. 3. There is no power pleaded for in con-
gregational churches but what is granted unto them by the word
and constitution of Christ. And who is he that shall take this from
them, or deprive them of its exercise or right thereunto? (].) It is
not done, nor ever was by Jesus Christ himself. He doth not pull
down what himself hath built ; nor doth any one institution of his in
the least interfere with any other. It is true, the Lord Christ by his
law deprives all churches of their power, yea, of their state, who walk,
act, and exercise a power not derived from him, but set up against
him, and used unto such ends as are opposite unto and destructive
31 G INQUIRY CONCERNING EVANCELICAL CHURCHES.
of tlio cuds of church-order by him appointed; but to imagine that
whilst a church claims no power but what it receives from him, useth
it only for him and in obedience unto bis commands, he hath, by
any act, order, or constitution, taken away that power or any part
of it from such a church, is a vain supposition. (2.) Such churches
cannot by any act of their own deprive themselves of this right and
potver; for, — [1.] It is committed unto them in a way of trust,
which they falsify if by their own consent they part with it; [2.]
Without it they cannot discharge many duties required of them. To
part with this power is to renounce their duty; which is the onl}- way
whereby they may lose it. And if it be neither taken from them by
any law, rule, or constitution of Christ, nor can be renounced or fore-
gone by themselves, what other power under heaven can justly de-
prive them of it or hinder them in its execution? The truth is, the
principal means which hath rendered the generality of parochial
churches unmeet for the exercise of any church-power is, that their
interest in it and right unto it hath been so long unjustly detained
from them, as that they know not at all what belongs thereunto,
being hidden from them by those who should instruct them in it.
And might they be admitted, under the conduct of pious and prudent
officers, unto any part of the practice of this duty in their assemblies,
their understanding in it would quickly be increased.
That right, power, or authority which we thus assign unto all par-
ticular churches gathered according unto the mind of Christ, is that,
and that only, which is necessary to their own preservation in their
state and purity, and unto the discharge of all those duties which
Christ requireth of the church.
2. Now, although they may not justly by any be deprived hereof,
yet it may be inquired whether there may not an addition of eccle-
siastical power be made unto that which is of original institution, for
the good of the whole number of churches that are of the same com-
munion. And this may be done, either by the power and authority
of the sujoreme magistrate, with respect unto all the churches in his
dominion, or it maybe so by the churches themselves erecting a
new power, in a combination of some, many, or all of them, which
they had not in them singly and distinctly before.
For the power of the magistrate in and about religion, it hath
been much debated and disputed in some latter ages. For three
hundred years there was no mention of it in the church, because no
supreme powers did then own the Christian religion. For the next
three hundred years there were great ascriptions unto supreme ma-
gistrates, to the exaltation of their power; and much use was made
thereof among the churches by such as had the best interest in them.
The next three hundred years was, as unto this case, much taken up
PARTICULAR CHURCHES ALONE DIVINELY INSTITUTED. 317
-with disputes about this jjower between the emperors and the popes
of Rome ; sometimes one side gaining the advantage in some espe-
cial instances, sometimes the other. But from that period of time,
or thereabouts, the contest came to blows, and the blood of some
hundred thousands was shed in the controversy, — namely, about the
power of emperors and kings on the one side, and the popes of Rome
on the other. In the issue, the popes abode masters of the field,
and continued in actual possession of all ecclesiastical power, though
sometimes mixed with the rebellion of one stubborn prince or other,
as here frequently in England, who controlled them in some of their
new acquisitions. Upon the public reformation of religion, many
princes threw off the yoke of the papal rule, and, according to the
doctrine of the reformers, assumed unto themselves the power which,
as they judged, the godly kings of Judah of old and the first Chris-
tian emperors did exercise about ecclesiastical affairs. From that
time there have been great and vehement disputes about the eccle-
siastical power of sovereign princes and states. I shall not here un-
dertake to treat concerning it, although it is a matter of no great
difficulty to demonstrate the extremes that many have run into,
some by granting too much, and some too little unto them. And I
shall grant, for my part, that too much cannot well be assigned unto
them whilst these two principles are preserved : — 1. That no supreme
magistrate hath power to deprive or abridge the churches of Christ
of any right, authority, or liberty granted unto them by Jesus
Christ; 2. Nor hath any to coerce, punish, or kill any persons
(being civilly peaceable and morally honest) because they are other-
wise minded in things concerning gospel faith and worship than
he is.
It hath not yet been disputed whether the supreme magistrate
hath power to ordain, institute, and appoint any new form or state
of churches, supposedly suited unto the civil interest, which were
never ordained or appointed by Christ. It hath not, I say, been
disputed under these terms expressly, though really the substance of
the controversy lies therein. To assert this expressly would be to
exalt him above Jesus Christ, at least to give him power equal unto
his; though really unto the institution of the gospel church- state,
and the communication of graces, offices, and gifts to make it useful
unto its end, no less than all power in heaven and earth be required.
Some plead that there is no certain form of church-government
appointed in the Scripture, — that there was none ordained by Christ,
nor exemplified by the apostles; and therefore it is in the power of
the magistrate to appoint any such form thereof as is suited unto the
public interest. It would seem to follow more evidently that no
form at all should by any be appointed ; for what shall he do that
318 INQUIRY CONCERNING EVANGELICAL CHUBOHES.
cometh after the King? — what shall any one ordain in the church
which the Lord Christ thought not meet to ordain? And this is the
proper inference from this consideration : Such a church-government
as men imagine, Christ hath not appointed ; therefore, neither may
men do so. But suppose that the Lord Christ hath appointed a
church-state, or that there should be churches of his disciples on
the earth; let them therein hut yield ohedience unto all that he hath
commanded, and in their so doing make use of the light of nature
and rules of common prudence, so as to do it unto their own edifica-
tion (which to deny to be their duty is to destroy their nature as
created of God), trusting in all things unto the conduct of the pro-
mised divine assistance of the Holy Spirit; — if any instance can be
given of what is wanting unto the complete state and rule of the
church, we shall willingly allow that it be added by the civil magis-
trate, or whomsoever men can agree upon, as was before declared. If
it be said there is yet something wanting to accommodate these
churches and their rule unto the state of the public interest and
political government under which they are placed, whereon they may
be framed into churches diocesan and metropolitical, with such a rule
as they are capable of, I say, — 1. That in their original constitution
they are more accommodated unto the interest of all righteous secular
government than any arbitrary moulding them unto a pretended
meetness to comply therewithal can attain unto. This we have
proved before, and shall farther enlarge upon it if it be required.
And we find it by experience, that those additions, changes, and
alterations in the state, order, and rule of the churches, pretended
for the end mentioned, have proved the cause of endless contentions ;
which have no good aspect on the public peace, and will assuredly
continue for ever so to be. 2. It is granted that the magistrate
may dispose of many outward concerns of these churches; may im-
part of his favour to them, or any of them, as he sees cause ; may
take care that nothing falls out among them that may occasion any
public disturbance in and by itself; may prohibit the public exercise
of worship idolatrous or superstitious; may remove and take away
all instruments and monuments of idolatry; may coerce, restrain,
and punish, as there is occasion, persons who, under pretence of reli-
gion, do advance principles of sedition, or promote any foreign interest
opposite and destructive to his government, the welfare of the nation,
and the truth of religion; with sundry things of the like nature.
And herein lies an ample field, wherein the magistrate may exercise
his power and discharge his duty.
It cannot well be denied but that the present pretences and pleas
of some to reduce all things in the practice of religion into the power
and disposal of the civil magistrate are full of offence and scandal.
DUTY OF BELIEVEES TO JOIN IN CHURCH-ORDER. 319
It seems to be only a design and contrivance to secure men's secular
interests under every way of the profession of Christian religion, true
or false, which may have the advantage of the magistrate's approba-
tion. By this device conscience is set at liberty from concerning
itself in an humble, diligent inquiry into the mind of God as unto
what is its duty in his worship ; and when it is so with the conscience
of any, it will not be much concerned in what it doth attend unto
or observe. What is, in divine things, done or practised solely on the
authority of the magistrate is immediately and directly obedience
unto him, and not unto God.
Whatever, therefore, the supreme power in any place may do, or
will be pleased to do, for the accommodation of the outward state of
the church and the exercise of its rule unto the political govern-
ment of a people or nation, yet these two things are certain : —
1. That he can form, erect, or institute no new church-state which
is not ordained and appointed by Christ, and his apostles by virtue
of his authority ; and what he doth of that nature appoint is called a
church only equivocally, or by reason of some resemblance unto that
which is properly so called.
2. To dissent from what is so appointed by the supreme power,
in and about the state, form, rule, and worship of churches, whatever
other evil it may be charged with or supposed liable unto, can have
nothing in it of that which the Scripture condemns under the name
of schism, which hath respect only unto what is stated by Christ
himself.
That which in this place we should next inquire into is, what
these particular churches themselves may do, by their own voluntary
consent and act, in a way of association or otherwise, for the accumu-
lation and exercise of a power not formally inherent in them as
particular churches; but I shall refer it unto the head of the commu-
nion of churches, which must be afterward spoken unto.
CHAPTER VIII.
The duty of believers to join themselves in church-orrler.
Unto some one or other of those particular congregations which
we have described, continuing to be the pillar and ground of truth,
it is the duty of every believer, of every disciple of Christ, to join
himself, for the due and orderly observation and performance of the
commands of Christ, unto the glory of God and their own edification,
Matt, xxviii. 18-20.
This, in general, is granted by all sorts and parties of men ; the
320 INQUIRY CONCERNING EVANGELICAL CHURCHES.
grant of it is the ground whereon they stand in the management of
their mutual feuds in religion, pleading that men ought to be of, or
join themselves unto, this or that church, — still supposing that it is
their duty to be of one or another.
Yea, it is granted, also, that persons ought to choose what churches
they will join themselves unto, wherein they may have the best ad-
vantage unto their edification and salvation. They are to choose, to
join themselves unto, that church which is in all things most accord-
ing to the mind of God.
This, it is supposed, is the liberty and duty of every man ; for if
it be not so, it is the foolishest thing in the world for any to attempt
to get others from one church unto another; which is almost the
whole business of religion that some think themselves concerned to
attend unto.
But yet, notwithstanding these concessions, when things come to
the trial in particular, there is very little granted in compliance with
the assertion laid down ; for besides that it is not a church of divine
institution that is intended in these concessions, when it comes unto
the issue where a man is born, and in what church he is baptized
in his infancy, then all choice is prevented, and in the communion
of that church he is to abide, on the penalties of being esteemed and
dealt withal as a schismatic. In what national church any person is
baptized, in that national church he is to continue, or answer the con-
trary at his peril ; and in the precincts of what parish his habitation
falls to be, in that particular parish church is he bound to communi-
cate in all ordinances of worship. I say, in the judgment of many,
whatever is pretended of men's joining themselves unto the truest
and purest churches, there is no liberty of judgment or practice in
either of these things left unto any of the disciples of Christ.
Wherefore, the liberty and duty proposed being the foundation of
all orderly evangelical profession, and that wherein the consciences
of believers are greatly concerned, I shall lay down one proposition
wherein it is asserted in the sense I intend, and then fully con-
firm it.
The proposition itself is this: —
It is the duty of every one ivho profcsseth faith in Christ Jesus,
and takes due care of his oivn eternal salvation, voluntarily and by
Ids own choice to join himself unto some particular congregation of
Christ's institution, for his own spiritual edification, and the right
discharge of his commands.
1. This duty is prescribed unto them only who profess faith in
Christ Jesus, who own themselves to be his disciples, that call Jesus
Lord; for this is the method of the gospel, that first men by the
preaching of it be made disciples, or be brought unto faith in Christ
DUTY OF BELIEVERS TO JOIN IN CHURCH-ORDER. 321
Jesus, and then be taught to do and observe whatever he commands,
Matt, xxviii. 18-20, — first to " believe," and then to be " added unto
the church," Acts ii. 41, 42, 44, 46, 47- Men must first join themselves
unto the Lord, or give up themselves unto him, before they can give
up themselves unto the church, according to the mind of Christ,
2 Cor. viii. 5. We are not, therefore, concerned at present as unto
them who either do not at all profess faith in Christ Jesus, or else,
through ignorance of the fundamental principles of religion and
wickedness of life, do destroy or utterly render useless that profes-
sion. We do not say it is the duty of such persons, — that is, their
immediate duty, — in the state wherein they are, to join themselves
unto any church. Nay, it is the duty of every church to refuse them
their communion whilst they abide in that state. There are other
duties to be in the first place pressed on them, whereby they may be
made meet for this. So in the primitive times, although in the ex-
traordinary conversions unto Christianity that were made among the
Jews, who before belonged unto God's covenant, they were all im-
mediately added unto the church, yet afterward, in the ordinary way
of the conversion of men, the churches did not immediately admit
them into complete communion, but kept them as catechumeners, for
the increase of their knowledge and trial of their profession, until
they were judged meet to be joined unto the church. And they are
not to blame who receive not such into complete communion with
them, unto whom it is not a present duty to desire that communion.
Yea, the admission of such persons into church-societies, much more
the compelling of them to be members of this or that church, almost
whether they will or no, is contrary to the rule of the word, the ex-
ample of the primitive churches, and a great expedient to harden men
in their sins.
We do therefore avow, that we cannot admit any into our church-
societies, as to complete membership and actual interest in the privi-
leges of the church, who do not, by a profession of faith in and obe-
dience unto Jesus Christ, no way contradicted by sins of life, manifest
themselves to be such as whose duty it is to join themselves unto any
church. Neither do we injure any baptized persons hereby, or oppose
any of their right unto and interest in the church ; but only, as they
did universally in the primitive churches, after the death of the
apostles, we direct them into that way and method wherein they
may be received, unto the glory of Christ and their own edification.
And we do therefore affirm, that we will never deny that communion
unto any person, high or low, rich or poor, old or young, male or
female, whose duty it is to desire it.
2. It is added, in the description of the subject, that it is such a
one who takes due care of his own salvation. Many there are who
vol. xv. 21
322 INQUIRY CONCERNING EVANGELICAL CHURCHES.
profess themselves to be Christians, who, it may he, hear the word
willingly, and do many things gladly, yet do not esteem themselves
obliged unto a diligent inquiry into and a precise observation of all
the commands of Christ. But it is such whom we intend who con-
stantly fix their minds on the enjoyment of God as their chiefest
good and utmost end; who thereon duly consider the means of at-
taining it, and apply themselves thereunto. And it is to be feared
that the number of such persons will not be found to be very great
in the world ; which is sufficient to take off the reproach from some
particular congregations of the smallness of their number. Such they
ever were ; and such is it foretold that they should be. Number was
never yet esteemed a note of the true church by any, but those whose
worldly interest it is that it should so be; yet at present, absolutely
in these nations, the number of such persons is not small.
3. Of these persons it is said that it is their duty so to dispose of
themselves. It is not that which they may do as a convenience or
an advantage, not that which others may do for them, but which
they must do for themselves in a way of duty. It is an obediential
act unto the commands of Christ; whereunto is required subjection
of conscience unto his authority, faith in his promises, as also a respect
unto an appearance before his judgment-throne at the last day. The
way of the church of Rome, to compel men into their communion,
and keep them in it, by fire and fagot, or any other means of external
force, derives more from the Alcoran than the Gospel. Neither doth
it answer the mind of Christ, in the institution, end, and order of
church-societies, that men should become members of them partly
by that which is no way in their own power, and partly by what
their wills are regulated in by the laws of men; for it is, as was
said, commonly esteemed that men being born and baptized in such
a nation are thereby made members of the church of that nation,
and by living within such parochial precincts as the law of the land
hath arbitrarily established are members of this or that particular
congregation. At least, they are accounted so far to belong unto
these churches, as to render them liable unto all outward punish-
ments that shall be thought meet to be inflicted on them who com-
ply not with them. So far as these persuasions and actings according
unto them do prevail, so far are they destructive of the principal
foundation of the external being and order of the church. But that
men's joining themselves in or unto any church-society is, or ought
to be, a voluntary act, or an act of free choice, in mere obedience
unto the authority and commands of Christ, is so sacred a truth, so
evident in the Scripture, so necessary from its subject-matter, so
testified unto by the practice of all the first churches, as that it de-
spiseth all opposition. And I know not how any can reconcile the
DUTY OF BELIEVERS TO JOIN IN CHURCH-ORDER. 323
common practice of giving men the reputation or reality of being
members of or belonging unto this or that church, as unto total com-
munion, who desire or choose no such thing, unto this acknowledged
principle.
4. There is a double joining unto the church: — (1.) That which
is as unto total communion in all the duties and privileges of the
church; which is that whereof we treat. (2.) An adherence unto the
church as unto the means of instruction and edification to be attained
thereby. So persons may adhere unto any church who yet are not
meet or free, on some present consideration, to confederate with it
as unto total communion; see Acts v. 13, 14. And of this sort, in a
peculiar manner, are the baptized children of the members of the
church; for although they are not capable of performing church-
duties or enjoying church-privileges in their tender years, nor can
have a right unto total communion before the testification of their
own voluntary consent thereunto and choice thereof, yet are they
in a peculiar manner under the care and inspection of the church, so
far as the outward administration of the covenant, in all the means
of it, is committed thereunto ; and their duty it is, according to their
capacity, to attend unto the ministry of that church whereunto they
do belong.
5. The proposition respects a visible professing church. And I
intend such a church in general as avoweth authority from Christ, —
(1.) For the ministerial preaching of the word; (2.) Administra-
tion of the sacraments ; (3.) For the exercise of evangelical discip-
line; and, (4.) To give a public testimony against the devil and the
world, not contradicting their profession with any corrupt principles
or practices inconsistent with it. What is required in particular, that
any of them may be meet to be joined unto such a church we shall
afterward inquire.
6. It is generally said that " out of the church there is no salva-
tion;" and the truth hereof is testified unto in the Scriptures, Acts
ii. 47; 1 Pet. iii. 20, 21; Matt. xvi. 18; Eph. v. 25-27; John x. 16.
7. This is true both positively and negatively of the catholic
church invisible, of the elect ; all that are of it shall be saved, and
none shall be saved but those that belong unto it, Eph. v. 25-27;
— of the catholic visible professing church negatively; that no adult
person can be saved that doth not belong unto this church, Rom. x. 10.
8. This position of truth is abused by interest and pride, an en-
closure of it being made by them who, of all Christians in the world,
can lay the least and weakest claim unto it, — namely, the church of
Rome; for they are so far from being that catholic church out of
which there is no salvation, and wherein none can perish, like the
ark of Noah, that it requires the highest charity to reckon them unto
324 INQUIRY CONCERNING EVANGELICAL CHURCHES.
that visible professing church whereof the greatest part may perish,
and do so undoubtedly.
9. Our inquiry is, what truth there is in this assertion with respect
unto these particular churches or societies for the celebration of gos-
pel worship and discipline whereof we treat; and I say, —
(1.) No church, of what denomination soever, can lay a claim unto
this privilege as belonging unto itself alone. This was the ancient
Donatism; they confined salvation unto the churches of their way
alone. And after many false charges of it on others, it begins really
to be renewed in our days; for some dispute that salvation is con-
fined unto that church alone wherein there is a succession of dio-
cesan bisliops; which is the height of Donatism. The judgments and
determinations made concerning the eternal salvation or damnation
of men, by the measures of some differences among Christians about
churches, their state and order, are absurd, foolish, and impious ; and
for the most part used by them who sufficiently proclaim that they
know neither what it is to be saved, nor do use any diligence about
the necessary means of it. Salvation depends absolutely on no par-
ticular church -state in the world; he knows not the gospel who can
really think it doth. Persons of believers are not for the church, but
the church is for them. If the ministry of angels be for them who
are heirs of salvation, much more is the ministry of the church so.
If a man be an adulterer, an idolater, a railer, a hater and scoffer
of godliness ; if he choose to live in any known sin, without repent-
ance, or in the neglect of any known duty; if he be ignorant and pro-
fane; in a word, if he be not born again from above, be he of what
church he will, and whatsoever place he possesses therein, he cannot
be saved. And on the other side, if a man believe in Christ Jesus, —
that is, know him in his person, offices, doctrine, and grace; trust
unto him for all the ends of the wisdom and love of God towards
mankind in him ; if he endeavour to yield sincere and universal obe-
dience unto all his commands, and to be conformed unto him, in all
things following his example, having for these ends received of his
Spirit, — though all the churches in the world should reject him, yet
he shall undoubtedly be saved. If any shall hence infer that then
it is all one of what church any one is, I answer, — [1.] That although
the being of this or that or any particular church in the world will
not secure the salvation of any men, yet the adherence unto some
churches, or such as are so called, in their constitution and worship,
may prejudice, yea, ruin the salvation of any that shall so do. ['2.]
The choice of what church we will join unto belongs unto the choice
and use of the means for our edification ; and he that makes no con-
science hereof, but merely with respect unto the event of being sav< •< 1
at last, will probably come short thereof.
DUTY OF BELIEVERS TO JOIN IN CHURCH-ORDER. 325
(2.) On this supposition, that there be no insuperable difficulties
lying in the way of the discharge of this duty, — as that a person be
cast by the providence of God into such a place or season as wherein
there is no church that he can possibly join himself unto, or that he
be unjustly refused communion, by unwarrantable conditions of it, as
it was with many during the prevalency of the Papacy in all the
western empire, — it is the indispensable duty of every disciple of
Christ, in order unto his edification and salvation, voluntarily, and
of his own choice, to join himself in and unto some particular con-
gregation, for the celebration of divine worship, and the due obser-
vation of all the institutions and commands of Christ: which we shall
now farther confirm: —
[1.] The foundation of this duty, as was before declared, doth lie
in the law and light of nature. Man cannot exercise the principal
powers and faculties of his soul, with which he was created, and
whereby he is enabled to glorify God, which is the end of him and
them, without a consent and conjunction in the worship of God in
communion and society; as hath been proved before.
[2.] The way whereby this is to be done God hath declared and
revealed from the beginning, by the constitution of a church-state,
through the addition of arbitrary institutions of worship unto what
was required by the law of nature : for this gives the true state, and
is the formal reason of a church, — namely, a divine addition of arbi-
trary institutions of worship unto the necessary dictates of the law
of nature unto that end ; and the especial nature of any church-state
doth depend on the especial nature of those institutions, which is
constitutive of the difference between the church-state of the Old
Testament and that of the New.
[3.] Such a church-state was constituted and appointed under
the Old Testament, founded in and on an especial covenant between
God and the people, Exod. xxiv. Unto this church every one that
would please God and walk before him was bound to join himself,
by the ways and means that he had appointed for that end, — namely,
by circumcision, and their " laying hold on the covenant of God,"
Exod. xh. 48; Isa. lvi. 4. And this joining unto the church is called
" joining unto the Lord," Isa. lvi. 6, Jer. 1. 5 ; as being the means
thereof, without which it could not be done. Herein was the taber-
nacle of God with men, and he dwelt among them.
[4.] As a new church-state is prophesied of under the New Tes-
tament, Ezek. xxxiv. 25-29, Isa. Ixvi. 18-22, and other places innu-
merable, so it was actually erected by Jesus Christ ; as we have de-
clared. And whereas it is introduced and established in the place
and room of the church-state under the Old Testament, which was
to be removed at the time of reformation, as the apostle demon-
32 6 INQUIRY CONCERNING EVANGELICAL CHURCHES.
strates at large in his Epistle to the Hebrews, all the commands,
promises, and threatenings given or annexed unto that church-state,
concerning the conjunction of men unto it and walking in it, are
transferred unto this of the new erection of Christ. Wherefore, al-
though the state of the church itself be reduced from that which was
nationally congregational unto that which is simply and absolutely so,
and all the ordinances of its instituted worship are changed, with new
rules for the observation of what we are directed unto by the light of
nature, yet the commands, promises, and threatenings made and
given unto it as a church are all in full force with respect unto this
new church-state ; and we need no new commands to render it our
duty to join in evangelical churches for the ends of a church in
general.
[5.] The Lord Christ hath disposed all the ivays and means of
edification unto these churches ; so that ordinarily, and under an ex-
pectation of his presence in them and concurrence unto their efficacy,
they are not otherwise to be enjoyed. Such are the ordinary dis-
pensation of the word, and administration of the sacraments. For any
disciple of Christ to live in a neglect of these things and the enjoy-
ment of them according to his mind, is to despise his care and wis-
dom in providing for his eternal welfare.
[6.] He hath -prescribed sundry duties unto us, both as necessaiy
and as evidences of our being his disciples, such as cannot be orderly
performed but as we are members of some particular congregation.
This also hath been before declared.
[7.] The institution of these churches is the way which Christ
hath ordained to render his kingdom visible or conspicuous, in dis-
tinction from and opposition unto the kingdom of Satan and the
world. And he doth not, in a due manner, declare himself a sub-
ject in or unto the kingdom of Christ who doth not solemnly en-
gage in this way. It is not enough to constitute a legal subject of
the kingdom of England that he is born in the nation, and lives in
some outward observance of the laws of it, if he refuse solemnly to
express his allegiance in the way appointed by the law for that end.
Nor will it constitute a regular subject of the kingdom of Christ that
he is born in a place where the gospel is professed, and so professeth
a general compliance therewith, if he refuse to testify his subjection
by the way that Christ hath appointed for that end. It is true, the
whole nation, in their civil relation and subordination according to
law, is the kingdom of England ; but the representation of the kingly
power and rule in it is in the courts of all sorts, wherein the kingly
power is acted openly and visibly. And he that lives in the nation,
yet denies his homage unto these courts, is not to be esteemed a sub-
ject. So doth the whole visible professing church, in one or more
THE GOSPEL CHURCH-STATE TO BE CONTINUED. 327
nations or lesser precincts of people and places, constitute the visible
kingdom of Christ ; yet is no particular person to be esteemed a legal,
true subject of Christ that doth not appear in these his courts with a
solemn expression of his homage unto him.
[8.] The whole administration of the rule and discipline ap-
pointed by Christ is confined unto these churches, nor can they be
approved by whom that rule is despised. I shall not argue farther
in a case whose truth is of so uncontrollable evidence. In all the
writings of the New Testament, recording things after the ascension
of Christ, there is no mention of any of his disciples with approba-
tion, unless they were extraordinary officers, but such as were entire
members of these assemblies.
CHAPTER IX.
The continuation of a church-state and of the administration of evangelical
ordinances of worship briefly vindicated.
The controversy about the continuation of a church-state and the
administration of gospel ordinances of worship is not new in this
age, though some pride themselves as though the invention of the
error whereby they are denied were their own. In former ages, both
in the Papacy and among some of them that forsook it, there were
divers who, on a pretence of a peculiar spirituality and imaginary
attainments in religion, wherein these things are unnecessary, re-
jected their observation. I suppose it necessary briefly to confirm
the truth, and vindicate it from this exception ; because, though it be
sufficiently weak in itself, yet what it is lies against the foundation
of all that we are pleading about. But to reduce things into the
lesser compass, I shall first confirm the truth by those arguments or
considerations which will defeat all the pleas and pretences of them
by whom it is opposed, and then confirm it by positive testimonies
and arguments, with all brevity possible.
First, therefore, I shall argue from the removal of all causes
whereon such a cessation of churches and ordinances is pretended;
for it is granted on all hands that they had a divine original and
institution, and were observed by all the disciples of Christ as things
by him commanded. If now, therefore, they cease as unto their
force, efficacy, and use, it must be on some of these reasons: —
1. Because a limited time and season was fixed unto them, which
is now expired. So was it with the church-state and ordinances of
old ; they were appointed unto the " time of reformation," Heb. ix. 10.
They had a certain time prefixed unto their duration ; according to
828 INQUIRY CONCERNING EVANGELICAL CHURCHES.
the degrees of whose approach they waxed old, and at length utterly
disappeared, Heh. viii. 1 3 ; until that time they were all punctually to
be observed, Mai. iv. 4. But there were many antecedent indications
of the will of God concerning their cessation and abolition; whereof
the apostle disputes at large in his Epistle unto the Hebrews. And
from a pretended supposition that such was the state of evangelical
ordinances, — namely, that they had a time prefixed unto their dura-
tion,— did the first opposition against them arise ; for Montanus, with
his followers, imagined that the appointments of Christ and his
apostles in the gospel were to continue in force only unto the com-
ing of the Paraclete, or the Comforter, promised by him. And add-
ing a new frenzy hereunto, that that Paraclete was then first come
in Montanus, they rejected the institutions of the gospel, and made
new laws and rules for themselves. And this continues to be the
principal pretence of them by whom the use of gospel ordinances is
at present rejected, as that which is of no force or efficacy. Either
they have received or do speedily look for such a dispensation of the
Spirit or his gifts as wherein they are to cease and disappear. But
nothing can be more vain than this pretence : —
(1.) It is so as unto the limitation of any time as unto their dura-
tion and continuance; for, — [1.] There is no intimation given of
any such thing, either in the divine word, promise, declaration about
them, or the nature of the institutions themselves. But whereas those
of the Old Testament were in time to be removed, that the church
might not be offended thereby, seeing originally they were all of im-
mediate divine institution, God did by all manner of ways, as by
promises, express declarations, and by the nature of the institutions
themselves, fore-signify their removal ; as the apostle proves at large
in his Epistle to the Hebrews. But nothing of this nature can be
pretended concerning the gospel church-state or worship. [2.] There
is no prediction or intimation of any other way of worship, or serv-
ing God in this world, that should be introduced in the room of that
established at first ; so that upon a cessation thereof the church must
be left unto all uncertainties and utter ruin. [3.] The principal
reason why a church-state was erected of old, and ordinances of wor-
shi]} appointed therein, that were all to be removed and taken away,
was that the Son, the Lord over his own house, might have the pre-
eminence in all things. His glory it was to put an end unto the
law, as given by the disposition of angels and the ministry of Moses,
by the institution of a church-state and ordinances of his own ap-
pointment. And if his revelation of the will of God therein be not
complete, perfect, ultimate, unalterable, if it be to expire, it must be
that honour may be given above him unto one greater than he.
(2.) It is so as unto their decay, or the loss of their primitire
THE GOSPEL CHURCH-STATE TO BE CONTINUED. 329
force and efficacy ; for their efficacy unto their proper ends depends
on, — [1.] The institution of Christ. This is the foundation of all
spiritual efficacy unto edification in the church, or whatever belongs
thereunto. And, therefore, whatever church-state may be framed,
or duties, ways, or means of worship appointed by men that have
not his institution, how specious soever they may appear to be, have
no spiritual force or efficacy as unto the edification of the church.
But whilst this institution of Christ continues irrevocable, and is not
abrogated by a greater power than what it was enacted by, whatever
defect there may be as unto faith and obedience in men, rendering
them useless and ineffectual unto themselves, however they may be
corrupted by additions unto them or detractions from them, changing
their nature and use, in themselves they continue to be of the same
use and efficacy as they were at the beginning. [2.] On the 'pro-
mise of Christ that he will be present with his disciples, in the
observation of his commands, unto the consummation of all things,
Matt, xxviii. 20. To deny the continued accomplishment of this
promise, and that on any pretence whatever, is the venom of infi-
delity. If, therefore, they have an irrevocable divine institution, if
Christ be present in their administrations, as he was of old, Rev.
ii. 1, there can be no abatement of their efficacy unto their proper
ends, in the nature of instrumental causes. [3.] On the covenant of
God, which gives an infallible, inseparable conjunction between the
word, or the church and its institution by the word, and the Spirit,
Isa. lix. 21. God's covenant with his people is the foundation of
every church-state, of all offices, powers, privileges, and duties there-
unto belonging. They have no other end, they are of no other use,
but to communicate, express, declare, and exemplify, on the one
hand, the grace of God in his covenant unto his people, and, on the
other, the duties of his people according unto the tenor of the same
covenant unto him. They are the way, means, and instruments
appointed of God for this end, and other end they have none ; and
hereon it follows, that if it be not in the power of men to appoint
any thing that shall be a means of communication between God and
his people, as unto the grace of the covenant on the one hand, or
the duties of obedience which it requires on the other, they have no
power to erect any new church-state, or enact any thing in divine
worship not of his institution. This being the state of churches and
their ordinances, they cannot be altered, they cannot be liable unto
any decay, unless the covenant whereunto they are annexed be
altered or decayed; and therefore the apostle, to put finally and
absolutely his argument unto an issue to prove that the Mosaical
church-state and ordinances were changed, because useless and in-
effectual, doth it on this ground, that the covenant whereunto they
330 INQUIRY CONCERNING EVANGELICAL CHURCHES.
were annexed was changed and become useless. This, I suppose, at
present, will not he said concerning the new covenant, Avhereunto all
ordinances of divine worship are inseparably annexed.
Men might at a cheaper rate, as unto the eternal interest of their
own souls, provide another covering for their sloth, negligence, un-
belief, and indulgence unto proud, foolish imaginations, whereby
they render the churches and ordinances of the gospel useless and
ineffectual unto themselves ; thereby charging them with a decay and
uselessness, and so reflecting on the honour and faithfulness of Christ
himself.
2. They do not cease because there is at present, or at least there
is shortly to be expected, such an effusion of the gifts and graces of
the Sp>irit as to render all these external institutions needless, and
consequently useless. This, also, is falsely pretended. For, — (1.) The
greatest and most plentiful effusion of the Holy Spirit in his gifts
and graces was in the days of the apostles, and of the first churches
planted by them ; nor is any thing beyond it, or indeed equal unto
it, any more to be expected in this world ; — but yet then was the
gospel church-state erected, and the use of all its ordinances of wor-
ship enjoined. (2.) The ministry of the gospel, which compriseth all
the ordinances of church-worship as its object and end, is the mini-
stration of the Spirit; and therefore no supplies or communication
of him can render it useless. (3.) One of the principal ends for which
the communication of the Spirit is promised unto the church is to
make and render all the institutions of Christ effectual unto its edi-
fication. (4.) 1 John ii. 20, 27, is usually pleaded as giving counte-
nance unto this fond pretence. But, — [1.] The unction mentioned
by the apostle was then upon all believers. Yet, — [2.] It is known
that then they all walked in church-order, and in the sacred observa-
tion of all the institutions of Christ. [3.] If it takes away any thing,
it is the preaching of the word, or all manner of teaching and in-
struction ; which is to overthrow the whole Scripture, and to reduce
religion into barbarism. [4.] Nothing is intended in these words
but the different way of teaching and degrees of success between
that under the law and that now established in the gospel, by the
plentiful effusion of the Spirit; as hath been evidenced at large else-
where. Nor, —
3. Do they cease in their administration for want either of autho-
rity or ability to dispense them, which is pleaded unto the same
end? But neither is this pretence of any force ; it only begs the thing
in question. (I.) The authority of office for the administration of
all other ordinances is an institution; and to say that all institutions
cease because none have authority to administer them is to say they
must all cease because they are ceased. (2.) The office of the mini-
THE GOSPEL CHURCH-STATE TO BE CONTINUED. Sol
stry, for the continuation of the church-state, and administration of
all ordinances of worship, unto the end of the world, is sufficiently
secured, — [1.] By the law, constitution, and appointment of our
Lord Jesus Christ erecting that office, and giving warranty for its
continuance to the consummation of all things, Matt, xxviii. 20;
Eph. iv. 13. [2.] By his continuance, according unto his promise,
to communicate spiritual gifts unto men, for the ministerial edifica-
tion of the church. That this he doth so continue to do that it is
the principal external evidence of his abiding in the discharge of his
mediatory office, and of what nature these gifts are, I have declared
at large in a peculiar discourse on that subject. [3.] On the duty
of believers or of the church, which is to choose, call, and solemnly
set apart unto the office of the ministry such as the Lord Christ by
his Spirit hath made meet for it, according unto the rule of his word.
If all these, or any of them, do fail, I acknowledge that all mini-
sterial authority and ability for the dispensation of gospel ordinances
must fail also, and consequently the state of the church. And those
who plead for the continuation of a successive ministry without re-
spect unto these things, without resolving both the authority and
office of it into them, do but erect a dead image, or embrace a dead
carcase, instead of the living and life-giving institutions of Christ.
They take away the living creature, and set up a skin stuffed with
straw. But if these things do unalterably continue ; if the law of
Christ can neither be changed, abrogated, nor disannulled ; if his dis-
pensation of spiritual gifts according unto his promise cannot be im-
peded ; if believers, through his grace, will continue in obedience unto
his commands, — it is not possible there should be an utter failure in
this office and office-power of this ministry. It may fail in this or
that place, in this or that church, when the Lord Christ will remove
his candlestick; but it hath a living root, whence it will spring
again in other places and churches, whilst this world doth endure.
Neither, —
4. Do they cease because they have been all of them corrupted,
abused, and defiled, in the apostasy which fell out among all the
churches in the latter ages, as it was fully foretold in the Scripture.
For, — (1.) This supposition would make the whole kingdom of Christ
in the world to depend on the corrupt lusts and wills of men, which
have got by any means the outward possession of the administration
of his laws and ordinances. This is all one as if we should say, that
if a pack of wicked judges should for a season pervert justice, right-
eousness, and judgment, the being of the kingdom is so overthrown
thereby as that it can never be restored. (2.) It would make all the
duties and all the privileges of all true believers to depend on the
wills of wicked apostates ; for if they may not make use of what they
332 INQUIRY CONCERNING EVANGELICAL CHURCHES.
have abused, they can never yield obedience to the commands of
Christ, nor enjoy the privileges which he hath annexed unto his
church and worship. (3.) On this supposition all reformation of an
apostatized church is utterly impossible. But it is our duty to heal
even Babylon itself, by a reduction of all things unto their first in-
stitution, if it would be healed, Jer. li. 9 ; and if not, we are to forsake
her and reform ourselves, Rev. xviii. 4.
There is nothing, therefore, in all these pretences, that should in
the least impeach the infallible continuation of the evangelical
churches and worship, as to their right, unto the end of the world.
And the heads of those arguments whereby the truth is invincibly
confirmed may be briefly touched on : —
1. There are express testimonies of the will of Christ, and his
promise for its accomplishment, that the church and all its ordi-
nances of worship should be continued always, unto the end of the
world. So as to the church itself, Matt. xvi. 18, Rev. xxi. 3; the
ministry, Matt, xxviii. 20, Eph. iv. 13; baptism, Matt, xxviii. 19, 20;
the Lord's supper, 1 Cor. xi. 26. As for other institutions, public
prayer, preaching the word, the Lord's day, singing of God's praises,
the exercise of discipline, with what belongs thereunto, they have
their foundation in the law and light of nature, being only directed
and applied unto the gospel church-state and worship by rules of
especial institution ; and they can no more cease than the original
obligation of that law can so do.
If it be said, that notwithstanding what may be thus pleaded, yet,
" de facto," the true state of gospel churches and their whole wor-
ship, as unto its original institution, did fail under the papal apostasy,
and therefore may do so again, I answer, — (1.) We do not plead that
this state of things must be always visible and conspicuous ; wherein
all protestant writers do agree. It is acknowledged, that as unto
public view, observation, and notoriety, all these things were lost
under the Papacy, and may be so again under a renewed apostasy.
(2.) I do not plead it to be necessary, " de facto/' that there should be
really at all times a true visible church, as the seat of all ordinances
and administrations in the world; but all such churches may fail,
not only as unto visibility, but as unto their existence. But this
supposition of a failure of all instituted churches and worship I grant
only with these limitations: — [1.] That it is of necessity, from innu-
merable divine promises and the nature of Christ's kingly office,
that there be always in the world a number, greater or lesser, of
sincere believers, that openly profess subjection and obedience unto
him; [2.] That in these persons there resides an indefeasible right
always to gather themselves into a church-state, and to administer
all gospel ordinances, which all the world cannot deprive them of:
THE GOSPEL CHURCH-STATE TO BE CONTINUED. 333
which is the whole of what I now plead for. And let it be observed,
that all the ensuing arguments depend on this right, and not on
any matter of fact. [3.] I do not know how far God may accept of
churches in a very corrupt state, and of worship much depraved,
until they have new means for their reformation ; nor will I make
any judgment of persons, as unto their eternal condition, who walk
in churches so corrupted, and in the performance of worship so de-
praved : but as unto them who know them to be so corrupted and
depraved, it is a damnable sin to join with them or not to separate
from them, Rev. xviii. 4.
2. The nature and use of the gospel church-state require and prove
the uninterrupted continuance of the right of its existence, and the
observance of all ordinances of divine worship therein, with a power
in them in whom that right doth indefeasibly reside, — that is, all
true believers, — to bring it forth into exercise and practice, notwith-
standing the external impediments which in some places at some
times may interrupt its exercise. In the observation of Christ's in-
stitutions and celebration of the ordinances of divine worship doth
the church-state of the. gospel, as professing, consist. It doth so in
opposition, — (1.) Unto the world and the kingdom of Satan ; for
hereby do men call Jesus " Lord," as 1 Cor. xii. 3, and avow their
subjection unto his kingly power. (2.) Unto the church-state of the
Old Testament, as the apostle disputes at large in his Epistle unto the
Hebrews. And this state of the professing church in this world is
unalterable, because it is the best state that the believing church is
capable of; for so the apostle plainly proves, that hereby the be-
lieving church is brought $!$ tsXbiugiv, which it was not under the
law, — that is, unto its consummation, in the most complete perfec-
tion that God hath designed unto it on this side glory, Heb. vii. 11,
19. For Christ in all his offices is the immediate head of it; its
constitution, and the revelation of the ways of its worship, are an
effect of his wisdom ; and from thence is it eminently suited unto all
the ends of the covenant, both on the part of God and man, and is
therefore liable to no intercision or alteration.
3. The visible administration of the kingdom of Christ in this
world consists in this church -state, with the administration of his
institutions and laws therein. A kingdom the Lord Jesus Christ
hath in this world ; and though it be not of the world, yet in the
world it must be until the world shall be no more. The truth of all
God's promises in the Scripture depends on this one assertion. We
need not here concern ourselves what notions some men have about
the exercise of this kingdom in the world, with respect unto the out-
ward affairs and concerns of it ; but this is certain, that this kingdom
of Christ in the world, so far as it is external and visible, consists in
334 INQUIRY CONCERNING EVANGELICAL CHURCHES.
the laws lie hath given, the institutions he hath appointed, the rule
or polity he hath prescribed, with the due observance of them. Now,
all these things do make, constitute, and are the church-state and
worship inquired after. Wherefore, as Christ always hath, and ever
will have, an invisible kingdom in this world, in the souls of elect
believers, led, guided, ruled by his Spirit, so he will have a visible
kingdom also, consisting in a professed, avowed subjection unto the
laws of his word, Rom. x. 10. And although this kingdom, or his
kingdom in this sense, may, as unto the essence of it, be preserved
in the external profession of individual persons, and it may be so
exist in the world for a season, yet the honour of it and its complete
establishment consist in the visible profession of churches ; which he
will therefore maintain unto the end. But by visible in this dis-
course, I understand not that which is conspicuous and eminent unto
all, though the church hath been so, and shall yet be so again; nor
yet that which is actually seen or known by others; but only that
which may be so, or is capable of being so known. Nor do I assert
a necessity hereof, as unto a constant preservation of purity and re-
gularity in order and ordinances, according to the original institution
of them in any place; but only of an unalterable right and power
in believers to render them visible: which it becomes their indispen-
sable duty to do when outward impediments are not absolutely in-
superable. But of these things thus far, ug h Tupodw.
CHAPTER X.
What sort of churches the disciples of Christ may and ought to join themselves
unto as unto entire communion.
We have proved before that it is the duty of all individual Chris-
tians to give themselves up unto the conduct, fellowship, and com-
munion of some particular church or congregation. Our present
inquiry hereon is, whereas there is a great diversity among professing
societies in the world, concerning each whereof it is said, " Lo, here is
Christ," and " Lo, there is Christ," what church, of what constitution
and order, any one that takes care of his own edification and salva-
tion ought to join himself unto. This I shall speak unto first in
general, and then in the examination of one particular case or in-
stance, wherein many at this day are concerned. And some things
must be premised unto the right stating of the subject of our in-
quiry:—
1. The diversities and divisions among churches, which respect is
WHAT CHURCHES OUGHT TO BE JOINED. 335
to be had unto in the choice of any which we will or ought to join
unto, are of two sorts: —
(1.) Such as are occasioned by the remaining weaknesses, infirmi-
ties, and ignorance of the best of men, whereby they know but in
pai-t, and prophesy only in part; wherein our edification is concerned,
but our salvation not endangered.
(2.) Such as are in and about things fundamental in faith, wor-
ship, and obedience. We shall speak to both of them.
2. All Christians were originally of one mind in all things needful
unto joint communion, so as that there might be among them all
love without dissimulation. Howbeit there was great variety, not
only in the measure of their apprehensions of the doctrines of truth,
but in some doctrines themselves, — as about the continuance of the
observations of the law, or at least of some of them ; as also opposi-
tions from without unto the truth by heretics and apostates: neither
of which hindered the church-communion of true believers. But the
diversity, difference, and divisions that are now among churches in
the world is the effect of the great apostasy which befell them all in
the latter ages, as unto the spirit, rule, and practice of those which
were planted by the apostles ; and will not be healed until that apos-
tasy be abolished.
3. Satan having possessed himself of the advantage of these divi-
sions, whereof he was the author, he makes use of them to act his
malice and rage, in stirring up and instigating one party to perse-
cute, oppress, and devour another, until the life, power, and glory of
Christian religion is almost lost in the world. It requires, therefore,
great wisdom to deport ourselves aright among these divisions, so as
to contribute nothing unto the ends of malice designed by Satan in
them.
4. In this state of things, until it may be cured, — which it will never
be by any of the ways yet proposed and insisted on, — the inquiry is
concerning the duty of any one who takes care of his own soul as
unto a conjunction with some church or other. And on the negative
part, I say, —
(1.) Such a one is bound not to join with any church or society
where any fundamental article of faith is rejected or corrupted.
There may be a fundamental error in a true church for a season, when
the church erreth not fundamentally, 1 Cor. xv. 12; 2 Tim. ii. 18.
But I suppose the error in or against the foundation is part of the
profession of the church or society to be joined unto; for thereby the
nature of the church is destroyed, — it doth not hold the Head, nor
abide on the foundation, nor is the pillar and ground of truth.
Wherefore, although the Socinians, under a pretence of love, forbear-
ance, and mutual toleration, do offer us the communion of their
33G INQUIRY CONCERNING EVANGELICAL CHURCHES.
churches, wherein there is somewhat of order and discipline com-
mendable, yet it is unlawful to join in church fellowship or com-
munion with them: for their errors about the Trinity, the incarna-
tion of Christ, and his satisfaction, are destructive of the foundation
of the prophets and apostles ; and idolatry, in the divine worship of a
mere creature, is introduced by them.
(2.) Where there is in any church taught or allowed a mixture of
doctrines or opinions that are prejudicial unto gospel holiness and
obedience, no man that takes due care of his salvation can join him-
self unto it; for the original rule and measure of all church-com-
munion is agreement in the doctrine of truth. Where, therefore,
there is either not a stable profession of the same doctrine in all sub-
stantial truths of the gospel, but an uncertain sound is given, some
saying one thing, some another, or that opposition is made unto any
truths of the importance before mentioned, none can be bound or
obliged to hold communion with it, nor can incur any blame by re-
fraining from it: for it is the duty of a Christian in all things
Kporipav tyjv aXqdeiav, and to join with such a church would, — [1.]
Stain their profession; [2.] Hinder their edification; [3.] Establish
a new rule of communion, unknown to the Scriptures, — namely, be-
sides truth ; as might easily be manifested.
(3.) Where the fundamentals of religious worship are corrupted
or overthrown, it is absolutely unlawful to join unto or abide in any
church. So is it with the church of Rome. The various ways
whereby the foundations of divine religious worship are overthrown
in that church, by superstition and idolatry, have been sufficiently
declared. These render the communion of that church pernicious.
(4.) Nor can any man be obliged to join himself with any church,
nor can it be his duty so to do, where the eternally fixed rule and
measure of religious worship, — namely, that it be of divine institu-
tion,— is varied or changed by any additions unto it or subtractions
from it ; for whereas one principal end of all churches is the joint
celebration of divine worship, if there be not a certain stable rule
thereof in any church of divine prescription, no man can be obliged
unto communion therewith.
(5.) Where the fundamentals of church order, practice, and dis-
cipline are destroyed, it is not lawful for any man to join in church
communion. These fundamentals are of two sorts, — [1.] Such as
concern the ministry of the church; [2.] Such as concern the church
itself
[1.] There are four things that are necessary fundamentals unto
the order of the church on the part of the ministry : —
1st. That all the ministers or officers of it be duly chosen by the
church itself, and solemnly set apart in the church unto their office,
WHAT CHURCHES OUGHT TO BE JOINED. 337
according unto the rule and law of Christ. This is fundamental unto
church-order, the root of it, from whence all other parts of it do
spring. And it is that which is p^rug, or expressly provided for in
the Scripture, as we shall see. If there be a neglect herein, and no
other relation required between ministers, elders, rulers, bishops, and
the church, but what is raised and created by ways and rules of
men's appointment; or if there be a temporary disposal of persons
into a discharge of that office, without a solemn call, choice, ordination,
and separation unto the office itself and its work, — the law of Christ
is violated, and the order of the church disturbed in its foundation.
Idly. That those who are called unto the office of the ministry be
duly qualified, by their endowment with spiritual gifts, for the dis-
charge of their duty, is fundamental unto the ministry. That the
Lord Jesus Christ doth still continue his dispensation of spiritual
gifts unto men, to fit and enable them unto the office and work of
the ministry; that if he doth not do so, or should at any time cease
so to do, the whole office of the ministry must cease, and the being
of the church with it; that it is altogether useless for any churches or
persons to erect an image of the gospel ministry by outward rites and
ceremonies, without the enlivening force of these spiritual gifts, — I
have proved sufficiently in my "Discourse of Spiritual Gifts, and their
Continuance in the Church."1 Wherefore, a communication of spiri-
tual gifts, peculiarly enabling men unto the work of the ministry, an-
tecedent unto their solemn separation unto the office, in some good
measure, is absolutely necessary unto the due continuance of the
office and its work. See Eph. iv. 7, 11-15. To suppose that the
Lord Christ doth call and appoint men unto a certain office and
work in his church, secluding all others from any interest in the one
or other, and yet not endow them with peculiar gifts and abilities for
the discharge of that office and work, is to ascribe that unto him
which is every way unbecoming his wisdom and grace, with his love
unto the church. But when men look on all church-order as a life-
less machine, to be acted, moved, and disposed by external rules,
laws, canons, and orders, without respect unto the actings of the
Spirit of Christ going before in the rule of his word, to enliven every
part of it, the true disciples of Christ will receive no advantage
thereby.
Bdly. It is of the same importance that persons so called do take
heed unto their ministry that they fulfil it, — that they give them-
selves unto the word and prayer, that they labour continually in the
word and doctrine, and all those other duties which in the Scripture
are prescribed unto them; and this, not only as unto the matter of
them, but as unto the manner of their performance, — with zeal, love,
i See note on page 249.
vol. xv. 22
338 INQUIRY CONCERNING EVANGELICAL CHURCHES.
compassion, and diligence. Where there is a great defect in any of
these things, on what pretence soever it be ; where men esteem them-
selves exempted from this work, or not obliged unto it; when they
suppose that they may discharge their office at a cheaper rate, and
with less trouble as unto their present interest, by such ways as I
shall not here express, — no man is, no man can be, obliged to confine
his church-communion unto such a ministry.
Hhly. It is required that they be examples unto the flock, in the
expression of the nature and power of the doctrine which they preach,
in their conversation, especially in zeal, humility, self-denial, and
readiness for the cross.
Where these things are not, there is such a defect in the funda-
mentals of church -practice, as unto the ministry of it, that no man
who takes care of his own edification can join himself unto a church
labouring under it ; for ministers and churches are nothing but in-
stituted means of the conversion of sinners and the edification of
believers. And when any of them, through their own default, cease
so to be, there is no obligation unto any man to join or continue in
their communion, nor do they contract any guilt in a peaceable de-
parture from them, but discharge their duty. That this be done
peaceably, without strife or contention, without judging of others, as
unto their interest in Christ and eternal salvation, the law of moral
obedience doth require; that it be done with love, and compassion,
and prayer towards and for them who are left, is the peculiar direc-
tion of that moral duty by the gospel. Such a practice at present
would fall under severe charges and accusations, as also brutish penal-
ties, in some places. But when all church-craft shall be defeated,
and the uses that are made of its imaginary authority be discarded,
there will be little occasion of this practice, and none at all of of-
fence.
[2.] Again; there are things fundamental unto church practice
and order in the church itself, which, where they are neglected, no
man ought of choice to join himself unto that church, seeing he can-
not do it without the prejudice of his edification, the furtherance
whereof he ought to design in that duty. And these are, —
1st. That the discipline of Christ be duly exercised in it accord-
ing unto his mind, and by the rules of his prescription. There never
was any sect, order, or society of men in the world, designed for the
preservation and promotion of virtue and things praiseworthy, but
they had rules of discipline proper unto the ends of their design, to be
observed in and by all that belong unto them. Where the erection
of such societies is continued in the world, as it is much in the
Papacy, both their constitution and their conversation depend on the
especial rules of discipline which they have framed unto themselves.
WHAT CHURCHES OUGHT TO BE JOINED. 839
And this is done by them in great variety ; for being ignorant of the
discipline of the gospel, and so esteeming it insufficient unto their
design, they have made no end of coining rules unto themselves.
To suppose that our Lord Jesus Christ, who in his church-state, ac-
cording to his infinite wisdom, hath erected the most perfect society
for the most perfect ends of religion, of obedience towards God, of
love and usefulness among ourselves, hath not appointed a discipline,
and given rules concerning its administration, for the preservation of
that society and the attaining of those ends, is highly injurious unto
his honour and glory.
Where, therefore, there is a church, or any society that pretends
so to be, wherein there is an utter neglect of this discipline of Christ,
or the establishment of another not administered by the laws and
rules that he hath prescribed, no disciple of Christ can be obliged to
join unto or to continue in the total, sole communion of such a
church. And whereas there are two parts of this discipline of Christ,
— that which is private, among the members of the church, for the
exercise and preservation of love; and that which is public, in and
by the authority of the rulers of the church, for the preservation of
purity and order, — a neglect in either of them doth much impeach
the fundamental constitution of a church as unto its practice.
2dly. There are sundry other things which belong unto this dis-
cipline in general, which are of great consideration in the discharge
of the duty we inquire into. Among them are, — (1st.) That constant
difference be put between the good and the bad in all church ad-
ministrations ; (2dly.) That persons openly or flagitiously wicked be
not admitted into the society of the church, or a participation of its
privileges ; (3dly.) That holiness, love, and usefulness be openly avowed
as the design and interest of the church. But they are all so com-
prised in the general head of discipline as that I shall not in parti-
cular insist upon them.
From what hath been thus declared, it will appear, on the other
hand, what church it is that a disciple of Christ, who takes due care
of his own edification and salvation, ought in duty to join himself
unto in complete communion. To answer this inquiry is the end of
all those discourses and controversies which have been about the
notes of the true church. I shall briefly determine concerning it,
according to the principles before evinced : —
(1.) It must be such a church as wherein all the fundamental truths
of the gospel are believed, owned, and professed, without controversy,
and those not borne withal by whom they are denied or opposed.
Without this a church is not the pillar and ground of truth, it doth
not hold the Head, it is not built on the foundation of the prophets
and apostles. Neither is it sufficient that those things are generally
340 INQUIRY CONCERNING EVANGELICAL CHURCHES.
professed, or not denied. A church that is filled with wranglings
and contentions about fundamental or important truths of the gos-
pel is not of choice to be joined unto ; for these things subvert the
souls of men, and greatly impede their edification. And although,
both among distinct churches and among the members of the same
church, mutual forbearance be to be exercised, with respect unto a
variety in apprehensions in some doctrines of lesser moment, yet the
incursion that hath been made into sundry protestant churches, in
the last and present age, of novel doctrines and opinions, with differ-
ences, divisions, and endless disputes which have ensued thereon, have
rendered it very difficult to determine how to engage in complete com-
munion with them; for I do not judge that any man is or can be
obliged unto constant, total communion with any church, or to give
up himself absolutely unto the conduct thereof, wherein there are in-
curable dissensions about important doctrines of the gospel. And if
any church shall publicly avow, countenance, or approve of doctrines
contrary unto those which were the foundation of its first communion,
the members of it are at liberty to refrain the communion of it, and
to provide otherwise for their own edification.
(2.) It must be such a church as wherein the divine worship insti-
tuted or apj)roved by Christ himself is diligently observed, without
any addition made thereunto. In the observance of this worship,
as unto all external, occasional incidences and circumstances of the
acts wherein it doth consist, it is left unto the prudence of the church
itself, according to the light of nature and general rules of Scrip-
ture; and it must be so, unless we shall suppose that the Lord Jesus
Christ, by making men his disciples, doth unmake them from being
rational creatures, or refuseth the exercise of the rational faculties of
our souls in his service. But this is so remote from truth, that, on
the contrary, he gives them an improvement for this very end, that
we may know how to deport ourselves aright in the observance of
his commands, as unto the outward discharge of them in his worship
and the circumstances of it; and this he doth by that gift of spi-
ritual wisdom whereof we shall treat afterward.
But if men, if churches, will make additions in or unto the rites
of religious worship, unto what is appointed by Christ himself, and
require their observance in their communion, on the force and effi-
cacy of their being so by them appointed, no disciple of Christ is
or can be obliged, by virtue of any divine institution or command,
to join in total, absolute communion with any such church. He may
be induced, on various considerations, to judge that something of that
nature at some season may not be evil and sinful unto him, which,
therefore, he will bear with or comply withal; yet he is not, he can-
not be obliged, by virtue of any divine rule or command, to join
WHAT CHURCHES OUGHT TO BE JOINED. 341
himself with or continue in the communion of such a church. If any
shall suppose that hereby too much liberty is granted unto believers
in the choice of their communion, and shall thereon make severe
declamations about the inconveniencies and evils which will ensue,
I desire they would remember the principle I proceed upon ; which is,
that churches are not such sacred machines as some suppose, erected
and acted for the outward interest and advantage of any sort of
men, but only means of the edification of believers, which they are
bound to make use of, in obedience unto the commands of Christ,
and no otherwise. Whereas, therefore, the disciples of Christ have
not only a divine warranty justifying them in the doing of it, but an
express command, making it their indispensable duty to join in the
celebration of all that religious worship which the Lord Christ, the
only lawgiver of the church, and who was faithful both in and over
the house of God as the Son, hath instituted and commanded, but
have no such warranty or command for any thing else, it is their
duty to stand fast in the liberty wherewith Christ has made them
free. And if by the same breath, in the same rule, law, or canon,
they are commanded and obliged to observe in the worship of God
what the Lord Christ hath appointed and what he hath not ap-
pointed, both on the same grounds, — namely, the authority of the
church, — and on the same penalties for their omission, no man can
be divinely obliged to embrace the communion of any church on
such terms.
(3.) It is required that the ministry of a church so to be joined
with is not defective in any of those things which, according to the
rule of the gospel, are fundamental thereunto. What these are hath
been declared. And because edification, which is the end of church-
communion, doth so eminently depend on the ministry of the church,
there is not any thing which we ought to have a more diligent con-
sideration of in the joining of ourselves unto any such communion.
And where the ministry of any church, be the church of what sort or
size it will, is incurably ignorant or negligent, or, through a defect in
gifts, grace, or conscientious attendance unto their duty, is insufficient
unto the due edification of the souls of them that believe, no man
can account himself obliged unto the communion of the church but
he that can be satisfied with a shadow and the names of things for
the substance and reality of them.
If, therefore, it be granted, as I think it is, that edification is the
principal end of all church-communion, it is not intelligible how a
man should be obliged unto that communion, and that alone, wherein
due edification cannot be obtained. Wherefore, a ministry enabled
by spiritual gifts, and engaged by sense of duty, to labour constantly
in the use of all means appointed by Christ for the edification of
312 INQUIRY CONCERNING EVANGELICAL CHURCHES.
the church, or increase of his mystical body, is required in such a
church as a believer may conscientiously join himself unto ; and
where it is otherwise, let men cry out " schism" and " faction" whilst
they please, Jesus Christ will acquit his disciples in the exercise of
their liberty, and accept them m the discharge of their duty.
If it be said, that if all men be thus allowed to judge of what is
best for their own edification, and to act according unto the judg-
ment which they make, they will be continually parting from one
church unto another, until all things are filled with disturbance and
confusion, I say, —
[1.] That the contrary assertion, — namely, that men are not allowed
to judge what is meet and best for their own edification, or not to
act according to the judgment they make herein, — may possibly keep
up some churches, but is the ready way to destroy all religion.
[2.] That many of those by whom this liberty is denied unto pro-
fessing Christians yet do indeed take it for granted that they have
such a liberty, and that it is their duty to make use of it. For what
are all the contests between the church of Rome and the church of
England, so far as Christians that are not churchmen are concerned
in them? Is it not, in whether of the churches edification may be
best obtained? If this be not the ball between us, I know not what
is. Now, herein do not all the writers and preachers of both parties
give their reasons and arguments unto the people why edification is
better to be had in the one church than in the other? And do they
not require of them to form a judgment upon those reasons and
arguments, and to act accordingly? If they do not, they do but
make a flourish, and act a part, like players on a stage, without any
determinate design. %
[3.] All Christians actually do so. They do judge for themselves
unless they are brutish; they do act according unto that judgment,
unless they are hardened in sin; and therefore who do not so are
not to be esteemed dhsciples of Christ. To suppose that in all things
of spiritual and etern.al concernment men are not determined and
acted every one by hi.s own judgment, is an imagination of men who
think but little of what they are, or do, or say, or write. Even those
who shut their eyes against the light and follow in the herd, re-
solving not to inquire into any of these things, do it because they
judge it is best for them so to do.
[4.] It is commonly acknowledged by Protestants that private
Christians have a judgment of discretioyi in things of religion. The
term was invented to grant them some liberty of judgment, in oppo-
sition unto the blind obedience required by the church of Rome; but
withal to put a restraint upon it, and a distinction of some superior
judgment, it may be in the church or others. But if by discretion
WHAT CHURCHES OUGHT TO BE JOINED. 343
they mean the best of men's understanding, knowledge, wisdom,
and prudence, in and about the things wherein it is exercised, I
should be glad to be informed what other judgment than this of
discretion, in and about the things of religion, this, or that, or any
church in the world, can have or exercise. But to allow men a
judgment of discretion, and not to grant it their duty to act accord-
ing unto that judgment, is to oblige them to be fools, and to act
not discreetly, at least not according unto their own discretion.
(4.) The same is to be spoken of gospel discipline, without which
neither can the duties of church-societies be observed nor the ends
of them attained. The neglect, the loss, the abuse hereof, is that
which hath ruined the glory of Christian religion in the world, and
brought the whole profession of it into confusion. Hereon have
the fervency and sincerity of true, evangelical, mutual love been
abated, yea, utterly lost ; for that love which Jesus Christ requireth
among his disciples is such as never was in the world before amongst
men, nor can be in the world but on the principles of the gospel,
and faith therein. Therefore it is called his " new commandment."
The continuation of it amongst the generality of Christians is but
vainly pretended; little or nothing of the reality of it in its due
exercise is found. And this hath ensued on the neglect of evange-
lical discipline in churches, or the turning of it into a worldly domi-
nation; for one principal end of it is the preservation, guidance, and
acting of this love. That mutual watch over one another that ought
to be in all the members of the church, the principal evidence and
fruit of love without dissimulation, is also lost hereby. Most men are
rather ready to say, in the spirit and words of Cain, " Am I my
brother's keeper?" than to attend unto the command of the apostle,
" Exhort one another daily, lest any of you be hardened through the
deceitfulness of sin ;" or comply with the command of our Saviour, "If
thy brother offend thee, tell him of it between him and thee." By
this means likewise is the purity of communion lost, and those re-
ceived as principal members of churches who, by all the rules of pri-
mitive disci pline, ought to be cast out of them. Wherefore this also
is to be considered in the choice we are to make of what churches we
will join ourselves unto, as unto constant, complete communion, and
in whose communion we will abide; for these things are matters of
choice, and consist in voluntary, free acts of obedience. With those
unto whom they are not so, who would on the one hand have them
to be things that men may be compelled unto, and ought so to be,
or, on the other, that follow no other guidance in them but outward
circumstances, from the times and places where they are born and
inhabit, I will have no contest. It follows from hence, also, that
where there are many churches wherein these things are found,
344 INQUIRY CONCERNING EVANGELICAL CHURCHES.
whereon we may lawfully, and ought in duty, to join with some of
them in particular, every one is obliged to join himself unto such a
church as whose principles and practices are most suited unto his
edification.
CHAPTER XL
Of conformity and communion in parochial assemblies.
From what we have insisted on we may borrow some light into
the determination of that case wherein multitudes are at this day
concerned. And the case itself may be briefly stated in this inquiry,
— namely, Whether all Protestants, ministers and people, are bound
to join themselves unto the church of England, as now by law estab-
lished in its parochial assemblies, as unto complete, constant com-
munion, without the use of any other church means for their own
edification, so as if they do not so do they are guilty of schism?
This is that which is called " conformity unto the church of Eng-
land ;" which, as unto private persons, can be expressed only in con-
stant, complete communion in parochial assemblies, according to their
present constitution, without the use or exercise of any other church
worship or discipline but what is by law established in them. Re-
fraining from an absolute compliance herein is called schism. But
whereas ecclesiastical schism, whatever it be in particular, in its
general nature hath respect only unto divine institutions, this, which
respecteth only the laws, rules, and determinations of men, can have
no alliance thereunto. Yet it is not only charged as such, with-
out the least countenance from Scripture or antiquity, so far as it
may be allowed of authority with us, but the supposition of it is
accumulated with another evil, — namely, that those who are so guilty
(of it), in the judgment of them who are intrusted with secular power,
though peaceable and orthodox, ought to be punished with various
penalties, gradually coming unto the loss of goods, liberty, and in
some cases of life itself; — an opinion ignominious unto Christian
religion, however vapoured withal by young men, whose wit flies
above all serious consideration of things and their circumstances, and
countenanced by others, from an influence of interest, who otherwise
would not be imposed on by such an anti-evangelical presumption.
I shall, therefore, at the utmost distance from interest or passion,
briefly consider the case proposed, and give an account of my thoughts
concerning it.
1. One or two things are usually premised unto the consideration
of this case ; as, namely, —
OF COMMUNION IN PAROCHIAL CHURCHES. 345
(1.) That those who refrain from that communion with the church
of England which we insist upon do yet agree therewith in all im-
portant doctrines of faith ; which is the foundation, the life and soul
of church union and communion. This I freely grant, but with
this limitation, that this agreement respects the doctrine as declared
at the first reformation, and explained in the age next ensuing there-
on. If there be a change made in or of these doctrines, or any of
them, by any in or of the church of England, we profess our dis-
agreement from them, and do declare that thereby the foundation of
our communion with them is weakened, and the principal bond of it
loosened.
(2.) That not only as Christians, but as reformed Protestants, we
do agree in the renunciation of the doctrines and worship of the
church of Rome ; which are opposed by the common consent of all
those who are usually so called. Yet this must be added thereunto,
that if any in or of the church of England should make an accession
unto any parts of the doctrine and worship of the Roman church, not
avowed or warranted by the consent of the church in its first refor-
mation, we are not, we cannot be, obliged unto communion with them
therein; and by their so doing, the original bond of our communion
is weakened, if not dissolved.
2. These things being premised, we shall inquire, in the first place,
what is the rule of that communion with the church of England in
its parochial assemblies which is required of us. If this be pleaded
to be a rule of divine prescription, we acknowledge that great dili-
gence and humility are required unto the consideration of it, that
we be not mistaken. And if it prove to be according to the mind
of Christ, — that is, of his institution, — if we fail of a compliance with
it, we are guilty of schism. But if the rule prescribing, limiting, and
exacting this communion, be not so much as pleaded to be of divine
institution, whatever fault there may be in our dissent from it, schism
it is not : for ecclesiastical schism neither hath nor can have respect
unto any thing but divine institutions; for if it hath, it is in the
power of any sort of men to make schismatics of whom they please,
as, practically and in pretence, it is come to pass at this day in the
world. Now, the rule of the communion required is, the law of the
land, the Book of Canons, with the rubric of the Common Prayer.
If, according to the prescriptions, directions, and commands given in
them, we do join ourselves in communion with parochial assemblies,
then are we judged conformable to the church of England, and not
else. By and according unto these are all inquiries made concerning
communion with the church; and if they are observed, the return is,
" omnia bene." Now, this rule hath no divine warrant for its insti-
tution, no example in the primitive churches, especially considering
3iG INQUIRY CONCERNING EVANGELICAL CHURCHES.
what are the things which it obliges us unto, nor can be made con-
sistent with the liberty wherewith Christ hath made his disciples
free. A dissent from this rule is as far from schism as any man need
desire it; for nothing is so but what respects some command or insti-
tution of Christ, which immediately affects the conscience. It is
true, the Lord Christ hath commanded that love, union, peace, and
order, whereof schism is a disturbance, and whereunto it is opposite ;
but they are that love, union, and order which he hath appointed.
To suppose that he hath left it unto men to invent and appoint a
new kind of union and order, — which is done in the rule we treat of,
— which he never required, and then to oblige his disciples unto the
observation of it, be it what it will, so as that their dissent from it
should be criminal, and that for this reason, that it is so appointed
of men, is no small mistake. And if all that love, union, peace, and
order, which the Lord Jesus hath enjoined his disciples, may be punc-
tually observed without any respect unto this rule as a rule of church-
communion, to dissent from it, whatever fault of another kind it may
be, is no more schism than it is adultery. And if, on some men's
arbitrary constitution of this rule, and the dissent of others from it,
such differences and divisions ensue as seem to have the general
nature of schism, the evil of them belongs unto those alone by whom
•the rule is framed. If, indeed, some should frame such a rule of
church-communion because they suppose they see cause for it, and
would then leave it unto others to observe as they see cause, if it be
not of use, it would not be liable unto much abuse. But whereas our
Lord Jesus Christ hath given one and the same rule equally unto
all his disciples in these things, — namely, that they should observe
and do all that he hath commanded them, — for some of them, on any
pretence or plea whatever, as of their being the church, or the like,
arbitrarily to frame a rule of their own, as an addition unto his,
obliging all others unto a strict observance of it because they have so
framed it, is that which neither the Scripture nor primitive antiquity
knows any thing of.
I will not inquire what is that power and authority whereby this
rule is constituted and confirmed, nor in whom it doth reside. The
name of the church is usually pretended and pleaded. But before
any can be concerned herein, all that hath been pleaded for the true
state and nature of evangelical churches must be overthrown ; which
will not be done speedily. Railings, revilings, and reproaches will
not do it. But until this is done, it will be believed that eveiy par-
ticular congregation is indispensably obliged in itself to observe and
do all the commands of Christ, and is left at liberty so to regulate
the outward circumstances of its worship and order as is best for its
own edification, whereof itself is the most competent judge. But as
OF COMMUNION IN PAROCHIAL CHURCHES. 347
for a church of another sort, invested with authority to make a rule,
not only as unto the outward circumstances of those actions wherein
church order and worship do consist, but as unto sundry religious
rites and observances, which thereby are added unto it, and impose
the observance of it on a great multitude of other congregations,
without their consent, whether they judge the things enjoined to be
for their edification or otherwise, it is apparently not from heaven,
but of men. Wherefore, leave Christians and churches at that
liberty which Christ hath purchased for them, wherewith he hath
made them free, and then let those who first break union and order
bear the charge of schism ; which they cannot avoid.
3. The church-communion required by virtue of this rule is constant
and complete, exclusive unto any other church-order or means of
public edification. It doth not command or appoint that men should
communicate in parochial assemblies when there is occasion, when it
is for their edification, when scandal would arise if they should refuse
it ; but absolutely and completely. And whereas there are many things
relating unto church-order and divine worship enjoined in that rule,
there is no distinction made between them, — some things that are
always necessary (that is, in the seasons of them), and some things
wherein men may forbear a compliance, — but they are all equally
required in their places and seasons, though perhaps on different
penalties. And whoever fails in the observation of any ceremony,
time, or place, appointed therein, is in the power of them who are
intrusted with the administration of church power or jurisdiction ; for
the discipline of the church it cannot be called. Suppose a man
would comply with all other things, only he esteems the use of one
rite or ceremony, as the cross in baptism, or the like, to be unlawful ;
if he forbear the use of it, or to tender his child unto baptism where
it is used, he is to be cut off as a schismatic from the communion of
the church, no less than if he had absolutely refused a compliance
with the whole rule. And, therefore, whatever condescension and
forbearance in some things is pretended, he that doth not in all things
observe the whole rule is in " misericordia cancellarii;" which oft
proves an uneasy posture. If any men think that the Lord Christ
hath given th.em such a power and authority over the souls and con-
sciences of his disciples, as that they can bind them unto the re-
ligious observance of every rite and ceremony that they are pleased
to appoint, on the penalty of excision from all church-communion
and the guilt of schism, I shall only say that I am not of their mind,
nor ever shall be so.
4. This communion contains a virtual approbation of all that is
contained in the rule of it, as good for the edification of the church.
It is certain that nothing is to be appointed in the church but what
348 INQUIRY CONCERNING EVANGELICAL CHURCHES.
is so ; even order itself, which these things it is said are framed for, is
good only with respect thereunto. Now, it is to Le judged that
whatever a man practiseth in religion, that he approveth of; for if he
do not, he is a vile hypocrite. Nor is he worthy the name of a
Christian who will practise any thing in religion but what he ap-
proveth. The disputes that have been amongst us about doing things
with a doubting conscience, upon the command of superiors, and
consenting unto the use of things which we approve not of in them-
selves, tend all to atheism and the eternal dishonour of Christian re-
ligion, begetting a frame of mind which an honest heathen would
scorn. Wherefore, unless men be allowed to declare what it is they
approve and what they do not, their practice is their profession of
what they approve, which is the whole rule of communion prescribed
unto them.
These things being premised, I shall propose some of those reasons
on the account whereof many cannot conform unto the church of
England, by joining in constant, complete communion with parochial
assemblies, so as by their practice to approve the rule of that com-
munion obliging themselves to use no other public means for then-
own edification: —
I. The church of England in its parochial assemblies stands in
need of reformation ; for it is apparent that either they fail in their
original institution or else have degenerated from it. What hath
already been discoursed concerning the original institution of churches,
with men's voluntary coalescency into such sacred societies, Avith what
shall be afterward treated concerning their essential parts in matter
and form, will sufficiently evidence their present deviation from the
rule of their first institution. Neither, so far as I know, is it pleaded
that they are distinct churches of divine institution, but secular ap-
pointments, as for other ends, so for an accommodation of men in the
performance of some parts of divine worship. And if they are found
no more, they can have no concernment into the inquiry about schism ;
for withholding church-communion from such societies as are not
churches is a new kind of schism, unknown to all antiquity. And
for that which takes itself to be a church by a divine warranty, sup-
pose it be so, to command constant, complete communion, exclusive
unto all other church -communion, with that or them which are no
churches, determining a refusal thereof to be schism, is to undertake
a cause which needs not only great parts but great power also to de-
fend it.
But let these parochial assemblies be esteemed churches (without
a supposition whereof I know not what ecclesiastical concernment
we can have in them), three things will be said thereon: — 1. That
the church of England, as in other things so in these parochial
OF COMMUNION IN PAROCHIAL CHURCHES. 349
assemblies, stands in need of reformation. 2. That they neither
do, nor will, nor can reform themselves. 3. On this supposition,
it is lawful for any of the disciples of Christ to yield obedience unto
him by joining in such societies for their edification as he hath ap-
pointed; which is the whole of the cause in hand. Nor doth any
necessity from hence ensue of a departure from communion with the
church of England in faith and love, or the profession of the same
faith, and the due exercise of all the acts and duties of Christian
love.
I. Unto the proof of the first assertion some things are to be pre-
mised; as, —
(1.) Churches instituted, planted, ruled according to the mind of
Christ in all things, may degenerate into a corrupt state, such as
shall stand in need of reformation ; in a neglect whereof they must
perish as unto their church-state and privileges. This needs no con-
firmation ; for besides that it is possible, from all the causes of such
an apostasy and defection, that so it should be, and it is frequently
foretold in the Scripture that so it would be, the event in and among
all churches that had originally a divine institution doth make un-
controllably evident. The seven churches of Asia, most of them
within few years of their first plantation, were so degenerated that
our Lord Jesus Christ threatened them with casting off unless they
reformed themselves. What a woful apostasy all other churches,
both of the east and west, were involved in, is known unto and con-
fessed by all Protestants. But yet the case of none of them was
deplorable or desperate, until, through pride and carnal interest, they
fell some of them into a persuasion that they needed no reformation,
nor could be reformed ; which is become a principal article of faith in
the Roman church. There was a reformation attempted, and at-
tained in some measure, by some nations or churches in the last ages,
from the corruption and impositions of the church of Rome. How-
ever, none of them ever pretended that it was complete or perfect,
according to the pattern of the Scripture, as unto the institution and
discipline of the churches ; no, nor yet to the example of the primi-
tive church of after ages, as is acknowledged by the church of Eng-
land in the beginning of the "commination against sinners." But sup-
pose it to be complete, to conclude that because an outward rule of
it was established, so long as that outward rule is observed there can
be no need of reformation, is a way to lead churches into a presump-
tuous security unto their ruin; for whereas men, being secured in
their interests by that rule, are prejudiced against any progress in re-
formation beyond what they have attained, — which that it should be
a duty is contrary unto the whole nature of Christian religion, which
is the conduct of a spiritual life, in the growth and increase of light
350 INQUIRY CONCERNING EV ANGELICAL CHURCHES.
and a suitable obedience, — so they are apt to think that whilst they
adhere unto that rule they can stand in no need of reformation,
which is but a new name for trouble and sedition, though it be
the foundation on which they stand. But generally chinches think
that others stand in need of reformation, but they need none them-
selves. If they would but give them leave to reform themselves
who judge that it is needful for them, without the least prejudice
unto their church profession or secular interest, it is all that is
desired of them.
(2.) Where churches do so stand in need of reformation, and will
not reform themselves, being warned of their duty, the Lord Christ
threatens to leave them, and assuredly will do so in the time that he
hath limited unto his patience. This is the subject of five of his
epistles or messages unto the churches of Asia, Rev. ii. iii. And
where the Lord Christ doth, on any cause or provocation, withdraw
his presence, in any kind or degree, from any church, it is the duty
of any of the members of that church to remove from themselves the
guilt of that provocation, though it cannot be done without a separa-
tion from that church. It is safer leaving of any church whatever
than of Jesus Christ. I suppose most men think that if they had a
warning from Christ charging their defection and calling for refor-
mation, as those churches of Asia had, they would repent and re-
form themselves. But whereas it doth not appear that some of them
did so, — whereon they were, not long after, deserted and destroyed, —
it is like that there are others who would follow their steps though one
should rise from the dead to warn them of their danger. But this
instruction, that churches who lose their first faith, love, and works,
who are negligent in discipline, and tolerate offensive evils in doc-
trines and manners among them, who are lukewarm as unto zeal,
and dead, for the greatest part of their members, as unto the life of
holiness, are disapproved by Christ, and in danger of being utterly
deserted by him, is given unto all churches, no less divinely than if
they had an immediate message from heaven about these things.
Those, therefore, who, being under the guilt of them, do not re-
form themselves, cannot claim the necessity of a continuance in
their communion from any disciples of Christ, as we shall see after-
ward.
(3.) Reformation respects either doctrine and worship, or obedi-
ence becoming the gospel. The debates about such a reformation
as concerns the retaining or removing of certain ceremonies, we con-
cern not ourselves in at present; nor shall we in this place insist on
what concerns doctrine and worship, which may afterward be spoken
unto. But we shall confine ourselves here unto the consideration of
gospel obedience only. And we say, —
OF COMMUNION IN PAEOCHIAL CHURCHES. 851
That the church of England, in the generality of its parochial
assemblies, and in itself, stands in need of reformation, by reason of
the woful degeneracy of the generality of its members, — that is, the
inhabitants of the land, — from the rule of the gospel and commands
of Christ, as unto spiritual light, faith, love, holiness, charity, and
abounding in the fruits of righteousness unto the praise of God by
Jesus Christ. These things are the immediate ends of church socie-
ties, the principal means whereby God is glorified in the world.
Where they are neglected, where they are not attained, where they
are not duly improved by the generality of the members of any
church, that church, I think, stands in need of reformation.
This assertion may seem somewhat importune and severe; but
when the sins of a church or nation are come to that height, in all
ranks, sorts, and degrees of men, that all persons of sobriety do fear
daily that desolating judgments from God will break in upon us, it
cannot be unseasonable to make mention of them, when it is done
with no other design but only to show the necessity of reformation,
or how necessary it is for some, if all will not comply therewith ; for
if a city be on fire, it is surely lawful for any of the citizens to save
and preserve, if they can, their own houses, though the mayor and
aldermen should neglect the preservation of the whole city in general.
It might be easily demonstrated what great numbers [there are]
amongst us, — [1.] Who have imbibed atheistical opinions, and either
vent them or speak presumptuously, according unto their influence
and tendency every day; [2.] Who are profane scoffers at all true
Christian piety and the due expressions of the power of godliness, —
an evil not confined unto the laity, — such things being uttered and
published by them as should be astonishable unto all that know the
fear of the Lord and his terror; [3.] Who are profoundly ignorant
of the mysteries of the gospel, or those doctrines of Christian reli-
gion whose knowledge is of the highest importance and necessity;
[4.] Who are openly flagitious in their lives, whence all sorts of
gross immoralities do fill the land from one end unto the other;
[5.] Who live in a constant neglect of all more private holy duties,
whether in their families or in personal retirement; [6.] Who
are evidently under the power of pride, vanity, covetousness, pro-
faneness of speech in cursed oaths and swearing ; [7.] Who in-
struct the worst of men unto an approbation of themselves in such
ways as these, by petulant scoffing, at the very name of the Spirit
and grace of Christ, at all expectation of his spiritual aids and
assistances, at all fervency in religious duties, or other acts of a
holy converse. These, and such like things as these, do sufficiently
evidence the necessity of reformation ; for where they are continued,
the use and end of church-societies is impaired or lost. And it
352 INQUIRY CONCERNING EVANGELICAL CHURCHES.
is in vain to pretend that this is the old plea of them who caused
schisms in the church, — namely, that bad men were mixed with the
good, for which cause they rejected those churches wherein that was
allowed as no true churches of Christ; for no such thing is included
in what we assert, nor doth follow thereon. We do own that wicked
hypocrites may be joined in true churches, and be made partakers of
all the privileges of them. Neither is this a cause of withdrawing
communion from any church, much less of condemning it as no
true church of Christ. But this we say, that if such hypocrites dis-
cover themselves in open scandalous sins, — which upon examination
will prove to be of a larger extent than some suppose, with respect
unto sins of omission as well as of commission, — if they are not dealt
withal according as the discipline of Christ doth require in such cases,
the church wherein they are allowed, especially if the number of
such persons be many, or the most, the generality of the people,
and their sins notorious, doth stand in need of reformation; as the
church of England doth acknowledge in the " commination against
sinners."
The substance of what is proposed under this consideration may
be expressed in the ensuing observations: — (1.) The generality of
the inhabitants of this nation are joined and do belong unto the
church of England, in its parochial assemblies. (2.) That many
walk and live without any visible compliance unto the rule of Christ
in gospel obedience: yea, — (3.) Great, notorious, provoking sins do
abound among them, for which it ought to be feared continually
that the judgments of God will speedily follow; as is acknowledged
in the " commination." (4.) That hereon they all stand in need of
reformation, without which the principal ends of church-communion
cannot be obtained among them. (5.) That this reformation is the
duty of these churches themselves; which if it be neglected, they live
in a contempt of the commands of Christ; for, — (6.) Unto them, in
the preaching of the word and exercise of discipline, are the means
of this reformation committed: for we treat not at present of the
power or duty of the supreme magistrate in these things. (7.) That
this state of churches cannot hinder, nor ought so to do, if continued
in, the true disciples of Christ from reforming themselves, by endea-
vouring the due observance of all his commands.
2. In this state the church of England doth not, and it is to be
feared will not, nor can reform itself. But although the weight of
the whole argument in hand depends very much on this assertion,
yet I shall not insist on its particular confirmation, for sundry reasons
not now to be mentioned. It is enough that no such work hath
been as yet attempted, nor is at this day publicly proposed, notwith-
standing all the mercies that some have received, the losses which
OF COMMUNION IN PAROCHIAL CHURCHES. 353
the church for want of it hath sustained, the judgments for sins that
are feared ; which ought to be motives thereunto. Yea, the generality
of ecclesiastical persons seem to judge that all things among them
are as they ought to be, that there is no crime or disorder but only
in complaining of their good estate, and calling upon them for re-
formation.
3. This being the state of the parochial churches in England, the
inquiry is, Whether every believer in England be indispensably
obliged, by virtue of any law, rule, or direction of a divine original,
to continue in constant, complete communion with them, so as not
to make use of any other ways and means of Christ's appointment
for their own edification, on the penalty of the guilt of schism?
Now, although we do not (as we shall see immediately) lay the
weight of refraining from their communion on this consideration,
yet is there enough in it to warrant any man in his so doing ; for
a man in his conforming thereunto makes it a part of his religious
profession, not only that the church wherein he is joined is a true
church, but that there is in its state and actings a due representa-
tion of the mind of Christ, as unto what he requireth of his churches,
and what he would have them to be. The Lord Christ is the " apostle
and high priest of our profession :" and in all things that belong there-
unto we declare that we do it in compliance with his will ; and we
do so, or we are hypocrites. This no man can do in such a church-
state who is convinced of its defects, without reflecting the greatest
dishonour on Christ and the gospel.
More weight will be added unto this consideration when we shall
treat of the matter of gospel churches, or of what sort of persons they
ought to consist. In the meantime, those who pretend a reverence
unto antiquity in those things wherein they suppose countenance to
be given unto their interest, may do well sometimes to consider what
was the discipline of the primitive churches, and what were the
manners, the lives, the heavenly conversations of their members.
Because in the third and fourth centuries there is mention made of
bishops distinct from presbyters, with some ecclesiastical practices
and ceremonies in worship not mentioned in the Scripture nor known
unto the apostolical churches, shall we judge ourselves obliged to
conform thereunto as our rule and pattern, so as that in the judg-
ment of some they are to be esteemed no churches who conform not
their outward state and practice unto the same rule? and shall we
judge ourselves at liberty to reject all that they did in the exercise
of discipline, and in the preservation of purity of life and holiness
in the churches, and that according to the command of Christ and
rule of the Scripture? Who knows not upon what diligent trial, and
experience first obtained of their knowledge, faith, and godliness,
vol. xv. 23
354 INQUIRY CONCERNING EVANGELICAL CHURCHES.
they admitted members into tlieir churches? Yea, such was their
care and severity herein that they would not admit a Roman em-
peror unto communion with them, unless he first confessed his sins,
and joined amongst other penitents before his admission, Euseb.,
lib. vi. cap. 33. Who knows not with what diligence they watched
over the walkings and conversations of all that were admitted among
them, and with what severity they animadverted on all that fell
into scandalous -sins? What was hereon their conversation, in all
holiness, righteousness, temperance, usefulness unto the world, in
works of charity and benevolence, as in all other Christian virtues, we
have sufficient testimony. The heathen who were morally sober and
virtuous, desired no more than that they might find out among them
an indulgence unto any sort of sin, crime, or wickedness ; which be-
cause they could not charge any of them withal, they invented those
brutish and foolish lies about their nightly meetings. But when a
sober inquiry was made concerning them, their enemies were forced
to confess that they were guilty of no open sin, no adulteries, no
swearings or perjuries; as is evident in the epistles of Pliny and
Trajan the emperor. In particular, they utterly rejected from their
communion all that resorted unto public stage-plays or other spec-
tacles ; a solemn renunciation whereof was required of them who were
admitted unto baptism when they were adult. See Clem. Pedag.,
lib. iii. cap. 12. If the reader would have an account of the lives
and manners of the first churches in their members, he may find it
in Clem. Epist. ad Cor. pp. 2-4; Justin Mart. Apol. ii.; Tertullian in
his Apol. and lib. ii. ad Uxor, et de cultu fceminarum ; Cyprian,
Epist. ii. et xii. ; Euseb. Hist. lib. ix. cap. 8 ; Athanas. Epist. ad Solit,,
et Epiphan. lib. iii. t. 2, sect, 24; and the multiplied complaints of
Chrysostom concerning the beginning of degeneracy in this matter,
with others. If the example of the primitive churches had been
esteemed of any value or authority in these things, much of our pre-
sent differences had been prevented.
II. The constitution of these parochial assemblies is not from hea-
ven, but of men. There is almost nothing which is required unto
the constitution of evangelical churches found in them; nor are tin >
looked on by any as complete churches, but only as convenieiu i< a
for the observance of some parts of the worship of God. Whal
some have in their wisdom found out for conveniency, others are
engaged unto a compliance therewithal by necessity ; for being born
within the precincts of the parish makes them to belong unto the
assemblies of it, whether they will or no. To refrain from the
communion of such churches, whose bond of relation consists only in
cohabitation within the precincts of a political constitution, is a new
kind of schism, which may be cured by a removal out of those pre-
OF COMMUNION IN PAROCHIAL CHURCHES. 355
cincts. If it be said that these parochial assemblies have their foun-
dation in the light of nature, and are directed unto in the institution
of particular churches hi the Scripture, — that they are not men's in-
ventions for convenience, but have somewhat divine in them, — I
say, let them be left unto the warranty which they have from these
causes and principles, let nothing be mixed in their constitution
which is contrary unto them, nor let them be abridged of what they
direct unto, and there will be no more contending about them, as
unto their constitution. For instance, whatever there is of warranty
in the light of nature, or direction in evangelical institutions for such
assemblies, they absolutely suppose these three things: —
1. That a conjunction in them is a voluntary act of free choice
in them that so join together in them. Other kind of assemblies
for the worship of God neither the one nor the other doth give the
least countenance unto.
2. That they have in themselves sufficient right, 'power, and au-
thority unto the attaining all the ends of such assemblies in holy
worship and rule. Other kind of churches they know nothing of.
3. That they are enabled to preserve their own purity and con-
tinue their own being.
But all these things are denied unto our parochial assemblies by
law ; and therefore they can claim no warranty from either of those
principles. Wherefore, there can be no obligation upon any believer
to join himself with such churches in constant communion as are
judged none by them that appoint them, or only partially and im-
properly so, or are of such a constitution as hath in its essentially
constituent parts no warranty either from the light of nature or
Scripture direction, so as that his dissent from them should be
esteemed schism. How far communion with them for some duties
of worship, — which is, indeed, all that they can pretend unto, — may
be admitted, we do not now inquire.
III. There is not in them (and therefore not in the church of
England, as unto its present profession) a fixed standard of truth,
or rule of faith to be professed, which every believer may own, and
have his part or interest therein. This I grant is not from the origi-
nal constitution of the church, nor from what is established by any law
therein, but from persons who at present have the declaration of its
profession committed unto them. But from what cause soever it be,
it is sufficient to warrant any man who takes care of his own edifi-
cation and salvation to use his own liberty in the choice of the most
effectual means unto those ends. Wherefore some things may be
added in farther explanation of this consideration; as, —
1. It is the duty of every church to be the pillar and ground of
truth, to hold fast the form of wholesome words, or to keep the truth
356 INQUIRY CONCERNING EVANGELICAL CHURCHES.
pure and uncorrupted from all mixture of false doctrines, errors,
heresies, or the speaking of perverse things in it, unto the hurt of the
disciples of Christ, 1 Tim. iii. 15; 2 Tim. ii. 2; Acts xx. 28-30, etc.
When any church ceaseth so to be, the obligation unto communion
with it is dissolved.
2. This is the principal end of the ministry of the church in par-
ticular, Eph. iv. 11-13; 1 Tim. vi. 20. And where those who pos-
sess and exercise it do eminently fail herein, it is the duty of others
to withdraw from them ; for, —
3. Every private man's confession is included in the public pro-
fession of the church or assembly whereunto he belongs. And, —
4. Oneness or agreement in the truth, whereby we come to have
" one Lord, one faith, one baptism/' is the foundation of all church-
communion ; which if it be taken away, the whole fabric of it falls
to the ground. If the trumpet in any church, as unto these things,
gives an uncertain sound, no man knows how to prepare himself for
the battle, or to " fight the good fight of faith."
It will be said that this cannot be justly charged on the church of
England, yea, not without open wrong and injustice; for she hath a
fixed, invariable standard of truth in the Thirty-nine Articles, which
contain its public profession of faith and the rule of its communion.
Wherefore I say, that it is not the primitive constitution of the
church nor its legal establishment that are reflected on, but only the
present practice of so many as makes it necessary for men to take
the care of their own edification on themselves. But here also some
things are to be observed : —
1. These articles at present are exceeding defective, in their being
a fixed standard of the profession of truth, with respect unto those
errors and heresies which have invaded and pestered the churches
since their framing and establishment. We know it was the constant,
invariable custom of the primitive churches, upon the emergency of
any new errors or heresies, to add unto the rule and symbol of their
confession a testimony against them, so as to preserve themselves from
all communion in them or participation of them. And a usage
it was both necessary and laudable, as countenanced by Scripture
example, however afterward it was abused; for no writing, such aa
all church-confessions are, can obviate unforeseen heresies, or errors
not broached at the time of its writing, but only that which is
of divine institution, wherein infinite wisdom hath stored up pro-
vision of truth, for the destruction of all errors that the subtlety
or folly of man can invent. When these articles of the church
of England were composed, neither Socinianism nor Annimanism,
which have now made such an inroad on some protestant churches,
were in the world, either name or things. Wherefore, in then
OF COMMUNION IN PAROCHIAL CHURCHES. 357
confession no testimony could be expressly given against them,
though I acknowledge it is evident, from what is contained in the
articles of it, and the approved exposition they received for a long
time in the writings of the most eminent persons of the church,
that there is a virtual condemnation of all these errors included
therein. But in that state whereunto things are come amongst us,
some more express testimony against them is necessary to render any
church the pillar and ground of truth.
2. Besides, a distinction is found out, and passeth current among
us, that the articles of this confession are not articles of faith, but
of outward agreement for peace' sake among ourselves : which is an
invention to help on the ruin of religion ; for articles of peace in re-
ligion, concerning matters of faith, which he that subscribes doth it
not because they are true or articles of faith, are an engine to ac-
commodate hypocrisy, and nothing else. But according unto this
supposition they are used at men's pleasure, and turned which way
they have a mind to. Wherefore, —
3. Notwithstanding this standard of truth, differences in important
doctrines, wherein the edification of the souls of men is highly con-
cerned, do abound among them who manage the public profession
of the church. I shall not urge this any farther by instances;
in general it cannot modestly be denied. Neither is this spoken
to abridge ministers of churches of their due liberty in their man-
agement of the truths of the gospel; for such a liberty is to be
granted as, —
(1.) Ariseth from the distinct gifts that men have received; for
" unto every one is given grace according to the measure of the gift
of Christ," Eph. iv. 7. " As every man hath received the gift, even
so minister the same one to another, as good stewards of the mani-
fold grace of God," 1 Pet. iv. 10.
(2.) As followeth on that spiritual wisdom which ministers receive
in great variety, for the application of the truths of the gospel unto
the souls and consciences of men. Hereon great variety in public
church-administrations will ensue, but all unto edification.
(3.) Such as consists in a different exposition of particular places of
Scripture, whilst the analogy of faith is kept and preserved, Rom.xii. 6.
(4.) Such as admits of different stated apprehensions in and about
such doctrines as wherein the practice and comfort of Christians are
not immediately nor greatly concerned.
Such a liberty, I say, as the dispensation of spiritual gifts, and the
different manner of their exercise, as the unsearchable depths that
are in the Scripture, not to be fathomed at once by any church or any
sort of persons whatever, and our knowing the best of us but in part,
with the difference of men's capacities and understandings in and
3«j8 inquiry concerning evangelical churches.
about things not absolutely necessary unto edification, must be allow-
ed in churches and their ministry. But I speak of that variety of
doctrines, which is of greater importance. Such it is as will set men
at liberty to make their own choice in the use of means for their edi-
fication. And if such novel opinions about the person, grace, satis-
faction, and righteousness of Christ, about the work of the Holy
Spirit of God in regeneration, or the renovation of our nature into
the image of God, as abound in some churches, should at any time,
by the suffrage of the major part of them who by law are intrusted
with its conduct, be declared as the sense of the church, it is and
would be sufficient to absolve any man from an obligation unto its
communion by virtue of its first institution and establishment.
IV. Evangelical discipline is neither observed nor attainable in
these parochial assemblies, nor is there any relief provided by any
other means for that defect. This hath in general been spoken unto
before; but because it belongs in an especial manner unto the argu-
ment now in hand, I shall yet farther speak unto it. For, to declare
my mind freely, I do not judge that any man can incur the guilt of
schism who refrains from the communion of the church wherein the
discipline of the gospel is either wholly wanting or is perverted into
rale and domination, which hath no countenance given unto it in the
word of truth. And we may observe, —
1. The discipline of the church is that alone for which any rule
or authority is given unto it or exercised in it. Authority is given
unto the ministers of the church to dispense the word and adminis-
ter the sacraments ; which, I know not why, some call the " key of
order." But the only end why the Lord Christ hath given authority,
or rule, or power for it unto the church, or any in it, is for the
exercise of discipline, and no other. Whatever power, ride, dignity,
or pre-eminence is assumed in the churches, not merely for this end,
is usurpation and tyranny.
2. The outward means appointed by Jesus Christ, for the preser-
vation of his churches in order, peace, and purity, consists in this dis-
cipline. He doth by his word give directions and commands for this
end ; and it is by discipline alone that they are executed. Wherefore,
without it the church cannot live in its health, purity, and vigour.
The word and sacraments are its spiritual food, whereon its life doth
depend ; but without that exercise, and medicinal applications unto
its distempers which are made by discipline, it cannot Jive a healthy,
vigorous, faithful life in the things of God.
3. This discipline is either private or public: — ,
(I.) That which is private consists in the mutual watch that all
the members of the church have over one another, with admonitions,
exhortations, and reproofs, as their edification doth require. The loss
OF COMMUNION IN PAROCHIAL CHURCHES. 359
of this part of the discipline of Christ in most churches hath lost us
much of the glory of Christian profession.
(2.) That which hpuUic, in the rulers of the church, with and by
its own consent. The nature and acts of it will be afterward con-
sidered.
4. There are three things considerable in this discipline: — (1.) The
'power and authority whereby it is exercised ; (2.) The manner of its
administration ; (8.) The especial object of it, both as it is susceptive
of members and corrective ; whereunto we may add its general end : —
(1.) The authority of it is only a power and liberty to act and
ministerially exercise the authority of Christ himself. As unto those
by whom it is exercised, it is in them an act of obedience unto the
command of Christ; but with respect unto its object, the authority
of Christ is exerted in it. That which is exercised on any other
warranty or authority (as none can exert the authority of Christ but
by virtue of his own institutions), whose acts are not acts of obedi-
ence unto Christ, whatever else it be, belongs not unto the discipline
of evangelical churches.
(2.) As unto the manner of its administration, it is that which
the Lord Christ hath appointed to express his love, care, and tender-
ness towards the church. Hence the acts of it which are corrective
are called " lamenting" or " bewailing" of them towards whom they
are exercised, 2 Cor. xii. 20. Whatever, therefore, is done in it that
is not expressive of the love, care, patience, and holiness of Christ,
is dishonourable unto him.
(3.) The object of it, as it is susceptive of members, is professed
believers; and as it is corrective, it is those who stubbornly deviate
from the rule of Christ, or live in disobedience of his commands.
Wherefore, the general end of its institution is, to be a representation
of the authority, wisdom, love, care, and patience of Christ towards
his church, with a testimony unto the certainty, truth, and holiness
of his future judgment. The especial nature of it shall be afterward
considered.
Unto this discipline, either as unto its right or exercise, there is
no pretence in parochial assemblies, yea, it is expressly forbidden
unto them. Whereas, therefore, it is a matter of so great import-
ance in itself, so subservient unto the glory of Christ, so useful and
necessary unto the edification of his disciples, so weighty a part of
our professed subjection unto him, without which no church can be
continued in gospel purity, order, and peace, the total want or
neglect of it is a sufficient cause for any man who takes care of his
own salvation, or is concerned in the glory and honour of Christ, to
refrain the communion of those churches wherein it is so wanting
or neglected, or at least not to confine himself thereunto.
360 INQUIRY CONCERNING EVANGELICAL CHURCHES.
It will be said that this defect is supplied, in that the administra-
tion of church- discipline is committed unto others, — namely, the
bishops and their officers, that are more meet and able for it than
the ministers and people of parochial assemblies; what, therefore,
is wanting in them is supplied fully another way, so that no pre-
tence can be taken from hence for refraining communion in them.
But it will be said, —
1. That tliis discipline is not to be placed where and in what hands
men please, but to be left where Christ hath disposed it.
2. That one reason of the unmeetness of parochial churches for
the exercise of this discipline is because they have been unjustly
deprived of it for so many ages.
3. It is to be inquired, whether the pretended discipline doth in
any thing answer that which Christ hath plainly and expressly
ordained. For if a discipline should be erected whose right of exer-
cise is derived from secular power, whose administration is committed
unto persons who pretend not in the least unto any office of divine
institution, as chancellors, commissaries, officials, etc., every way un-
known unto antiquity, foreign unto the churches over which they
rule, exercising their pretended power of discipline in a way of civil
jurisdiction, without the least regard unto the rules or ends of evan-
gelical discipline, managing its administration in brawlings, conten-
tions, revilings, fees, pecuniary mulcts, etc., in open defiance of the
spirit, example, rule, and commands of our Lord Jesus Christ, — it
would be so far from supplying this defect, that it would exceedingly
aggravate the evil of it. God forbid that any Christian should look
on such a power of discipline, and such an administration of it, to be
that which is appointed by Jesus Christ, or any way participant of
the nature of it! Of what expediency it may be unto other ends I
know not, but unto ecclesiastical discipline it hath no alliance; and
therefore in its exercise, so far as it is corrective, it is usually applied
unto the best and most sober Christians.
Wherefore, to deal plainly in this case, whereas there is neither
the power nor exercise of discipline in parochial assemblies or their
ministry, not so much by their own neglect as because their right
thereunto is denied and its exercise wholly forbidden by them in
whose power they are ; and whereas, in the supply that is made of
this defect, a secular power is erected, coercive by pecuniary and cor-
poral penalties, administered by persons no way relating unto the
churches over which they exercise this power, by rules of human
law s and constitutions, in litigious and oppressive courts, in the room
of that institution of Christ, whose power and exercise is spiritual,
by spiritual means, according to the Scripture rules, — it is lawful for
any man who takes care of his own salvation and of the means of it
OF COMMUNION IN PAROCHIAL CHURCHES. 361
to withdraw from the communion of such churches, so far as it hinders
or forbids him the use of the means appointed by Christ for his edi-
fication. Men may talk what they please of schism, but he that for-
sakes the conduct of his own soul, in things of so plain an evidence,
must answer for it at his own peril.
V. This defect in parochial churches, that the}'' are intrusted by
law with no part of the rule of themselves, but are wholly governed
and disposed of by others at their pleasure, in the ways before men-
tioned,— which shakes their very being as churches, though there be
in them assemblies for divine worship, founded in common right and
the light of nature, wherein men may be accepted with God, — is
accompanied with such other wants and defects also as will weaken
any obligation unto complete and constant communion with them.
I shall give one only instance hereof: The people s free choice of all
their officers, bishops, elders, pastors, etc., is, in our judgment, of
divine institution, by virtue of apostolical example and directions.
It is also so suitable unto the light of nature, — namely, that in a
society absolutely founded in the voluntary consent of them who
enter into it, and [which] doth actually exist thereby, without any
necessity imposed on them from prescription, former usage, or the
state of being born in and under such rules and laws, as it is with men
in their political societies, the people should have the election of them
who are to rule among them and over them, there being no provi-
sion of a right unto a successive imposition of any such rulers on
them without their own consent, — that nothing can rationally be
pleaded against it. And, therefore, whereas in all ordinarily settled
governments in the world, setting aside the confusion of their originals,
by war and conquests, the succession of rulers is either by natural
generation, the rule being confined unto such a line, or by a ptojmlar
election, or by a temperature of both; there hath been a new way
invented for the communication of power and rule in churches, never
exemplified in any political society, — namely, that it shall neither be
successive, as it was under the Old Testament, nor elective, nor by
any temperature of these two ways in one, but by a strange kind of
flux of it through the hands of men who pretend to have so received
it themselves from others. But whether hereon the people of the
church can have that respect and devotion unto them as they would
have unto hereditary rulers (long succession in rulers being the great
cause of veneration in the people), especially such as had a succession
one unto another by a natural descent through divine appointment,
as the priests had under the law, or as unto those whom, on the ac-
count of their worth, ability, and fitness for the work of the ministry
among them, they do choose themselves, they may do well to con-
sider who are concerned. The necessity there is of maintaining a
362 INQUIRY CONCERNING EVANGELICAL CHURCHES.
reputation and interest by secular grandeur, pomp, and power, of
ruling the people of the church in church-matters by external force,
with many other inconveniencies, do all proceed from this order of
things, or rather disorder, in the call of men unto the ministry. And
hence it is that the city of God and the people of Christ therein, —
which is, indeed, the only true, free society in the world, — have rulers
in and over them, neither by a natural right of their own, as in
paternal government, nor by hereditary succession, nor by election,
nor by any way or means wherein their own consent is included, but
are under a yoke of an imposition of rulers on them above any society
on the earth whatever. Besides, there is that relation between the
church and its guides that no law, order, or constitution, can create
without their mutual voluntary consent; and therefore, this right
and liberty of the people, in every church, to choose their own spiri-
tual officers, was for many ages preserved sacredly in the primitive
times. But hereof there is no shadow remaining in our parochial
churches; sundry persons, as patrons and ordinaries, have a concur-
ring interest into the imposing of a minister, or such whom they
esteem so, upon any such church, without the knowledge, consent, or
approbation of the body of the church, — either desired or accepted.
If there be any who cannot comply with this constitution of things
relating unto the ministry, because it is a part of their profession of
the gospel which they are to make in the world, which yet really
consists only in an avowed subjection unto the commands of Christ,
they can be no way obnoxious unto any charge of schism upon their
refusal so to do; for a schism that consists in giving a testimony
unto the institutions of Christ, and standing fast in the liberty
wherewith he hath made his disciples free, is that whose guilt no
man need to fear.
VI. What remaineth of those reasons whereon those who cannot
comply with the conformity under consideration are cleared, in point
of conscience, from any obligation thereunto, and so from all guilt of
schism whatever, belongs unto the head of impositions on their con-
sciences and practice, which they must submit unto. These being
such as many whole books have been written about, the chief whereof
have no way been answered, — unless railings and scoffings, with con-
tempt and fierce reproaches, with false accusations, may pass for
answers, — I shall not here again insist upon them. Some few things of
that nature I shall only mention, and put an end unto this dispute : —
1. The conformity required of ministers consists in a public assent
and consent unto the Book of Common Prayer, with the rubric, in
it, which contains all the whole practice of the church of England,
in its commands and prohibitions. Now, these being things that
concern the worship of God in Christ, the whole entire state, order,
OF COMMUNION IN PAROCHIAL CHUECHES. 363
rule, and government of the gospel church, whoever gives solemnly
this assent and consent, unless he be allowed to enter his protesta-
tion against those things which he dislikes, and of the sense wherein
he doth so assent and consent, — which by law is allowed unto none,
— the said assent and consent is his public profession that all these
things, and all contained in them, are according to the mind of
Christ, and that the ordering of them, as such, is part of their pro-
fessed subjection unto his gospel. Blessed be God, most ministers are
too wise and honest to delude their consciences with distinctions,
equivocations, and reservations; and do thereon rather choose to
suffer penury and penalty than to make the least intrenchment upon
their own consciences, or the honour of the gospel in their profession !
What they do and declare of this nature they must do it in sincerity,
as in the sight of God, as approving what they do ; not only as par-
donable effects of necessity, but as that which is the best they have
or can do in the worship of God, with a solemn renunciation of what-
ever is contrary unto what they do so approve. And whether this
be a meet imposition on the consciences of ministers, with reference
unto a great book or volume of a various composition, unto things
almost without number, wherein exceptions have been given of old
and lately, not answered nor answerable, with rules, laws, orders, not
pretending to be scriptural prescriptions, is left unto the judgment of
all who have due thoughts of their approaching account before the
judgment-seat of Jesus Christ.
2. The conformity that is required of others being precise, and
without power of dispensation in them by whom it is required, to
answer the rule or law of it before declared, every man by his so
conforming cloth thereby take it on his conscience, and make it part
of his Christian profession, that all which he so conforms unto is
not only what he may do, but what he ought to do, both in matter
and manner, so far as the law, or any part of it, doth determine or
enjoin them. No man is allowed to make either distinction or pro-
testation with respect unto any thing contained in the rules ; and,
therefore, whatever he doth in compliance therewith is interpretable,
in the sight of God and man, as an approbation of the whole. Since-
rity and openness in profession is indispensably required of us in order
unto our salvation. And, therefore, to instruct men, as unto the wor-
ship of God, to do what they do not judge to be their duty to do, but
only hope they may do without sin, or to join themselves in and
unto that performance of it which either they approve not of as the
best in the whole, or not lawful or approvable in some parts of it, is
to instruct them unto the debauching of their consciences and ruin
of their own souls. " Let every man be persuaded in his own mind;"
for " what is not of faith is sin."
364 INQUIRY CONCERNING EVANGELICAL CHURCHES.
3. There is in this conformity required a renunciation of all other
ways of public worship or means of edification that may be made
use of; for they are all expressly foi'bidden in the rule of that con-
formity. No men, therefore, can comply with that rule, but that a
renunciation of all other public ways of edification as unlawful is
part of the visible profession which they make. " Video meliora pro-
boque, Deteriora sequor," is no good plea in religion. It is upright-
ness and integrity that will preserve men, and nothing else. He that
shall endeavour to cheat his conscience by distinctions and mental
reservations, in any concernment of religious worship, I fear he hath
little of it, if any at all, that is good for aught.
On these suppositions, I say, the imposition of the things so often
contended about on the consciences and profession of Christians, — as,
namely, the constant, sole use of the liturgy in all church adminis-
trations, in the matter and manner prescribed; the use and practice
of all canonical ceremonies; the religious observation of stated holi-
days, with other things of the like nature, — is sufficient to warrant any
sober, peaceable disciple of Christ, who takes care of his own edifica-
tion and salvation, to refrain the communion required in this rule of
conformity, unless he be fully satisfied in his own mind that all that
it requires is according to the mind of Christ, and all that it forbids
is disapproved by him. And whereas the whole entire matter of all
these impositions are things whereof the Scripture and the primitive
churches know nothing at all, nor is there any rumour of them to be
imposed in or on any church of Christ for some centuries of 3Tears,
I can but pity poor men who must bear the charge and penalties of
schism for dissenting from them, as well as admire the fertility of
their inventions who can find out anmments to manage such a charge
on their account.
But whereas the dissent declared from that communion with pa-
rochial assemblies is that whereon we are so fiercely charged with
the guilt of schism, and so frequently called schismatics, I shall divert
a little to inquire into the nature and true notion of schism itself;
and so much the rather, because I find the author of the " Unreason-
ableness of Separation" omit any inquiry thereinto, that he might not
lose the advantage of any pretended description or aggravation of it.
CHAPTER XII.
Of schism.
Although it be no part of my present design to treat of the na-
ture of schism, yet with respect unto what hath already been dis-
OF SCHISM. 365
coursed, and to manifest our unconcemment in the guilt of it, I shall,
as was said, divert to give a plain and brief account of it. And in
our inquiry I must declare myself wholly unconcerned in all the
discords, divisions, and seditions, that have fallen out among Chris-
tians in the latter ages about things that were of their own invention.
Schism is a sin against Christian love, with reference unto the de-
portment of men in and about the institutions of Christ, and their
communion in them. As for contentions, divisions, or separations
amongst men, about that order, agreement, unity, or uniformity which
are of their own appointment, whatever moral evil they have had in
them, they do not belong unto that church-schism which we inquire
after. Such have been the horrid divisions and fightings that have pre-
vailed at seasons in the church of Rome; a departure from whose self-
constituted state, order, and rule, hath not the least affinity unto schism.
It will not, therefore, be admitted that any thing can fall under the
note and guilt of schism which hath not respect unto some church-
state, order, rule, unity, or uniformity that is of Christ's institution.
There are three notions of schism that deserve our consideration : — ■
1. The first is that of divisions among the 'members of the same
church, all of them abiding still in the same outward communion,
without any separation into distinct parties. And unto schism in
this notion of it three things do concur: —
(1.) Want of that mutual love, condescension, and forbearance,
which are required in all the members of the same church ; with the
moral evils of whisperings, back-bitings, and evil surmises, that ensue
thereon.
(2.) All undue adherence unto some church offices above others,
causing disputes and j anglings.
(3.) Disorder in the attendance unto the duties of church assem-
blies, and the worship of God performed in them. This is the only
notion of schism that is exemplified in the Scripture, the only evil
that is condemned under that name. This will appear unto any who
shall with needfulness read the Epistles of Paul the apostle unto
the Corinthians; wherein alone the nature of this evil is stated and
exemplified. But this consideration of schism hath been almost
utterly lost for many ages. Whatever men do in churches, so that they
depart not from the outward communion of them, it would be ac-
counted ridiculous to esteem them schismatics. Yet this is that
which, if not only, yet principally, the consciences of men are to re-
gard, if they will avoid the guilt of schism. But this notion of it, as
was said, being not suited unto the interest or advantages of any sort
of men, in the charge of it on others, nor any way subservient to
secure the inventions and impositions of the most, is on the matter
lost in the world.
36G INQUIRY CONCERNING EVANGELICAL CHURCHES.
2. The second instance of ecclesiastical schism was given us in the
same church of the Corinthians afterward ; an account whereof we
have in the epistle of Clemens, or of the church of Rome unto them
about it ; the most eminent monument of primitive antiquity, after
the writings by divine inspiration. And that which he calls schism
in that church, he calls also " strife, contention, sedition, tumult/'
And it may be observed concerning that schism, as all the ancients
call it, —
(1.) That the church continued its state and outward communion.
There is no mention of any that separated from it, that constituted
a new church ; only in the same church they agreed not, but were
divided among themselves. Want of love and forbearance, attended
with strife and contention among the members of the same church,
abiding in the same outward communion, was the schism they were
guilty of.
(2.) The effect of this schism was, that the body of the church, or
multitudes of the members, by the instigation of some few disorderly
p>ersons, had deposed their elders and riders from their offices, and
probably had chosen others in their places ; though that be not men-
tioned expressly in the epistle.
(3.) That the church itself is not blamed for assuming a power
unto themselves to depose their elders, much less that they had done
it without the consent, advice, or authority of any bishop or other
church, but only that they had dealt unjustly with those whom they
had deposed ; who, in the judgment of the church of Rome, unto which
they had written for advice, were esteemed not only innocent, but
such as had laudably and profitably discharged their office; whereon
the whole blame is cast on those who had instigated the church unto
this procedure.
(4.) There was not yet, nor in a hundred and fifty years after, the
least mention or intimation of any schism in a dissent from any
humanly-invented rules or canons for order, government, or worship
in any church, or religious ceremonies imposed on the practice of
any in divine service, — that is, on any church or any of the members
of it. There is not the least rumour of any such things in primitive
antiquity, no instance to be given of any man charged with schism
for a dissent from such a rule. Any such rule, and any ecclesiastical
censure upon it, is apocryphal, not only unto the Scripture, but unto
that which I call primitive antiquity. The first attempt of any
thing in this kind was in reference unto the time and day of the ob-
servation of Easter. This was the first instance among Christians
of an endeavour to impose the observation of human or church con-
stitutions or groundless traditions on any churches or persons in
them. And whereas that which was called a schism between the
OF SCHISM. 367
churches of Italy and Asia, or some of them, did ensue thereon, we
have a most illustrious testimony from the best, the wisest, and the
holiest of that age (for Irenseus in France and Polycrates in Asia
were not alone herein), that the blame of all that division and schism
was to be charged on them who attempted to deprive the churches
of their liberty, and imposed on them a necessity of the observation
of the time and season which they had determined on. After a re-
buke was given unto the attempt of the Judaizing Christians to im-
pose the observation of Mosaical ceremonies, from the pretence of
their divine institution, on the churches of the Gentiles, by the
apostles themselves, this was the original of all endeavours to impose
human constitutions, for which there was no such pretence, upon the
practice of any. And as it was an original not unmeet for the be-
ginning and foundation of such impositions, being in a matter of no
use unto the edification of the church, so it received such a solemn
rebuke at its first entrance and attempt, that had it not been for the
ignorance, pride, interest, and superstition of some in the following
ages, it had perished without imitation. The account hereof is given
in Eusebius, lib. v. cap. 21-23 ; as also of the rule which then pre-
vailed, though afterward shamefully forsaken, — namely, that an
agreement in the faith was the only rule of communion, which
ought to be kept under any diversity in voluntary observations. And
the discourse of Socrates on this occasion, lib. v. cap. 21, concerning
the non-institution of any days of fastings or feastings, or other rites
or ceremonies then in use, with the liberty which is therefore to be
left in such things unto all Christians, is the plain truth, whatever
some except against it, declared with much judgment and modera-
tion.
This beginning, I say, had the imposition of unscriptural, unin-
stituted rites, ceremonies, and religious observations, among the
churches of Christ, and this solemn rebuke was given unto it. How-
beit the ignorance, superstition, and interest of following ages, with
the contempt of all modesty, brake through the boundaries of this
holy rebuke, until their own impositions and observations became
the substance of all their church-discipline, unto the total subversion
of Christian liberty.
Wherefore, to allow church-rulers, or such as pretend so to be, a
liberty and power to appoint a rule of communion, — comprising insti-
tutions and commands of sundry things to be constantly observed in
the whole worship and discipline of the church, not warranted in
themselves by divine authority, — and then to charge believers, abiding
firm in the doctrines of the faith, with schism, for a non-compliance
with such commands and appointments, is that which, neither in the
Scripture nor in primitive antiquity, hath either instance, example,
SG8 INQUIRY CONCERNING EVANGELICAL CHURCHES.
precedent, testimony, rumour, or report, to give countenance unto it.
The pedigree of this practice cannot be derived one step higher than
the fact of Victor, the bishop of Rome, in the excommunication of
the churches and Christians of Asia; which was solemnly condemned
as an intrenchment on Christian liberty.
3. After these things the notion of schism began to be managed
variously, according unto the interest of them who seemed to have
the most advantage in the application of it unto those who dissented
from them. It were an endless thing to express the rise and declare
the progress of these apprehensions; but after many loose and de-
clamatory discourses about it, they are generally issued in two
heads. The first is, that any kind of dissent from the pope and
church of Rome is schism, all the schism that is or can be in the
world ; the other is, that a causeless separation from a true church
is schism, and this only is so. But whereas, in this pretended defi-
nition, there is no mention of any of its internal causes nor of its
formal reason, but a bare description of it by an outward effect, it
serves only for a weapon in every man's hand to perpetuate digladia-
tions about it ; for every church esteems itself true, and every one
that separates himself esteems himself to have just cause so to do.
In the following times, especially after the rise and prevalency of
the Arian heresy, it was ordinary for those of the orthodox persua-
sion to forsake the communion of those churches wherein Arian
bishops did preside, and to gather themselves into separate meetings
or conventicles for divine worship ; for which they were accused of
schism, and in sundry places punished accordingly, yea, some of them
unto the loss of their lives. Yet I suppose there are none now who
judge them to have been schismatics.
The separation of Novatus and Donatus from the communion of
the whole catholic visible church, on unwarrantable pretences, is that
which makes the loudest noise about schism in antiquity. That there
was in what was done by them and their followers the general nature
and moral evil of causeless schisms and divisions, will be easily
graiited. But it is that wherein we are not concerned, be the espe-
cial nature of schism what it will. Nor did they make use of any
one reason whereon the merit of the present cause doth depend.
The Novatians1 (the modester sect of the two) pretended only a de-
fect in discipline, in granting church-communion unto such as they
would not have received, though they were apparently in the wrong,
proceeding on mistaken principles. The Donatists pleaded only
1 Novatianus, or, as the name is given by Euscbius, Novatus, protested against the
choice of Cornelius as bishop of Home in a.d. 251, on the ground of his leniency towards
these who, during the Decian persecution, had lapsed into a denial of Christ. He with-
drew from communion with Cornelius, and procured his own ordination as bishop of
Home. At first, the Novatians, as those who joined him were called, held simply that
OF SCHISM. 869
some personal crimes in some few bishops, fallen into in the time of
persecution, which they could never prove, and thereon grew angry
with all the world, who would not condemn them and renounce their
communion as well as they. These slight pretences they made the
occasion and reason of renouncing the communion of the whole
visible catholic church, in all its distributions for communion, — that
is, all particular churches, — and confined sacraments and salvation
absolutely unto their own parties. And hereon they fell into many
other woful miscarriages, especially those of the latter sort. It is in-
different by what name any are pleased to call this evil and folly. A
sin and evil it was, schism, or what you please to term it, and justly
condemned by all Christians not joining with them in those days.
And that which was the animating principle of the tumult of the
Donatists1 was a supposition that the continuation of the true church-
state depended on the successive ordination of bishops; which having,
as they thought (unduly enough), failed in one or two instances, it
became the destruction of a church-state, not only in the churches
where such mistakes had happened, as they surmised, but unto all
the churches in the world that would hold communion with them.
But in these things we have no concernment. Other notions of
schism besides those insisted on we acknowledge not, nor is any other
advanced with the least probability of truth. Nor are we to be
moved with outcries about schism, wherein, without regard to truth
or charity, men contend for their own interest. Of those notions of
it which have been received by men sober and learned we decline
a trial by none, that only excepted, that the refusal of obedience unto
the pope and church of Rome is all that is schism in the world ;
which, indeed, is none at all.
That which is now so fiercely pleaded by some concerning different
observations of external modes, rites, customs, some more, or none at
all, to make men schismatics, is at once to judge all the primitive
churches to be schismatical. Their differences, varieties, and diversi-
ties among them about these things cannot be enumerated ; and so,
without any disadvantage unto the faith or breach of love, they con-
tinued to be until all church order and power was swallowed up in
no man who had shrunk from avowing Christ under the terrors of martyrdom should
be admitted again into the church, whatever evidence he gave that he had repented of
the sin. Latterly, they adopted a principle of African origin, that all who had lapsed
into gross sins after baptism should be subjected to perpetual exclusion from the com-
munion of the church. — Ed.
1 When the archdeacon Cascilian was elected bishop at Carthage in a.d. 311, a party
rose up against him, who chose Majorinus, and latterly, in a.d. 313, Donatus, as their
bishops, in preference to Cascilian; against whom they objected that his ordination
as bishop was not valid, as Felix, bishop of Aptunga, who had ordained, had been a
traditor; in other words, during the time of persecution, had delivered up the Scrip
tures to the heathen magistrates to be burned. — Ed.
vol. xv. 24
S70 INQUIRY CONCERNING EVANGELICAL CHURCHES.
the papal tyranny, ten thousand times more pernicious than ten
thousand such disputes.
For a close unto this whole discourse concerning the original, na-
ture, and state of gospel churches, I shall use that liberty which love
of the truth puts into my possession. Churches mentioned in the
Scripture, ordained and appointed by the authority of Jesus Christ,
were nothing but a certain number of men and women converted to
God by the preaching of the gospel, with their baptized seed, asso-
ciating themselves, in obedience unto Christ's commands and by the
direction of his apostles, for the common profession of the same faith,
the observance and performance of all divine institutions of religious
worship, unto the glory of God, their own edification, and the con-
version of others. These believers, thus associated in societies, know-
ing the command and appointment of Jesus Christ by his apostles
for that end, did choose from among themselves such as were to be
their rulers, in the name and authority of Christ, according to the
law and order of his institutions, — who in the Scripture are called, on
various considerations, elders, bishops, pastors, and the like names of
dignity, authority, and office, — who were to administer all the solemn
ordinances of the church among them. Unto this office they were
solemnly appointed, ordained, or set apart by the apostles themselves,
with fasting, prayer, and imposition of hands, or by other ordinary
officers after their decease.
This was the way and method of the call and setting apart of all
ordinary officers in the church, both under the Old Testament and
in the New. It is founded in the light of nature. In the first insti-
tution of ordinary church-rulers under the law, the people looked out
and chose fit persons, whom Moses set apart to the office, Deut. i.
13-15. And in the call of deacons, the apostles use the same
words, or words of the same importance, unto the church as Moses
did to the people, Acts vi. 3, asserting the continuation of the same
way and order in their call. And whereas he who was first to be
called to office under the New Testament after the ascension of
Christ fell under a double consideration, — namely, of an officer in
general, and of an apostle, which office was extraordinary7, — there was
a threefold act in his call : The people chose two, one of which was
to be an officer, Acts i. 23 ; God's immediate determination of one, as
he was to be an apostle, verse 24, 25 ; and the obedient consent of
the people in compliance with that determination, verse 26.
The foundation of these churches was generally in a small number
of believers. But that church-state was not complete until they were
supplied with all ordinary officers, as bishops and deacons. The
former were of several sorts, as shall be proved hereafter; and of
them there were many in every church, whose number was increased
OF SCHISM. 371
as the members of the church were multiplied. So God appointed
in the church of the Jews, that every ten families should have a pecu-
liar ruler of their own choice, Deut, i. 13-15. For there is no men-
tion in the New Testament of any one single bishop or elder in any
church, of any sort whatever, either absolutely or by way of pre-
eminence. But as the elders of each church were many, at least
more than one, so there was a parity among them, and an equality
in order, power, and rule. Nor can any instance be given unto the
contrary.
Of these churches one only was originally planted in one city,
town, or village. This way was taken from conveniency for edifica-
tion, and not from any positive institution ; and it may be otherwise
where conveniency and opportunity do require it. The number in
these churches multiplying daily, there was a necessity for the multi-
plication of bishops or elders among them. Hereon the advantage
of some one person in priority of conversion, or of ordination, in age,
gifts, and graces, especially in ability for preaching the gospel and
administering the holy ordinances of the church, with the neces-
sity of preserving order in the society of the elders themselves, gave
him peculiar dignity, pre-eminence, and title. He was soon after the
bishop, without any disadvantage to the church.
For in those churches, in some of them at least, evangelists con-
tinued for a long season, who had the administration of church-affairs
in their hands. And some there were who were of note among the
apostles, and eminently esteemed by them, who had eminent, yea,
apostolical gifts as to preaching of the word and prayer, which was
the peculiar work of the apostles. These were the uvdptg sXXoyi/xot
mentioned by Clemens. Of the many other elders who were asso-
ciated in the rule of the church, it may be not many had gifts for
the constant preaching of the word, nor were called thereunto.
Hence Justin Martyr seems to assign the constant public adminis-
tration of sacred ordinances unto one president. And this also pro-
moted the constant presidency of one, in whom the apostolical aid
by evangelists might be supplied. These churches, thus fixed and
settled in one place (each of them), city, town, or village, were each
of them intrusted with all the power and privileges which the Lord
Christ hath granted unto or endued his church withal. This power
is called the "power of the keys," or of "binding and loosing;" which
hath respect only unto the consciences of men as unto things spiri-
tual and eternal, being merely ministerial.
Every one of these churches were bound by the command of
Christ to live in peace and unity, through the exercise of peculiar,
sincere, and fervent love among all their members; as also to walk
in peace and useful communion with all other churches in the world,
372 INQUIRY CONCERNING EVANGELICAL CHURCHES.
according as they Lad opportunity of converse with them. And
when on any occasion any division or schism fell out among any of
their members in this church-state, it was severely rebuked by the
apostles.
All these churches, and all the members of them, were obliged, by
virtue of divine institution, to obey their guides, to honour and rever-
ence them ; and by their voluntary contribution to provide for their
honourable subsistence and maintenance, according to their ability.
Other church-state neither the Scripture nor antiquity unto the end
of the second century doth know any thing of; which I shall hereafter
more fully manifest. Neither was there any thing known then to be
schism or so esteemed, but a division falling out in some one of these
churches : which happened for the most part, if not only, by some of
their teachers falling into heresy and drawing away disciples after
them, Acts xx. 30 ; or by various opinions about their guides, 1 Cor.
i. 12 ; or the ambition of some in seeking the power and authority of
office among them. To seek for any thing among those churches,
wherein our present contest about schism is concerned, is altogether
in vain. There was then no such subordination of churches, of many
unto one, as is now pleaded ; no such distinction of officers into those
who have a plenary and those who have a partiary power only, in
the rule of the church ; no church with a single officer over it, com-
prehending, in a subjection unto its jurisdiction, a multitude of other
churches. No invention, no imposition of any orders, forms of prayer,
or ceremonies of worship not of divine institution, were once thought
of; and when any thing of that nature was first attempted, it caused
great troubles amongst them. In a word, the things on the account
of a noncompliance wherewithal we are vehemently charged with
schism were then neither laid nor hatched, neither thought of nor
invented.
To erect new kinds of churches ; to introduce into them new orders,
new rules, rites and ceremonies; to impose their observation on all
churches and all members of them ; and to charge their dissent with
the guilt of schism, that schism which is prohibited and condemned
in the Scripture, — hath much of an assumed authority and severity in
it, nothing of countenance from the Scripture or primitive antiquity.
But after that churches began to depart from this original consti-
tution by the ways and means before declared, every alteration pro-
duced a new supposition of church unity and peace, whereto every
church of a new constitution laid claim. New sorts of schism were also
coined and framed ; for there was a certain way found out and carriei 1
on, in a mystery of iniquity, whereby those meek, holy, humble
churches or societies of Christ's institution, who, as such, had nothing
to do with the things of the world, in power, authority, dignity, juris-
OF SCHISM. 373
diction, or wealth, in some instances wherein they got the advantage
one of another, became in all these things to equal kingdoms and
principalities, yea, one of them to claim a monarchy over the whole
world !
During the progression of this apostasy, church-unity and schism
declined from their centre, and varied their state according unto the
present interest of them that prevailed. Whoever had got possession
of the name of the church in a prevailing reputation, though the
state of it was never so corrupt, made it bite and devour all that dis-
liked it, and would swear that submission unto them in all things
was church-unity, and to dissent from them was schism. Unto that
state all the world know that things were come in the church of
Rome. Howbeit, what hath been disputed about or contended for,
of power, privileges, authority, pre-eminence, jurisdiction, Catholicism,
ways of worship, rule, and discipline, which the world is filled with
such a noise about, and in the dispute whereof so many various
hypotheses are advanced that cannot be accommodated unto such
Christian congregations as we have described, are but the effects of
the prudence or imprudence of men; and what it will prove the event
will show.
Things of this nature being once well understood will deliver the
world from innumerable fruitless, endless contests, sovereign princes
from all disturbance on the account of religion, and private persons
from the fatal mistake of intrusting the eternal concernments of then-
souls unto their relation unto one church and not unto another. I
am not so vain as at this time to expect the reduction of Christian
religion unto its primitive power, purity, and simplicity; nor do I
reflect blame on them who walk conscientiously in such a church
state and order as they approve of, or suppose it the best they can
attain unto ; only I think it lawful for all Christ's disciples at all
times to yield obedience unto all his commands, and to abstain from
being servants of men in what he hath not enjoined.
AN ANSWEK
DR STILLLNGFLEET'S BOOK OF THE UNREASONABLENESS OF SEPARATION;
IN DEFENCE OF THE VINDICATION OF NONCONFOBMISTS FROM THE
GUILT OF SCHISM.
The preceding discourse was written, for the most part, before the
publishing of the treatise of the Rev. Dr Stillingfieet, entitled " The
Unreasonableness of Separation;" yet was it not so without a pro-
spect, at least a probable conjecture, that something of the same kind
and tendency with the Doctor's book would be published in defence
of the cause which he had undertaken. And I was not without
hopes that the whole of it might have been both finished and com-
municated unto public view before any thing farther were attempted
against our cause, whereby many mistakes might have been prevented ;
for as I was willing, yea, very desirous, if it were the will of God, that
I might see, before my departure out of this world, the cause of con-
formity, as things are now stated between us and the church of Eng-
land, pleaded with judgment, moderation, and learning, with the
best of those arguments whereby our principles or practices are op-
posed, so, considering on what hand that work was now like to fall,
I thought, " si Pergama dextra," etc. ; and am of the same mind still.
But my expectation being frustrate, of representing our whole cause
truly stated, for the prevention of mistakes, by the coming out of this
book against all sorts of Nonconformists, I thought it convenient to
publish this first part of what I had designed, and to annex unto it
the ensuing " Defence of the Vindication of Nonconformists from
the Charge of Schism : ** for although I do know that there is no-
thing material in the whole book of the " Unreasonableness of Se-
paration" but what is obviated or answered beforehand in the pre-
ceding discourse, so as that the principles and demonstrations of
them contained therein may easily be applied unto all the reasonings,
exceptions, and pleas in and of that book, to render them useless
unto the end designed, which is to reinforce a charge of schism
376 ANSWER TO DR. STILLINGFLEET ON
against us; yet I think it necessary to show how unsuccessful, from
the disadvantage of his cause, the Doctor hath been in his laborious
endeavour to stigmatize all protestant dissenters from the church of
England with the odious name of schismatics. I have, therefore,
altered nothing of what I had projected, either as to matter or method,
in this first part of the discourse designed on the whole subject of
church affairs; for as I have not found either cause or reason from
any thing in the Doctor's book to make the least change in what I
had written, so my principal design being the instruction and confir-
mation of them who have no other interest in these things but only
to know and perform their own duty, I was not willing to give them
the trouble of perpetual diversions from the matter in hand, which
all controversial writings are subject unto. Wherefore, having pre-
mised some general considerations of things insisted on by the Doc-
tor, of no great influence into the cause in hand, and vindicated one
principle, a supposition whereof we rely upon, — namely, the declen-
sion of the churches in the ages after the apostles, especially after
the end of the second century, from the primitive institution of their
state, rule, and order, — in the preface, I shall now proceed to consider
and examine distinctly what is opposed unto the defence of our in-
nocency as unto the guilt of schism. But some things must be pre-
mised hereunto; as, —
1. I shall not depart from the state of the question as laid down
by ourselves on our part, as unto our judgment of parochial churches,
and our refraining from communion with them. Great pains are taken
to prove the several sorts of dissenters to be departed farther from
the church of England than they will themselves allow, and on such
principles as are disavowed by them; but no disputations can force
our assent unto what we know to be contrary unto our principles
and persuasions.
2. We do allow those parochial assemblies which have a settled,
unblamable ministry among them to be true churches, so far as they
can pretend themselves so to be ; — churches whose original form is
from occasional cohabitation within precincts limited by the law of
the land; — churches without church-power to choose or ordain their
officers, to provide for their own continuation, to admit or exclude
members, or to reform at any time what is amiss among them ; —
churches which are in all things under the rule of those who are set
over them by virtue of civil constitutions foreign unto them, not sub-
mitted willingly unto by them, and such, for the most part, as whose
offices and power have not the least countenance given unto them
from the Scripture or the practice of the primitive churches; such as
are chancellors, commissaries, officials, and the like; — churches in
which, for the most part, through a total neglect in evangelical dis-
THE UNREASONABLENESS OF SEPARATION. 377
cipline, there is a great degeneracy from the exercise of brotherly
love and the holiness of Christian profession. Whatever can be as-
cribed unto such churches we willingly allow unto them.
3. We do and shall abide by this principle, that communion in
faith and love, with the administration of the same sacraments, is
sufficient to preserve all Christians from the guilt of schism, although
they cannot communicate together in some rites and rules of wor-
ship and order. As we will not admit of any presumed notions of
schism, and inferences from them, nor allow that any thing belongs
thereunto which is not contrary to gospel love, rules, and precepts,
in the observance of Christ's institutions; so we affirm, and shall
maintain, that men abiding in the principles of communion men-
tioned, walking peaceably among themselves ; refraining communion
with others, peaceably, wherein they dissent from them ; ready to
join with other churches in the same confession of faith and in the
defence of it, and to concur with them in promoting all the real ends
of Christian religion; not judging the church-state of others so as to
renounce all communion with them, as condemning them to be no
churches, continuing in the occasional exercise of all duties of love
towards them and their members, — are unduly charged with the guilt
of schism, to the disadvantage of the common interest of the pro-
testant religion amongst us.
4. Whereas there are two parts of the charge against us, — the one
for refraining from total communion with parochial assemblies, which
what it is, and wherein it doth consist, hath been before declared;
the other for gathering ourselves into another church-order in parti-
cular congregations, — as the reasons and grounds of the things them-
selves are distinct, so must they have a distinct consideration, and be
examined distinctly and apart.
These things being premised, I shall proceed to examine what the
reverend Doctor hath farther offered against our former vindication
of the Nonconformists from the charge of schism. And I desire the
reader to take notice that we delight not in these contentions, that
we desire nothing but mutual love and forbearance ; but we are com-
pelled; by all rules of Scripture and natural equity, to abide in this
defence of ourselves. For whereas we are charged with a crime, and
that aggravated as one of the most heinous that men can incur the
guilt of in this world, and to justify men in severities against us;
being not in the least convinced in our consciences of any accessions
thereunto, or of any guilt on the account of it, I suppose the Doctor
himself will not think it reasonable that we should altogether neglect
the protection of our own innocency.
In the method whereinto he hath cast his discourse, he begins
with the reinforcement of his charge against our refraining from total
378 ANSWER TO DR STILLINGFLEET ON
communion with parochial assemblies. If the reader will be pleased
to take a review of what is said in the preceding discourse unto this
head of our charge, in several chapters, he will easily perceive that
either the reasonings of the Doctor reach not the cause in hand, or
are insufficient to justify his intention; which I must say, though I
am unwilling to repeat it, is by all ways and means to load us with
the guilt and disreputation of schism.
That which I first meet withal directly unto this purpose is part
ii. p. 157. The forbearance of communion with the church of Eng-
land in its parochial assemblies (that is, in the way and manner
before described) he opposeth with two arguments. The first re-
spects those who allow occasional communion with parochial churches,
but will not comply with them in that which is constant and abso-
lute; for he says, "If the first be lawful, the latter is necessary,
from the commands we have to preserve the peace and unity of the
church. And the not doing it," he says, "is one of the provoking
sins of the Nonconformists." But whether it be a sin or no is " sub
judice ;" that it is provoking unto some is sufficiently evident. I shall
not make this any part of my contest. Those who have so expressed
their charity as to give countenance unto this pretended advantage
will easily free themselves from the force of this inference ; for it
must be remembered that this constant, total communion doth not
only include a conscientious observance of all things appointed to be
done by the rules or canons in those assemblies, but a renunciation
also of all other ways and means of edification by joint communion
as unlawful and evil. And it will be hard to prove that, on a con-
cession of the lawfulness of communion in some acts of divine wor-
ship, it will be necessary for men to oblige themselves unto total,
constant communion, with a renunciation and condemnation of all
other ways and means of joint edification. It may also be lawful to
do a thing, with some respects and limitations, at some times, which
it may not be lawful to do absolutely and always. It may be neces-
sary, from outward circumstances, to do that sometimes which is law-
ful in itself, though not necessary from itself ; it can never be neces-
sary to do that which is unlawful. Of trie first sort they esteem
occasional communion, and the other of the latter.
Some time is spent in taking off an exception unto this inference
from the practice of our Saviour, who had occasional communion
with the Jews in the temple and synagogues; which he proves to
have been constant and perpetual, and not occasional only, and that
he prescribed the same practice unto his disciples. But I think this
labour might have been spared : for there is nothing more clear and
certain than that our Lord Jesus Christ did join with the Jews in the
observance of God's institutions among them on the one hand; and,
THE UNREASONABLENESS OF SEPARATION. 379
on the other, that he never joined with them in the observance of
their own traditions and pharisaical impositions, but warned all his
disciples to avoid them and refuse them ; whose example we desire to
follow: for concerning all such observances in the church he pro-
nounced that sentence, " Every plant which my heavenly Father hath
not planted shall be rooted up/'
But the Doctor proceeds unto a second argument, p. 163, to the
same purpose, from, as he calls it, " the particular force of that text,"
Phil. iii. 16, " Whereto we have already attained, let us walk by the
same rule, let us mind the same thing." This is the text which gave
the first occasion unto this whole dispute. The Doctor's intention is
so indefensible from this place, that I thought, however he might per-
sist in the defence of the cause he had undertaken, he would have
forborne from seeking countenance unto it from these words of the
apostle. But it is fallen out otherwise; and I am here, in the first
place, called unto an account for the exceptions I put in unto his ap-
plication of these words of the apostle in my " Vindication of the
Nonconformists."
I will spare the reader as much as is possible in the repetition of
things formerly spoken, and the transcription of his words or my
own, without prejudice unto the cause itself.
After a reflection of some obscurity and intricacy in my dis-
course, he repeats my sense of the words according unto his appre-
hension, under four heads, about which I shall not contend, seeing
whether he hath apprehended my mind aright or no, or expressed
the whole of what I declared, belongs not unto the merit of the
cause in hand. Nor, indeed, do I yet know directly what he judgeth
this text doth prove, or what it is that he infers from it; though I
know well enough what it is designed to give countenance unto, and
what is the application that is made of it. And, therefore, he issues
his whole dispute about it in this inquiry, how far the apostle s rule
hath an influence on this case. But whosoever shall come unto
a sedate consideration of this text and context, without preju-
dice, without preconceived opinions, without interest in parties or
causes, will judge it to be a matter of art to apply them unto the
present controversy, as unto the imposition of an arbitrary rule
of walking in churches on all that are presumed to belong unto
them.
But to clear these things, the Doctor proposeth three things to be
debated: — " 1. Whether the apostle speaks of different opinions or
different practices. 2. Whether the rule he gives be mutual for-
bearance. 3. How far the apostle's rule hath an influence into this
case."
The first two of these belong not at all unto the present argument,
380 ANSWER TO DR STTLLINGFLEET ON
and the last is but faintly proposed and pursued, though it be the
foundation of his whole fabric. The reader, if he will put himself to
so much trouble as to compare my former discourse with what is here
offered in answer or opposition unto it, will easily see that nothing
is pleaded that may abate the force of what was insisted on ; for in-
deed the discourse of these things consists for the most part in diver-
sions from the argument in hand, whereby an appearance is made of
various arguings, and the proof of sundry things which belong not
unto the case in hand.
Without any long deductions, artificial insinuations, or diverting
reasonings, without wresting the text or context, these things are
plain and evident in them : —
1. A sup>position of differences among believers in and about
opinions and practices relating unto religion and the worship of God.
So is [it] at present between us and those of the church of England
by whom we are opposed.
2. In this state, whilst these differences do continue, there is one
common rule, according unto which those who so dissent among
themselves are to walk in the things wherein they are agreed. Such
is the rule of faith and love; which we all assent unto and are
agreed in.
3. This rule cannot consist in a precise determination of the
things in difference, with an authoritative prescription of uniformity
in opinions and practice, because it is directed unto upon a suppo-
sition of the continuation of those differences between believers.
4. That during the continuation of these differences, or different
apprehensions and practices, whilst on all hands they use the means
of coming unto the knowledge of the truth in all things, they should
walk in love, mutually forbearing one another in those things
wherein they differed.
Until it be manifested that these things are not the design of the
context, and to contain [not] the sense of the words, they are not only
useless unto the Doctor's design, but opposite unto it, and destruc-
tive of it. But nothing is here attempted unto that purpose.
To draw any argument from these words applicable unto his de-
sign, it must be proved, —
1. That besides the ride of faith, love, and worship given by
divine institution, and obligatory unto all the disciples of Christ or
all churches, in all times and ages, the apostles gave a rule con-
cerning outward rites, ceremonies, modes of worship, feasts, and fast-
ings, ecclesiastical government, liturgies, and the like, unto which
all believers ought to conform, on the penalty of being esteemed
schismatics, and dealt withal accordingly ; for this only is that
wherein we are concerned.
THE UNREASONABLENESS OF SEPARATION. 381
2. That because the apostles made such a rule (which we know
not what it is, or what is become of it), the guides of the church
(and that in such a church-state as the apostles knew nothing of)
have power to frame such a rule as that described, and to impose
the observation of it on all believers, on the penalties before mentioned.
It is manifest that no advantage unto the cause of imposition and
uniformity, as it is stated at present, can be taken from these words
of the apostle unless these two things be contained in them; but
that either of them is so our author doth not say, nor go about to
prove, in his large discourse on this place. I might therefore forbear
any farther examination of it without the least disadvantage unto
our cause ; but, that I may not seem to waive the consideration of
any thing that is pretended material, I shall inquire into the parti-
culars of it.
He proceeds, therefore, to answer his oiun queries; which he judged
conducing unto his purpose. The first of them is, " Whether the
apostle speaks of different principles or of different 'practices."
And I find nothing in the discourse ensuing that hath the least re-
spect unto this inquiry, until towards the close of it, where he grants
that different apprehensions are intended, such as were accompanied
with different practices ; but, in order hereunto, he gives us a large
account of the scope of the place and the design of the apostle in it.
The substance of it is : That the apostle treats concerning Judaical
seducers; that the things in difference were the different apprehen-
sions of men about the law, its ceremonies and worship, with the
continuation of them, and the different practices that ensued thereon.
Be it so; what is our or his concernment herein? For it is most
certain the apostle designed not the imposition of these things on the
churches of the Gentiles, nor did urge them unto a uniformity in
them, but declared their liberty from any obligation unto them, and
advised them to " stand fast in that liberty," whatever others did
practise themselves or endeavour to impose on them. What this
conduceth unto his purpose I cannot understand.
But on the occasion of that expression, being " otherwise minded,"
he demands, " What sense can Dr Owen here put upon the being
'otherwise minded?' otherwise than what? — 'As many as be perfect
be thus minded/ to pursue your main end ; but if any be ' otherwise
minded/ Did any think they ought not to mind chiefly their great
end? — that is incredible. Therefore the apostle must be understood
of somewhat about which there were then very different apprehen-
sions; and that, it is certain, there were about the law among Chris-
tian churches."
Neither do I well understand these things, or what is intended in
them ; for, —
3S2 ANSWER TO DR STILLINGFLEET ON
1. I never gave occasion to him or any else to think that I would
affix such a sense unto the apostle's words, as if they gave an allow-
ance to men to be otherwise minded as unto the pursuit of their
main end, of living to God in faith and love, with mutual peace
among themselves.
2. What, then, do I intend by being otherwise minded? Even the
same that he doth, and nothing else, — namely, different apprehen-
sions about some things in religion, and particularly those concerning
the law and its ceremonies; for, —
S. Let it be supposed that the apostle in particular intends dis-
sensions about the law and the observance of its institutions, yet he
doth not determine the case from the especial circumstances of that
difference, so adjudging the truth unto one of the parties at variance,
but from a general rule how the disciples of Christ ought to deport
themselves towards one another during the continuation of such dif-
ferences. But, —
4. The truth is, the apostle hath dismissed the case proposed in
the beginning of the chapter, verses 1-3, etc. ; and upon the occasion
of his expression of his own voluntary relinquishment and renuncia-
tion of all the privileges which the Jews boasted in, and of his
attainments thereon in the mysteries of the gospel, verses 12-14, he
gives a general direction for the walking of all Christians, in the
several degrees and measures of their attainments in the same kind.
And herein he supposeth two things: (1.) That there were things, —
all the fundamental doctrines of the gospel, concerning the person,
offices, and grace of Christ, — which they had all in common attained
unto : " Whereto we have already attained," — we, all of us in general.
(2.) That in some things there were different apprehensions and
practices amongst them, which hindered not their agreement in what
they had attained: " If any one be ' otherwise minded/ " — one than
another. " We that are perfect and those which are weak, ' let us
walk by the same rule/ "
Wherefore, although I cannot discern how any thing in this dis-
course hath the least influence into the case in hand, yet to give a
little more light unto the context, and to evidence its unserviceable-
ness unto the Doctor's intention, I shall give a brief account of the
Judaical teachers of those days.
The Jews were by this time distributed into three sorts : —
1. Such as, being obdurate in their unbelief and rejection of the
person of Christ, opposed, persecuted, and blasphemed the gospel in
all places. Thus was it with the generality of the nation. And the
teachers of this sort advanced the excellency, necessity, and useful-
ness of the law in contradiction unto Christ and the gospel. These
the apostle describes, 1 Thess. ii. 14, 15: "The Jews, who both
THE UNREASONABLENESS OF SEPARATION. 383
killed the Lord Jesus, and their own prophets, and have persecuted
us; and they please not God, and are contrary to all men: forbid-
ding us to speak to the Gentiles that they might be saved, to fill
up their sins alway: for the wrath is come upon them to the utter-
most."
2. Such as professing faith in Christ Jesus and obedience unto
the gospel, yet were of the mind that the whole law of Moses was
not only to be continued and observed among the Jews, but also
that it was to be imposed on the Gentiles who were converted unto
the faith. They thought the gospel did not erect a new church-
state, with a new kind of worship, but only was a peculiar way of
proselyting men into Judaism ; against which the apostle disputes in
his Epistle unto the Hebrews, especially in the seventh and eighth
chapters. The teachers of this sort greatly troubled the churches,
even after the declaration of the mind of the Holy Ghost in these
things by the apostles, Acts xv. Those who continued obstinate in
this persuasion became afterward to be Ebionites and Nazarenes, as
they were called, wholly forsaking the Christian church of the Gen-
tiles. These were generally of the sect of the Pharisees, and seem
to be the least sort of the three ; for, —
3. There were others who, acquiescing in the liberty of the Gentiles
declared by the apostles, Acts xv., yet judged themselves and all
other circumcised Jews obliged unto the observation of the law and
its institutions. These legal observances were of two sorts : —
(1.) Such as were confined and limited unto the temple, and unto
the land of Canaan ; and, — ■
(2.) Such as might be observed anywhere among the nations.
They acted accordingly. Those who lived at Jerusalem adhered
unto the temple -worship; the whole church there did so. Their
judgment in these things is declared, Acts xxi. 20, 21, "Thou seest,
brother, how many thousands of Jews there are which believe ; and
they are all zealous of the law : and they are informed of thee, that
thou teachest all the Jews which are among the Gentiles to forsake
Moses, saying that they ought not to circumcise their children,
neither to walk after the customs/' They were not at all offended
with Paul that he did not impose the law on the Gentiles, verse 25,
but only that, as they had been informed, he taught the Jews to
forsake the law, and to reject all the institutions of it. This they
thought unlawful for them. And this they spoke principally with
respect unto the temple-service, as appears by the advice given unto
Paul on this occasion, verses 23, 24. Those who lived amongst the
Gentiles knew that there was no obligation on them unto the sacri-
fices and especial duties of the temple, but continued only in the
observance of such rites and institutions about meats, washings, days,
384 ANSWER TO DR STILLINGFLEET ON
new-moons, sabbaths, and the like, which the Gentiles were freed
from.
Hence there were two sorts of churches in those days (if not three)
in separation, more or less, from the apostate church of the unbeliev-
ing Jews, which yet was not finally taken away : —
1. The church of Jerusalem and those churches of Judea which
were of the same mind and communion with them. These continued
in the observance of all the law and of the services of the temple,
being allowed them by the apostles.
2. Those of the Jews who lived in the nations, and observed all
the rites of the law which were not confined unto the land of
Canaan. And, —
3. The churches of the Gentiles, which observed none of these
things, forbearing only their liberty in one or two instances, not to
give the others offence. Some differences and disputes happened
sometimes about these things and the practice of them; whereon
Peter himself fell into a mistake, Gal. ii. 14. And there seems to
have been great disputes about them at Rome, Rom. xiv. Yea, it is
judged that, according unto their different apprehensions of these
things, there were two churches at Rome, one of the Circumcision, the
other of the Gentiles, walking in distinct communion each by them-
selves. However, the different rule of this kind that was between the
churches of Jerusalem and Antioch is sufficiently declared, Acts xv. ;
the one church continued " zealous of the law," chap. xxi. 20, and the
other "rejoiced for the consolation" of being delivered from it, chap.xv.
31. Yet was there no schism between these churches, but a constant
communion in faith and love. Such differences in opinions and prac-
tices were not yet formed into an interest, obliging men to condemn
them as schismatics who differ from them; for, not to speak of what
orders and rules for decency particular churches may make by com-
mon consent among themselves, to make the observation of arbitrary
institutions, not prescribed in the Scripture, upon many churches, to
be the rule of communion in them and between them, which who-
soever observe not are to be esteemed guilty of schism (which Victor,
bishop of Rome, first attempted), is contrary to the rules of the Scrip-
ture, to the principles of Christian faith, love, and liberty, to the ex-
ample of the apostles, hath no countenance given unto it in the pri-
mitive churches, and will certainly make our differences endless.
I judge that in the beginning of the chapter the apostle intends
those of the first sort; and that as well because he calls them " dogs"
and the "concision," — which answers unto the account he gives of them,
1 Thess. ii. 1 4, ] 5, — as also because he speaks of them as those who
advanced the pretended privileges of Judaism absolutely against
Christ, the gospel, and the righteousness of God revealed therein.
THE UNREASONABLENESS OF SEPARATION. 385
Hereon, in opposition unto them, lie declares that they had nothing
to boast of but what he himself had a right unto as well as they, and
which he had voluntarily relinquished and renounced for Christ and
the gospel ; whereon he testifies what he had attained. If any one do
judge that he intends those of the second sort, I will not contend about
it, because of the severity of expression which he useth concerning
them, Gal. v. 12. But discharging the consideration of them, the
direction in this place concerns those of the third sort only, answer-
ing unto that which was prescribed and followed by the apostles
in all places, — namely, that there should be mutual forbearance,
in some difference of practice, between them and the Gentile be-
lievers.
His second inquiry, p. 168, is, " Whether the rule which the apos-
tle lays clown be only a rule of mutual forbearance." I do not find
that I said anywhere that it was only a rule of mutual forbearance,
but that the woi'ds of the apostle do enjoin a mutual forbearance
among those who are differently minded, p. 26. And I must here
say (which I desire to do without offence), that there is no need of any
farther answer unto that part of the Doctor's discourse, but a tran-
scription of that which he pretends to oppose ; for what is spoken unto
that end consists in a perpetual diversion from the argument in hand.
I did not before precisely determine what was the rule which the
apostle doth intend ; I only proved sufficiently that it was not such a
rule as is pleaded for by the Doctor. But the meaning of the phrase
and expression is plain enough, Tw abru> stoi-^Tv xavovi. It is directly
used once more by the apostle, Gal. vi. 16, "O<ro/ tQj xavovi rovrw <sroi-
yy<so\)(Siv' — " As many as walk according to this rule." And what rule
is that? — namely, what, as unto the substance of it, he lays down in
the words foregoing : Verses 14-16, "God forbid that I should glory,
save in the cross of our Lord Jesus Christ. For in Christ Jesus neither
circumcision availeth any thing, nor uncircumcision, but a new crea-
ture. And as many as walk according to this rule;" that is, the rule
of faith in Christ alone for justification and sanctification, without
trusting unto or resting on any of those things which were in differ-
ence among them. The places, in scope, design, and manner of ex-
pression, are parallel; for this is plainly that which he pleads for in
this context, — namely, that justification and sanctification are to be
obtained alone through Christ, and faith in him, by the gospel, with-
out the least aid and assistance from the things that were in difference
among them. Wherefore, not farther to contend in so plain a matter,
the rule here intended by the apostle is no Book of Canons, but the
analogy of faith, or the ride of faith in Christ as declared in the gos-
pel, in opposition unto all other ways and means of justification,
sanctification, and salvation; which we ought to walk in a compliance
VOL. XV. 25
386 ANSWER TO DR STILLINGFLEET ON
withal, and that with love and forbearance towards them that in
things not corruptive or destructive of this rule do differ from us.
But saith our author, " The sense, according to Dr Owen, is
this, that those who are agreed in the substantial of religion should
go on and do their duty, without regarding lesser differences." Abate
that expression of, "Without regarding lesser differences," which is not
mine, and supply in the room of it, " Mutually forbearing each other
in lesser differences." And be it so that it is my sense ; at first view it
looks as like the sense of the apostle as any man need desire. But
saith the Doctor, " This sense is uncertain ; because it sets no bounds
to differences, and supposeth the continuance of such differences
among them, which he designed to prevent by persuading them so
often in this epistle to be of 'one mind/ Besides, the differences then
on foot were none of the smaller differences of opinions, but that
which they differed about was urged on the one hand as necessary to
salvation, and opposed on the other as pernicious and destructive
unto it." And again, p. 1 69, " Let Dr Owen name any other smaller
differences of opinions which might be an occasion of the apostle's
giving such a rule of mutual forbearance."
I answer briefly, — 1. The sense is very certain; because it gives the
due bounds unto the differences supposed, — namely, such as concern
not the substantiate of religion.
2. It doth suppose the continuance of these differences, because
the apostle doth suppose the same: " If in any thing ye be otherwise
minded;" which hinders no kind of endeavours to compose or remove
them.
3. The differences intended were not those between them who
imposed the observation of the law on the Gentiles as necessary
unto salvation, and those by whom they were opposed; for the
apostle gives no such rule as this in that case.
4. I do expressly assign those lesser differences, which the direc-
tion here is applicable unto, — namely, those between the blind sort
of Jews mentioned before and the Gentile believers; which the
apostle states and applies the same rule unto, Rom. xiv. What re-
mains in answer unto this second inquiry doth proceed on mistaken
suppositions, and concerns not the case under consideration.
Page 1 70, he proceeds unto his last inquiry, which, indeed, is alone
pertinent unto his purpose, — namely, " How this rule hath an influ-
ence on our case."
What this ride is, concerning which this inquiry is made, he doth
not declare. Either the precise signification of the rule in this place,
or the direction given with respect unto that rule, may be intended;
that is, the general rule of our walking in our profession of the gos-
pel, or the especial rule given by the apostle with respect thereunto
THE UNREASONABLENESS OF SEPARATION. 387
in the case under consideration, may be so intended. If by the rule
in the first sense, he understands a rule, canon, or command, estab-
lishing a church-state, with rites and modes of worship, with cere-
monies, orders, and government, nowhere appointed in the Scripture
or of divine revelation, it is openly evident that there was no such rule
then, that no such is here intended but that only whereunto the
grace of the gospel in mercy and peace is annexed, as Gal. vi. 16;
which is not such a rule. If he intend by it a direction, that where
there are different apprehensions in matters of less importance, not
breaking in on the analogy of faith, accompanied with different
practices, so far as they are necessary from those different apprehen-
sions, the major part of those among whom the differences are should
compel the minor to forbear their practice according unto their ap-
prehensions, and comply with them in all things, on all sorts of pen-
alties if they refuse so to do, — it will be hard to find such a direction
in these words. Yet this must be the rule and this the direction
that can give any countenance unto the Doctor's cause. But if by
this rule, the analogy of faith as before described be intended, and
the direction be to walk according to it, with mutual forbearance and
love as unto things of lesser moment, then this rule hath little ad-
vantageous influence into it.
1. But then saith the Doctor, " So far as men agree they are bound
to join together, as to opinion or communion." I grant it (though
it be not proved from this place), where such a communion is required
of them regularly and in a way of duty. And, —
2. Saith he, " That the best Christians are bound to unite with
others, though of lower attainments, and to keep within the same
rule." No doubt; howbeit the apostle speaks of no such things in
this place, but only that we should all " walk by the same rule," in
what we have " already attained." Yea, but, —
3. " This rule takes in all such orders which are lawful and judged
necessary to hold the members of a Christian society together."
What rule doth this? Who shall appoint the orders intended? Who
shall judge of their necessity? Are they of the institution of Christ
or his apostles? Are they determined to be necessary in the Scrip-
ture, the rule of faith? If so, we are agreed. But if by these " orders"
he intends such as men do or may at any time, under pretence of
church authority, invent and impose as necessary, making alterations
in the original state and rule of the church, as also in its worship and
discipline, it will be strange to me if he can find them out either in
the rule here mentioned or the direction given with reference unto
it, seeing such a practice seems to be plainly condemned in the
words themselves. And it is known that this pretended power of
rule or canon making for the unity of the church was that which
388 ANSWER TO DR STTLLINGFLEET ON
at length ruined all churches in their state, order, and worship, if
such a ruin be acknowledged to have befallen them in the Roman
apostasy.
He therefore objects out of my discourse, p. 171, " Let the apostle's
rule be produced, with any probability of proof to be his, and we
are all ready to subscribe and conform unto it." To which he re-
plies, " This is the apostle's rule, to go as far as they can, and if they
can go no farther, to sit down quietly and wait for farther instruction,
and not to break the peace of the church upon present dissatisfac-
tion, nor to gather new churches out of others, upon supposition of
higher attainments."
Ans. 1. Upon a supposition that those who make and impose these
new, unscriptural orders are the church, and that as the church they
have authority so to make and impose them, if this be not the rule
of the apostle, I believe some men judge it ought so to have been.
But —
2. The apostle's rule is not that we should go as far as we can, as
though there were any thing of dispute and difficulty in the matter ;
but that " whereto we have already attained," we should " walk by
the same rule."
3. He doth not intimate any thing about breaking the peace of
the church, but only what would do so, by an imposition on one
another in differences of lesser moment, whilst the general rule of
faith and love is attended unto.
4. " To be quiet, and wait for farther instruction," is the direction
given unto both parties, whilst the differences did continue between
them, and that in opposition unto mutual impositions.
5. A church that is really so, or so esteemed, may break the peace
with its own members and others as well as they with it ; and where
the fault is must be determined by the causes of what is done.
6. For what is added about " gathering of churches," it shall be
considered in its proper place. But as unto the application of these
things unto the present case, there lies in the bottom of them such
an unproved presumption of their being the church, — that is, accord-
ing unto divine institution, for in their being so in any other sense
we are not concerned, — of their church power and authority by whom
such orders and rules are made, as we can by no means admit of.
I can more warrantably give this as the apostle's rule than that
of our author: " What you have attained unto in the knowledge of
the doctrine and mysteries of the gospel, walk together in holy com-
munion of faith and love; but take heed that you multiply not new
causes of divisions and differences, by inventing and imposing new
orders in divine worship or the rule of the church, casting them out
who agree with you in all things of divine revelation and institution."
THE UNREASONABLENESS OF SEPARATION. 889
He adds from my words, " If the rule reach our case, it must be
such as requires such things to be observed as were never divinely-
appointed, as national churches, ceremonies, and modes of worship."
To which he replies, " And so this rule doth, in order unto peace, re-
quire the observation of such things; which, although they be not
particularly commanded of God, yet are enjoined by lawful authority,
provided that they be not unlawful in themselves, nor repugnant unto
the word of God."
Ans. 1. Let the reader, if he please, consult the place whence these
words are taken in my discourse, and he will find this evasion obvi-
ated.
2. What is intended by " This rulel" Is it the rule given by the
apostle? Who that reads the words can possibly pretend unto any
such conception of their meaning? If he understand a rule of his
own, I know not what it may or may not include.
3. I deny, and shall for ever deny, that the rule here intended by
the apostle doth give the least countenance unto the invention and
imposition of things not divinely instituted, not prescribed, not com-
manded in the word, on the pretence that those who so invent and
impose them judge them lawful, and that they have authority so
to do.
He objects again unto himself out of my discourse, that " The
apostles never gave any such rules themselves about outward modes
of worship, with ceremonies, feasts, fasts, liturgies," etc. Whereunto
he replies, " What then?" I say then, —
1. It had been happy for Christians and Christian religion if
those who pretended to be their successors had followed their ex-
ample, and made no such rules at all; that they would not have
thought themselves wiser than they, or more careful for the good of
the church, or better acquainted with the mind of Christ in these
things than they were; for that multiplication of rules, laws, canons,
about the things mentioned, and others of an alike nature, which
the apostles never gave any example of or encouragement unto,
which afterward ensued, hath been a principal means of altering
the state of the church from its original institution, of corrupting
its worship, and administering occasion unto scandal and endless
strifes.
2. If the apostles gave no such rules themselves, it may be con-
cluded safely that it was because in their judgment no such rule was
to be given. Other reason hereof cannot be assigned ; for if it might
have been done according to the mind of Christ, and by virtue of
the commission which they had from him, innumerable evils might
have been prevented by the doing it. They foresaw what differences
would arise in the church, what divisions the darkness and corrupt
390 ANSWER TO DR STILLINGFLEET ON
lusts of men would cast them into, about such things as these, and
probably knew much whereunto the mystery of iniquity tended; yet
would they not appoint any arbitrary rides about things not ordained
by our Lord Jesus Christ, which might have given some bounds unto
the inclinations of men in making and multiplying rules of their
own, unto the ruin of the church.
3. Then, I say, we beg the pardon of all who concern themselves
herein, that we scruple the complying with such rules in religion and
the worship of God as the apostles thought not meet to appoint or
ordain.
But he adds, " It is sufficient that they gave this general ride, that
all lawful things are to be done for the church's peace."
Ans. What is to be done for the church's peace we shall after-
ward consider. " To be done," is intended of acts of religion in the
worship of God. I say, then, the apostles never gave any such rule
as that pretended. The rule they gave was, that all things which
Christ hath commanded were to be done and observed ; and for the
doing of any thing else they gave no rule. Especially, they gave not
such a large rule as this, that might serve the turn and interest of
the worst of men in imposing on the church whatever they esteemed
lawful, as (not by virtue of any rule of the apostles, but in an open
rejection of all they gave) it afterward fell out in the church. This
is a rule which would do the work to the purpose of all that have
the reputation of governors in the church, be it the pope or who it
will: for they are themselves the sole judges of what is lawful; the
people, as it is pretended, understand nothing of these things. What-
ever, therefore, they have a mind to introduce into the worship of
God, and to impose on the practice of men therein, is to be done by
virtue of this apostolical rule for the " church's peace," provided they
judge it " lawful ;" and surely no pope was ever yet so stark mad as to
impose things in religion which he himself judged unlawful. Be-
sides, things may be lawful in themselves, that is, morally, which
yet it is not lawful to introduce into the worship of God, because not
expedient nor for edification ; yea, things may be lawful to be done
sometimes, on some occasions, in the worship of God, which yet it
would be unlawful to impose by virtue of a general binding rule for
all times and seasons. Instances may be multiplied in each kind.
Therefore, I say, the apostles never gave this rule; they opened no
such door unto arbitrary imposition; they laid no such yoke on the
necks of the disciples, which might prove heavier, and did so, than
that of the Jewish ceremonies which they had taken away, — namely,
that they were to do and observe all that should by their rulers be
imposed on them as lawful in their judgment. This sovereignty over
their consciences was reserved by the apostles unto the authority of
THE UNREASONABLENESS OF SEPARATION. 391
Christ alone, and their obedience was required by them only unto
his commands. This is that which, I see, some would be at : — To pre-
sume themselves to be the church, at least the only rulers and gover-
nors of it; to assume to themselves alone the judgment of what is
lawful and what is unlawful to be observed in the worship of God ;
to avow a power to impose what they please on all churches, pre-
tended to be under their command, so that they judge it lawful, be
it never so useless or trifling, if it hath no other end but to be an in-
stance of their authority ; and then assert that all Christian people
must, without farther examination, submit quietly unto this state of
things and comply with it, unless they will be esteemed damned
schismatics. But it is too late to advance such principles a second
time.
He adds from my paper, or as my sense, " The apostles gave rules
inconsistent with any determining rale, — namely, of mutual forbear-
ance," Rom. xiv. " But then/' saith he, " the meaning must be, that
whatever differences happen among Christians, there must be no de-
termination either way. But this is directly contrary to the decree
of the apostles at Jerusalem, upon the difference that happened in
the Christian churches." But they are not my words which he re-
ports. I said not that " the apostles gave rules inconsistent with any
determining rule," but with such a rule, and the imposition of the
things contained in it on the practice of men, in things not deter-
mined (that is, whilst differences about them do continue), as he con-
tends for. And, —
1. Notwithstanding this rule of forbearance given by the apostle
expressly, Bom. xiv., yet as unto the right and truth in the things
wherein men are at difference, every private believer is to determine
of them, so far as he is able, in his own mind; " every man is to be
fully persuaded in his own mind" in such things, so far as his own
practice is concerned.
2. The church wherein such differences do fall out may doctrin-
cdly determine of the truth in them, as it is the pillar and ground of
truth, supposing them to be of such weight as that the edification of
the church is concerned in them; for otherwise there is no need of
any such determination, but every one may be left unto his own
liberty. There are differences at this day in the church of England
in doctrine and practice, some of them, in my judgment, of more im-
portance than those between the same church and us ; yet it doth not
think it necessary to make any determination of them, no, not doc-
trinally.
3. If the church wherein such differences fall out be not able in
and of itself to make a doctrinal determination of such differences,
they may and ought to crave the counsel and advice of other churches
Si) 2 ANSWER TO DR STILLINGFLEET ON
with, whom they walk in communion in faith and love. And so it
was in the case whereof an account is given us, Acts xv. The deter-
mination or decree there made, concerning the necessary observance
of the Jewish rites by the Gentiles converted unto the faith, by the
apostles, elders, and brethren, under the guidance of the Holy Ghost,
as his mind was revealed in the Scripture, gives not the least coun-
tenance unto the making and imposing such a rule on all churches
and their members as is contended for.
For, — (1.) It was only a doctrinal determination, Avithout imposi-
tion on the practice of any. (2.) It was a determination against impo-
sitions directly. And whereas it is said that it was a determination
contrary to the judgment of the imposers, which shows that the rule
of forbearance, where conscience is alleged both wTays, is no standing
rule, — I grant that it was contrary to the judgment of the imposers,
but imposed nothing on them, nor was their practice concerned in
that erroneous judgment. They were not required to do any thing-
contrary to their own judgment, and the not doing whereof did reflect
on their own consciences. Wherefore, the whole rule given by the
apostles, and the whole determination made, is, that no impositions be
made on the consciences or practice of the disciples of Christ, in things
relating to his worship, but what were necessary by virtue of divine
institution. They added hereunto, that the Gentiles enjoying this
liberty ought to use it without offence, and were at liberty, by vir-
tue of it, to forbear such things as wherein they had, or thought they
had, a natural liberty, in case they gave offeuce by the use of them.
And the apostles, who knew the state of things in the minds of the
Jews, and all other circumstances, give an instance in the things
which at that season were to be so forborne. And whereas this de-
termination was not absolute and obligatory on the whole case unto
all churches, — namely, whether the Mosaical law were to be observed
among Christians, — but some churches were left unto their own
judgment and practice, who esteemed it to be still in force, as the
churches of the Jews; and others left unto their own liberty and
practice also, who judged it not to oblige them; both sides or parties
being bound to continue communion among them in faith and love ;
there is herein a perpetual establishment of the rule of mutual for-
bearance in such cases, nothing being condemned but impositions on
one another, nothing commended but an abstinence from the use of
liberty in the case of scandal or offence. I had therefore reason to
say that the false apostles were the only imposers, — that is, of things
not necessary by virtue of any divine institution. And if the author
insinuate that the true apostles were such imposers also, because of
the determination they made of this difference, he will fail in his
proof of it. It is true, they imposed on or charged the consciences
THE UNREASONABLENESS OF SEPARATION. 893
of men with the observance of all the institutions and commands of
Christ, but of other things none at all.
The last thing which he endeavours an answer unto on this occa-
sion lies in these words : " The Jewish Christians were left unto their
own liberty, provided they did not impose on others; and the dis-
senters at this day desire no more than the Gentile church did, —
namely, not to be imposed on to observe those things which they are
not satisfied it is the mind of Christ should be imposed on them."
So is my sense, in the places referred unto, reported. Nor shall I
contend about it, so as that the last clause be changed ; for my words
are not, "They are not satisfied it is the mind of Christ that they
should be imposed on them," but, " They were not satisfied it is the
mind of Christ they should observe." This respects the things them-
selves, the other only their imposition. And one reason against the
imposition opposed is, that the things themselves imposed are such as
the Lord Christ would not have us observe, because not appointed
by himself.
But hereunto he answers two things: —
1. " That it was agreed by all the governors of the Christian
church that the Jewish Christians should be left unto their own li-
berty, out of respect unto the law of Moses, and out of regard unto
the peace of the Christian church, which otherwise might have been
extremely hazarded." But, —
(1.) The governors of the Christian church which made the deter-
mination insisted on were the apostles themselves.
(2.) There was no such determination made, that the Jews should
be left unto their own liberty in this matter, but there was only a
connivance at their inclination to bear their old yoke for a season ;
the determination was only on the other hand, that no imposition of
it should be made on the Gentiles.
(3.) The determination itself was no act of church government or
power, but a doctrinal declaration of the mind of the Holy Ghost.
(4.) It is well that church-governors once judged that impositions
in things not necessary were to be forborne, for the sake of the peace
of the church ; others, I hope, may in due time be of the same mind.
2. He says, " The false apostles imposing on the Gentile Christians
had two circumstances in it, which extremely alter their case from
that of our dissenters;" for, —
(1.) " They were none of their lawful governors, but went about
as seducers, drawing away the disciples of the apostles from them."
It seems, then, —
[1.] That those who are lawful governors, or pretend themselves so
to be, may impose what they please without control, as they did in
the Papacy and the councils of it. But, —
394 ANSWER TO DR STILLINGFLEET ON
[2.] Their imposition Avas merely doctrinal, wherein there was no
pretence of any act of government or governing power ; which made
it less grievous than that which the dissenters have suffered under.
Were things no otherwise imposed on us, we should bear them more
easily.
(2.) Saith he, " They imposed the Jewish rites as necessary to sal-
vation, and not merely as indifferent things." And the truth is, so
long as they judged them so to be, they are more to be excused in
their doctrinal impositions of them than others are who by an act of
government, fortified with I know not how many penalties, do im-
pose things which themselves esteem indifferent, and those on whom
they are imposed do judge to be unlawful.
Whereas he adds, " That he hath considered all things that are
material in my discourse, which seem to take off the force of the ar-
gument drawn from this text," I am not of his mind ; nor I believe
will any indifferent person be so, who shall compare what I wrote
therein with his exceptions against it; though I acknowledge it is no
easy thing to discover wherein the force of the pretended argument
doth lie. That we must walk according unto the same rule in what
we have attained ; that wherein we differ we must wait on God for
teaching and instruction ; that the apostles, elders, and brethren at
Jerusalem determined from the Scriptures, or the mind of the Holy
Ghost therein, that the Jewish ceremonies should not be imposed on
the Gentile churches and believers; and that thereon those churches
continued in communion with each other who did and did not ob-
serve those ceremonies, — are the only principles which, in truth, the
Doctor hath to proceed upon. To infer from these principles and
propositions that there is a national church of divine institution (for
what is not so hath no church-power properly so called, the nature
of its power being determined by the authority of its institution or
erection) ; that this church hath power in its governors and rulers to
invent new orders, ceremonies, and rites of worship, new canons for
the observation of sundry things in the rule of the church and wor-
ship of God, which have no spring nor cause but their own invention
and prescription, and is authorized to impose the observation of them
on all particular churches and believers who never gave their con-
sent unto their invention or prescription; and hereon to declare
them all to be wicked schismatics who yield not full obedience unto
them in these things, — it requires a great deal of art and skill in
the managers of the argument.
THE UNREASONABLENESS OF SEPARATION. 395
SECTION II.
Part h., sect. 21, p. 176, our author proceeds to renew his charge
of schism, or sinful separation, against those " who though they agree
with us," saith he, " in the substantiate of religion, yet deny any
communion with our church to be lawful/' But apprehending that
the state of the question here insinuated will not be admitted, and
that it would be difficult to find them out who deny any commu-
nion with the church of England to be lawful, he adds, that he doth
not speak of " any improper acts of communion, which Dr Owen
calls communion in faith and love, which they allow to the church
of England." But why the acts hereof are called " Improper acts of
communion," I know not. Add unto faith and love the administra-
tion of the same sacraments, with common advice in things of com-
mon concernment, and it is all the communion that the true churches
of Christ have among themselves in the whole world ; yea, this church-
communion is such as that, —
1. Where it is not, there is no evangelical communion at all.
Whatever acts of worship or church-order men may agree in the
practice of, if the foundation of that agreement be not laid in a joint
communion in faith and love, they are neither accepted with God
nor profitable unto the souls of men ; for, —
2. These are the things, — namely, faith and love,— which enliven
all joint duties of church order and worship, are the life and soul of
it; and how they should be only improperly that which they alone
make other things to be properly, I cannot understand.
3. Where there is no defect in these things, — namely, in faith and
love, — the charge of schism on dissenting in things of lesser moment
is altogether unreasonable. It is to be desired that an overweening
of our differences make us not overlook the things wherein we are
agreed. This is one of the greatest evils that attend this controversy.
Men are forced by their interest to lay more weight on a few outward
rites and ceremonies, which the world and the church might well
have spared, had they not come into the minds of some men none
know how, than upon the most important graces and diities of the
gospel. Hence, communion in faith and love is scarce esteemed
worth taking up in the streets, in comparison of uniformity in rites
and ceremonies ! Let men be as void of, and remote from, true gospel
faith and love as is imaginable, yet if they comply quietly with, and
have a little zeal for, those outward things, they are to be approved
of as very orderly members of the church ! And whatever evidences,
on the other hand, any can or do give of their communion in faith
and love with all that are of that communion, yet if they cannot in
396 ANSWER TO DR STILLINGFLEET ON
conscience comply in the observance of those outward things men-
tioned, they are to he judged schismatics and breakers of the church's
unity, whereas no part of the church's unity doth, or ever did, consist
in them.
In his procedure hereon, our author seems to embrace occasions
of contending, seeking for advantages therein in things not belong-
ing unto the merit of the cause ; which I thought was beneath him.
From my concession, that some at least of our parochial churches
are true churches, he asks, " In what sense ? Axe they churches
rightly constituted, with whom they may join in communion as
members?" I think it is somewhat too late now, after all this dis-
pute about the reasons of refraining from their communion, and his
severe charge of schism upon us for our so doing, to make this in-
quiry. Wherefore he answers himself. " No ; but his meaning is,
saith he, ' that they are not guilty of any such heinous errors in doc-
trine, or idolatrous practice in worship, as should utterly deprive
them of the being and nature of churches ;' " — which I suppose are my
words. But then comes in the advantage. " Doth," saith he, " this
kindness belong only unto some of our parochial churches ? I had
thought that every parochial church was true or false according unto
its frame or constitution; which, among us, supposeth the owning
the doctrine and worship established in the church of England." I
answer briefly, It is true, every church is true or false according unto
its original frame and constitution. This frame and constitution of
churches, if it proceed from, and depend upon, the institution of
Christ, is true and approvable; if it depend only on a national
establishment of doctrine and worship, I know not well what to say
unto it. But let any of these parochial churches be so constituted
as to answer the legal establishment in the land, yet if the generality
of their members are openly wicked in their lives, and they have no
lawful or sufficient ministry, we cannot acknowledge them for true
churches. Some other things of the like nature do ensue, but I shall
not insist on them.
He gathers up, in the next place, the titles of the causes alleged for
our refraining communion with those parochial assemblies; which he
calls our separation from them. And hereon he inquires, " Whether
these reasons be a ground for a separation from a church wherein it
is confessed there are no heinous errors in doctrine, or idolatrous
practice in worship ; " that is, as he before cited my Avoids, " as
should utterly deprive them of the being and nature of churches/'
And if they be not, then saith he, " Such a separation may be a for-
mal schism, because they set up other churches of their own."
The rule before laid down, " That all things lawful are to be done
for the church's peace," taking in the supposition on which it proceeds,
THE UNREASONABLENESS OF SEPARATION. 397
is as sufficient to establish church tyranny as any principle made use
of by the church of Rome, notwithstanding its plausible appearance.
And that here insinuated of the unlawfulness of separation from any
church in the world (for that which hath pernicious errors in doctrine
and idolatry in worship, destroying its being, is no church at all), is
as good security unto churches in an obstinate refusal of reformation,
when the souls of the people are ruined amongst them for the want
of it, as they need desire. And I confess I suspect such principles
as are evidently suited unto the security of the corrupt interests of
any sort of men.
I say, therefore, — 1. That though a church, or that which pretends
itself on any grounds so to be, do not profess any heinous error in
doctrine, nor be guilty of idolatrous practice in worship, destroying
its nature and being, yet there may be sufficient reasons to refrain
from its communion in church order and worship, and to join in or
with other churches for edification; that is, that where such a church
is not capable of reformation, or is obstinate in a resolution not to
reform itself, under the utmost necessity thereof, it is lawful for all
or any of its members to reform themselves, according to the mind of
Christ and commands of the gospel.
2. That where men are no otherwise members of any church but
by an inevitable necessity and outward penal laws, preventing their
own choice and any act of obedience unto Christ in their joining
with such churches, the case is different from theirs whose relation
unto any church is founded in their own voluntary choice, as sub-
mitting themselves unto the laws, institution, and rule of Christ in
that church ; which we shall make use of afterward.
3. The Doctor might have done well to have stated the true nature
of schism, and the formal reason of it, before he had charged a formal
schism on a supposition of some outward acts only.
4. What is our judgment concerning parochial assemblies, how
far we separate from them or refrain communion with them, what
are the reasons whereon we do so, hath been now fully declared, and
thereunto we must appeal on all occasions ; for we cannot acquiesce in
what is unduly imposed on us, either as unto principles or practice.
" To show," as he saith, " the insufficiency of our cause of separa-
tion, he will take this way, — namety, to show the great absurdities
that follow on the allowance of them;" and adds, " These five espe-
cially I shall insist upon: — 1. That it weakens the cause of Reforma-
tion; 2. That it hinders all union between the protestant churches;
8. That it justifies the ancient schisms, which have been always con-
demned by the Christian church ; 4. That it makes separation end-
less ; 5. That it is contrary to the obligation that lies on all Christians
to preserve the peace and unity of the church."
398 ANSWER TO DR STILLINGFLEET ON
Now, as I shall consider what he offers on these several heads, and
his application of it unto the case in hand, so I shall confirm the
reasons already given of our separation (if it must be so called) from
parochial assemblies, with these five considerations: — 1. That they
strengthen the cause of Reformation ; 2. That they open a way to
union between all protestant churches; 3. That they give the just
grounds of condemning the ancient schisms that ever any Christian
church did justly condemn; 4. That they give due bounds unto
separation; 5. That they absolutely comply with all the commands
of the Scripture for the preservation of the peace and unity of the
church.
I shall begin with the consideration of the absurdities charged by
him on our principles and practice.
The first of them is, " That it weakens the cause of the Refor-
mation." This he proves by long quotations out of some French
divines. We are not to expect that they should speak unto our
cause, or make any determination in it, seeing to the principal of
them it was unknown. " But they say that which is contrary unto
our principles." So they may do, and yet this not weaken the cause
of the Reformation ; for it is known that they say somewhat also that
is contrary to the principles of our episcopal brethren, for which one
of them is sufficiently reviled, but yet the cause of Reformation is not
weakened thereby.
The first testimony produced is that of Calvin. A large discourse
he hath, Institut., lib. iv. cap. 1, against causeless separations from a
true church ; — and by whom are they not condemned? No determi-
nation of the case in hand can be thence derived ; nor are the grounds
of our refraining communion with parochial assemblies the same with
those which he condemns as insufficient for a total separation ; nor is
the separation he opposed in those days, which was absolute and
total, with a condemnation of the churches from which it was made,
of the same nature with that wherewith we are charged, at least not
with what we own and allow. He gives the notes of a true church
to be, — the pure preaching of the word, and the administration of
the sacraments according unto Christ's institution. Where these
are he allows a true church to be, not only without diocesan episco-
pacy, but in a form and under a rule opposite unto it and incon-
sistent with it. And if he did at all speak to our case, as he doth
not, nor unto any of the grounds of it, why should we be pressed
with his authority on the one hand more than others from whom he
differed ;ilso on the other? Besides, there is a great deal more be-
longs unto the pure preaching of the word and the administration of
the sacraments according unto Christ's institution than some seem to
apprehend. They may, they ought to be so explained, as that, from
THE UNREASONABLENESS OF SEPARATION. 399
the consideration of them, we may justify our whole cause. Both
these may be wanting in a church which is not guilty of such heinous
errors in doctrine or idolatry in worship as should overthrow its
being; and their want may be a just cause of refraining commu-
nion from a church which yet we are not obliged to condemn as none
at all.
Calvin expresseth his judgment, N. 12: "I would not give coun-
tenance unto errors, no, not to the least, so as to cherish them by
flattery or connivance. But though I say that, the church is not to be
forsaken for trifling differences, wherein the doctrine (of the gospel)
is retained safe and sound, wherein the integrity of godliness doth
abide, and the use of the sacraments appointed of the Lord is pre-
served;"— and we say the same.
And this very Calvin, who doth so severely condemn separation
from a true church as by him stated, did himself quietly and peace-
ably withdraw and depart from the church of Geneva, when they
refused to admit that discipline which he esteemed to be according
to the mind of Christ. It is certain, therefore, that, by the separa-
tion which he condemns, he doth not intend the peaceable relin-
quishment of the communion of any church, as unto a constant par-
ticipation of all ordinances in it, for want of due means of edifica-
tion, much less that which hath so many other causes concurring
therewith.
For the other learned men whom he quotes unto the same pur-
pose, I see not any thing that gives the least countenance unto his
assertion that our principles weaken the cause of the Reformation.
It is true, they plead other causes of separation from the church of
Rome than those insisted on by us with respect unto the church of
England; and, indeed, they had been otherwise much to blame,
having so many things as they had to plead of greater importance.
Did we say that the reasons which we plead are all that can be
pleaded to justify the separation of the Reformed churches from the
church of Rome, it would weaken the cause of Reformation ; for we
should then deny that idolatry and fundamental errors in faith were
any cause or ground of that separation. However, we know that
the imposition of them on the faith and practice of all Christians is
more pleaded in justification of a separation from them than the
things themselves. But allowing those greater reasons to be pleaded
against the Roman communion, as we do, it doth not in the least fol-
low that our reasons for refraining communion with parochial assem-
blies do weaken the cause of the Reformation.
However, let me not be misinterpreted as unto that expression of
" destroying our faith," — which the communion required with the
church of England, as unto all the important articles of it, doth not
400 ANSWER TO Dli STILLTNGFLEET ON
do, — and I can subscribe unto the words of Daille, as quoted by our
author out of bis Apology: " If," saith be, " tbe church of Rome hath
not required any thing of us which destroys our faith, offends our con-
sciences, and overthrows the service which we believe due to God, — if
the differences have been small, and such as we might safely have
yielded unto, — then he will grant their separation was rash and un-
just, and they guilty of the schism."
He closeth his transcription of the words of sundry learned men
who have justified the separation of the Reformed churches from the
church of Rome, wherein we are not in the least concerned, with an
inquiry, " What triumph would the church of Rome make over us,
had we no other reasons to justify our separation from them but only
those which (as is pretended) we plead in our cause?" I say, whereas
we do plead, confirm, and justify all the reasons and causes pleaded
for the separation of the Reformed churches from them, not opposing,
not weakening any of them by any principle or practice of ours, but
farther press the force of the same reasonings and causes in all in-
stances whereunto they will extend, I see neither what cause the
Papists have of triumph nor any thing that weakens the cause of
the Reformation. He adds farther, " How should we be hissed and
laughed at, all over the Christian world, if we had nothing to allege
for our separation from the Roman church but such things as these!"
I answer, that as the case stands, if we did allege no other reasons
but those which we insist on for our refraining communion with our
own parochial assemblies, we should deserve to be derided for relin-
quishing the plea of those other important reasons which the heresies,
and idolatries, and tyranny of that church do render just and equal :
but if we had no other causes of separation from the church of Rome
but what we have for our separation from our parochial assemblies at
home, as weak as our allegations are pretended to be, we should not
be afraid to defend them against all the Papists in the world; and
let the world act like itself in hissing.
Whereas, therefore, the cause of Reformation is not in any thing
weakened by our principles, no argument, no reason solidly pleaded to
justify the separation from the church of Rome being deserted by
us, neither testimony, proof, nor evidence being produced to evince
that it is weakened by us, I shall, in the second place, as was before
proposed, prove that the whole cause of the Protestants' separation
from the church of Rome is strengthened and confirmed by us : —
There were some general principles on which the Protestants pro-
ceeded in their separation from the church of Rome, and which they
constantly pleaded in justification thereof.
1. The first was, that the Scripture, the word of God, is a perfect
rule of faith and religious worship; so as that nothing ought to be
THE UNREASONABLENESS OF SEPARATION. 401
admitted which is repugnant unto it in its general rule or especial
prohibitions, nothing imposed that is not prescribed therein, but that
every one is at liberty to refuse and reject any thing of that kind.
This they all contended for, and confirmed their assertion by the ex-
press testimonies of the writers of the primitive churches. To prove
this to have been their principle in their separation from the church
of Rome were to light, as they say, a candle in the sun. It were
easy to fill up a volume with testimonies of it. After a while this
principle began to be weakened, when the interest of men made them
except from this rule things of outward order, with some rites and
ceremonies, the ordaining whereof they pleaded to be left unto
churches as they saw good. Hereby this principle, I say, was greatly
weakened ; for no certain bounds could ever be assigned unto those
things that are exempted from the regulation of the Scripture. And
the same plea might be managed for many of the popish orders and
ceremonies that were rejected, as forcibly as for them that were re-
tained. And whereas all the Reformed churches agreed to abide by
this principle in matters of faith, there fell out an admirable harmony
in their confessions thereof. But leaving the necessity of attending
unto this rule in the matter of order, ceremonies, rites, and modes
of worship, with the state of churches in their rule and polity, those
differences and divisions ensued amongst them which continue unto
this day. But this persuasion in some places made a farther pro-
gress,— namely, that it was lawful to impose on the consciences and
practices of men such things in religious worship, provided that they
concerned outward order, rites, rule, and ceremonies, as are nowhere
prescribed in the Scripture, and that on severe penalties, ecclesiastical
and civil. This almost utterly destroyed the great fundamental prin-
ciple of the Reformation, whereon the first reformers justified their
separation from the church of Rome; for whereas it is supposed
the right of them who are to be the imposers to determine what doth
belong unto the heads mentioned, they might under that pretence
impose what they pleased, and refuse those whom they imposed them
on the protection of the aforesaid principle, — namely, that nothing
ought to be so imposed that is not prescribed in the Scripture. This
hath proved the rise of all endless differences and schisms amongst
us; nor will they be healed until all Christians are restored unto
their liberty of being obliged, in the things of God, only unto the
authority of the Scripture.
The words of Mr Chillingworth unto this purpose are emphatical;
which I shall therefore transcribe, though that be a thing which I
am very averse from : —
" Require," saith he, " of Christians only to believe Christ, and to
call no man master but him only ; let those leave claiming of infalli-
vol. xv. 26
402 ANSWER TO DR STILLINGFLEET ON
bility who have no right unto it, and let them that in their words
disclaim it, disclaim it likewise in their actions; in a word, take away
tyranny, which is the devil's instrument to support errors, and super-
stitions, and impieties in the several pai'ts of the world, which could
not otherwise long withstand the power of truth, — I say, take away
tyranny, and restore Christians to their just and full liberty of cap-
tivating their understandings to the Scripture only, that universal
liberty, thus moderated, may quickly reduce Christendom to truth
and unity/' part i., chap. 4, sect. 16.
This fundamental principle of the first Reformation we do not only
firmly adhere unto, rejecting all those opinions and practices whereby
its force is weakened and impaired, but also do willingly suffer the
things that do befall us in giving our testimony thereunto. Neither
will there ever be peace among the churches of Christ in this world
until it be admitted in its whole latitude, especially in that part
thereof wherein it excludes all impositions of things not prescribed
in the Scripture ; for there are but few persons who are capable of
the subtlety of those reasonings, which are applied to weaken this
principle in its whole extent. All men can easily see this, that the
sufficiency of the Scripture in general, as unto all the ends of reli-
gion, is the only foundation they have to rest and build upon. They
do see, actually, that where men go about to prescribe things to
be observed in divine worship not appointed in the Scripture, no
two churches have agreed therein, but endless contentions have en-
sued; that no man can give an instance in particular of any thing
that is necessary unto the rule of the church, or the observance of
the commands of Christ in the worship of God, that is not contained
in the Scripture; and hereon are ready to resolve to call no man
master but Christ, and to admit of nothing in religion but what is
warranted by his word.
2. The second principle of the Reformation, whereon the reform-
ers justified their separation from the church of Rome, was this:
" That Christian people were not tied up unto blind obedience unto
church-guides, but were not only at liberty, but also obliged to judge
for themselves as unto all things that they were to believe and prac-
tise in religion and the worship of God." They knew that the whole
fabric of the Papacy did stand on this basis or dunghill, that the
mystery of iniquity was cemented by this device, — namely, that the
people were ignorant, and to be kept in ignorance, being obliged in
all things unto an implicit obedience unto their pretended guides.
And that they might not be capable of nor fit for an}r other condi-
tion, they took from them the only means of their instruction unto
their duty, and the knowledge of it; that is, the use of the holy
Scripture. But the first reformers did not only vindicate their
THE UNEEASONABLENESS OF SEPARATION. 403
right unto the use of the Scripture itself, but insisted on it as a prin-
ciple of the Reformation (and without which they could never have
carried on their work), that they were in all concernments of religion
to judge for themselves. And multitudes of them quickly manifested
how meet and worthy they were to have this right restored unto
them, in laying down their lives for the truth, — suffering as martyrs
under the power of their bishops.
This principle of the Reformation, in like manner, is in no small
degree weakened by many, and so the cause of it. Dr Stillingfieet
himself, pp. 127, 128, denies unto the people all liberty or ability
to choose their own pastors, to judge what is meet for their own edi-
fication, what is heresy or a pernicious error, and what is not, or any
thing of the like nature. This is almost the same with that of the
Pharisees concerning them who admired and followed the doctrine
of our Saviour, 'O '6%Xog ovrog 6 /uri yivwaxuv rbv vo/uov, John vii. 49;
— " This rabble which knoweth not the law." Yet was it this people
whom the apostles directed to choose out from among themselves per-
sons meet for an ecclesiastical office, Acts vi. ; the same people who
joined with the apostles and elders in the consideration of the grand
case concerning the continuation of the legal ceremonies, and were
associated with them in the determination of it, Acts xv. ; the same
to whom all the apostolical epistles, excepting some to particular
persons, were written, and unto whom such directions were given,
and duties enjoined on them, as suppose not only a liberty and ability
to judge for themselves in all matters of faith and obedience, but
also an especial interest in the order and discipline of the church;
those who were to say unto Archippus, their bishop, " Take heed
to the ministry which thou hast received in the Lord, that thou fulfil
it/' Col. iv. 17; unto whom of all sorts it is commanded that they
should examine and try antichrists, spirits, and false teachers, — that
is, all sorts of heretics, and heresies, and errors, 1 John ii., hi., etc. ;
that people who, even in following ages, adhered unto the faith and
the orthodox profession of it when almost all their bishops were be-
come Arian heretics, and kept their private conventicles in opposi-
tion unto them, at Constantinople, Antioch, Alexandria, and other
places, and who were so many of them burnt here in England by
their own bishops, on the judgment they made of errors and heresies.
And if the present people with whom the Doctor is acquainted be
altogether unmeet for the discharge of any of these duties, it is the
fault of somebody else besides their own.
This principle of the Reformation, in vindication of the rights, liber-
ties, and privileges of the Christian people, to judge and choose for
themselves in matters of religion, to join freely in those church-duties
which are required of them, without which the work of it had never
404 ANSWER TO DR STILLINGFLEET ON
been carried on, we do abide by and maintain. Yea, Ave meet with
no opposition more fierce than upon the account of our asserting the
liberties and rights of the people in reference unto church order and
worship. But I shall not be afraid to say, that as the Reformation
was begun and carried on on this principle, so when this people
shall, through an apprehension of their ignorance, weakness, and un-
meetness to discern and judge in matters of religion for themselves
and their own duty, be kept and debarred from it; or when, through
their own sloth, negligence, and viciousness, they shall be really
incapable to manage their own interest in church-affairs, as being fit
only to be governed, if not as brute creatures, yet as mute persons,
and that these things are improved by the ambition of the clergy,
engrossing all things in the church unto themselves, as they did in
former ages, — if the old popedom do not return, a new one will be
erected as bad as the other.
3. Another principle of the Reformation is, " That there was not
any catholic, visible, organical, governing church, traduced by succes-
sion into that of Rome, whence all church power and order was to
be derived." I will not say that this principle was absolutely re-
ceived by all the first reformers here in England, yet it was by the
generality of them in the other parts of the world ; for as they con-
stantly denied that there was any catholic church but that invisible of
elect believers, allowing the external denomination of "the church"
unto the diffused community of the baptized world, so believing and
professing that the pope is antichrist, that Rome is mystical Baby-
lon, the seat of the apostatized church of the Gentiles, devoted to de-
struction, they could acknowledge no such church-state in the Roman
church, nor the derivation of any power and order from it. So far
as there is a declension from this principle, so far the cause of the
Reformation is weakened, and the principal reason of separation
from the Roman church is rejected ; as shall be farther manifested if
occasion require it.
This principle we do firmly adhere unto ; and not only so, but it
is known that our fixed judgment concerning the divine institution,
nature, and order of evangelical churches, is such as is utterly ex-
clusive of the Roman church, as a body organized in and under the
pope and his hierarchy, from any pretence unto church state, order,
or power. And it may be hence judged who do most weaken the
cause of Reformation, we or some of them at least by whom we are
opposed.
A SECOND absurdity that he chargeth on our way is, " That it
would make union among the protestant churches impossible, sup-
posing them to remain as they are," sect xxiv., p. 186. To make
good this charge he insists on two things: —
THE UNREASONABLENESS OF SEPARATION. 405
" 1. That the Lutheran churches have the same and more cere-
monies and unscriptural impositions than our church hath.
" 2. That notwithstanding these things, yet many learned pro-
testant divines have pleaded for union and communion with them ;
which upon our principles and suppositions they could not have
done." But whether they plead for union and communion with
them, by admitting into their churches, and submitting unto those
ceremonies and unscriptural impositions, — which is alone unto the
Doctor's purpose, — or whether they judge their members obliged
to communicate in local communion with them under those imposi-
tions, he doth not declare. But whereas neither we nor our cause
are in the least concerned in what the Doctor here insists upon, yet
because the charge is no less than that our principles give disturbance
unto the peace and union of all protestant churches, I shall briefly
manifest that they are not only conducive thereunto, but such as
without which that peace and union will never be attained : —
1. It is known unto all, that from the first beginning of the Refor-
mation there were differences among the churches which departed
from the communion of the church of Rome. And as this was
looked on as the greatest impediment unto the progress of the Refor-
mation, so it was not morally possible that in a work of that nature,
begun and carried on by persons of all sorts, in many nations, of
divers tongues and languages, none of them being divinely inspired,
it should otherwise fall out. God, also, in his holy, wise provi-
dence, suffered it so to be, for causes known then to himself; but
since, sundry of them have been made manifest in the event. For
whereas there was an agreement in all fundamental articles of faith
among them, and all necessary means of salvation, a farther agree-
ment, considering our sloth, negligence, and proneness of men to
abuse security and power, might have produced as evil effects as the
differences have done ; for those which have been on the one hand,
and those which have been on the other, have been, and would have
been, from the corrupt affections of the minds of men and their
secular interests.
2. These differences were principally in or about some doctrines
of faith, whereon some fiery spirits among them took occasion, mutu-
ally and unjustly enough, to charge each other with heresy; espe-
cially was this done among the Lutherans, whose writings are stuffed
with that charge, and miserable attempts to make it good. There
were also other differences among them, with respect unto church
order, rites, ceremonies, and modes of worship. The church of
England, as unto the government of the church and sundry other
things, took a way by itself; which at present we do not consider.
3. Considering the agreement in all fundamental articles of faith
406 ANSWER TO DR STILLINGFLEET ON
between these churches thus at difference, and of what great use
their union might be unto the protestant religion, both as unto its
spiritual and joolitical interest in this world, the effecting of such a
union among them hath been attempted by many. Private persons,
princes, colloquies or synods of some of the parties at variance, have
sedulously engaged herein. I wish they had never missed it, in
stating the nature of that union, which in this case is alone desirable
and alone attainable, nor in the causes of that disadvantageous differ-
ence that was between them; for hence it is come to pass, that al-
though some verbal compositions have sometimes by some been con-
sented unto, yet all things continue practically amongst them as
they were from the beginning. And there are yet persons who are
managing proposals for such a union, with great projection in point
of method for the compassing of it and stating of the principles of
agreement; some whereof I have by me. But the present state of
things in Europe, with the minds of potentates not concerned in
these things, leave little encouragement for any such attempt, or
expectation of any success.
4. After the trial and experience of a hundred and fifty years, it
is altogether in vain to be expected that any farther reconciliation or
union should be effected between these protestant churches by either
party's relinquishment of the doctrines they have so long taught,
professed, and contended for, or of their practice in divine worship,
which they have so long been accustomed unto. We may as well
expect that a river should run backwards as expect any such things.
In this state of things, I say, the principles we proceed upon are
the most useful unto the procuring of peace and union among these
churches, in the state wherein they are, and without which it will
never be effected. I shall, therefore, give an account of those of
them which are of this nature and tendency : —
1. And the first is, the absolute necessity of a general reforma-
tion in life and manners of all sorts of persons belonging unto these
churches. It is sufficiently known what a woful condition the pro-
fession even of the protestant religion is fallen unto. How little
evidence is there left of the power of evangelical grace working in
the hearts of men! What little diligence in the duties of holiness
and righteousness! What a deluge of all sorts of vices hath over-
whelmed the nations! And what indications there are of the dis-
pleasure of God against us on the account of these things ! Who
doth not almost tremble at them? Calvin, unto whom I was newly
sent by our reverend author, in answer to them who pleaded for a
separation from a true church because of the wickedness of many of
its members, or any of them, adds unto it : " It is a most just offence,
and unto which there is too much occasion given in this miserable
THE UNREASONABLENESS OF SEPARATION. 407
age. Nor is it lawful to excuse our cursed sloth, which the Lord will
not let go unpunished, as he begins already to chastise us with griev-
ous stripes. Woe, therefore, unto us, who by our dissolute licenti-
ousness in flagitious sins do cause that the weak consciences of men
should be wounded for us!" And if it were so then, the matter is
not much mended in the age wherein we live. The truth is, sin and
impiety are come to that height and impudence, sensuality and op-
pression are so diffused among all sorts of persons, conformity unto
the fashion of the world become so universal, and the evidences of
God's displeasure, with the beginnings and entrances of his judg-
ments, are so displayed, as that if the reformation pleaded for be
not speedily endeavoured and vigorously pursued, it will be too late
to talk of differences and union; destruction will swallow up all.
Until this be agreed on, until it be attempted and effected in some
good measure, all endeavours for farther union, whatever their ap-
pearing success should be (as probably it will be very small), will be
of no use unto the honour of religion, the glory of Christ, nor good
of the souls of men. In the meantime, individual persons will do
well to take care of themselves.
2. That all these differing churches, and whilst these differences
do continue, be taught to prefer their general interest, in opposition
unto the kingdom of Satan and Antichrist in the world, before the
lesser things wherein they differ, and those occasional animosities
that will ensue upon them. It hath been observed in many places
that the nearer some men or churches come together in their pro-
fession, the more distant they are in their affections; as the Lutherans
in many places do more hate the Calvinists than the Papists. I hope
it is not so among us. This makes it evident that the want of neces-
sary peace and union among churches doth not proceed from the
things themselves wherein they differ, but from the corrupt lusts and
interests of the persons that differ. This evil can no otherwise be
cured but by such a reformation as shall, in some measure, reduce
primitive simplicity, integrity, and love, such as were among the
churches of the converted Jews and Gentiles, when they walked ac-
cording unto the same rule in what they had attained, forbearing
one another in love as unto the things wherein they differed. Until
this also be effected, all endeavours for farther union, whilst these
differences continue (as they are like to do, unless the whole frame
of things in Europe should be changed by some great revolution),
will be fruitless and useless.
Were this conscientiously insisted on, out of a pure love unto Jesus
Christ, with zeal for his glory, it would not only be of more use than
innumerable wrangling disputes about the points in difference, but
more than the exactest methods in contriving formularies of con-
408 ANSWER TO DR STILLINGFLEET ON
sent, or colloquies, or synodical conferences of the parties at variance,
with all their solemnities, orders, limitations, precautions, concessions,
and orations. Let men say what they will, it must be the revival,
flourishing, and exercise of evangelical light, faith, and love that shall
heal the differences and breaches that are among the churches of
Christ; nor shall any thing else be honoured with any great influence
into that work.
3. That all communion of churches, as such, consists in the com-
munion of faith and love, in the administration of the same sacra-
ments, and common advice in things of common concernment. All
these may be observed when, for sundry reasons, the members of
them cannot have local, presential communion in some ordinances
with each church distinctly. If this truth were well established and
consented unto, men might be easily convinced that there is nothing
wanting unto that evangelical union among churches which the gos-
pel requires, but only their own humble, holy, peaceable, Christian
walking in their several places and stations. But where men put
their own interests and possession of present advantages, clothed
under the pretence of things necessary thereunto, into conditions of
communion, or divest it of that latitude wherein Christ hath left it,
by new limitations of their own, it will never be attained on the true
evangelical principles that it must proceed upon ; for however any
may be displeased with it, I must assert and maintain that there is
nothing required by our Lord Jesus Christ unto this end of the
communion of churches, nor to any other end of church order or
worship whatever, but that only in whose observance and perform-
ance there is an actual exercise of evangelical grace in obedience unto
him.
4. That all private members of these several churches which agree
in the communion before mentioned be left unto their own liberty
and consciences to communicate in any of these churches, either
occasionally or in a fixed way and manner. Neither orders nor
compulsory decrees will be useful in this matter, in comparison of
their own declared liberty. And so it was among the primitive
churches.
5. Where men are invincibly hindered from total communion with
any church, by impositions which they cannot comply withal without
sin ; or, by continuing in it, are deprived of the due means of their
edification, the churches whereunto they did belong refusing all re-
formation ; it is lawful for them, in obedience unto the law of Christ,
to reform themselves, and to make use of the means appointed by
him for their edification, abiding constantly in the communion of all
true churches before described. I confess this is that which we can-
not digest, — namely, an imagination that the Lord Jesus Christ hath
THE UNREASONABLENESS OF SEPARATION. 409
obliged his disciples, those that believe in him, to abide always in
such societies as wherein not only things are imposed on their obe-
dience and observance which he hath not commanded, but they are
also forced to live in the neglect of expressed duties which he re-
quireth of them, and the want of that means of their own edification
which, without the restraint at present upon them, they might enjoy
according unto his mind and will. Believers were not made for
churches, nor for the advantage of them that rule in them; but
churches were made for believers and their edification, nor are of any
use farther than they tend thereunto.
These are the premises whereon we proceed in all that we do;
and they are so far from being obstructive of the peace and union of
the protestant churches, as that without them they will never be
promoted nor attained. And I do beg of this worthy person that he
would not despise these things, but know assuredly that nothing-
would be so effectual to procure the union he desireth as a universal
refonnation of all sorts of persons, according unto the rule and law of
Christ ; which, it may be, no man hath greater ability and opportu-
nity in conjunction for than himself: for woe be unto us, if, whilst
we contend about outward peace in smaller things, we neglect to
make peace with God, and so expose ourselves and the whole nation
unto his desolating judgments, which seem already to be impendent
over us !
The THIRD absurdity which he chargeth on our practice is, " That
it will justify the ancient schisms, which have been always con-
demned in the Christian church ; " and in the management of this
charge he proceedeth, if I mistake not, with more than ordinary
vehemency and severity, though it be a matter wherein we are least
of all concerned.
To make effectual this charge, he first affirms in general, " That,
setting aside a few things, they pleaded the same reasons for their
separation as I do for ours ;" which how great a mistake it is shall be
manifested immediately. Secondly, He gives instances in several
schisms that were so condemned by the Christian church, and whose
practice is justified by us.
In answer hereunto, I shall first premise some things in general,
showing the insufficiency of this argument to prove against us the
charge of schism, and then consider the instances produced by him.
I say,—
1. In times of decay, the declining times of churches or states, it
cannot be but that some will be uneasy in their minds, although they
know not how to remedy what is amiss, nor, it may be, fix on the par-
ticulars which are the right and true causes of the state which they
find troublesome unto them ; and whilst it is so with them, it is not
410 ANSWER TO DR STILLINGFLEET ON
to be admired at that some persons do fall into irregular attempts for
the redressing of what is amiss. The church, where the instances
insisted on happened, was falling into a mysterious decay from its
original institution, order, and rule; which afterward increased more
and more continually. But all being equally involved in the same
declension, the remedies which they proposed who were uneasy, either
in themselves or in the manner of their application, were worse than
the disease; which yet lying un cured and continually increasing,
proved in the issue the ruin of them all. But here lay the original
of the differences and schisms which fell out in the third, fourth, and
fifth centuries, that having all in some measure departed from the
original institution, rule, and order of evangelical churches in sundry
things, and cast themselves into new forms and orders, their differ-
ences and quarrels related all unto them, and could have had no
such occasion had they kept themselves unto their primitive consti-
tution. Wherefore, those schisms which were said to be made by
them that continued sound in the faith, as those of the Audians and
Meletians, as by some is pretended, and Johannites1 at Constanti-
nople, with sundry others, seeing they deserted not any order of
divine institution, but another which the churches were insensibly
fallen into, no judgment can be made, upon a mere separation,
whether of the parties at difference were to blame. I am sure
enough that sometimes neither of them could be excused. Whether
the causes, reasons, ends, designs, and ways of the management of
those differences that were between them, on which schisms in their
present order did ensue, were just, regular, according to the mind of
Christ, proceeding from faith and love, is that whose determination
must fix aright the guilt of the divisions that were among them.
And whereas we judge most of those who so separated from the
church of old, as is here alleged, to have failed in these things, and
therein to have contracted guilt unto themselves, as occasioning un-
warrantable divisions and missing wholly the only way of cure for
what was really blameworthy in others; yet, whereas we allow
nothing to be schism properly but what is contrary to Christian love,
and destructive of some institution of Christ, we are not much con-
cerned who was in the right or wrong in those contests which fell
out among the orthodox themselves, but only as they were carried
on unto a total renunciation of all communion whatever but only
that which was enclosed unto their own party.
2. To evidence that we give the least countenance unto the ancient
schisms, or do contract the guilt with the authors of them, the thing
aimed at, there are three things incumbent on him to prove: —
(1.) That our parochial churches, from whom we do refrain actual
' An account of these schisms is given by Dr Owen afterwards. See page 413. — Ed.
THE UNREASONABLENESS OF SEPARATION. 411
presential communion in all ordinances where it is required by law,
which cannot be many and but one at one time, do succeed into the
room of that church in a separation from which those schisms did
consist; for we pass no judgment on any other church but what
concerns ourselves as unto present duty, though that in a nation may
be extended unto many or all of the same sort. But these schisms
consisted in a professed separation from the whole catholic church, —
that is, all Christians in the world who joined not with them in their
opinions and practices, — and from the whole church-state then passant
and allowed. But our author knows full well that there are others,
who, long before our parochial churches, do lay claim unto the abso-
lute enclosure of this church-state unto themselves, and thereon con-
demn both him and us, and all the Protestants in the world, of the
same schism that those of old were guilty of; especially they make
a continual clamour about the Novatians and Donatists. I know
that he is able to dispossess the church of Rome from that usurpa-
tion of the state and rights of the ancient catholic church from
whence those separations were made; and it hath been sufficiently
done by others. But so soon as we have cast that out of possession,
to bring in our parochial assemblies into the room of it, and to press
the guilt of separation from them with the same reasons and argu-
ments as we were all of us but newly pressed withal by the Roman-
ists,— namely, that hereby we give countenance unto them, yea, do
the same things with them who made schisms in separating from
the catholic church of old, — is somewhat severe and unequal.
Wherefore, unless the church from which they separated, which
was the whole catholic church in the world not agreeing and acting
with them, and those parochial assemblies from whose communion
we refrain, are the same and of the same consideration, nothing can
be argued from those ancient schisms against us, nor is any counte-
nance given by us unto them ; for if it be asked of us, whether it
be free or lawful for believers to join in society and full communion
with other churches besides those that are of our way and especial
communion, we freely answer that we no way doubt of it, nor do
judge them for their so doing.
(2.) It must be proved, unto the end proposed, that the occasions
and reasons of their separation of old were the same, or of the same
nature only, with those which we plead for our refraining communion
from parochial assemblies. Now, though the Doctor here makes a
flourish with some expressions about zeal, discipline, purity of the
church, edification (which he will not find in any of their pre-
tences), yet in truth there is not one thing alleged wherein there is
a coincidence between the occasions and reasons pleaded by them
and ours.
412 ANSWER TO DR STILLINGFLEET ON
It is known that the principal thing in general which we insist
upon is, the unwarrantable imposition of unscriptural terms and
conditions of communion upon us. Was there any such thing
pleaded by them that made the schisms of old? Indeed, they were
all of them imposers, and separated from the church because they
would not submit unto their impositions. Some bishops, or some
that would have been bishops but could not, entertaining some new
conceit of their own, which they would have imposed on all others,
being not submitted unto therein, were the causes of all those schisms
which were justly esteemed criminal. So was it with the Novatians
and Donatists in an especial manner. Even the great Tertullian
(though no bishop) left the communion of the church on this ground ;
for because they would not admit of the strict observance of some
austere severities, in fasting, abstinence from sundry meats, and
watching, with the like, which he esteemed necessary, though no
way warranted by Scripture rule or example, he utterly renounced
their communion, and countenanced himself by adhering unto the
dotages of Montanus. It is true, some of them contended for a seve-
rity of discipline in the church ; but they did it not upon any pre-
tence of the neglect of it in them unto whom the administration of
it was committed, but for the want of establishing a false principle,
rule, or erroneous doctrine which they advanced, — namely, that the
most sincere penitents were never more to be admitted into ecclesi-
astical communion: whereby they did not establish but overthrow
one of the principal ends of church discipline. They did not, there-
fore, press for the power or the use of the keys, as is pretended, but
advanced a false doctrine, in prejudice both unto the power and use
of them. They pretended, indeed, unto the purity of the church;
not that there were none impure, wicked, and hypocritical among
them, but that none might be admitted who had once fallen, though
really made pure by sincere repentance. This was their zeal for
purity: If a man were overtaken, if they could catch him in such a
fault as, by the rules of the passant discipline, he was to be cast out
of the church, there they had him safe for ever. No evidence of the
most sincere repentance could prevail for a re-admission into the
church. And because other churches would admit them, they re-
nounced all communion with them, as no churches of Christ. Are
these our principles? are these our practices? do we give any coun-
tenance unto them by any thing we say or do? I somewhat wonder
that the Doctor, from some general expressions, and casting their
pretences under new appearances, should seem to think that there is
the least coincidence between what they insisted on and what we
plead in our own defence He may see now more fully wlinl are the
reasons of our practice, and I hope thereon will be of another mind ;
THE UNREASONABLENESS OF SEPARATION. 413
not as unto our cause in general, which I am far enough from the
expectation of, but as unto this invidious charge of giving counte-
nance unto the schisms condemned of old in the church. And we
shall see immediately what were the occasions of those schisms;
which we are as remote from giving countenance unto as unto the
principles and reasons which they pleaded in their own justifica-
tion.
(3.) It ought, also, to be proved that the separation which is
charged on us is of the same nature with that charged on them of
old ; for otherwise we cannot be said to give any countenance unto
what they did: for it is known they so separated from all other
churches in the world as to confine the church of Christ unto their
own party, to condemn all others, and to deny salvation unto all that
abode in their communion ; which the Donatists did with the greatest
fierceness. This was that which, if any thing, did truly and properly
constitute them schismatics; as it doth those also who deny at this
day church-state and salvation unto such churches as have not dio-
cesan bishops. Now, there is no principle in the world that we do
more abhor. We grant a church-state unto all, however it may be
defective or corrupted, and a possibility of salvation unto all their
members, which are not gathered in pernicious errors, overthrowing
the foundation, nor idolatrous in their worship, and who have a law-
ful ministry, with sufficient means for their edification, though low in
its measures and degrees. We judge none but with respect unto our
own duty, as unto the impositions attempted to be laid on us, and
the acts of communion required of us, which we cannot avoid; nor
can any man else, let him pretend what he will to the contrary,
avoid the making of a judgment for himself in these things, unless
he be brutish. These things are sufficient to evidence that there is
not the least countenance given unto the ancient schisms by any
principles of ours; yet I shall add some farther considerations, on
the instances he gives unto the same purpose.
The first is that of the Novatians, whose pretences were the dis-
cipline and purity of the churches ; wherein he says, " There was a
concurrence of Dr Owen's pleas; zeal for reformation of discipline,
the greater edification of the people, and the asserting of their right
in choosing such a pastor as was likely to promote their edification."
I am sorry that interest and party should sway with learned men to
seek advantages unto their cause so unduly. The story, in short, is
this: — Novatus, or Novatianus rather, being disappointed in his am-
bitious design to have been chosen bishop of the church of Rome,
Cornelius being chosen by much the major part of the church, be-
took himself to indirect means to weaken and invalidate the election
of Cornelius; and this he did by raising a new principle of false
41 4 ANSWER TO DR STILL1NGFLEET ON
doctrine, whereunto he as falsely accommodated the matter of fact.
The error he broached and promoted was, that " there was no place
for repentance" (such as whereon they should be admitted into the
church) " unto them who had fallen into sin after baptism;" nor, as
some add, " any salvation to be obtained by them who had fallen in
the time of persecution/' This the ancient church looked on as a
pestilent heresy; and as such was it condemned in a considerable
council at Rome with Cornelius, Euseb., lib. vi. cap. 43 ; where also is
reported the decree which they made in the case, wherein they call
his opinion "cruer' or inhuman, and "contrary to brotherly love." As
such it is strenuously confuted by Cyprian, Epist. li., ad Antonianum.
But because the church would not submit unto this novel, false
opinion of his, contrary to the Scripture and the discipline of the
church, he and all his followers separated from all the churches in
the world, and rebaptized all that were baptized in the orthodox
churches, they denying unto them the means of salvation, Cyprian
ad Jubaianum, Epist. lxxi., Euseb., lib. vii. cap. 8. That which was
most probably false also in matter of fact when this foolish opinion, —
which Dionysius of Alexandria., in his epistle to Dionysius of Rome,
calls " a most profane doctrine, reflecting unmerciful cruelty on our
most gracious Lord Jesus Christ," Euseb. lib. vii. cap. 8, — was invented,
to be subservient unto it, was, that many of those by whom Cornelius
was chosen bishop were such as had denied the faith under the per-
secution of Decius the emperor. This also was false in matter of
fact; for although that church continued in the ancient faith and
practice of receiving penitents after their fall, yet there were no such
number of them as to influence the election of Cornelius. So Cyprian
testifieth: " Factus est Cornelius episcopus, de Dei et Christi ejus
judicio, de clericorum pcene omnium testimonio, de plebis suffragio,"
etc., Epist. li. On that false opinion and this frivolous pretence they
continued their schism. Hence, afterward, when Constantine the
emperor spake with Acesius the bishop of the Novatians at Con-
stantinople, finding him sound in the faith of the Trinity, which was
impugned by Arius, he asked him why then he did not communicate
Avith the church; whereon he began to tell him a story of what had
happened in the time of Decius the emperor, pleading nothing else
for liimself ; the emperor replying only, " O Acesius, set up a ladder,
and climb alone by thyself into heaven," left him, Socrat., lib. i.
cap. 7.
This error endeavoured to be imposed on all churches, this false
pretence in matter of fact, with the following pride in the condemna-
tion of all other churches, denying unto them the lawful use of the
sacraments, and rebaptizing them who were baptized in them, do,
if we may believe the Doctor herein, contain all my pleas for the for-
THE UNREASONABLENESS OF SEPARATION. 415
bearance of communion with parochial assemblies, and have counte-
nance given unto them by our principles and practices !
Of the Meletians, whom he reckons up in the next place, no certain
account can be given. Epiphanius reports Meletius himself to have
been a good, honest, orthodox bishop, and in the difference between
him and Peter, bishop of Alexandria, to have been more for truth, as
the other was more for love and charity ; and according unto him, it
was Peter, and not Meletius, that began the schism, Heeres. Ixviii.,
N. 2, 3. But others give quite another account of him. ' Socrates af-
firms that in time of persecution he had sacrificed to idols; and was
for that reason deposed from his episcopacy by Peter of Alexandria, lib.
hi. cap. 6. Hence he was enraged against him, and filled all Thebais
and Egypt with tumults against him, and the church of Alexandria,
with intolerable arrogance, because he was convicted of sundry wick-
ednesses by Peter, Theod. Hist., lib. i. cap. 8; and his followers
quickty complied with the Arians for their advantage. The error he
proceeded on, according to Epiphanius, was the same with that of
Novatus ; which how it could be if he himself had fallen in persecu-
tion and sacrificed, as Socrates relates, I cannot understand. This
schism of bishop Meletius also it is thought meet to be judged that
we should give countenance unto !
All things are in like manner uncertain concerning Audius and
his followers, whom he mentions in the next place. The man is re-
presented by Epiphanius to have been a good man, of a holy life,
sound in the faith, full of zeal and love to the truth; but finding
many things amiss in the church, among the clergy and people, he
freely reproved them for covetousness, luxuiy, and disorders in eccle-
siastical affairs. Hereon he stirred up the hatred of many against
himself, as Chrysostom did for the same cause afterward at Constan-
tinople. Hereupon he was vexed, persecuted, and greatly abused ;
all which he bare patiently, and continued in the discharge of his
duty; as it fell out also with Chrysostom. Nevertheless, he abode
firmly and tenaciously in the communion of the church, but was at
length cast out, as far as it appears by him, for the honest discharge
of his duty; whereon he gathered a great party unto himself. But
Theodoret and others affirm him to have been the author of the
impious heresy of the Anthropomorphitse, his principal followers
being those monks of Egypt who afterward made such tumults
in defence of that foolish imagination ; and that this was the cause
why he was cast out of the church, and set up a party of the same
opinion with him, lib. iv. cap. 10. Yea, he also ascribes unto him
some foolish opinions of the Manichees. What is our concernment
in these things I cannot imagine.
Eustathius, the bishop of Sebaste in Armenia, and his followers,
416 ANSWER TO DR STILLINGFLEET ON
are also instanced in as orthodox schismatics; and as such were con-
demned in a council at Gangrse in Paphlagonia. But, indeed, be-
fore that council, Eustathius had been condemned by his own father,
Eulanius, and other bishops, at Caesarea in Cappadocia ; and he
was so for sundry foolish opinions and evil practices, whereby he de-
served to be so dealt withal. It doth not unto me appear certainly
whether he fell into those opinions before his rejection at Csesarea,
where he was principally if not only charged with his indecent and
fantastical habit and garments. Wherefore, at the council of Gan-
grse he was not admitted to make any apology for himself, nor could
be heard, because he had innovated many things after his deposition
at Caesarea; such as forbidding of marriage, shaving of women, de-
nying the lawfulness of priests keeping their wives who were married
before their ordination, getting away servants from their masters,
and the like, Socrat. Hist., lib. ii. cap. 3. These were his pretences
of sanctity and purity, as the Doctor acknowledgeth ; and I appeal
unto his ingenuity and candour whether any countenance be given
unto such opinions and practices thereon by any thing Ave say or do.
This instance, and some others of an alike nature, the Doctor
affirms that he produced in his sennon, but that " they were gently
passed over by myself and Mr. B." I confess I took no notice of
them, because I was satisfied that the cause under consideration was
no way concerned in them. And the Doctor might to as good pur-
pose have instanced in forty other schisms, made for the most part
by the ambition of bishops, in the churches of Alexandria, Antioch,
Constantinople, Rome, and sundry other places; yea, in that made
by Epiphanms himself at Constantinople, upon as weighty a cause
as that of those who contended about and strove for and against the
driving of sheep over the bridge, when there were none present.
The story of the Luciferians is not worth repeating. In short, Lu-
cifer, the bishop of Caralli in Sardinia, being angry that Paulinus,
whom he had ordained bishop at Antioch, was not received, fell into
great dissension with Eusebius, bishop of Vercelli in Italy, who had
been his companion in banishment, because he approved not what
he had done at Antioch. And continuing to contend for his own
bishop, it occasioned a great division among the people, whereon he
went home to his owrn place, leaving behind him a few followers,
who wrangled for a time about the ordination of bishops by Arians,
by whose means Lucifer had been banished, and so after a while dis-
appeared.
I had almost missed the instance of the Donatists, but the story
of them is so well known that it will not bear the repetition; for
although there be no mention of them in Socrates or Sozomen, or
the History of Theodoret, yet all things that concerned them arc
THE UNREASONABLENESS OF SEPARATION. 41 7
so fully declared in the writings of Austin and Optatus against them,
as there needs no other account of them. And this instance of an
heretical schism is that which the Papists vehemently urge against
the church of England itself and all other Protestants. Here their
weapon is borrowed for a little while to give a wound unto our cause,
but in vain; yet I know full well that it is easier for some men, on
their principles, to nourish with this weapon against us than to de-
fend themselves against it in the hands of the rapists. In biief,
these Donatists were upon the matter of the same opinion with the
Novatians; and as these grounded their dissension on the receiving
those into the church who had fallen and sacrificed under Decius,
so did those on a pretence of severity against those who had been
traditors under Maximums. Upon this pretence, improved by many
false allegations, Donatus, and those that followed him, rejected
Caecilianus, who was lawfully chosen and ordained bishop of Carthage,
setting up one Majorinus in opposition unto him. Not succeeding
herein on this foolish unproved pretence, that Caecilianus had been
ordained by a traditor, they rejected the communion of all the
churches in the world, confined the whole church of Christ unto
their own party, denied salvation unto any other, rebaptized all that
came unto them from other churches, and, together with a great
number of bishops that joined with them, fell into most extravagant
exorbitances.
Upon the consideration of these schisms the Doctor concludes,
" That, on these grounds, there hath scarce been any considerable
schism in the Christian church but may be justified upon Dr Owen's
reasons for separation from our church." Concerning which I must
take the liberty to say, that I do not remember that ever I read, in
any learned author, an inference made or conclusion asserted that
had so little countenance given unto it by the premises whence it is
inferred, as there is unto this by the instances before insisted on,
whence it is pretended to be educed.
All that is of argument in this story is this: That there were of
old some bishops, with one or two who would have been bishops and
could not, who, to exalt and countenance themselves against those
who were preferred to bishoprics before them and above them, in-
vented and maintained false doctrinal principles, the confession where-
of they would have imposed on other churches; and because they
were not admitted, they sejjarated at once from all other churches
in the world but their own, condemning them as no churches, as not
having the sacraments or means of salvation ; for which they were
condemned as schismatics: therefore, those who own not subjection
to diocesan bishops by virtue of any institution or command of Christ,
who refrain communion from parochial assemblies, because they can-
vol. xv. 27
418 ANSWER TO DR STILLINGFLEET ON
not, without sin to themselves, comply with all things imposed on
them in the worship of God and ecclesiastical rule, without judging
their state, or the salvation of their members, are, in like manner as
they, guilty of schism.
But we have fixed grounds whereon to try, examine, judge, and
condemn all schisms that are justly so called, — all such as those before
mentioned. If separations arise and proceed from principles of false
doctrine and errors, like those of the Novatians and Donatists; if
they are occasioned by ambition and desire of pre-eminence, like
those that fell out among the bishops of those days, when their
parishes and claims were not regulated by the civil power as now
they are; if they do so from a desire to impose principles and prac-
tices not warranted in the Scripture on others, as it was with Ter-
tullian ; if for slight reasons they rend and destroy that church state
and order which themselves approve of, as it was with all the ancient
schismatics who were bishops, or would fain have been; if those
that make them or follow in them deny salvation unto all that join
not with them, and condemn all other churches as being without
God's covenant and the sacraments, as did the Donatists and those
do who deny these things unto all churches who have not diocesan
bishops; if there be not a sufficient justifiable cause pleaded for it,
that those who make such a separation cannot abide in the commu-
nion which they forsake without wounding their own consciences,
and do give evidences of their abiding in the exercise of love towards
all the true disciples of Christ, — we are satisfied that we have a rule
infallibly directing us to make a judgment concerning it.
Our author adds, [in the FOURTH place,] sect. xxvi. p. 197, "Another
argument against this course of separation is, that these grounds will
make separation endless ; which is to suppose all the exhortations of the
Scrij)ture to peace and unity among Christians useless." But why so?
Is there nothing in the authority of Christ and the sense of the ac-
count which is to be given unto him, nothing in the rule of the word,
nothing in the work of the ministry and exercise of gospel discipline,
to keep professed disciples of Christ unto their duty, and within the
bounds of order divinely prescribed unto them, unless they are fettered
and staked down with human laws and constitutions? Herein I confess
I differ, and shall do so whilst I am in this world, from our reverend
author and others. To say, as he doth (upon a supposition of the
taking away of human impositions, laws, and canons), that "there
are no bounds set unto separation but what the fancies of men will
dictate unto them," is dishonourable unto the gospel, and somewhat
more. To suppose that the authority of Christ, the rule of the word,
and the work of the ministry, are not sufficient to prescribe bounds
unto separation, efficaciously affecting the consciences of believers,
THE UNREASONABLENESS OF SEPARATION. 419
or that any other bounds can be assigned as obligatory unto their
consciences, is what cannot be admitted. The Lord Christ hath
commanded love and union among his disciples; he hath ordained
order and communion in his churches; he hath given unto them
and limited their power; he hath prescribed rules whereby they and
all their members ought to walk; he hath forbidden all schisms and
divisions; he hath apjoointed and limited all necessary separations,
and hath truly given all the bounds unto it that the consciences of
men are or can be affected withal. But then it is said, " If this be
all, separation will be endless." If such a separation be intended as
is an unlawful schism, \ say, it may be it will ; even as persecution
and other evils, sins and wickednesses, will be, notwithstanding his
severe prohibition of them. What he hath done is the only means
to preserve his own disciples from all sinful separation, and is suffi-
cient thereunto. Herein lieth the original mistake in this matter, —
Ave have lost the apprehension that the authority of Christ, in the
rule of his word and works of his Spirit, is every way sufficient for
the guiding, governing, and preserving of his disciples, in the church-
order by him prescribed, and the observance of the duties by him
commanded. It hath been greatly lost in the world for many ages;
and, therefore, instead of faithful ministerial endeavours to enforce a
sense of it on the consciences of all Christians, they have been let
loose from it, through a confidence in other devices to keep them
unto their duty and order. And if these devices, be they ecclesiasti-
cal canons or civil jjenalties, be not enforced on them all, the world
is made to believe that they are left unto the dictates of their own
fancies and imaginations ; as if they had no concern in Christ or his
authority in this matter. But, for my part, I shall never desire nor
endeavour to keep any from schism or separation, but by the ways
and means of Christ's appointment, and by a sense of his authority
on their own consciences.
The remainder of his discourse on this head consists in a lepid
dramatical oration, framed and feigned for one of his opposers, where-
in he makes him undertake the patronage of schism before C}rprian
and Austin. The learned person intended is very well able to de-
fend and vindicate himself; which I suppose also he will do. In the
meantime, I cannot but say two things: —
1. That the imposition on him of extenuating the guilt of any real
schism is that which none of his words do give the least counte-
nance unto.
2. That the Doctor's attempt, in his feigned oration, to accommo-
date his principles or ours unto the case of the Donatists, for their
justification (the weakness whereof is evident to every one who
knows any thing of the case of the Donatists), is such an instance
4-0 ANSWER TO DR STILLINGFLEET ON
of the power of interest, a design to maintain a cause causelessly
undertaken, by all manner of artifices and pretences, prevailing
in the minds of men otherwise wise and sober, as is to be la-
mented.
"We come at length, in the fifth place, sect, xxviii., p. 209, unto that
which is indeed of more importance duly to be considered than all
that went before ; for, as our author observes, it is that " wherein the
consciences of men are concerned." This argument, therefore, he
takes from the obligation which lies upon all Christians to preserve
the peace and unity of the church. For the confirmation of this
argument, and the application of it unto the»case of them who refrain
from total communion with our parochial assemblies, — which alone is
the case in hand, — he lays down sundry suppositions, w^hich I shall
consider in their order, although they may be all granted without any
disadvantage unto our cause. But they will be so the better when
they are rightly stated : — His first supposition is, " That Christians
are under the strictest obligations to preserve the peace and unity of
the church." This being the foundation of all that follows, it must
be rightly stated ; and to that end three things may be inquired
into: — 1 What is that church whose peace and unity we are obliged
to preserve ; for there are those who lay the firmest claim unto the
name, power, and privileges of the church, with whom we are obliged
to have neither peace nor unity in the worship of God. 2. What is
that peace and unity which we are so obliged to preserve. 3. By
what means they are to be preserved.
1. (1.) We are obliged to " follow peace with all men," to " seek
peace and pursue it," and " if it be possible, to live peaceably with
all men."
(2.) There is a peculiar obligation upon us to seek the peace and
prosperity of the whole visible church of Christ on earth, and therein,
as we have opportunity, to do good unto the whole household of
faith. And, considering what differences, what divisions, what exas-
perations there are among professors of the name of Christ all the
world over, to abide steadfast in seeking the good of them all, and
doing good unto them as we have opportunity, is as evident an indi-
cation of gospel love as any thing else whatever can be.
(3.) As unto particular churches, there is an especial obligation
upon us to preserve their peace and unity, from our own voluntary
consent to walk in them, in obedience unto the commands of Christ.
Where this is not, we are left unto the general obligation of seeking
the peace of all men, and of the whole professing church in an espe-
cial manner, but have no other peculiar obligation thereunto: for
being cast into churches of this or that form, merely by human con-
stitution and laws, or by inveterate traditions, lays no new obligation
THE UNREASONABLENESS OF SEPARATION. 421
upon any to seek their peace and unity; but whilst they abide in
them, they are left unto the influence of other general commands,
which are to be applied unto their present circumstances. For into
what state or condition soever Christians are cast, they are obliged
to live peaceably whilst they abide in it.
2. It may be inquired, what is that peace and unity of the church
that we are bound to preserve. There may be an agreement, with
some kind of peace and unity, in evil. They are highly pretended
unto in the church of Rome ; but they are so in idolatry, superstition,
and heresy. There may be peace and unity in any false and hereti-
cal church, — the unity of Simeon and Levi, brethren in evil. But the
peace and unity which we are obliged to observe in particular churches
is the consent and agreement of the church in general, and all the
members of it, walking under the conduct of this guide in a due
observation of all the institutions and commands of Christ, performing
towards the whole and each other the mutual duties required by
him, from a principle of faith and love. This, and this alone, is that
unity and peace which we are peculiarly obliged to preserve in par-
ticular churches; what is more than this relates unto the general
commands of love, unity, and peace, before mentioned.
3. Wherefore this states the means whereby we are to preserve
this peace and unity: for we are not to endeavour it, — (1.) By a ne-
glect or omission of the observance of any of the commands of Christ;
nor, (2.) By doing or 'practising any thing in divine worship which
he hath not appointed ; nor, (3.) By partaking in other men's sins,
through a neglect of our own duty; nor, (4.) By foregoing the means
of our own edification, which he commands us to make use of; — for
these things have no tendency to the preservation of that peace.
And his third supposition is, " That nothing can discharge a Chris-
tian from the obligation to communion with his fellow-members, but
what is allowed by Christ or his apostles as a sufficient reason of it."
It is fully agreed unto, where a man is a member of any church of
divine institution by his own consent and virtual consideration, no-
thing can discharge him from communion with that church but what
is allowed by Christ as a sufficient reason for it.
But a little farther inquiry may be made into these things. It
was before asserted that all things lawful were to be done for the
preservation of the peace of the church. Here it is pleaded that
there are many obligations on us to preserve its peace and unity. I
desire to know unto whom these rules are obligatory, — who they are
that ought to yield obedience unto them. If it be said that these
rules are not prescribed unto the rulers and guides of the church, but
unto them only who are under their conduct, I desire a proof of it,
for at the first view it is very absurd; for as the preservation of the
422 ANSWER TO DR STILLINGFLEET ON
peace and unity of the church is properly incumbent on them who
are the rulers of it, and it is continually pleaded by them that so it
doth, so all the rules given for that end do or should, principally and
in the first place, affect them and their consciences. And these are
the rules of their duty herein which are laid down by the Doctor. I
desire therefore to know, that since there are such obligations on us
to preserve the peace and unity of the church, that for that end we
must do what we lawfully may, whether the same rule doth not
oblige us to forbear the doing of what we may lawfully forbear, with
respect unto the same end. Nay, this obligation of forbearing what
we may do, and yet may forbear to do without sin, for the peace and
unity of the church, — especially when any would be offended with our
doing that which we may lawfully forbear to do, — is exemplified in
the Scripture, confirmed by commands and instances, is more highly
rational, and less exposed unto danger in practice, than the other of
doing what we can.
Now, things that are not necessary in themselves, nor necessary to
be observed by a just scandal and offence in case of their omission,
are things that may be lawfully forborne. Suppose, now, the rules
insisted on to be given principally and in the first place unto the
rulers of the church, I desire to know whether they are not obliged
by them, for the preservation of the peace and unity of the church,
to forbear the imposition of such things on the practice of the whole
church in the worship of God as, being no way necessary in them-
selves, nor such whose omission or the omission of whose imposition,
can give scandal or offence unto any. If they are obliged by them so
to do, it will be evident where the blame of the division amongst us
must lie. To say they are not obliged hereunto by virtue of these
rules, is to say that although the preservation of the peace and
unity of the church be incumbent on them in a particular manner,
— and the chief of them can assign no other end of the office they
lay claim unto but only its expediency, or, as is pretended, its neces-
sity unto the preservation of the peace and unity of the church, — yet
they are not, by virtue of any divine rules, obliged thereunto. But
it seems to me somewhat unequal, that in this contest about the pre-
servation of the peace of the church, we should be bound by rules to
do all that we can, whatever it be, and those who differ from us be
left absolutely at their liberty, so as not to be obliged to forbear
what they may lawfully so do. But to proceed.
Upon these suppositions, and in the confirmation of them, the
Doctor produceth a passage out of Irena?us, whose impartial consi-
deration he chargeth on us with great solemnity, "As we love our own
souls." Now, although that passage in that great and holy person be
not new unto me, having not only read it many a time in his book,
THE UNREASONABLENESS OF SEPARATION. 423
but frequently met with it urged by Papists against all Protestants,
yet, upon the Doctor's intimation, I have given it again the consider-
ation required. The words as they lie in the author are to this
purpose : —
" We shall also judge them who make schisms, being vain, ' qui
sunt immanes/ or ' inanes/ not having the love of God, rather con-
sidering their own profit than the unity of the church, — who, for
small or any causes, rend and divide the glorious body of Christ, and
as much as in them lies destroy it, speaking peace but designing
war, straining at a gnat and swallowing a camel; for there can be
no rebuke of things by them, to equal the mischief of schism/yib.
iv. cap. 62.
I know not why he should give us such a severe charge for the
impartial consideration of these words, — that as we love our souls, we
should impartially and without prejudice consider them. We hope
that, out of love to the truth, the glory of Christ, and care of our own
souls, we do so consider, and have long since so considered, whatever
belongs unto the cause wherein we engaged, and the oppositions that
are made unto it; nor will we be offended with any that shall yet
call on us to persist and proceed in the same way : but why such a
charge should be laid on us with respect unto these words of Irenaeus,
I know not; for although we greatly value the words and judgment
of that holy person, that great defender of the mystery and truth of
the gospel and of the liberty of the churches from unwarran table
impositions, yet it is the word of Christ and his apostles alone
whereby we must be regulated and determined in these things, if we
love our own souls.
Besides, what are we concerned in them? Is every separation from
a church a schism? Our author shows the contrary immediately. Is
refraining communion in a church-state not of divine institution, and
in things not prescribed by the Lord Christ in the worship of God,
[yet] holding communion in faith and love with all the true churches
of Christ in the world, a damnable schism, or any schism at all?
Hath the reverend author in his whole book once attempted to prove
it to be so, though this be the whole of the matter in difference be-
tween us? Is our forbearance of communion in parochial assemblies,
upon the reasons before pleaded, especially that of human imposi-
tions, of the same nature with the schism from the whole catholic
church, without pretence of any such impositions? Doth he judge
us to be such as have no love unto God, such as prefer our own
profit before the unity of the church ? I heartily wish and pray that
he may never have a share in that profit and advantage which we
have made unto ourselves by our principles and practice. Poverty,
distress, ruin to our families, dangers, imprisonments, revilings, with
424 ANSWER TO DK STILLINGFLEET ON
contemptuous reproaches, comprise the profit we have made unto
ourselves. Is our refraining communion in some outward order,
modes, and rites, of men's institution, — our want of conscientious sub-
mission unto the courts of chancellors, commissaries, officials, etc., — a
rending and destroying of the glorious body of Christ? Is it cemented,
united, and compacted or "fitly framed together" by these things?
They formerly pretended to be his coat; and must they now be
esteemed to be his glorious body, when they no way belong unto the
one or the other? Is the application of these things unto us an
effect of that love, charity, and forbearance which are the only pre-
ventive means of schism, and whereof if men are void it is all one
upon the matter whether they are schismatics or no, for they will
be so when it is for their advantage? Wherefore, we are not con-
cerned in these things. Let whosoever will declare and vehemently
assert us to be guilty of schism, which they cannot prove, we can
cheerfully subscribe unto these words of Irenseus.
It may not be impertinent on this occasion to desire of some others
that, as they love their own souls, and have compassion for the souls
of other men, they would seriously consider what state and condition
things are come unto in the church of England; — how much igno-
rance, profaneness, sensuality, do spread themselves over the nation ;
what neglect of the most important duties of the gospel, yea, what
scoffing at the power of religion, doth abound amongst us; what an
utter decay and loss there is of all the primitive discipline of the
church ; what multitudes are in the way of eternal ruin, for want of
due instruction and example from them who should lead them; how
great a necessity there is of a universal reformation, and how securely
negligent of it all sorts of persons are ; what have been the perni-
cious effects of imposing things unnecessary and unscriptural on the
consciences and practices of men in the worship of God, whereby the
church hath been deprived of the labour of so many faithful minis-
ters, who might have at least assisted in preventing that decay of
religion which every clay increaseth among us ; how easy a thing it
were for them to restore evangelical peace and unity amongst all
Protestants, without the loss of their ministry, without the diminu-
tion of their dignity, without deprivation of any part of their reve-
nues, without the neglect of any duty, without doing any thing
against their light and consciences, with respect unto any divine ob-
ligation ; — and thereon set themselves seriously to endeavour the
remedy of these and other evils of the like nature, under a sense of
that great account which they must shortly give before the judgment-
seat of Jesus Christ.
He proceeds to consider the cases wherein the Scripture allows of
separation; which he affirms to be three: —
THE UNREASONABLENESS OF SEPARATION. 425
The first is, in case of idolatrous worship. This, none can ques-
tion, they do not see, from whom yet we all separate as from
idolaters.
The second is, in case of false doctrine being imposed instead of
true; which he confirms with sundry instances. But there is a little
difficulty in this case; for, —
1. It is uncertain when a doctrine may be said to be imposed. Is
it when it is taught and preached by the guides and governors of
the church, or any of them, without control? If so, then is such
preaching a sufficient cause of separation, and will justify them who
do at present separate from any church whose ministers preach false
doctrine. How false doctrine can be otherwise imposed I know not,
unless it be by exacting an express confession of it as truth.
2. What false doctrine it is, which is of this importance as to jus-
tify separation, is not easily determinable.
3. If the guides and governors of the church do teach this false
doctrine, who shall judge of it, and determine it so to be, and that
ultimately, so as to separate from a church thereon ? Shall the people
do it themselves? are they meet, are they competent for it? are
they to make such a judgment on the doctrine of their guides? do
they know what is heresy? have they read Epiphanius or Binius?
How comes this allowance to be made unto them, which elsewhere
is denied?
The third is, in case men make things indifferent necessary to
salvation, and divide the church on that account. But, —
1. I know not which is to precede or go before, their division of
the church or the just separation, nor how they are to be distin-
guished; but it was necessary to be so expressed.
2. There are two things in such an imposition, — first, The practice
of things imposed; secondly, The judgment of them that impose
them. The former alone belongs unto them who are imposed on ;
and they may submit unto it without a compliance with the doc-
trine, as many did in the apostles' days. For the judgment of the
imposers, it was their own error and concernment only.
3. Why is not the imposing of things indifferent, so as to make
the observation of them necessary unto men's temporal salvation in
this world, so as that the refusal of it shall really affect the refusers
with trouble and ruin, as just a cause of separation as the imposing
of them as necessary unto eternal salvation, which shall never affect
them?
4. This making things indifferent necessary unto salvation, and as
such imposing of them on others, is a thing impossible, that never
was nor ever can be; for it is the judgment of the imposers that is
spoken of, and to judge things indifferent in themselves to be in
126 ANSWER TO DR STILLINGFLEET ON
themselves necessary to salvation is a contradiction. If only the
judgment of the imposers, that such things are not indifferent, but
necessary to salvation, be intended, and otherwise the things them-
selves may lawfully be imposed, I know not how this differs from
the imposition of indifferent things under any other pretence.
In his following discourse concerning miscarriages in churches,
where no separation is enjoined, we are not at all concerned, and
therefore shall not observe the mistakes in it, which are not a few.
But may there not be other causes of peaceable withdrawing from
the communion of a church besides those here enumerated?
1. Suppose a church should impose the observation of Judaical
ceremonies, and make their observation necessary, though not to sal-
vation, yet unto the order and decency of divine worship, it may
declare them to be in themselves indifferent, but yet make them
necessary to be observed. Or, —
2. Suppose a church should be so degenerated in the life and con-
versation of all its members, that, being immersed in various sins, they
should have only a form of godliness, but deny the power of it; the
rule of the apostle being to avoid and turn away from them.
3. Suppose a church be fallen into such decays in faith, love, and
fruits of charity, as that the Lord Jesus Christ by his word declares
his disapprobation of it ; and in that state refuses to reform itself, and
persecutes them who would reform themselves. Or, —
4. Suppose the ministry of any church be such as is insufficient
and unable to dispense the word and sacraments unto edification, so
as that the whole church may perish as unto any relief by or from
the administration of the ordinances of the gospel. I say, in these
and such other cases, a peaceable withdrawing from the communion
of such churches is warrantable by the rule of the Scripture.
SECTION III.
The third part of the Doctor's discourse he designs to examine the
pleas, as he speaks, for separation; and these he refers to four
heads, whereof the first respects the constitution of the church.
And those which relate hereunto are four also ; — 1 . That parochial
churches are not of Christ's institution; 2. That diocesan churches
are unlawful; 3. That our national church hath no foundation;
4. That the people are deprived of their right in the choice of their
pastors.
The first of these, — namely, that our parochial churches are not of
Christ's institution, — he begins withal, and therein I am alone called
THE UNREASONABLENESS OF SEPARATION. 427
to an account. I wonder the Doctor should thus state the question
between us. The meaning of this assertion, that our parochial
churches are not of Christ's institution, must be either they are not
so because they are parochial, or at least in that they are parochial.
But is this my judgment? have I said any thing to this purpose?
Yea, he knows full well that in my judgment there are no churches
directly of divine institution but those that are parochial or parti-
cular churches. We are not, therefore, to expect much in the ensu-
ing disputation, when the state of the question is so mistaken at the
entrance.
If he say or intend that there are many things in their parochial
churches observed, practised, and imposed on all their members, in
and about the worship of God, which are not of divine institution,
we grant it to be our judgment, and part of our plea in this case.
But this is not at all spoken unto.
Wherefore, the greatest part of the ensuing discourse on this head
is spent in perpetual diversions from the state of the case under con-
sideration, with an attempt to take advantage for some reflections,
or an appearance of success, from some passages and expressions
belonging nothing at all unto the merit of the cause ; — a course which
I thought so learned a person would not have taken in a case wherein
conscience is so nearly concerned.
Some mistakes occurring in it have been already rectified, as that
wherein he supposeth that my judgment is for the democratical
government of the church ; as also what he allegeth in the denial of
the gradual declension of the primitive churches from their first ori-
ginal institution, hath been examined.
I shall, therefore, plainly and directly propose the things which I
assert and maintain in this part of the controversy, and then con-
sider what occurs in opposition unto them, or otherwise seems to be
of any force towards the end in general of charging us with schism ;
»and they are these that follow: —
1. Particular churches or congregations, ivith their order and
rule, are of divine institution, and are sufficient unto all the ends of
evangelical churches. I take churches and congregations in the
same sense and notion as the church of England doth, defining the
church by a congregation of believers; otherwise there may be occa-
sional congregations that are not stated churches.
2. Unto these churches there is committed by Christ himself all
the ordinary power and privileges that belong unto any church under
the gospel ; and of them is required the observance of all church
duties, which it is their sin to omit.
3. There is no church of any other form, kind, nature, or consti-
tution that is of divine institution. Things may be variously ordered
428 ANSWER TO DK STILLING FLEET ON
in and amongst Christians, or their societies may be cast or disposed
of into such respective relations to and dependence on one another,
in compliance with the political state, and other circumstances of
times and places, as may be thought to tend unto their advantage.
That which we affirm is, that no alteration of their state from the
nature and kind of particular churches is of divine institution.
4. Such churches whose frame, constitution, and power are de-
structive of the order, liberty, power, privileges, and duties of par-
ticular churches, are so far contrary unto divine institution, and
not to be complied withal.
Hereon we affirm, that whereas we are excluded from total commu-
nion in our parochial assemblies, by the imposition of things unto us
unlawful and sinful as indispensable conditions of their communion,
and cannot comply with them in their rule and worship on the rea-
sons before alleged, it is part of the duty we owe to Jesus Christ to
gather ourselves into particular churches or congregations for the
celebration of divine worship, and the observation, doing, or perform-
ance of all his commands. These are the things which in this case
we adhere unto, and which must all of them be overthrown before
any colour can be given unto any charge of schism against us; and
what is spoken unto this purpose in the Doctor's discourse we shall
now consider. Only, I desire the reader to remember that all these
principles or assertions are fully confirmed in the preceding discourse.
That which first occurs in the treatise under consideration unto
the point in hand is the exception put in unto a passage in my for-
mer discourse, which is as follows: —
" We do not say that because communion in ordinances should be
only in such churches as Christ hath instituted, that therefore it is
lawful and necessary to separate from parochial churches ; but if it be
on other grounds necessary so to separate or withhold communion
from them, it is the duty of them that do so to join themselves in or
unto some other particular congregation."
I have not observed any occasion wherein the Doctor is more
vehement in his rhetoric than he is on that of this passage, which
yet appears to me to be good sense and innocent.
1. Hereunto, he says, p. 221, —
" That this Is either not to the business, or it is a plain giving up of
the cause of Independency." If he judge that it is " not to the busi-
ness," I cannot help it, and he might, as I suppose, have done well
to have taken no notice of it, as I have dealt with many passages in
his discourse ; but if it be " a giving up of the cause of Indepen-
dency," I say, whatever that be, let whoso will take it, and dispose
of it as it seems good unto them. But in proof hereof he says, —
" Wherefore did the dissenting brethren so much insist upon their
THE UNREASONABLENESS OF SEPARATION. 429
separate congregations, when not one of the things now particularly
alleged against our church was required of them?"
I answer, —
(1.) If any did in those times plead for separate congregations, let
them answer for themselves ; I was none of them. They did, indeed,
plead for distinct congregations, exempt in some few things from a
penal rule then endeavoured by some to be imposed on all. But
there was no such difference nor restraint of communion between
any of them as is at present between us and parochial churches.
(2.) It is very possible that there may be other reasons of forbear-
ing a conjunction in some acts of church-rule, which was all that was
pleaded for by the dissenting brethren, than those which are alleged
against total communion with parochial churches, in worship, order,
and discipline.
2. He adds, secondly, " But if he insists on those things common
to our church with other reformed churches, then they are such
things as he supposes contrary to the first institution of churches/'
etc.
I fear I do not well understand what this means, nor what it tends
unto ; but according as I apprehend the sense of it, I say, —
(1 .) I insist principally on such things as are not common unto
them with other reformed churches, but such as are peculiar unto
the church of England. These vary the terms and practices of our
communion between them and it.
(2.) The things we except against in parochial churches are not
contrary to their first institution as parochial, — which, as hath been
proved, is the only kind of churches that is of divine institution, — but
are contrary unto what is instituted to be done and observed in such
churches: which one observation makes void all that he would infer
from the present suppositions; as, —
3. He inquireth hereon, " What difference there is between sepa-
rating from our churches because communion in ordinances is only
to be enjoyed in such churches as Christ hath instituted, and sepa-
rating from them because they have things repugnant unto the first
institution of churches."
The Doctor, I fear, would call this sophistry in another, or at least
complain that it is somewhat oddly and faintly expressed. But we
shall consider it as it is: —
(1.) Separation from parochial churches, because communion in
ordinances is only to be enjoyed in such churches as Christ hath in-
stituted, is denied by us; it is so in the assertion opposed by him,
and I do not know whether it be laid down by him as that which
we affirm or which we deny.
(2.) There is great ambiguity in the latter clause, of " Separating
430 ANSWER TO DR STILLINGFLEET ON
from them because they have things repugnant unto the first insti-
tution of churches:" for it is one thing to separate from a church
because it is not of divine institution, — that is, not of that kind of
churches which are divinely instituted, — and another to do so because
of things practised and imposed in it contrary to divine institution ;
which is the case in hand.
4. But he after saith, " Is not this the primary reason of separa-
tion, Because Christ hath appointed unalterable rules for the govern-
ment of his church, which are not to be observed in parochial
churches?"
I answer, No, it is not so ; for there may be an omission, at least for
a season, in some churches, of some rules that Christ hath appointed
in the government of his church (and we judge his rules as unto
right unalterable), which may not be a just cause of separation. So
the church of the Jews continued a long time in the omission of the
observance of the feast of tabernacles. But the principal reason of
the separation we defend is the practising and imposing of sundry
things in the worship of the church not of divine institution, yea, in
our judgment contrary thereunto, and the framing of a rule of go-
vernment of men's devising, to be laid on all the members of them ;
this is the primary cause pleaded herein.
But because the Doctor proposeth a case on those suppositions,
whereon he seems to lay great weight, — though, indeed, however it be
determined, it conduceth nothing unto his end, but argues only some
keenness of spirit against them whom he opposeth, — I shall at large
transcribe the whole of it : —
" Let us, then," saith he, " (1.) suppose that Christ hath, by un-
alterable rules, appointed that a church shall consist only of such a
number of men as may meet in one congregation so qualified ; and
that those, by entering into covenant with each other" (whereof we
shall treat hereafter), " become a church and choose their officers,
who are to teach, and admonish, and administer sacraments, and to
exercise discipline, by the consent of the congregation. And let us
(2.) suppose such a church not yet gathered, but there lies fit matter
for it dispersed up and down in several parishes. (3.) Let us suppose
Dr Owen about to gather such a church. (4.) Let us suppose not
one thing peculiar to our church required of these members, neither
the aerial sign of the cross, nor kneeling at the communion, etc. I
desire to know whether Dr Owen be not bound by this unalterable
rule to draw these members from communion with parochial churches,
on purpose that they might form a congregational church according
to Christ's institution ? Either, then, he must quit these unalterable
rules and institutions of Christ" (which he will never do whilst he
lives), "or he must acknowledge, that setting up a congregational
THE UNREASONABLENESS OF SEPARATION. 431
church is the primary ground of this separation from our parochial
churches," etc.
The whole design hereof is to prove that we do not withhold
communion from their parochial assemblies because of the things
that are practised and imposed in them in the worship of God and
church-rule, but because of a necessity apprehended of setting up
congregational churches. I answer, —
1. We know it is otherwise, and that we plead the true reason,
and that which our consciences are regulated by, in refraining from
their communion ; and it is in vain for him or any man else to en-
deavour so to bird-lime our understandings by a multiplicity of ques-
tions, as to make us think we do not judge what we do judge, or do
not do what we know ourselves well enough to do. If we cannot
answer sophisms against motion, we can yet rise up and walk.
2. These things are consistent, and are not capable of being op-
posed one to the other, — namely, that we refrain communion on the
reasons alleged, and thereon judge it necessary to erect congrega-
tional churches; which we should have no occasion to do were not
we excluded from communion in parochial assemblies, as we are.
3. The case being put unto me, I answer plainly unto the Doctor's
last supposition, whereon the whole depends, that if those things
which we except against as being unduly practised and imposed in
parochial assemblies were removed and taken away, I would hold
communion with them, all the communion that any one is obliged
to hold with any church, and would in nothing separate from them.
This spoils the whole case. But then he will say, I am no Inde-
pendent. I cannot help that; he may judge as he sees cause, for
I am " nullius addictus jurare in verba magistri," designing to be the
disciple of Christ alone.
4. But yet suppose that in such churches, all the things excepted
against being removed, there is yet a defect in some unalterable rule
that concerns the government of the churches, that they answer not
in all things the strictness laid down in the Doctor's first supposition
(although it is certain that if not all of them absolutely, yet the most
of them, and of the most importance, would be found virtually in
parochial assemblies upon the removal of the things excepted against),
the inquiry is, what I would do then, or whether I would not set up
a congregational church gathered out of other churches. I answer,
I tell you plainly what I would do.
(1.) If I were joined unto any such church as wherein there were
a defect in any of the rules appointed by Christ for its order and
government, I would endeavour peaceably, according as the duties
of my state and calling did require, to introduce the practice and
observance of them.
432 ANSWER TO DR STILLINGFLEET ON
(2.) In case I could not prevail therein, I would consider whether
the want of the things supposed were such as to put me on the
practice of any thing unlawful, or cut me short of the necessary
means of edification; and if I found they do not so do, I would
never for such defects separate or withdraw communion from such a
church. But, —
5. Suppose that from these defects should arise not only a real
obstruction unto edification, but also a necessity of practising some
things unlawful to be observed, wherein no forbearance could be
allowed, I would not condemn such a church, I would not separate
from it, would not withdraw from acts of communion with it which
were lawful, but I would peaceably join in fixed personal commu-
nion with such a church as is free from such defects; and if this can-
not be done without the gathering of a new church, I see neither
schism nor separation in so doing.
Wherefore, notwithstanding all the Doctor's questions, and his case
founded on as many suppositions as he was pleased to make, it abides
firm and unshaken, that the ground and reason of our refraining
communion from parochial assemblies is the practice and imposition
of things not lawful for us to observe in them. And it is unduly
affirmed, p. 223, that upon my grounds, " Separation is necessary,
not from the particular conditions of communion with them, but be-
cause parochial churches are not formed after the congregational
way;" for what form of churches they have, be it what it will, it is
after the congregational way. And it is more unduly affirmed, and
contrary unto the rules of Christian charity, that this plea of ours is
" a necessary piece of art to keep fair with the presbyterian party;"
for as we design to " keep fair," as it is called, with no parties, but
only so far as truth and Christian love require, — and so we design it
with all parties whatsoever, — so the plea hath been always insisted
on by us, and was the cause of nonconformity in multitudes of our
persuasion, before they had any opportunity to gather any congrega-
tional churches according to the rule of the gospel. Such things
will never help nor adorn any cause in the issue.
But he presseth the due consideration of this art (that, as I sup-
pose, they may avoid the snare of it) on the Presbyterians, by minding
them what was done in former times, " in the debate of the dissenting
brethren, and the setting up of congregational churches in those days."
For saitli he, " Have those of the congregational way since altered
their judgment? Hath Dr Owen yielded, that in case some terms of
communion in our church were not insisted on, they would give over
separation? Were not their churches first gathered out of presbyte-
rian congregations; and if Presbytery had been settled upon the king's
restoration, would they not have continued in their separation?"
THE UNREASONABLENESS OF SEPARATION. 433
Ans. 1. There is no difference, that I know of, between Presby-
terians and those whom he calls Independents, about particular
churches; for the Presbyterians allow them to be of divine institution,
grant them the exercise of discipline by their own eldership, in all
ordinary cases, and none to be exercised in them without them or
their own consent, as also their right unto the choice of their own
officers: so that there could be no separation between them on that
account.
2. When they begin in good earnest to reform themselves, and to
take away the unsufferable conditions of communion excepted against,
they may know more of my judgment, if I am alive (which I do not
believe I shall be), as unto separation ; though I have spoken unto it
plainly enough already.
3. It cannot be said that the churches of the Independents were
gathered out of presbyterian churches, for the presbyterian govern-
ment was never here established; and each party took liberty to re-
form themselves according to their principles, wherein there was some
difference.
4. Had the presbyterian government been settled at the king's
restoration, by the encouragement and protection of the practice of
it. without a rigorous imposition of every thing supposed by any to
belong thereunto, or a mixture of human constitutions, if there had
any appearance of a schism or separation continued between the
parties, I do judge they would have been both to blame: for as it
cannot be expected that all churches, and all persons in them, should
agree in all principles and practices belonging unto church-order, —
nor was it so in the days of the apostles, nor ever since among any
true churches of Christ, — so all the fundamental principles of church-
communion would have been so fixed and agreed upon between
them, and all offences in worship so removed, as that it would have
been a matter of no great art absolutely to unite them, or to main-
tain a firm communion among them; no more than in the days of
the apostles and the primitive times, in reference to the differences
that were among churches in those days, for they allowed distinct
communion upon distinct apprehensions of things belonging unto
church order or worship, all keeping the unity of the Spirit in the
bond of peace. If it shall be asked, then, Why did they not formerly
agree in the assembly? I answer, (1.) I was none of them, and can-
not tell; (2.) They did agree, in my judgment, well enough, if they
could, have thought so; and farther I am not concerned in the
difference.
It is therefore notorious, that occasion is given unto our refraining
free communion with parochial churches by the unwarrantable im-
position of things not lawful for us to observe, both in church order
vol. xv. 28
4-34 ANSWER TO DR STILLINGFLEET OX
and worship; nor is it candid in any to deny it, though they are
otherwise minded as unto the things themselves.
His second exception is unto a saying which I quoted out of
Justice Hobart's Keports, who saith, " We know well that the primi-
tive church in its greatest purity was but voluntary congregations of
believers, submitting themselves to the apostles and other pastors;
to whom they did minister of their temporals as God did move
them/' Hereunto, with a reflection on a dead man, I know not
why, he replies, that this is " not to the purpose, or rather, quite
overthrows my hypothesis." But why so? He will prove it with
two arguments: —
The first is this : " Those voluntary congregations over which the
apostles were set were no limited congregations of any one particular
church; but those congregations over which the apostles were set
are those of which Justice Hobart speaks : and therefore it is plain
he spake of all the churches which were under the care of the
apostles, which he calls ' voluntary congregations/ "
Ans. 1. Whereas this argument seems to be cast into the form of
a syllogism, I could easily manifest how asyllogistical it is, did I de-
light to contend with him or any else. But, —
2. The conclusion which he infers is directly what I plead for, —
namely, that all the churches under the care of the apostles were
voluntary congregations.
3. There is a fallacy in that expression, " JSTo limited congregations
of any one particular church." No such thing is pretended ; but par-
ticular churches are congregations. Such were all the churches over
which the apostles were set ; and therefore Justice Hobart speaks of
them all. This, then, is that which he seems to oppose, — namely,
that all the churches under the care of the apostles were particular
voluntary congregations, as Justice Hobart affirms; and this is that
which, in the close, he seems to grant!
His second argument, which is no less ambiguous, no less a rope
of sand, than the former, is this: "Those voluntary congregations
over whom the apostles appointed pastors, after their decease were
no particular congregations in one city. But those of whom Justice
Hobart speaks were such, for he saith they first submitted unto the
apostles and afterward to other pastors." What then? Why, " Justice
Hobart could not be such a stranger to antiquity as to believe that
the Christians in the age after the apostles amounted but to one
congregation in a city."
Ans. 1 What this is designed to prove or disprove, or how it
doth either of them, I do not understand; but I deny the proposi-
n. tion. The voluntary congregations over whom the apostles ap-
restv pointed pastors were all of them particular congregations, either
THE UNREASONABLENESS OF SEPARATION. 435
in one city or more cities, for that is nothing unto our pur-
pose.
2. Not to engage Justice Hobart or his honour, I do confess my-
self such a stranger unto antiquity (if that may be esteemed the
reason of it) as not to believe that the Christians in the age after
the apostles amounted to any more than one church or congregation
in a city, and shall acknowledge myself beholden to this reverend
author if he will give me one undoubted instance where they so did.
Only, let the reader observe that I intend not occasional meetings
of any of the church with or without their elders, which were fre-
quent. They met in those days in fields, in mountains, in dens and
caves of the earth, in burying-places, in houses hired or borrowed, in
upper rooms or cellars; whereof a large story might easily be given
if it were to our present purpose. Dionysius of Alexandria sums
them up briefly : Xojpiov, ayphg, spy/Aia, vavc, Tavdo^iTbv, biffiMurrjpioV — "A
field, a desert, a ship, an inn, a prison, were places of our meetings/'
Euseb., lib. vii. cap. 22. But I speak of stated churches, with their
worship, power, order, and rule. But whether there were inore such
churches in any one city is a matter of fact that shall be immediately
inquired into. All that I here assert and confirm from the words of
Justice Hobart is, that the churches in the days of the apostles were
particular voluntary congregations; and the Doctor will find it a
difficult task to prove that this overthrows my hypothesis.
Our author in the next place opposeth what I affirmed of the
gradual deviation of the churches after the apostles from the rule of
their first institution, which hath been already accounted for.
Sect. iv. p. 224. Upon an occasional expression of mine about the
church of Carthage in Cyprian's time, he gives us a large account of
the state of the church of Carthage at that time, wherein we are not
much concerned. My words are, Vindic.1 p. 41, " Though many
alterations were before that time introduced into the order and rule
of the churches, yet it appears that when Cyprian was bishop of the
church of Carthage, the whole community of the members of that
church did meet together to determine of things that were of their
common interest, according unto what was judged to be their right
and liberty in those days."
I thought no man who is so conversant in the writings of Cyprian
as our author apparently is could have denied the truth hereof, nor
do I say it is so done by him ; only, he takes occasion from hence to
discourse at large concerning the state of .the church at Carthage in
those days, in opposition to Mr Cotton, who affirms that there was
found in that church the " express and lively lineaments of the very
body of congregational discipline/' Herein I am not concerned, who
1 See his " Brief Vindication of the Nonconformists," etc. vol. xii. of his works.
436 ANSWER TO DR STILLINGFLEET ON
do grant that at that time there were many alterations introduced
into the order and rule of the church. But that the people did meet
together unto the determination of things of their common interest,
such as were the choice of their officers, and the re-admission of them
into the fellowship of the church who had fallen through infirmity
in time of persecution, or public offences and divisions, is so evident
in the writings of Cyprian, — wherein he ascribes unto them the right
of choosing worthy and of rejecting unworthy officers, and tells them
that in such cases he will do nothing without their consent, — that
it cannot be gainsaid. But hereon he asketh, where I had any
reason to apj:>eal to St Cyprian for the democratical government of
the church; which, indeed, I did not do, nor any thing which looked
like unto it. And he adds, that they have this advantage from the
appeal, that we do not suppose any deviation then from the primi-
tive institution; whereas my words are positive, that before that time
there were many alterations introduced into the rule and order of the
church. Such things will partiality in a cause, and aiming at success
in disputation, produce.
Mr Cotton affirms that the lineaments of the congregational disci-
pline are found in that church, that there is [not ?] therein a just repre-
sentation of an episcopal church ; that is, I presume, diocesan, because
that alone is unto his purpose. It is not lawful to make any church
after the time of the apostles the rule of all church state and order,
nor yet to be absolutely determined in these things by the authority
of any man not divinely inspired ; and yet I cannot but wish that all
the three parties dissenting about church order, rule, and worship
would attempt an agreement between themselves upon the represen-
tation made of the state of the church of Carthage in the days of
Cyprian (which all of them lay some claim unto), although it will be
an abridgment of some of their pretensions. It might bring them all
nearer together, and, it may be, all of them in some things nearer to
the truth ; for it is certain, —
1. That the church of Carthage was at that time a particular
church. There was no more church but one in that city. Many
occasional meetings and assemblies in several places for divine exer-
cises and worship there were; but stated churches, with officers of
their own, members peculiarly belonging unto them, discipline among
them, such as our reverend author doth afterward affirm and describe
our parochial churches to be, there were none, nor is it pretended
that there were.
2. That in this one church there were many presbyters or elders,
who ruled the whole body or community of it by common advice and
counsel. Whether they were all of them such as laboured in the word
and doctrine, with the administration of the sacraments, or attended
THE UNREASONABLENESS OF SEPARATION. 437
unto rule only, it doth not appear ; but that they were many, and such
as did not stand in any peculiar relation unto any part of the people,
but concurred in common to promote the edification of the whole
body, as occasion and opportunity did require, is evident in the ac-
count given of them by Cyprian himself.
3. That among those elders, in that one church, there was one pe-
culiarly called the bishop, who did constantly preside amongst them
in all church -affairs, and without whom ordinarily nothing was done;
as neither did he any thing without the advice of the elders and
consent of the people. How far this may be allowed for order's sake
is worth consideration; of divine institution it is not. But where
there are many elders, who have equal interest in and right unto
the rule of the whole church, and the administration of all ordi-
nances, it is necessary unto order that one do preside in their
meetings and consultations, whom custom gave some pre-eminence
unto.
4. That the people were ruled by their own consent; and that in
things of greatest importance, as the choice of their officers, the cast-
ing out and the receiving in of lapsed members, [they] had their
suffrage in the determination of them.
5. That there was no imposition of liturgies, or ceremonies, or any
human invention, in the worship of God, on the church or any mem-
bers of it, the Scripture being the sole acknowledged rule in discip-
line and worship.
This was the state and order of the church of Carthage in those
days; and although there were some alterations in it from the first
divine institution of churches, yet I heartily wish that there were no
more difference amongst us than what would remain upon a suppo-
sition of this state.
For what remains of the opposition made unto what I had asserted
concerning congregational or particular churches, I may refer the
Doctor and the reader unto what hath been farther pleaded con-
cerning them in the preceding discourse; nor am I satisfied that he
hath given any sufficient answer unto what was before alleged in the
vindication, but hath passed by what was most pregnant with evi-
dence unto the truth, and by a mistake of my mind or words diverts
very much from the state of the question, which is no other but what
I laid down before; yet I will consider what is material in the whole
of his discourse on this subject.
Sect. v. p. 234. He says, I affirm that as to the " matter of fact
concerning the institution of congregational churches, it seems evi-
dently exemplified in the Scripture ;" for which I refer the reader unto
what is now again declared in the confirmation of it. And he adds,
" The matter of fact is, that when churches grew too big for one
438 ANSWER TO DR STILLINGFLEET ON
single congregation in a city, then a new concrresrational church was
set up under new officers, with a separate power of government;" —
that is, in that city. But this is not at all the matter of fact. I do
not say that there were originally more particular churches than one
in one city ; I do grant, in the words next quoted by him, that there
is not express mention made that any such clmrch did divide itself
into more congregations, with new officers. But this is the matter of
fact, that the apostles appointed only particular congregations ; and
that therefore they did not oblige the Christians about, in a province
or diocese, to be of that church which was first erected in any town
or city, but they founded new churches, with new officers of their
own, in all places where there were a sufficient number of believers
to make up such a church. And this I prove from the instance of
the church of Jerusalem, which was first planted ; but quickly after
there were churches gathered and settled in Judea, Galilee, and
Samaria. They planted churches xara rroXng xal y^caz, in the cities
and villages, as Clemens speaks. " But what," saith he, " is this to the
proof of the congregational way?" This it is, — namely, that the
churches instituted by the apostles were all of them congregational, not
diocesan, provincial, or national. But saith he, "Thething I desired was,
that when the Christians in one city multiplied into more congrega-
tions, they would prove that they did make new and distinct churches."
He may desire it of them who grant that the Christians did multiply
in one city into more congregations than one (which I deny) until
the end of the second century, although they might and did occa-
sionally meet, especially in times of persecution, in distinct assem-
blies. Neither will their multiplication into more congregations,
without distinct officers, at all help the cause he pleadeth for; for his
diocesan church consisteth of many distinct churches, with their dis-
tinct officers, order, and power, as he afterward describes our parishes
to do under one bishop. Yet such is his apprehension of the justice
of his cause, that what hath been pleaded twenty times against it, —
namely, that speaking of one city, the Scripture still calls it the
church of that place, but speaking of a province, as Judea, Galilee,
Samaria, Galatia, Macedonia, it speaks of the churches of them ; which
evidently proves that it knows nothing of a diocesan, provincial, or
national church, — he produceth in the justification of it, because he
saith, that " it is evident, then, that there was but one church in one
city,'" which was never denied. There were, indeed, then many
bishops in one church, Phil, i 1 ; Acts xx. 28. And afterward, when
one church had one bishop only, yet there were two bishops in one
city, which requires two churches, as Epiphanius affirms: Ob yap
~Wi rt *A/.s~av r;<?y.&'-Tcj; il'/J* VS <*' a/./.a) rro'/.n:, Ha?res. lxvili.
s. 6; — "For Alexandria never had two bishops, as other cities had."
THE UNREASONABLENESS OF SEPARATION. 4-39
Whether he intend two bishops in one church, or two churches in
one city, all is one to our purpose.
But the Doctor, I presume, makes this observation rather artifi-
cially, to prevent an objection against his main hypothesis, than with
any design to strengthen it thereby; for he cannot but know how
frequently it is pleaded in opposition unto any national church-state,
as unto its mention in the Scripture ; for he that shall speak of the
churches in Essex, Suffolk, Hertfordshire, and so of other counties,
without the least intimation of any general church unto which they
should belong, would be judged to speak rather the independent
than the episcopal dialect.
But, saith he, p. 236, " I cannot but wonder what Dr Owen means,
when, after he hath produced the evidence of distinct churches in
the same province, he calls this plain Scripture evidence and practice
for the erecting particular, distinct congregations ; — who denies that?"
(I say, then, it is incumbent on him to prove, if he do any thing in
this cause, that they erected churches of another sort, kind, and order
also.) " But," saith he, " I see nothing like a proof of distinct churches
in the same city ; which was the thing to be proved, but because it
could not be proved was prudently let alone."
But this was not the thing to be proved, nor did I propose it to
confirmation nor assert it, but have proved the contrary unto the
end of the second century. This only I assert, that every church in
one city was only one church; and nothing is offered by the Doctor
to the contrary, yea, he affirms the same.
But, saith he, sect. vi. p. 237, " Dr Owen saith, that the Christians
of one city might not exceed the bounds of a particular church or
congregation, no, although they had a multiplication of bishops or
elders in them, and occasional distinct assemblies for some acts of
divine worship. But then," saith he, " the notion of a church is not
limited in the Scripture to a single congregation." Why so? " For,"
saith he, "if occasional assemblies be allowed for some acts of worship,
why not for others?" I say, Because they belong unto the whole
church, or are acts of communion in the whole church assembled,
and so cannot be observed in occasional meetings: "Do this," saith the
apostle, " when you come together into one place." " And if," saith
he, " the number of elders be unlimited, then every one of those may
attend the occasional, distinct assemblies for worship, and yet alto-
gether make up the body of one church." And so, say I, they may,
and yet be one church still, joining together in all acts of communion
that are proper and peculiar unto the church ; for as the meetings
intended were occasional, so also was the attendance of the elders
unto them, as they found occasion, for the edification of the whole
church.
4-10 ANSWER TO Dll STILLINGFLEET ON
It may be the Doctor is not so well acquainted with the principles
and practice of the congregational way, and therefore thinks that
these things are contrary unto them. But those of that way do
maintain that there ought to be in every particular congregation,
unto the completeness of it, many elders or overseers; that the num-
ber of them ought to be increased as the increase of the church
makes it necessary for their edification; that the members of such a
church may and ought to meet occasionally in distinct assemblies,
especially in the time of persecution, for prayer, preaching of the
word, and mutual exhortation: so when Peter was in prison after
the death of James, many met together in the house of Mary to
pray, Acts xii. 1 2 ; which was not a meeting of the whole church.
And that there were such private meetings of the members of the
same church in times of persecution among the primitive churches
may be proved by a multiplication of instances ; but still they con-
tinued one church, and joined together in all acts of church -commu-
nion properly so called, especially if it were possible every Lord's
day, as Justin Martyr declares that the church did in his time ; " for
all the Christians," saith he, then, " in the city and villages about,"
gathered together " in one place," for the ends mentioned. But still
these distinct occasional assemblies did not constitute any distinct
societies or corporations, as the distinct companies do in a city.
" But," saith he, " grant one single bishop over all these elders, and
they make up that representation of a church which we have from
the best and purest antiquity." I say we would quickly grant it
could we see any warrant for it, or if he could prove that so it was
from the beginning. However, this is no part of our present contest,
— namely, whether, some while after the days of the apostles, in
churches that were greatly increased and many elders in them, there
was not one chosen (as at Alexandria) by those elders themselves to
preside among them, who, in a peculiar manner, was called a bishop.
But, if I mistake not, that alone which would advantage his cause
is to prove that there were in one city, or anywhere else, many, not
occasional assemblies of Christians or church-members, but many
stated, fixed churches, with officers of their own, peculiarly related
unto them, intrusted with church power and privileges, at least as
much as he afterward pleads to be in our parochial churches, all
under the government of one single bishop, making up a new church-
state beyond that of particular congregations, by their relation unto
him as their common pastor. This, I take it, is that which should
have been proved.
All the difficulty wherewith our assertion is accompanied ariseth
from the multiplication of believers and the increase of churches,
in the apostles' time or presently after; for this seems to be so great
THE UNREASONABLENESS OF SEPARATION. 441
as that those in one city could not continue in one church, notwith-
standing the advantages of occasional assemblies. The church of
Jerusalem had five thousand in it at the same time. The word,
grew and prevailed at Ephesus and other places. Whereto I shall
briefly answer, as hastening unto a close of this unpleasing labour.
I say, therefore, —
1. Whatever difficulty may seem to be in this matter, yet in point
of fact so it was ; there was no church before the end of the second
century of any other species, nature, or kind, but & particular congre-
gational church only, as hath been proved before. Let any one instance
be produced of a church of one denomination, national, provincial,
or diocesan, or of any other kind than that which is congregational,
and I will give over this contest. But when a matter of fact is cer-
tain, it is too late to inquire how it might be. And on this occasion
I shall add, that if in that space of time, — namely, before the end of
the second century, — any proof or undoubted testimony can be pro-
duced of the imposition of the necessary use of liturgies, or of stated
ceremonies of [or ?] the practice of church-discipline, consistent with
that now in use in the church of England, it will go a great way in
the determination of the whole controversy between us.
2. The admirable prevalency of the gospel in those days consisted
principally in its spreading itself all the world over, and planting
seminaries for farther conversions in all nations. It did, indeed,
prevail more in some cities and towns than in others, — in some places
many were converted, in others the tender of it was utterly rejected ;
howbeit it prevailed not unto the gathering of such great numbers
into any church solely as might destroy or be inconsistent with its
congregational institution. For not all, not, it may be, half, not
sometimes a third part of them who made some profession of the
truth, and attended unto the preaching of the word, and many of
whom underwent martyrdom, were admitted as complete members
of the church, unto all the parts of its communion. Hence there
were many who upon a general account were esteemed Christians,
and that justly, where the churches were but small.
3. It doth not appear that in the next age after the apostles the
churches were anywhere so increased in number as to bear the least
proportion with the inhabitants of the cities and towns wherein they
were. The church of Smyrna, in the days of Polycarpus, may justly
be esteemed one of the greatest in those days, both from the emi-
nency of the place and person, who was justly accounted the great
instructor of all Asia, as they called him when he was carried unto
the stake. But this church giveth such an account of itself, in its
epistle unto the churches of Pontus about the martyrdom of Poly-
carpus, as manifests the church there to have been a very small num-
442 ANSWER TO DR STILLINGFLEET OX
ber in comparison of the multitude of the other inhabitants, so as
that it was scarcely known who or what they were, Euseb. lib. iv.
cap. 15. So in the excellent epistle of the churches of Vienne and
Lyons unto the churches of Asia and Phrygia, concerning the per-
secutions that befell them, as they declare themselves to have been
particular churches only, so they make it evident that they bore in
number no proportion unto the inhabitants of the places where they
were, who could scarce discover them by the most diligent search,
Euseb. lib. v. cap. 1.
4. As for the church of Jerusalem in particular, notwithstanding
the great number of its original converts, — who probably were many
of them strangers occasionally present at the feast of Pentecost, and
there instructed in the knowledge of the truth, that they might, in
the several countries whither they immediately returned, be instru-
ments of the propagation of the gospel, — it is certain that many years
after it consisted of no greater multitude than could come together
in one place to the management of church-affairs, Acts xv. 4, 22.
Nor is it likely that Pella, an obscure place, whose name probably
had never been known but on this occasion, was like to receive any
great multitudes; nor doth Epiphanius say, as our author pretends,
that they spread themselves from thence to Coelo-syria, and Decapolis,
and Basanitis, for he affirms expressly that all the disciples which
went from Jerusalem dwelt at Pella. Only he says, that from thence
the sect of the Nazarenes took its original, which spread itself (after-
ward) in Coelo-syria, Decapolis, and Basanitis: 'ExsTOsv yap, q v.pyjh
y'iyovs (speaking of that sect) (J,i7a r?jv octto tSiv 'Iif>oeo\{j/Atov fiiraOTUGiv,
kuvtm r&v naSriTcov h TlsXX'/] o//e?)/cdrwi/, — " they dwelled all at Pella."
Sect. vii. p. 239. He quotes another saying of mine, — namely,
that I " cannot discern the least necessity of any positive rule or di-
rection in this matter, seeing the nature of the thing and the duty
of man do indispensably require it." And hereon he attempts to
make advantage, in opposition unto another saying, as he supposeth,
of mine, — namely, " that the institution of churches, and the rules
for their disposal and government throughout the world are the same,
stated and unalterable;" from whence he makes many inferences to
countenance him in his charge of schism. But why should we con-
tend fruitlessly about these things? Had he been pleased to read a
little farther on the same page, he would have seen that I affirm the
institution itself to be a plain command, which, considering the na-
ture of the duties required of men in church-relation, is sufficient to
oblige them thereunto, without any new revelation unto that pur-
pose; which renders all his queries, exceptions, and inferences of no
use. For I do not speak in that place of the original institution of
churches, whose laws and rules are universal and unalterable, but
THE UNREASONABLENESS OF SEPARATION. 443
our actual gathering into particular churches; for which I say the
necessity of duty is our warrant, and the institution itself a com-
mand. No great advantage will be made any way of such attempts.
The like I must say of his following discourse, p. 241, concerning
churches in private families, wherewith I am dismissed. I do grant
that a church may be in a family ; there was so in the family of
Abraham before the law. And if a family do consist of such num-
bers as may constitute a church meet for the duties required of it,
and the privileges intrusted with it, — if it hath persons in it furnished
with gifts and graces fit for the ministerial office, and they be law-
fully called and set apart thereunto, — I see no reason why they should
not be a church although they should be all in the same family.
But what is this to the imprisoning of all religious worship in private
families, that never were churches, nor can so be, with the admission
of some others which our author would justify from this concession,
I know not. But it is easy to see what our condition should always
be if some men's power did answer their desires.
But the will of God be. done !
I shall not farther concern myself to consider things charged but
not proved, repeated but not confirmed, depending on a misunder-
standing or misapprehension of words wherein the merit of the cause
is not concerned.
That which I first undertook, was a vindication of the Noncon-
formists from the charge of the guilt of schism. And this I engaged
in for no other reason but to remove, as far as in me lay, the obstruc-
tion that seemed to be cast by the Doctor's sermon unto the uniting
of all Protestants in the same common interest against Popery; for
although the design might be good, as I hope it was, and he might
judge well of the seasonableness of what he proposed unto its end,
yet we found it (it may be from the circumstances of it, as unto time
and place) to be of a contrary tendency, to the raising of new disputes,
creating of new jealousies, and weakening the hands of multitudes
who were ready and willing to join entirely in opposition unto Popery,
and [in] the defence of the protestant religion. For if a party of
soldiers (as the Doctor more than once alludes unto that sort of men)
should be drawing up in a field with others, to oppose a common
enemy, [and if] some persons of great authority and command in the
army should go unto them, and declare that they were not to be
trusted, that they themselves were traitors and enemies, fit to be
destroyed when the common enemy was despatched or reconciled; it
would certainly abate of their courage and resolution, in what they
were undertaking with no less hazard, than any others in the army.
I have here again unto the same end vindicated the principles of
the former vindication, with what brevity I could ; for the truth is, I
4 14 ANSWER TO DR STILLINCFLEET, ETC.
meet with nothing material in the Doctor's large discourse, as unto
what he chargeth on those of the congregational persuasion, but what
is obviated in the foregoing treatise. And if any thing of the same
nature be farther offered in opposition unto the same principles, it
shall (if God give life and strength) be considered in and with the
second part of it, concerning the matter, form, rule, polity, offices,
officers, and order of evangelical churches, which is designed; and it
is designed not for strife and contention with any, — which, if it be
possible, and as far as in me lieth, I shall always avoid, — but for the
edification of them by whom it is desired.
A BEIEF INSTRUCTION
WOESHIP OF GOD AND DISCIPLINE OF THE CHUKCHES
OF THE NEW TESTAMENT.
BY WAY OF QUESTION AND ANSWER;
WITH AN EXPLICATION AND CONFIRMATION OF THOSE ANSWERS.
PREFATORY NOTE.
The following Catechism explains the constitution and ordinances of a Christian
church, and the duties incumbent on its office-bearers and members. When it
was published, in 1667, the names of the author and of the printer were withheld,
and no intimation even was given of the place in which it was printed, lest (lun-
ger should be incurred by the publication of a work advocating a form of polity
at variance with the ecclesiastical system which the Court was at that time striv-
ing to render, as far as possible, universal in England. Dissenting congrega-
tions were, however, springing up in different parts of the country, and for the
guidance of the Independents the Catechism was particularly useful. It was
so much appreciated, that in the same year in which it hist appeared a second edi-
tion, with some slight differences and emendations, was published; and hence
certain discrepancies between the following version of it and the one which is
given in Russell's edition of our author's works, printed from the first edition of
the Catechism.
It came to be known as the " Independents' Catechism," and an angry attack
was made upon it, in 1669, by Benjamin Camfield, rector of Whitby, in Derby-
shire, in an octavo volume of 347 pages, entitled " A Serious Examination of the
Independents' Catechism, and therein of the Chief Principles of Nonconformity
to, and Separation from, the Church of England." The Catechism, in the esti-
mation of the rector, was " the sink of all nonconforming and separating princi-
ples;" and he takes Owen to task for inconsistency in holding the Scriptures to
be a sufficient rule of faith and duty. An attack conducted in this spirit only
bespeaks the influence which this Catechism was beginning to exert in diffusing
the principles and consolidating the interests of the denomination to which its
author belonged. It was the occasion of another attack upon Owen, in the shape
of a frivolous and bitter pamphlet with the title, " A Letter to a Friend con-
cerning some of Dr Owen's Principles and Practices," etc., 1670. A copy of
the Catechism had been sent by the "Friend " to the anonymous author of the
pamphlet, who forthwith assailed Owen in a strain of pointless invective. The
first charge against him is, that when vice-chancellor at Oxford, he had discoun-
tenanced some invidious distinctions in the dress of the members of the univer-
sity,— " those habits and formalities by which persons of distinct qualities and de-
grees were distinguished in that school of learning." It was an offence, too, that
" when he was brought into Westminster Hall for his witness against MrDutton,
lie refused to kiss the book, and professed it to be against his conscience to swear
with any other ceremony than with eyes and hands lifted up to heaven." The
pamphlet closes with " An Independent Catechism," in which the views of our
author are caricatured in a style that is intended to be witty.
Certain principles laid down in Owen's Catechism, in regard to the ruling elder
for example, are thought to bear some traces of affinity with Presbyterianism.
Encouraged especially by the doctrine taught in it, that the elders, not the body
of the church, are the primary subjects of office-power, Baxter wrote to Owen a
long document of "theses," as the basis of a union between Independents and Pres-
byterians. The reply of the latter will be found in the Appendix to his " Life,"
vol. i. p. cxix. " I am still a well-wisher to these mathematics," was his remark,
when he finally returned the theses to their author; and "this," says Baxter,
"was the issue of my third attempt for union with the Independents." There
might be ground for supposing that, on terms suggested by the Catechism, a
coalition might be effected between the two denominations; and Owen himself,
in a subsequent work (see p. 433 of this volume), indicated circumstances in
which they could not have been in separation from each other without blame.
Superior, however, in practical sagacity to his correspondent, he might see diffi-
culties where Baxter saw none, or might feel that a formula of abstract theses
was a waste of ingenuity, so long as the mutual confidence was lacking, which
alone could affix upon the union the seal of permanence. Too often the victim of
his own ardour and acumen, Baxter was prone to believe that the difficulty of
adjusting the wayward eddies of human feeling and opinion into one smooth and
onward current, .should yield at once to the same treatment as would suffice to
work a problem or frame a syllogism. The consummation for which he sincerely
panted, — the outward unity of the church under one polity, — seems as yet reserved
in providence to grace distant and happier times.— Ki>.
A SHORT CATECHISM:
AN EXPLICATION UPON THE SAME.
Ques. 1. What doth God require of us in our dependence on
him, that he may he glorified by us, and we accepted with him ?
Ans. That we "worship him bin and by the ways of his own
appointment. — "Matt. iv. 10; Rev. xiv 7; Deut vi. 13, x. 20. — bLev.
x. 1-3; Exod. xxiv. 3; Gen. xviii. 19; Josh, xxiii. 6-8; Zech.
xiv. 16.
Explication. — By the worship of God inquired after, not that
which is natural or moral, which is required in the first command-
ment, is intended. Such is our faith and confidence in him, our fear
of him, our subjection of soul and conscience unto him, as the great
sovereign Lord, First Cause, Last End, Judge, and Rewarder of all
men ; the law whereof was originally written in the heart of man,
and hath been variously improved and directed by new revelations
and institutions. And this worship is called natural upon a double
account : —
First, Because it depends on the nature of God, a due perception
and understanding whereof makes all this worship indispensably
necessary: for none can know God but it is his duty to " glorify
him as God," — that is, to believe in him, love him, trust him, and call
upon him; which all are therefore cursed that do not, Ps. lxxix. 6;
2 Thess. i. 8.
And, secondly, Because it was in the principle of it concreated
with the nature of man, as that which suited, directed, and enabled
him to answer the law of his creation, requiring this obedience of
him in his dependence on God. And this worship is invariable :
but it concerneth those outward ways and means whereby God hath
appointed that faith, and love, and fear of him to be exercised and
expressed unto his glory. And this kind of worship, though it de-
pend not upon the nature of God, but upon his free and arbitrary
disposal, and so was of old liable unto alterations, yet God did ever
strictly require in the several states and conditions that his church
448 A BRIEF INSTRUCTION
hath gone through in the world. And this is that which most com-
monly in the Scripture is called by the name of " The worship of
God," as that whereby all the acceptable actings of the souls of men
towards him are expressed, and the only way of owning and acknow-
ledging him in the world, as also of entertaining a visible intercourse
with him. This, therefore, he calls for, and requires indispensably
of all that draw nigh to him, and that because he is " the Lord our
God," Rev. xiv. 6, 7; Matt. iv. 10; Deut. x. 12, 13. For his ob-
servance hereof doth he so approve of Abraham, Gen. xviii. 19; and
sets it down as an everlasting law unto all others, that in a holy
observation thereof " he will be sanctified in them that come nigh
him/' Lev. x. 1-3. His commands, also, concerning it are multiplied
in the Scripture, with the approbation of all those that attend unto
them. We may not think to find acceptance with God, or to inherit
the promises, if, supposing ourselves to adhere unto him in worship
internal and natural, we neglect that which is external and of his
free appointment : for besides that we renounce thereby our inward
dependence on him also, in not observing his commands, as Adam
did in transgressing an institution, we become wholly useless unto all
the ends of his glory in the world ; which is not the way to come to
an enjoyment of him. Neither do we only express and profess our
inward moral-natural worship of God hereby, by which means it
becomes the principal way and instrument of faith and trust exerting
themselves in our obedience, but also it is a most effectual help and
assistance unto the principle of that natural worship, strengthening
the habit of it, and exciting it unto all suitable actings, unto its in-
crease and growth.
Q. 2. By what means do we come to know that God luill thus be
worshipped ?
A. That God is to be worshipped, and that accord ing to his own
will and appointment, is a principal branch of the law of our creation
written in our hearts, the "sense whereof is renewed in the second
commandment; but the ways and means of that worship depend
merely on God's "sovereign pleasure and institution. — 'Rom. i. 21,
ii. 14, 15; Acts xiv. 16, 17, xvii. 23-31.— bExod. xx. 4-6.— °Jer. vii.
31; Exod. xxv. 40; Heb. iii. 1-6; John i. 18.
Explication. — These two things all men saw by nature : —
First, That God, however they mistook in their apprehensions of
him, would be, and was to be, worshipped with some outward solemn
worship; so that although some are reported to have even cast off
all knowledge and sense of a Divine Being, yet never any were
heard of that came to an acknowledgment of any God, true or false,
[hut they all consented that he was constantly and solemnly to be
IN THE WORSHIP OF GOD. 449
worshipped, and that not only by individual persons, but by socie-
ties together; that so they might own and honour him whom they
took for their God. And thus far outward, worship is required in
the first commandment, — namely, that the inward be exercised and
expressed. When we take God for our God, we take him to worship
him, Deut. x. 12, 13. Other thoughts, — namely, of inward worship
without outward expression, at all or any time, or in any way, — are
but a covert unto atheism. And, —
Secondly, This also they were led to an apprehension of by the
same light whereby they are "a law unto themselves/' Rom. ii. 14,
that God would be worshipped in the way and by the means that
he himself appointed and approved : whence none among the heathen
themselves undertook to appoint ways and ceremonies of worship,
but still they pretended to derive the knowledge of them from the
gods themselves ; of whom they reckoned that every one would be
worshipped in his own way. And because, notwithstanding this
pretence, being left of God and deluded of Satan, they did invent
false and foolish ways of worship, not only not appointed of God, but
such as were unsuited unto those inbred notions which they had of
his nature and excellencies, the apostle convinces and disproves them,
as men acting against the light of nature and principles of reason,
Rom. i. 20, 21, they might have seen that in their idolatry they an-
swered not their own inbred conceptions of the divine power and
Godhead, so as to "glorify him as God ;" and in the like manner doth
he argue at large, Acts xvii. 22-31. But beyond this the inbred light
of nature could not conduct any of the sons of men; this alone is con-
tained in the first precept. That God was to be worshipped they
knew, and that he was to be worshipped by ways and means of his
own appointment they knew ; but what those means were they knew
not. These always depended on God's sovereign will and pleasure,
and he made them known to whom he pleased, Ps. cxlvii. 19, 20.
And although some of the ways which he doth appoint may seem to
have a great compliance in them unto the light of nature, yet in his
worship he accepts them not on that account, but merely on that of
his own institution ; and this as he hath declared his will about in
the second commandment, so he hath severely forbidden the addi-
tion of our own inventions unto what he hath appointed, sending us
for instruction unto Him alone whom he hath endowed with sove-
reign authority to reveal his will and ordain his worship, John i. 18;
Matt. xvii. 5; 1 Chron. xvi. 7.
Q. 3. How, then, are these ways and means of the worship of God
made known unto us?
A. In and by the written word only, which contains a full and
vol. xv. 29
450 A lilllEF INSTRUCTION
perfect revelation of tlie will of God as to his whole worship and all
the concernments of it. — John v. 39 ; Isa. viii. 20 ; Luke xvi. 29 ;
2 Tim. iii. 15-17; 2 Pet. i. 19; Deut. iv. 2, xii. 32; Josh. i. 7; Prov.
:;xx. 6; Rev. xxii. 18, 19; Isa. xxix. 13, 14.
Explication — The end wherefore God granted his word unto
the church was, that thereby it might be instructed in his mind and
will as to what concerns the worship and obedience that he requir-
eth of us, and which is accepted with him. This the whole Scrip-
ture itself everywhere declares and speaks out unto all that do receive
it; as 2 Tim. iii. 15-17, with the residue of the testimonies above
recited, do declare. It supposeth, it declareth, that of ourselves we
are ignorant how God is, how ho ought to be, worshipped, Isa. viii. 20.
Moreover, it manifests him to be a " jealous God," exercising that
holy property of his nature in an especial manner about his worship,
rejecting and despising every thing that is not according to his will,
that is not of his institution, Exod. xx. 4—6.
That we may know what is so, he hath made a revelation of his
mind and will in his written word, — that is, the Scripture. And to
the end that we might expect instruction from thence alone in his
Worship, and act therein accordingly, —
First, He sends us and directs us thereunto expressly for that pur-
pose, Isa, viii. 20 ; Luke xvi. 29 ; John v. 39 ; and not once intimates
in the least any other way or means of instruction unto that end.
Secondly, He frequently affirms that it is sufficient, able, and per-
fect to guide us therein, 2 Tim. iii. 15-1 7; 2 Pet. i. 19; Ps. xix. 7-9.
And whereas he hath expressly given it unto us for that end, if there
be any want or defect therein it must arise from hence, that either
God would not or could not give unto us a perfect revelation of his
will ; neither of which can be imagined.
Thirdly, He hath commanded us to observe all whatsoever lie
hath appointed therein, and not to make any addition thereunto,
Josh. i. 7; Deut. iv. 2, xii. 32; Prov. xxx. 6; Rev. xxii. 18, 19. And, —
Fourthly, Peculiarly interdicted us the use of any such things as
are of the institution or appointment of men, Isa, xxix. 13, 14. So
that from the Scriptures alone are we to learn what is accepted with
God in his worship.
Q. 4. Have these uunjs and means been always the same from the
beginning?
A. No; but God hath altered and changed them at sundry seasons,
according to the counsel of his own will, so as he saw necessary for
his own glory and the edification of his church. — See Gen. ii. 16, 17,
xvii. 10, 11; Exod. xii. 3-24, xx., xxv. 9; Heb. i 1, 2, ix. 10-12.
Explication. — The external worship whereof we speak being, as
IN THE WORSHIP OF GOD. 451
was showed before, not natural or moral, arising necessarily from the
dependence of the rational creature on God as its first cause, chiefest
good, last end, and sovereign Lord, but proceeding from the mere
will and pleasure of God, determining how he will be honoured and
glorified in the world, was always alterable by him by whom it was
appointed. And whereas, ever since the entrance of sin into the
world, God had always respect unto the promise of the Lord Christ
and his mediation, in whom alone he will be glorified, and faith in
whom he aimed to begin and increase in all his worship, he hath
suited his institutions of the means thereof to that dispensation of
light and knowledge of him which he was pleased at any time to
grant. Thus, immediately after the giving of the promise, he ap-
pointed sacrifices for the great means of his worship ; as to glorify
himself expressly by men's offering unto him of the principal good
things which he had given them, so to instruct them in the faith,
and confirm them in the expectation of the great sacrifice for sin
that was to be offered by the promised seed, Gen. iv. 3, 4 ; Heb. xi. 4.
These were the first instituted worship of God in the world after the
entrance of sin. Hereunto he nextly added circumcision, as an ex-
press sign of the covenant, with the grace of it, which he called
Abraham and his seed unto by Jesus Christ, Gen. xvii. 10, 11. And
to the same general end and purpose he afterwards superadded the
passover, with its attendant institutions, Exod. xii. 3-24 ; and then
the whole law of institutions contained in ordinances, by the ministry
of angels on mount Sinai, Exod. xx. So by sundry degrees he built
up that fabric of his outward worship, which was suited, in his in-
finite wisdom, unto his own glory and the edification of his church,
until the exhibition of the promised seed, or the coming of Christ in
the flesh, and the accomplishment of the work of his mediation,
Heb. i. 1, 2: for unto that season were those ordinances to serve, and
no longer, chap. ix. 10-12, and then were they removed by the same
authority whereby they were instituted and appointed, Col. ii. 14,
18-20. So that though God would never allow that men, upon
what pretence soever, should make any alteration in the worship
appointed by him, by adding unto it any thing of their own, or
omitting aught that" he had commanded, either in matter or manner,
notwithstanding that he knew that it was to abide but for a season,
but commanded all men straitly to attend to the observation of it
whilst it was by him continued in force, Mai. iv. 4 ; yet he always
reserved unto himself the sovereign power of altering, changing, or
utterly abolishing it at his own pleasure : which authority he exerted
in the gospel as to all the mere institutions of the Old Testament.
Whilst they oontinued he enforced them with moral reasons, [such]
as his own holiness and authority. But those reasons prove not any
452 A BRIEF INSTRUCTION
of those institutions to be moral, unless they ensue upon those rea-
sons alone, and are nowhere else commanded; for being once in-
stituted and commanded, they are to be enforced with moral con-
siderations, taken from the nature of God and our duty in reference
unto his authority. So saith he, " Thou shalt reverence my sanc-
tuary, I am the Lord ;" which no more proves that a moral duty than
that enjoined upon the same foundation, Lev. xi. 44, " I am the
Lord your God : ye shall therefore sanctify yourselves, and ye shall
be holy; for I am holy: neither shall ye defile yourselves with any
manner of creeping thing that creepeth upon the earth." Not defil-
ing ourselves with the touching or eating of creeping things is noAv
no moral duty since the institution is ceased, although it be enforced
by many moral considerations.
Q. 5. Is there any farther alteration to be expected in or of
those institutions and ordinances of worship which are revealed
and appointed in the gospel ?
A. No ; the last complete revelation of the will of God being made
by the Son, who is Lord of all, his commands and institutions are to
be observed inviolably unto the end of the world, without alteration,
diminution, or addition. — Heb. i. 1, 2, x. 25-27; Matt, xxviii. 20;
1 Cor. xi. 26; 1 Tim. vi. 14.
Explication. — It was showed before that all the institutions of
the Old Testament had respect unto the coming of Christ in the
flesh, who was the " end of the law," Rom. x. 4; and thereupon they
were subject to alteration and abolition upon a twofold account: —
1. Because that which they were appointed principally to instruct
the church in, and to direct it unto the expectation of, was, upon his
coming, accomplished and fulfilled ; so that their end was absolutely
taken away, and they could no more truly teach the mind and will of
God, for they would still direct unto that which was to come, after it
was past and accomplished. And this is that which the apostle
Paul so variously proves and fully confirms in his Epistle to the
Hebrews, especially in the seventh, eighth, ninth, and tenth chap-
ters.
2. The Lord Christ, during their continuance, was to come as the
Lord over his whole house, with more full and ample authority than
any of those whom God had employed in the institution of his ordi-
nances of old were intrusted withal: Heb. i. 1-3, "He spake in
time past by the prophets," but now " by his Son, whom he hath
appointed heir of all." Chap. iii. 6, " Christ as a son over his own
house ; whose house are we." And, therefore, they were all to be at
his disposal, to confirm or remove, as he saw reason and occasion.
And this he did, — (1.) Virtually, in the sacrifice of himself, or the
IN THE WOESHIP OF GOD. 453
blood of his cross, fulfilling and finishing of them all, John xix. .30 ;
" breaking down the middle wall of partition ; abolishing in his flesh
the enmity, even the law of commandments contained in ordinances;"
" blotting out the hand-writing of ordinances," he " took it out of the
way, nailing it to his cross/' Eph. ii. 14, 15 ; Col. ii. 14. (2.) Authori-
tatively, by his Spirit in the apostles, and the doctrine of the gospel
preached by them: Acts xv. 10, 11, "Now therefore why tenrpt
ye God, to put a yoke upon the neck of the disciples, which neither
our fathers nor we were able to bear? But we believe that through
the grace of the Lord Jesus Christ we shall be saved, even as they."
Gal. iii. 24, 25, " Wherefore the law was our schoolmaster to bring
us unto Christ, that we might be justified by faith. But after that
faith is come, we are no longer under a schoolmaster." Chap. v. 1-4.
And, (3.) Eventually or providentially, when he caused sacrifice
and offering to cease, by the prince of the people, that came with an
army making desolate, to destroy both city and sanctuary, Dan. ix.
26, 27, according to his prediction, Matt. xxiv. 2. But now, under
the New Testament, the worship that is appointed in the gospel is
founded in and built upon what is already past and accomplished,
— namely, the death and life of Jesus Christ, with the sacrifice and
atonement for sin made thereby, 1 Cor. xi. 23-26; which can never
be again performed ; neither is there any thing else to the same pur-
pose either needful or possible, Heb. x. 26. So that there is not
any ground left for any new institution of worship, or any alteration
in those that are already instituted. Nor, —
Secondly, Can any one be expected to come from God with a
greater and more full authority for the revelation of his mind than
that wherewith his only Son was accompanied; which yet must be,
if any alterations were to be made in the appointments of worship
that he hath instituted in the gospel.
For no inferior nor an equal authority can abolish or alter that
which is already appointed, so as to give satisfaction unto the con-
sciences of men in obedience unto such alterations. And, therefore,
because there arose not a prophet like unto Moses under the Old
Testament, there could be no alteration made in his institutions, but
the church was bound severely to observe them all until the coming
of Christ : Mai. iv. 4, " Remember ye the law of Moses my ser-
vant, which I commanded unto him in Horeb for all Israel, with
the statutes and judgments;" and that because " there arose not a
prophet afterwards in Israel like unto Moses, whom the Lokd knew
face to face," Deut. xxxiv. 10. And our apostle, to prove the right
of Christ to alter the ordinances of the law, lays his foundation in
manifesting that he was above the angels : Heb. i. 4, " Being made
so much better than the angels, as he hath by inheritance obtained
454 A BRIEF INSTRUCTION
a more excellent name than they;" and that because the law was
given by the ministry of angels, chap. ii. 2; — and so also that he was
greater than Moses, chap. iii. 3, 5, " For this man was counted worthy
of more glory than Moses, inasmuch as he who hath builded the
house hath more honour than the house. Moses verily was faithful
in all his house, as a servant, but Christ as a son over his own house;"
because Moses was the lawgiver, and the mediator between God and
man in the giving of the law. Now, if this be the sole foundation
and warrant of^ the alteration made of Mosaical ordinances by
Christ, — namely, that he was greater and exalted above all those
Avhose ministry was used in the dispensation of the law, — unless some
can be thought to be greater, and exalted in authority above the
Son of God, there can be no alteration expected in the institutions
of the gospel.
Q. 6. May not such an estate of faith and perfection in obedience
be attained in this life, as ivherein believers may be freed from all
obligation unto the observation of gospel institutions?
A. No; for the ordinances and institutions of the gospel being
inseparably annexed unto the evangelical administration of the
covenant of grace, they may not be left unobserved, disused, or
omitted, whilst we are to walk before God in that covenant, without
contempt of the covenant itself, as also of the wisdom and authority
of Jesus Christ. — Heb. iii. 3-6; Bom. vi. 3-6; Luke xxii. 19, 20;
1 Cor. xi. 28-26; Heb. x. 25; Rev. ii. 5, iii. 3.
Explication. — All our faith, all our obedience in this life, what-
ever may be obtained or attained unto therein, it all belongs unto
cur walking with God in the covenant of grace, wherein God dwells
with men, and they are his people, and God himself is with them to
be their God. Other waj^s of communion with him, of obedience
unto him, of enjoyment of him, on this side heaven and glory, he
hath not appointed nor revealed. Now, this is the covenant that
God hath made with his people, " That he will put his laws into
their mind, and write them in their hearts, and will be to them a
God, and they shall be to him a people ; and he will be merciful to
their unrighteousness, and their sins and their iniquities will he re-
member no more/' Heb. viii. 9-12. And whatever men attain unto,
it is by virtue of the grace of that covenant; nor is there any grace
promised in the covenant to lead men in this life, or to give them
up unto a state of perfection, short of glory. Unto this covenant are
the institutions of gospel-worship annexed, and unto that adminis-
tration of it which is granted unto the church upon the coming and
death of Christ. Without a renunciation and relinquishment of that
covenant and the grace of it, these institutions cannot be omitted or
IN THE W011SHIP OF GOD. 455
deserted. If men suppose that they have attained to an estate
wherein they need neither the grace of God, nor the mercy of God,
nor the blood of Christ, nor the Spirit of Christ, it is not much mate-
rial what they think of the ordinances of worship. Their pride and
folly, without that mercy which is taught, promised, and exhibited
in those ordinances, will speedily be their ruin. Besides, the Lord
Christ is the absolute Lord " over his own house," Heb. hi. 3-6 ;
and he hath given out the laws whereby he will have it guided and
ruled whilst it is in this world. In and by these laws are his ordi-
nances of worship established. For any persons, on what pretence
soever, to plead an exemption from the obligation of those laws, it
is nothing but to cast off the lordship and dominion of Christ him-
self. And yet farther to secure our obedience in this matter, he
hath expressly commanded the continuance of them until his com-
ing unto judgment, as in the places above quoted will appear.
Q. 7. What are the chief things that ive ought to aim at in our
observation of the institutions of Christ in the gospel?
A. ]To sanctify the name of God; 2to own and avow our pro-
fessed subjection to the Lord Jesus Christ ; 3to build up ourselves
in our most holy faith ; and, Ho testify and confirm our mutual
love, as we are believers. — 'Lev. x. 3; Heb. xii. 28, 29. — 2Deut.
xxvi. 17; Josh. xxiv. 22; 2 Cor. viii. 5.— 3Eph. iv. 11-16; Jude 20.
— 41 Cor. x. 16, 17.
Explication. — That we may profitably and comfortably, unto the
glory of God and our own edification, be exercised in the observation
of the institutions and worship of God, we are always to consider
what are the ends for which God hath appointed them and com-
manded our attendance unto them, that so our observance of them
may be the obedience of faith. For, what end soever God hath ap-
pointed them unto, for that end are they useful and effectual, and to
no other. If we come to them for any other end, if we use them for
any other purpose or with any other design, if we look for any thing
in them or by them, but what God hath appointed them to commu-
nicate unto us, we dishonour God and deceive our own souls. This
we ought diligently to inquire into, to know not only what God re-
quires of us, but luherefore also he requires it, and what he aims at
therein; some of the principal things whereof are enumerated in
this answer. And it is well known how horribly many of the insti-
tutions of the gospel have been by some (especially the Papists)
abused, by a neglect of the ends of God in them, and imposing new
ends of their oavu upon them, unto superstition and idolatry. Grace
is ascribed unto the outward observance of them, whereas all grace
is of the promise, and the promise in the covenant is given only to
456 A BRIEF INSTRUCTION
the faith of the right observers. The elements in the sacrament of
the eucharist are turned into a god, first worshipped and then de-
voured, with many the like abominations.
Q. 8. How may we sanctify the name of God in the use of gospel
institutions?
A. 'By a holy reverence of his sovereign authority appointing
of them ; 2a holy regard unto his special presence in them ; "faith
in his promises annexed to them ; 'delight in his will, wisdom,
love, and grace, manifested in them ; "constancy and perseverance
in obedience unto him in their due observation. — ' Lev. x. 3 ; Mai.
i. 6; Rom. iv. 11; Exod. xx. 6; James iv. 12. — 2Matt. xxviii. 20;
Isa. lix. 21 ; Exod. xxix. 43-45.— 3Gen. xv. 6; Heb. iv. 2, 6; Exod.
xii. 27, 28; 2 Cor. vi. 16-18, vii. 1.— 4Ps. lxxxiv. ], 2, 4, 10,
lxv. 4, xxxvi. 7, 8. — 5Ps. xxiii. 6, xxvii. 4; Rev. ii. 3, 10; Gal. vi. 9;
Heb. x. 23-25, xii. 3.
Explication. — This is the first thing that God requireth us to
attend unto in the celebration of the ordinances of his worship, —
namely, that we therein sanctify his name, the greatest duty that
we are called unto in this world. This he lays down as the general
rule of all we do herein : Lev. x. 3, " I will," saith he, " be sancti-
fied in them that come nigh me, and before all the people I will
be glorified." Whatever we do in his worship, we must do it that
he may be sanctified, or whatever we do is an abomination to him.
Now, the principal ways how we may herein sanctify the name of
God are expressed; as, —
First, When in every ordinance we consider his appointment of
it, and submit our souls and consciences unto his authority therein;
which if we observe any thing in his worship but what he hath ap-
pointed we cannot do. Not formality, not custom, not the precepts
of men, not any thing but the authority and command of God, is
to be respected in this obedience. This is the first thing that faith
regards in divine worship ; it rests not in any thing, closeth not with
any thing, but what it discerns that God hath commanded, and there-
in it eyes his authority as he requireth it : Mai. i. 6, " If I be a
father, where is mine honour? and if I be a master, where is my fear?"
Rom. xiv. 11, "As I live, saith the Lord, every knee shall bow to
me, and every tongue shall confess to God." Reverence, then, unto
the authority of God appointing his worship is a principal means of
sanctifying the name of God therein. This was the solemn sanction
of all his institutions of old: Deut. vi. 4-7, "Hear, O Israel: The
Lord our God is one Lord: and thou shalt love the Lord thy
God with all thine heart, and with all thy soul, and with all thy
might. And these words, which I command thee this day, shall be
IN THE WORSHIP OF GOD. 457
in thy heart : and thou shalt teach them diligently unto thy chil-
dren/' And the observation of them he presseth on this account,
that the people might fear that " glorious and fearful name, The
Lord thy God," Deut. xxviii. 58 ; which name he had so often en-
gaged in his commands, saying, " Thou shalt do it ; I am the Lord."
And in the New Testament, our Lord Jesus Christ proposeth his
authority as the foundation of his commanding, and our observation
of all the institutions of the gospel: Matt, xxviii. 18-20, " Jesus came
and spake unto them, saying, All power is given unto me in heaven
and in earth. Go ye therefore, 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 he is to be considered in all our obedience as the great
and only lawgiver of his church; as the "one lawgiver, who is able
to save and to destroy," James iv. 12; the sovereign Lord over his
" house/' Heb. iii. 4-6, unto whom every knee is to bow and every
conscience to be in subjection: and he who heareth not his voice
is to be cut off from the people of God : Acts iii. 23, " It shall come
to pass, that every soul, which will not hear that prophet, shall be
destroyed from among the people."
Secondly, God hath frequently promised his special 'presence in
and with his instituted ordinances of old, both unto the things
themselves and the places wherein they were according to his ap-
pointment to be celebrated, those places being also his special in-
stitution. Under the New Testament, all difference of and respect
unto place is taken away: John iv. 21, 23, "The hour cometh when
ye shall neither in this mountain, nor yet at Jerusalem, worship the
Father. But the hour cometh, and now is, when the true worshippers
shall worship the Father in spirit and in truth : for the Father seeketh
such to worship him." And we are commanded in all places equally
to make our prayers and supplications. But his presence is promised
and continued with the due celebration of the things themselves by
him appointed for his service: Matt, xxviii. 20, "Teaching them to
observe all things whatsoever I have commanded you: and, lo, lam
with you alway, even unto the end of the world." In them is the
" tabernacle of God with men," and he " dwells among them, and
they are his people," Rev. xxi. 3 ; the promise of Christ being, that
" where two or three are gathered together in his name, there he
will be in the midst of them," Matt, xviii. 19, 20. And this pro-
mised presence of God, or Christ, consisteth, — 1. In the power
and efficacy which he by his Spirit implants upon his ordinances
to communicate his grace and mercy unto his church, it being his
covenant that his Spirit shall accompany his word for ever unto
that purpose, Isa. lix. 21. 2. In the special blessing which he gives
458 A BRIEF INSTRUCTION
his people in those duties, Loth in the acceptance of them and tes-
tifying his good-will unto them: Exod. xxix. 42, 43, 45, " At the door
of the tabernacle of the congregation, there I will meet with the
children of Israel, and the tabernacle shall be sanctified by my
glory. And I will dwell among the children of Israel, and will be
their God;" Zech. ii. 10, 11; Ezek. xx. 40, 41, " I will accept you with
your sweet savour;" chap, xliii. 27; — in both giving them intimate
communion with himself by Jesus Christ, 1 John i. 3. By all these
he gives that special presence, which he requires an especial reve-
rence and regard of faith unto, whereby his name is yet farther sanc-
tified.
Thirdly, God hath given special promises, or promises of his
special grace, unto them that attend upon him in his worship in a
due manner. And hereunto also belongs that sacred relation Avhich,
by virtue of divine institution, is between the sacramental elements
and the especial graces of the covenant which they exhibit and con-
firm ; and the mixing of these promises with faith, according as they
are appropriated unto any particular institution, belongs also to the
right sanctification of the mind of God. So also, —
Fourthly, Doth our delight in them. Now, this delight in the
worship of God, so much commended in the Scripture, and proposed
unto our example, consists not in any carnal self-pleasing, or satis-
faction in the outward modes or manner of the performance of divine
worship ; but it is a holy, soul-refreshing contemplation on the Avill,
wisdom, grace, and condescension of God, in that he is pleased, of his
own sovereign mere will and grace, so to manifest himself unto such
poor sinful creatures as we are, so to condescend unto our weakness,
so to communicate himself unto us, so to excite and draw forth our
souls unto himself, and to give us such pledges of his gracious inter-
course with us by Jesus Christ. By the contemplation of these things
is the soul drawn forth to delight in God.
Lastly, Whereas great opposition lies oftentimes against the
church's obedience unto God in this matter, and much persecution
befalls it on that account, — great weariness also being apt, from the
remainders of unbelief, carnal wisdom, indwelling sin, weakness of
the flesh in believers themselves, to arise in the course thereof, and
many temptations also beset them on every hand, to turn them aside
from the way of truth and holiness, — constancy and perseverance in
the due and orderly celebration of all the ordinances of the gospel
belongs unto this duty. And this perseverance respecteth both the
things themselves and the manner of their performance, both which
are of the highest concernment for us diligently to attend unto.
1. As to the tilings themselves. Herein do we principally glorify
God and give due honour unto Jesus Christ, Avhen we abide in our
IN THE WOKSHIP OF GOD. 459
professed subjection unto him and observance of his commands
against difficulties, oppositions, and persecutions. This he taketh
notice of, Rev. ii. 13, "Thou holdest fast my name, and hast not
denied my faith, even in those days wherein Antipas was my faithful
martyr, who was slain among you, where Satan dwelleth." And this
he requireth of us indispensably if we will be his disciples, or ever
hope to obtain the reward : Matt. x. 38, 39, " He that taketh not
his cross, and followeth after me, is not worthy of me ;" and it is " he
that shall endure unto the end" that shall be " saved," chap. xxiv. 13.
And unto them who are " faithful unto death," and them alone,
dotli he give the " crown of life," Rev. ii. 10; giving us caution not
to " lose those things which we have wrought," that we may " receive
a full reward," 2 John 8.
2. And as to the manner of their performance, two things are to
be regarded in this duty of perseverance, and the sanctification of the
name of God therein: — (1.) The inward principle of our obedience,
our faith and love; which are to be preserved from decay: Rev. ii.
4, 5, " I have somewhat against thee, because thou hast left thy first
love. Remember therefore from whence thou art fallen, and repent,
and do the first works." Chap. hi. 3, " Remember how thou hast re-
ceived and heard, and hold fast, and repent." (2.) The outward
manner of observance ; which is to be kept entire, according to the
primitive institution of Christ: 1 Cor. xi. 23, "I have received of
the Lord that which also I delivered unto you," — not admitting of
any corruptions in it, to avoid the greatest trouble: Gal. v. 11, "And
I, brethren, if I yet preach circumcision, why do I yet suffer perse-
cution?"
Q. 9. How do ive in our observation 'profess our subjection unto
the Lord Jesus Christ and his gospel?
A. In that being all of them, first, appointed by him as the
head, lawgiver, and king of his church ; and, secondly, made by him
the ensigns and tokens of his kingdom and subjects; in their due
observation principally consists that profession of him and his name
which he so often calleth us unto, and so indispensably requireth at
our hands. — Matt, xxviii. 18-20; 1 Cor. xi. 23; Heb. iii. 6, xii. 25;
John xiii. 13, viii. 31, xiv. 15, 21, 23, xv. 14, 17, xiii. 35, xv. 14;
Luke ix. 26; Rom. x. 10; 1 John ii. 3, 4.
Explication. — The ground and reason of this duty is evident.
The Lord Jesus Christ straitly enjoins all his disciples the profession,
of his name, and lays it on them as indispensable unto salvation :
Rom. x. 10, " With the heart man believeth unto righteousness, and
with the mouth confession," or profession, " is made unto salvation;"
John xii. 42-45. Now, this profession of the name of Christ, Avhich
4G0 A BRIEF INSTRUCTION
is so much abused and mistaken in the world, consists in the keep-
ing of his commandments: John xv. 14, " Ye are my friends, if ye
do whatsoever I command you/' So also, Matt, xxviii. 20, his dis-
ci pies are to be taught to do and observe whatever he commandeth.
Now, whereas he is the head and king of the church, the next im-
mediate and special lawgiver of it, appointing unto it all his ordi-
nances and its Avhole worship, as it becomes him who is lord of the
house, the institutions of the gospel worship are his most especial
commands; and in their observation consists that profession of him
which he requires of us; therein doth he call them out of the world
by profession whom he hath redeemed out of it by his blood, 2 Cor.
vi. 15-18; Rev. v. 9. In these he exerciseth his kingly or lordly
power over his church, Heb. iii. 6 ; and in the willing obedience of
his people, gathering themselves unto the ensigns of his rule, he is
glorified in the world.
Q. 10. How do we in and by them build up ourselves in our most
holy faith?
A. By the exercise of that communion with God in Christ Jesus
which, in their due observation, he graciously invites and admits us
unto, for the increase of his grace in us, and the testification of his
love and good- will towards us. — Gen. xvii. 10; Lev. xxvi. 11, 12;
Prov. ix. 5, 6; Ezek. xxxvi. 27, 28; Zech. xiv. 16, 17; Matt. xxvi.
27, 28; Rom. vi. 3.
Explication. — The next and principal ends of all instituted wor-
ship, in respect of believers, are, the increase of the grace of God in
them, their edification in their most holy faith, and the testification
of the good-will of God unto them: Eph. iv. 11-16, " And he gave
some, apostles ; and some, prophets ; and some, evangelists ; and some,
pastors and teachers ; for the perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ : till we all come
in the unity of the faith, and of the knowledge of the Son of God,
unto a perfect man, unto the measure of the stature of the fulness of
Christ: that we henceforth be no more children, tossed to and fro,
and carried about with every wind of doctrine, by the sleight of men,
and cunning craftiness, whereby they lie in wait to deceive; but
speaking the truth in love, may 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."
Whence, also, is that prayer of the apostle for the blessing of God
upon the church, in the use of them: Eph. iii. 16-19, "That he
would grant you, according to the riches of his glory, to be strength-
IN THE "WORSHIP OF GOD. 461
ened with might by his Spirit in the inner man ; that Christ may-
dwell in your hearts by faith; that ye, being rooted and grounded in
love, may be able to comprehend with all saints what is the breadth,
and length, and depth, and height; and to know the love of Christ,
Avhich passeth knowledge, that ye might be filled with all the fulness
of God/' For these ends, and with a design to have them accom-
plished in and upon their soulsr ought they to attend unto them :
James i. 21, " Receive with meekness the engrafted word, which is
able to save your souls." 1 Pet. ii. 2, " As new-born babes, desire
the sincere milk of the word, that ye may grow thereby." Unto
the effecting of these ends, especially the increase and establish-
ment of our faith, are they suited and appointed of God ; whereon
all their efficacy doth depend. In their due observation doth God
give out that supply of grace which he hath promised, Eph. iii. 16-19.
And thus also is faith exercised in an especial manner; which is the
only ordinary means of its growth and increase. Habits, both ac-
quired and infused, are increased and strengthened by frequent acts
on suitable objects: Hos. vi. 3, " Then shall we know, if we follow on
to know the Lord." In the celebration of gospel ordinances, God in
Christ proposeth himself in an intimate manner to the believing
soul as his God and reward ; and his love in Christ, in an especial
manner, in some ordinances. So doth Christ also exhibit himself
thereunto: Rev. iii. 20, " Behold, I stand at the door, and knock: if
any man hear my voice, and open the door, I will come in to him,
and will sup with him, and he with me." Faith, therefore, directed
by the word to rest in God, to receive the Lord Christ in the obser-
vation of his ordinances, is excited, increased, .strengthened, and that
in answer unto the appointment and promises of God.
Q. 11. How are mutual love and communion among believers
testified and confirmed in their observation?
A. In that they are appointed by the Lord Christ for that end,
and in their own nature, as attended unto in their assemblies, are in
an especial manner suited unto that purpose. — John xiii. 85 ; 1 Cor.
x. 16, 17, xi. 18, 19; Eph. iv. 3-6.
Explication. — The principles of mutual, spiritual love among
believers arise from their relation unto one Father: Matt, xxiii. 9,
" One is your Father, which is in heaven," who giveth unto all them
that believe in Christ " power to become the sons of God," John
i. 12; and their being all children of the same family, — that family
in heaven and earth which is called after the name of God, the Father
of it, as the Father of our Lord Jesus Christ, Eph. iii. 14, 15; — and
unto Christ Jesus as their elder brother, who " is not ashamed to
call them brethren," Heb. ii. 11, being by him born of God; — and
4G2 A BRIEF INSTRUCTION
from their participation of one and the self-same Spirit, which
dwelleth in them, as they are " the temple of God, and the Spirit of
God dwelleth in them," 1 Cor. iii. 16; as also in all the fruits of that
one Spirit, 1 Cor. xii. 4-8, and in that one faith and hope whereunto
they are called: Eph. iv. 3-6, "Endeavouring to keep the unity of
the Spirit in the bond of peace. There is one body, and one Spirit,
even as ye are called in one hope of your calling; one Lord, one
faith, one baptism, one God and Father of all, who is above all, and
through all, and in you all." And that love which is not built on
these principles and foundations is not evangelical, whatever other
ground it may have, or occasion it may pretend unto. Communion
of saints consists in their mutual love, duly exercised according to
rule; and all communion is an effect of union. In union therefore
must lie the springs of love, and this consists in a joint incorporation
of believers into Christ ; " for 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 we are all bajDtized into
one body;" — and this they have by the means before mentioned,
namely, their adoption, faith, and inhabitation of the Spirit. Now,
in the joint celebration of the ordinances of God's worship, they all
together make profession of these principles, and act that one faith,
hope, and love jointly, whereof they are made partakers, and thereby
grow up more and more into the head " by that which every joint
supplieth," Eph. iv. 16. And some of them are peculiarly designed
by the Lord Christ for the testification of their love and union among
themselves: 1 Cor. x. 16, 17, " The cup of blessing which we bless,
is it not the communion of the blood of Christ? The bread which we
break, is it not the communion of the body of Christ? ■ For we being-
many are one bread, and one body: for we are all partakers of that
one bread/'
Q. 12. What is principally to be attended unto by us in the man-
ner of the celebration of the worship of God, and observation of the
institutions and ordinances of the gospel?
A. That we observe and do all whatsoever the Lord Christ hath
commanded us to observe, in the way that he hath prescribed; and
that we add nothing unto or in the observation of them that
is of man's invention or appointment. — Deut. iv. 2, xii. 32; Jer.
vii. 27; Matt. xv. 9, 13, xvii. 5; Col. ii. 6; Matt xxviii. 20; Heb.
iii. 3-6; 1 Cor. xi. 23; Rev. xxii. 18, 19; 1 Chron. xvi. 7; Isa.
xxix. 13.
Explication. — This was in part spoken to before on the third
question, where it was showed that the Scripture is the only way and
means whereby God hath revealed what that worship is which he
IN THE WORSHIP OF GOD. 463
will accept in and of the church. Here, moreover, as to the duty of
the church in this matter, three things are asserted : —
First, That we are to observe and do all whatsoever the Lord
Christ hath commanded us to observe. This lies plain in the com-
mand, Matt, xxviii. 20, " Teaching them to observe all things what-
soever I have commanded you." And we are directed unto it in the
injunction given us from heaven, to " hear," — that is, to obey him in
all things, Matt. xvii. 5, he being the prophet to whose teachings and
instructions we owe obedience, on pain of extermination from among
the people of God, Deut. xviii. 1 5, 18, 19 ; Acts iii. 22, 23. Whatever
he hath appointed, commanded, revealed as the will of God to be
observed in or about the worship of God, that is to be kept and
observed by the church inviolably; for if we are his friends and
disciples, we will keep his commandments. No disuse, of what conti-
nuance soever, can discharge us from the observation of institutions.
After the feast of tabernacles had been disused from the times of
Joshua unto the return from the captivity, the restoration of it was
required of God and accepted with him, Neh. viii. 17. No abuse,
of how high a nature soever, can absolve us from obedience unto an
institution, 1 Cor. xi. 20-23. After the great abuse of the Lord's
sujmer in that church, the apostle recalls them again unto the ob-
servation of it, according to the institution of Christ. And after the
defilement of all the ordinances of the gospel, under the antichris-
tian apostasy, yet the temple and the altar are to be measured again,
Kev. xi. 1, and the tabernacle of God was again to be raised amongst
men, chap. xxi. 3. No opposition, no persecution, can give the
church a dispensation wholly to omit and lay aside the use of any
thing that the Lord Christ hath commanded to be observed in the
worship of God, whilst we are under the obligation of that great rule,
Acts iv. 19, " Whether it be right in the sight of God to hearken
unto you more than unto God, judge ye." It is true, in the observa-
tion of positive institutions, we may have regard unto rules and pre-
scriptions of prudence, as to times, places, and seasons, that by no
inadvertency or miscarriage of ours, or advantage taken by the adver-
saries of the truth, the edification of the church be hindered ; — so
the disciples met with " the doors shut for fear of the Jews," John
xx. 19; and Paul met with the disciples in the night, in " an upper
chamber," for the celebration of all the ordinances of the church,
Acts xx. 7, 8; — yet, as to the obligation unto their observation, it
indispensably binds us, and that always, and that as to all the insti-
tutions of Christ whatever: Heb. x. 25, "Not forsaking the assem-
bling of ourselves together, as the manner of some is ; but exhorting
one another: and so much the more, as ye see the day approaching."
To dispense with Christ's commands practically is unlawful, much
4G4 A BRIEF INSTRUCTION
more doctrinally, most of all authoritatively, as the pope takes on
himself to do. This, then, is the church's duty, to search out all the
commands of Christ recorded in the gospel, and to yield obedience
unto them. We are not, in this matter, to take up merely with
what we find in practice amongst others, no, though they be men
good or holy. The duty of the church, and, consequently, of every
member of it in his place and station, is to search the Scriptures, to
inquire into the mind of Christ, and to find out whatever is appointed
by him, or required of his disciples, and that with hearts and minds
prepared unto a due observation of whatever shall be discovered to
be his will.
Secondly, Whatever belongs unto the worship of God, in the way
or manner whereby any of the ordinances of Christ is to be per-
formed, comes also under the command of Christ, which is duly to
be attended unto and observed. Indeed, whatever is of this na-
ture appointed by Christ, it doth therefore belong to the worship of
God; and what is not so appointed neither doth nor can be any
part thereof. Of this nature is the celebration of all other ordi-
nances with prayer, for every thing is " sanctified by the word of
God and prayer," 1 Tim. iv. 5; of some of them indispensably in the
assemblies of the church, 1 Cor. x. 16, 17, xi. 20, 24, 25, 33; with
care in the observation of the general rules of love, modesty, con-
descension, and prudence, " doing all things decently and in order,"
1 Cor. xi. 33, xiv. 40; gestures in some sacred actions, Matt. xxvi. 20,
26-28; John xiii. 23; — all which the church is diligently to inquire
into, as things that belong to the pattern of the house of God, " the
goings out thereof and the comings in thereof, the forms thereof and
the ordinances thereof, with the laws thereof," promised to be showed
unto it, Ezek. xliii. 11. To attend carefully to their observation is
its duty, being left at liberty as to all other circumstances; which no
authority of man can give any real relation to the worship of God
unto. Therein lies the exercise of that spirit of wisdom and revela-
tion in the knowledge of the mystery of the gospel, which is given
unto the church, Eph. i. 17, 18. It was the wisdom of the ancient
church to do and observe all that God appointed, in the way and
manner that he had prescribed for their observance: Deut. iv. 5, 6,
" Behold, I have taught you statutes and judgments, even as the
Lord my God commanded me. Keep therefore and do them ; for
this is your wisdom and your understanding." And herein is the
command of Christ kept inviolate and unblamable. The persuasion
of some, that the Lord hath not prescribed all things wherein his wor-
ship is concerned, seems to proceed from a negligence in inquiring
after what he hath so prescribed. And when once that persuasion is
entertained, all farther inquiry is superseded and despised; for to
IN THE WORSHIP OF GOD. 465
what end should any one seek after that which he is satisfied cannot
be found? as that which is not cannot be. But this mistake will be
elsewhere more fully discovered.
Thirdly, A principal part of the duty of the church in this matter
is, to take care that nothing be admitted or practised in the worship
of God, or as belonging thereunto, which is not instituted and
appointed by the Lord Christ. In its care, faithfulness, and watch-
fulness herein consists the principal part of its loyalty unto the Lord
Jesus, as the head, king, and lawgiver of his church ; and which to
stir us up unto, he hath left so many severe interdictions and prohi-
bitions in his word against all additions to his commands, upon any
pretence whatever; of which afterward.
Q. 13. Are not some institutions of the New Testament ceased
as unto any obligation unto their observation, and therefore now
rightly disused ?
A 1 Some symbolical tokens of moral duties, occasionally used,
only for present instruction in those duties, are mentioned in the
gospel, without any intention to oblige believers unto the formal
constant use and repetition of them; and 2 some temporary ap-
pointments relating unto gifts in the church, bestowed only for a
season on the first plantation of the gospel, are ceased; — but 3no
institution or command of Christ, given unto the whole church,
relating unto the evangelical administration of the new covenant, for
the use and benefit of all believers, doth or shall cease to the end of
the world, nor can be wholly omitted without a violation of the
authority of Jesus Christ himself. — ^ohn xiii. 12—15; Rom. xvi. 16;
1 Cor. xvL 20; 1 Tim. v. 10.— 3 Mark vi. 13; James v. 14.— 3 Matt,
xxviii. 20; 1 Tim. vi. 14; 1 Cor. xi. 26.
Explication. — Mention is made in the Scriptures of sundry things
practised by the Lord Christ and his apostles, which being then in
common use among men, were occasionally made by them symbolical
instructions in moral duties. Such were washing of feet by one an-
other, the holy kiss, and the like. But there being no more in them
but a sanctified use directed unto the present civil customs and
usages, the commands given concerning them respect not the out-
ward action, nor appointed any continuance of them, being peculiarly
suited unto the state of things and persons in those countries ; as,
John xiii. 1 2-1 5, " After he had washed their feet, and had taken
his garments, and was set down again, he said unto them, Know ye
what I have done to you? Ye call me Master and Lord: and ye
say well; for so I am. If I then, your Lord and Master, have
washed your feet ; ye also ought to wash one another's feet. For I
have given you an example, that ye should do as I have done to you."
VOL. XV. 30
4G6 A BllIEF INSTRUCTION
It is evident that it is the moral duty of brotherly love, in conde-
scension and mutual helpfulness, to be expressed in all necessary
offices as occasion doth require, that is -the thing which Jesus
Christ here enjoineth his disciples, and leads them to by his own
example in an office of love then in use in those parts. The
same is to be said of the "holy kiss," Rom. xvi. 16; which was a
temporary, occasional token of entire love, which may, in answer
thereunto, be expressed by any sober usage of salutation amongst
men to the same purpose. But the things themselves were not insti-
tuted for any continuance, nor do represent any special grace of the
new covenant, which is inseparable from every institution of gospel
worship properly so called. Common usages or j:>ractices, therefore,
directed to be used in a due manner and unto a proper end, where
they are used, make them not institutions of worship. Neither have
they in them, as so commanded or directed, any one thing that con-
curs to the constitution of a gospel ordinance; for neither had they
their rise in the authority of Christ, nor is any continuance of them
enjoined, nor any promise annexed unto them, nor any grace of the
new covenant represented or exhibited in them.
Besides, there were in the first churches, continued for a while, cer-
tain extraordinary gifts, that had their effects visible on the outward
senses of men, and tended not immediately unto the edification of
the churches in their faith, but unto the conviction of others, and vin-
dication of the authority of them by whom the gospel was preached
and propagated. Such was that gift of healing the sick : which being
an especial effect of the Holy Ghost for the advantage of the church
in those days, in some places it was accompanied by anointing with
oil; but this being no universal practice, and used only in the exer-
cise of a gift extraordinary, whose use and being has long since
ceased, it never was appointed nor intended to be of continuance in
the church, which is not tied by the Lord Christ to the empty signs
and shadows of things whose substance is not enjoyed. Besides, no
spiritual grace of the covenant was ever intimated, sealed, or ex-
hibited by that usage of anointing with oil. The first mention of it
is, Mark vi. 13, where its practice is reckoned among the effects of
that extraordinary power which the Lord Christ committed unto his
twelve disciples on their first sending out, and is referred unto the
same series of miracles which they wrought in pursuit and by virtue
thereof: " They cast out many devils, and anointed with oil many
that were sick, and healed them." And by what is there recorded,
the subsequent mention of it, James v. 14, is to be regulated. But
now, unto a real evangelical institution of worship, it is required, —
1. That it be a command of Christ, manifested by his word or ex-
am ])Ie proposed unto our imitation, Matt, xxviii. 20; 2. That it be
IN THE WORSHIP OF GOD. 467
given and enjoined unto the whole church, with the limitation of its
administration expressed in the word, 1 Cor. xi. 25; 3. That, unto
the due performance of it, gospel grace be required in them that at-
tend unto it; 4. That it teach, or represent, or seal, or improve
some grace of the covenant, and have a promise of acceptation an-
nexed unto it. And whatever is thus appointed, the church is indis-
pensably to continue in the observation of, unto the end of the world.
Q. 14. May not the church find out, and appoint to be observed,
such religious rites as, being adjoined unto the celebration of God's
instituted worship, may further the devotion of the worshippers, and
render the worship itself in its performance more decent, beautiful,
and orderly, as the appointing of images, and the like ?
A. All acceptable devotion in them that worship God is the effect
of faith, which respects the precepts and promises of God alone.
And the comeliness and beauty of gospel worship consisteth in its
relation unto God by Jesus Christ, as the merciful high priest over
his house, with the glorious administration of the Spirit therein.
The order also of it lieth in the due and regular observation of all
that Christ hath appointed. And therefore all such inventions are in
themselves needless and useless, and, because forbidden, unlawful to
be observed. — Rom. i. 21, xiv. 23; Heb. iv. 2, xi. 4, 6; Deut. xiii. 4,
xxvii. 10, xxx. 2, 8, 20, xi. 27; Matt. xvii. 5 ; Isa. xxix. 13 ; Eph. ii. 18 ;
2 Cor. iii. 7-U; Heb. x. 19-22; John iv. 21-23; 1 Cor. xiv. 25;
Matt, xxviii. 20; Exod. xx. 4; Deut. iv. 2; Matt. xv. 13; Deut.
xii. 32, xvii. 3.
Explication. — Three things are usually pleaded in the justifica-
tion of the observance of such rites and ceremonies in the worship of
God : — First, That they tend unto the furtherance of the devotion of
the worshippers ; secondly, That they render the worship itself
comely and beautiful; thirdly, That they are the great preservers
of order in the celebration thereof. And therefore on these accounts
they may be instituted or appointed by some, and observed by all.
But things are indeed quite otherwise: " God is a Spirit, and will
be worshipped in spirit and in truth," John iv. 24. And no devo-
tion is acceptable unto him, but what proceedeth from and is an
effect of faith ; for " without faith it is impossible to please God/'
Heb. xi. 6. And faith in all things respects the commands and au-
thority of God; for saith he, "In vain do they worship me, who
teach for doctrines the commandments of men/' Matt. xv. 9 ; and he
rejecteth all that honour which is given him by those whose fear
towards him or worship of him is " taught by the precepts of men,"
Isa. xxix. 13. These things, therefore, being utterly destitute of di-
vine authority, they can no way further or promote the devotion of
468 A BRIEF INSTRUCTION
the worshippers. What natural or carnal affections may be excited
by them,' — as men may "inflame themselves with idols/' Isa. lvii. 5, —
or what outward, outside devotion they may direct unto or excite, is
uncertain ; but that they are no means of stirring up the grace of
God in the hearts of believers, or of the increase or strengthening of
their faith, — which things alone God accepts in gospel worship, — see-
ing they are not appointed by him for any such purpose, is most cer-
tain: for to say that any thing will effectually stir up devotion, — that
is, excite, strengthen, or increase grace in the heart towards God, —
that is not of his own appointment, is on the one hand to reflect on his
wisdom and care towards his church, as if he had been wanting to-
wards it in things so necessary, which he declares against, Isa. v. 4,
" What," saith he, " could have been done more to my vineyard,
that I have not done in it?" so on the other, it extols the wisdom of
men above what is meet to ascribe unto it. Shall men find out that
which God would not, or could not, in matters of so great importance
unto his glory and the souls of them that obey him? Yea, and it can-
not be but that attendance unto them and their effects must needs
divert the mind from those proper spiritual actings of faith and
grace which is its duty to attend unto. And this is evidently seen
in them who, indulging to themselves in their observation in multi-
plied instances, as in the church of Rome, have changed the whole
spiritual worship of the church into a theatrical, pompous show of
carnal devotion.
Secondly, The comeliness and beauty of gospel worship doth not
in the least depend upon them nor their observation. The apostle
doth in sundry places expressly compare the spiritual worship of the
gospel with that of the law, whilst the church had a worldly sanc-
tuary and carnal ordinances, Heb. ix. 1. And although it be most
evident that the worship of the Old Testament did, for the glory and
ornaments of outward ceremonies, and the splendour of their obser-
vation, far exceed and excel that worship which God commands now,
as suitable unto the simplicity of the gospel, yet doth the apostle
prefer this, for glory, comeliness, and beauty, unspeakably above the
other; which manifests that these things can have no respect unto
outward rites and ceremonies, wherein the chief admirers of them
can no way vie for glory with the old worship of the temple. So
the apostle, 2 Cor. iii. 7-11, "If the ministration of death, written
and engraven in stones, was glorious, so that the children of Israel
could not stedfastly behold the face of Moses for the glory of his
countenance; which glory was to be done away: how shall not the
ministration of the spirit be rather glorious? For if the ministration
of condemnation be glory; much more doth the ministration of right-
eousness exceed in glory. For even that which was made glorious
IN THE WOESHIP OF GOD. 469
had no glory in this respect, by reason of the glory that excelleth.
For if that which is done away was glorious, much more that which
remain eth is glorious." He compareth the two ministrations and
the several worships of the law and gospel, preferring this unspeak-
ably above the other, sufficiently manifesting that the glory of it
consisteth not in any pompous observance of outward ceremonies.
And elsewhere be declareth that indeed it doth consist in its relation
to God in Christ, with the liberty and boldness of the worshippers to
enter into the holy place, unto the throne of grace, under the minis-
try of their merciful and faithful high priest, being enabled there-
unto by the Spirit of adoption and supplications ; for therein, "through
Christ, we have access by one Spirit unto the Father," Eph. ii. 18;
as it is expressed, Heb. x. 19-21, " Having therefore boldness to enter
into the holiest by the blood of Jesus, by a new and living way,
which he hath consecrated for us, through the vail, that is to say,
his flesh; and having an high priest over the house of God; let us
draw near with a true heart in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with
pure water." This is the glory of gospel worship and the beauty of
it; whose consideration whilst the minds of men are diverted from,
to look for beauty in the outwai'd preparation of ceremonies, they
lose the privilege purchased for believers by the blood of Christ
Instead, then, of furthering the beauty and comeliness of gospel wor-
ship, they are apt to lead men into a dangerous error and mistake, —
namely, that the beauty and excellency of it consists in such thing's
as, upon a due consideration, will appear to be mean and carnal, and
far beneath those ceremonies and ordinances of the Old Testament,
which yet, in comparison of the worship of the gospel, are called
" worldly, carnal, beggarly," and are said to have " no glory."
Thirdly, They do not in the least tend unto the preservation of due
order in the celebration of divine worship. All order consists in the
due observation of rule. The rules of actions are either natural or of
his special appointment. Both these take place in religious worship;
the institutions or commands of Christ containing the substance there-
of, in their observation principally consists the order of it. Whatever
is of circumstance in the manner of its performance, not capable of
especial determination, as emerging or arising only occasionally, upon
the doing of that which is appointed at this or that time, in this or
that place, and the like, is left unto the rule of moral prudence, in
whose observation their order doth consist. But the superaddition of
ceremonies necessarily belonging neither to the institutions of wor-
ship nor unto those circumstances whose disposal falls under the rule
of moral prudence, neither doth nor can add any thing unto the due
order of gospel worship ; so that they are altogether needless and
470 A BRIEF INSTRUCTION
useless in the worship of God. Neither is this the whole of the in-
convenience wherewith their observance is attended; for although
they are not in particular and expressly in the Scripture forbidden,
— for it was simply impossible that all instances wherein the wit of
man might exercise its invention in such things should be reckoned
up and condemned, — yet they fall directly under those severe prohi-
bitions which God hath recorded to secure his worship from all such
additions unto it, of what sort soever. Yea, the main design of the
second precept is to forbid all making unto ourselves any such things
in the worship of God, to add unto what he hath appointed ; whereof
an instance is given in that of making and worshipping images, the
most common way that the sons of men were then prone to trans-
gress by against the institutions of God. And this sense and under-
standing of the commandment is secured by those ensuing prohi-
bitions against the adding any thing at all unto the commands of
God in his worship : Deut. iv. 2, " Ye shall not add unto the word
which I command you, neither shall ye diminish ought from it, that
ye may keep the commandments of the Lord your God." Chap,
xii. 32, " What thing soever I command you, observe to do it: thou
shalt not add thereto, nor diminish from it;" chap. xvii. 3. To the
same purpose were the places before mentioned, Matt. xv. 9, etc.; as
also is that severe rule applied by our Saviour unto the additions of
the Pharisees, verse 13, "Every plant, which my heavenly Father
hath not planted, shall be rooted up."
And there is yet farther evidence contributed unto this intention
of the command, from those places where such evils and corruptions
as were particularly forbidden in the worship of God are condemned,
not on the special account of their being so forbidden, but on that
more general, of being introduced without any warrant from God's
institutions or commands: Jer. vii. 31, "They have built the high
places of Tophet, which is in the valley of the son of Hinnom, to burn
their sons and their daughters in the fire; which I commanded not,
neither came it into my heart." Chap. xix. 5, " They have built also
the high places of Baal, to burn their sons with fire for burnt-offerings
unto Baal, which I commanded not, nor spake it, neither came it into
my mind." These things were particularly forbidden; but yet God
here condemns them as coming under the general evil of making
additions unto his commands, — doing that which he commanded
not, nor did it ever enter into his heart.
The Papists say, indeed, that all additions corrupting the worship
of God are forbidden, but such as further, adorn, and preserve it are
not so; which implies a contradiction, for whereas every addition is
principally a corruption because it is an addition, under which notion
it is forbidden (and that in the worship of God which is forbidden is
IN THE WORSHIP OF GOD. 471
a corruption of it), there can be no such preserving, adorning addi-
tion, unless we allow a preserving and adorning corruption. Neither
is it of more force which is pleaded by them, that the additions which
they make belong not unto the substance of the worship of God, but
unto the circumstances of it; for every circumstance observed reli-
giously, or to be observed in the worship of God, is of the substance
of it, as were all those ceremonious observances of the law, which had
the same respect in the prohibitions of adding with the most weighty
things whatsoever.
Q. 1 5. Whence may it appear that the right and due observation
of instituted worship is of great importance unto the glory of God,
and of high concernment unto the souls of men?
A. This is fully taught in the Scriptures; as, *God would never
accept in any state of the church, before or since the fall, moral obedi-
ence without the observation of some institutions as trials, tokens, and
pledges of that obedience. And 2in their use and signification by his
appointment they nearly concern the principal mysteries of his will
and grace ; and 3by their celebration is he glorified in the world. And,
therefore, 4as he hath made blessed promises to his people, to grant
them his presence and to bless them in their use; so, 5 being the
tokens of the marriage relation that is between him and them, with
respect unto them alone he calls himself " a jealous God," and
6hath actually exercised signal severity towards the neglecters, cor-
rupters, or abusers of them. — aGen. ii. 16, 17, iv. 3-5, xvii. 9-11
Exod. xii. 21, xx.; Matt, xxviii. 19, 20, xxvi. 26, 27; Eph. iv. 11, 12
Rev. i. 13, xxi. 3.— 2Gen. xvii. 10; Exod. xii. 23, 24; Rom. vi. 3-5
Matt. xxvi. 26-28; 1 Cor. xi. 23-26. — 3See questions the eighth and
ninth.— 4Exod. xxix. 42, 43, 45; Deut. xiv. 23, 24; Ps. cxxxiii. 3;
Matt, xviii. 20; Rev. xxi. 3. — 5Exod. xx. 5; Deut. iv. 23, 24; Josh,
xxiv. 19; Ezek. xvi. — 6Lev. x. 1, 2; Num. xvl 1-40; 1 Sam. ii.
27-34; 2 Sam. vi. 6, 7; 2 Chron. xxvi. 16-21; 1 Cor. xi. 30.
Explication. — For the most part, the instituted worship of God
is neglected and despised in the world. Some are utterly regardless
of it, supposing that if they attend, after their manner, unto moral
obedience, that neither God nor themselves are much concerned in
this matter of his worship. Others think the disposal and ordering
of it to be so left unto men, that, as to the manner of its performance,
they may do Avith it as it seems right in their own eyes; and some
follow them therein, as willingly walking after their commandments,
without any respect unto the will or authority of God. But the
whole Scripture gives us utterly another account of this matter. The
honour of God in this world, the trial of our faith and obedience,
the order and beauty of the church, the exaltation of Christ in our
472 A BRIEF INSTRUCTION
professed subjection to him, and the saving of our souls in the ways
of his appointment, are therein laid upon the due and right obser-
vance of instituted worship; and they who are negligent about these
things, whatever they pretend, have no real respect unto any thing
that is called religion. First, therefore, in every state and condition
of the church, God hath given his ordinances of worship as the touch-
stone and trial of its faith and obedience; so that they by whom they
are neglected do openly refuse to come unto God's trial. In the
state of innocency, the trial of Adam's obedience, according to the
law of nature, was in and by the institution of the tree of life, and
of the knowledge of good and evil: Gen. ii. 16, 17, "And the Lord
God commanded the man, saying, Of every tree of the garden thou
mayest freely eat : but of the tree of the knowledge of good and evil,
thou shalt not eat of it: for in the day that thou eatest thereof thou
shalt surely die." This was the first institution of God, and it was
given unto the church in the state of innocency and purity. And in
our first parents' neglect of attending thereunto did they transgress
the whole law of their creation, as failing in their duty in that which
was appointed for their trial in the whole : Chap. hi. 11, " Hast thou
eaten of the tree, whereof I commanded thee that thou shouldest not
eat?" etc. And the church in his family after the fall, built upon
the promise, was tried also in the matter of instituted worship. Nor
was there any discovery of the wickedness of Cain, or approbation of
the faith of Abel, until they came to be proved in their sacrifices; a
new part of God's instituted worship, the first in the state and con-
dition of sin and the fall whereinto it was brought : Gen. iv. 3-5, " In
process of time it came to pass, that Cain brought of the fruit of the
ground an offering unto the Lord. And Abel, he also brought of the
firstlings of his flock and of the fat thereof. And the Lord had re-
spect unto Abel and to his offering: but unto Cain and his offering
he had not respect." The ground whereof the apostle declares, Heb.
xi. 4, " By faith Abel offered unto God a more excellent sacrifice
than Cain, by which he obtained witness that he was righteous, God
testifying of his gifts." In the observation of that first institution,
given to the church in the state of the fall, did Abel receive a testi-
mony of his being justified and accepted with God. Afterward,
when Abraham was called, and peculiarly separated to bear forth the
name of God in the world, and to become the spring of the church
for future ages, he had the institution of circumcision given him for
the trial of his obedience ; the law and condition whereof was, that
he who observed it not should be esteemed an alien from the cove-
nant of God, and be cut off from his people: Gen. xvii. 9-11, " God
said unto Abraham, Thou shalt keep my covenant, thou, and thy
seed after thee in their generations. This is my covenant, which ye
IN THE WORSHIP OF GOD. 473
shall keep, between me and you and thy seed after thee ; Every man-
child among you shall be circumcised." Verse 14, " And the uncir-
cumcised man-child whose flesh of his foreskin is not circumcised,
that soul shall be cut off from his people; he hath broken my cove-
nant." And in like manner, so soon as ever his posterity were to be
collected into a new church state and order, God gave the ordinance
of the passover : Exod. xii. 24, " Ye shall observe this thing for an
ordinance to thee and to thy sons for ever;" and that upon the same
penalty with that of circumcision. To these he added many more on
mount Sinai, Exod. xx. ; all as the trials of their faith and obedience
unto succeeding generations. How he hath dealt with his church
under the New Testament we shall afterward declare. In no state
or condition, then, of the church did God ever accept of moral obedi-
ence without the observation of some instituted worship, accommo-
dated in his wisdom unto its various states and conditions ; and not
only so, but, as we have seen, he hath made the observation of them,
according unto his mind and appointment, the means of the trial of
men's whole obedience, and the rule of the acceptance or rejection
of them. And so it continues at this day, whatever be the thoughts
of men about the worship which at present he requires.
Besides, God hath appointed that his ordinances of worship shall
be an effectual means, as to instruct us in the mysteries of his
will and mind, so of communicating his love, mercy, and grace
unto us; as also of that communion or intercourse with his holy
Majesty, which he hath graciously granted unto us by Jesus Christ.
And this, as it is sufficiently manifested in the Scriptures quoted in
answer unto this question, so it is at large declared in the writings
of those holy and good men who have explained the nature of gospel
ordinances; and therefore, in particular, we need not here insist
much in the farther proof of it. Thus, Abraham was instructed in
the nature of the covenant of grace by circumcision, Gen. xvii. 10,
which is often explained in the Old Testament by applying it in
particular to the grace of conversion, called the " circumcision of
the heart," Deut. x. 16, xxx. 6, Jer. iv. 4; as also in the New Testa-
ment, Col. ii. 11. And by the passover were the people taught
not only the mercy of their present deliverance, Exod. xii. 23, 24,
but also to look for the Lamb of God who was to take away the sin
of the world, John i. 29, the true Passover of the people of God,
which was sacrificed for them, 1 Cor. v. 7. How our insition or im-
planting into Christ is represented and signified by our baptism, the
apostle declares, Rom. vi. 3-5 ; as also our communion with him in
his death, by the supper of the Lord, Matt. xxvi. 26, 27, 1 Cor. xi. 24,
25. And all these graces which they teach they also exhibit, and are
the means of the communication of them unto believers. Moreover,
474 A BRIEF INSTRUCTION
tlie experience of all believers who have conscientiously waited upon
God in their due observance may be produced in the confirmation
of it. The instruction, edification, consolation, spiritual strength,
courage, and resolution, which they have received in and by them,
hath been witnessed unto in their lives and ends; and they to whom
these things are not of the greatest importance do but in vain pre-
tend a regard unto God in any thing whatever.
Furthermore ; God hath appointed our duty in the observation of
his instituted worship to be the means of our glorifying him in the
world. Nor can we otherwise give glory to God but as we own his
authority over us, and yield obedience to what he requires at our
hands. And what we do herein is principally evident in those duties
which lie under the eye and observation of men. Some duties of
obedience there are which the world neither doth nor can discern in
believers ; such are their faith, inward holiness, purity of heart,
heavenly-mindedness, sincere mortification of indwelling sin; some
whose performance ought to be hid from them, as personal prayer
and alms, Matt. vi. 2-6 ; some there are which are very liable to
misconstruction amongst men, as zeal in many of the actings of it ;
but this conscientious observation of instituted worship, and therein
avowing our subjection unto the authority of God in Christ, is that
which the world may see and take notice of, and that which, unless
in case of persecution, ought not to be hid from them, and that which
they can have no pretence of scandal at: and therefore hath God
appointed that by this means and way we shall honour and glorify
him in the world ; which if we neglect, we do evidently cast off all
regard unto his concernments in this world. Herein it is that we
manifest ourselves not to be ashamed of the gospel of Christ, of him
and his words, which he so indispensably requireth at our hands:
Mark viii. 38, " For," saith he, " whosoever shall be ashamed of me
and of my words in this adulterous and sinful generation ; of him
also shall the Son of man be ashamed, when he cometh in the glory
of his Father with the holy angels." Hereby do we keep the com-
mandments of Christ, as his " friends," John xv. 14, for these pecu-
liarly are his commands (and if we suffer for them, then we do most
properly suffer as Christians, which is our glory), that, 1 Pet. iv.
14-16, "If ye be reproached for the name of Christ, happy are ye;
for the spirit of glory and of God resteth upon you : on their part
he is evil spoken of, but on your part he is glorified. But let none
of you suffer as a murderer, or as a thief, or as an evil-doer, or as a
busy-body in other men's matters. Yet if any man suffer as a Chris-
tian, let him not be ashamed; but let him glorify God on this be-
half." And a happy and a blessed thing it is to suffer for the
observation of the special commands of Christ.
IN THE WORSHIP OF GOD. 475
Farther; to encourage us in our duty, the holy faithful God hath
given us many great and 'precious promises that he will graciously
afford unto us his especial, sanctifying, blessing presence, in our at-
tendance on his worship according to his appointment; for as he
promised of old that he would make glorious " the place of his feet/'
or abode amongst his people, Isa. lx. 13, — that he would meet them
in his sanctuary, the place of his worship, and there dwell amongst
them, and bless them, and be their God, Exod. xxix. 42-45, Deut. xiv.
23, 24, — so the Lord Jesus Christ hath promised his presence to the
same ends and purposes, unto all them that assemble together in his
name for the observation of the worship which in the gospel he hath
appointed: Matt, xviii. 20, "For where two or three are gathered toge-
ther in my name, there am I in the midst of them." And therein
is the tabernacle of God, his gracious dwelling-place, with men, Rev.
xxi. 3. Now, when God offereth unto us his presence, his gracious,
blessing, sanctifying, and saving presence, and that in and by pro-
mises which shall never fail, what unspeakable guilt must we needs
contract upon our own souls if we neglect or despise the tenders of
such grace!
But because we are apt to be slothful, and are slow of heart in ad-
mitting a due sense of spiritual things, that fall not in with the light
and principles of nature, to stir us up unto a diligence in our attend-
ance unto the will of God in this matter, he hath declared that he
looks upon our obedience herein as our whole loyalty unto him in
that conjugal covenant which he is pleased in Christ Jesus to take
believers into with himself: Jer. iii. 14, 15, "Turn, O backsliding
children, saith the Lord ; for I am married unto you : and I will take
you one of a city, and two of a family, and I will bring you unto Zion :
and I will give you pastors according to mine heart, which shall
feed you with knowledge and understanding." Coining unto Zion,
in the worship of God, under the leading and conduct of pastors ac-
cording to the heart of God, is our answering the relation wherein
we stand unto him as he is married unto us; and thereupon he
teacheth us that as a husband he is jealous of our discharge of our
duty in this matter, accounting our neglect of his worship, or pro-
fanation of it by inventions and additions of our own, to be spiritual
disloyalty, whoredom and adultery, which his soul abhorreth, for
which he will cast off an.y church or people, and that for ever. See
Exod. xx. 5; Deut. iv. 23, 24; Josh. xxiv. 19; Ezek. xvi. Whatever
he will bear withal in his church, he will not bear with that which
his jealousy is exercised about. If it fransgress therein, he will give
it a bill of divorce ; which repudiated condition is the state of many
churches in the world, however they please and boast themselves in
their meretricious ornaments and practices.
476 A BRIEF INSTRUCTION
To give yet farther strength unto all these considerations, that we
may not only have rules and precepts, but examples also for our in-
struction, God hath given many signal instances of his severity
against persons who, by ignorance, neglect, or regard lessn ess, have
miscarried in not observing exactly his will and appointment in and
about his worship. This was the case of Nadab and Abihu, the sons
of Aaron, Lev. x. 1, 2; of Korah, Dathan, and Abiram, Num. xvi.
1—40 ; of the sons of Eli, — a sin not to be " expiated with sacrifice
nor offering for ever," 1 Sam. ii. 27-34, hi. 14; of Uzza in putting the
ark into a cart, when he should have borne it upon his shoulders,
1 Chron. xiii. 7-10; of Uzziah the king in offering incense con-
trary to God's institution, that duty being appropriated unto the
priests of the posterity of Aaron, 2 Chron. xxvi. 16-21. These are
sufficient intimations of what care and diligence we ought to use in
© ©
attending unto what God hath appointed in his worship ; and although
now, under the New Testament, he doth not ordinarily proceed to the
inflicting of temporal judgments in the like cases of neglect, yet he
hath not wholly left us without instances of his putting forth tokens
of his displeasure in temporal visitations on such miscarriages in his
church : 1 Cor. xi. 30, " For this cause/' saith the apostle, " many
are weak and sickly among you, and many sleep." From all which
it appears of what concernment it is unto the glory of God, and the
salvation of our own souls, to attend diligently unto our duty in the
strict and sincere observation of the worship of the gospel ; for he lets
us know that now a more severe punishment is substituted against
such transgressions in the room of that which he so visibly inflicted
under the Old Testament, Heb. x. 25-29.
Q. 16. Is there yet any other consideration that may stir up
believers to a holy and religious care about the due observation of
the institutions of the gospel?
A. Yea; namely, that the great apostasy of the church in the
last days, foretold in the Scripture, and which God threateneth
to punish and revenge, consists pi-incipally in false worship and
a departure from the institutions of Christ. — Rev. xiii. 4, 5, xvii.
1-5.
Explication. — That there is an apostasy of the church foretold
in the book of the Revelation is acknowledged by all who with sin-
cerity have inquired into the mind of God therein. The state of
things at this day, and for many ages past in the world, sufficiently
confirm that persuasion. And herein sundry things in general are
obvious unto every sober consideration thereof: —
First, The horrible evils, troubles, and confusions that are to be
brought into and upon the world thereby.
IN THE WOESHIP OF GOD. 477
Secondly, The high guilt and provocation of God that is contained
in it and doth accompany it.
Thirdly, The dreadful vengeance that God in his appointed time
will take upon all the promoters and obstinate maintainers of it.
These things are at large all of them foretold in the Revelation ; and
therein also the apostasy itself is set forth as the cause of all the plagues
and destructions that, by the righteous judgment of God, are to be
brought upon the world in these latter days. Now, as God doth
earnestly call upon all that fear him not to intermeddle nor partake
in the sins of the apostates, lest they should also partake in their
judgments, — chap, xviii. 4, " I heard a voice from heaven, saying,
Come out of her, my people, that ye be not partakers of her sins,
and that ye receive not of her plagues;" — so he doth plainly declare
wherein the apostasy and sin itself should principally consist; and
that is in the corrupting and contaminating of the ordinances of his
worship, or the introduction of false worship, joined with the persecu-
tion of them who refused to submit thereunto. For this cause is the
sin itself set out under the name of " fornication" and " whoredom/'
and the church that maintains it is called " The mother of harlots,"
chap. xvii. 5. That by fornication and whoredom in the church,
the adulterating of the worship of God, and the admission of false,
self-invented worship in the room thereof, whereof God is jealous,
is intended, the Scripture everywhere declares. It is easy, then, to
gather of how great concernment unto us it is, especially in these
latter days, wherein this so heinous and provoking sin is prevalent
in the world, carefully to attend unto the safe, unerring rule of wor-
ship, and diligently to perform the duties that are required therein.
Q. 17. Which are the principal institutions of the gospel to be
observed in the worship of God 1
A. 'The calling, gathering, and settling of churches, with their
officers, as the seat and subject of all other solemn instituted worship;
'prayer, with thanksgiving ; 3 singing of psalms ; ipreaching the
word; Administration of the sacraments of baptism and the supper
of the Lord ; 6 discipline and rule of the church collected and settled ;
most of which have also sundry particular duties relating unto them,
and subservient unto their due observation. — 'Matt, xxviii. 19, 20;
Acts ii. 41, 42; 1 Cor. xii. 28; Eph. iv. 11, 12; Matt, xviii. 17, 18;
1 Cor. iv. 17, vii. 17; Acts xiv. 23; Titus i. 5; 1 Tim. iii. 15.—
21 Tim. ii. 1 ; Acts vi. 4, xiii. 2, 3.— 3Eph. v. 19 ; CoL iii. 16.— "2 Tim.
iv. 2; Acts ii. 42; 1 Cor. xiv. 3; Acts vi. 4; Heb. xiii. 7. — sMatt.
xxviii. 19, xxvi. 26, 27; 1 Cor. xi. 23.— 6Matt. xviii. 17-19; Rom.
xii. 6-8; Rev. ii., iii.
Explication. — These things, being all of them afterward to be
478 A BRIEF INSTRUCTION
spoken unto severally and apart, need not here any particular expli-
cation. They are the principal heads wherein gospel worship con-
sisteth, and whereunto the particular duties of it may he reduced.
Q. 18. Whereas sundry of these things are founded in the light
and laiu of nature, as requisite unto all solemn worship, and are,
moreover, commanded in the moral law, and explications of it in
the Old Testament, hoiu do you look upon them as evangelical
institutions, to be observed principally on the authority of Jesus
Christ ?
A. Neither their general suitahleness unto the principles of right
reason and the dictates of the light and law of nature, nor the prac-
tice of them in the worship of God under the Old Testament, does at
all hinder them from depending on the mere institution of Jesus
Christ, as to those especial ends of the glory of God in and by him-
self, and the edification of his church in the faith Avhich is in him,
whereunto he hath appointed them, nor as unto that especial manner
of their performance which he requireth ; in which respects they are
to be observed on the account of his authority and command only.
— Matt. xvii. 5, xxviii. 20 ; John xvi. 23, 24 ; Heb. hi. 4-6 ; Eph. i.
22, ii. 20-22; Heb. xii. 25.
Explication. — The principal thing we are to aim at, in the whole
worship of God, is the discharge of that duty which we owe to Jesus
Christ, the king and head of the church : Heb. iii. 6, " Christ as a
son over his own house, whose house are we." 1 Tim. iii. 15, " That
thou mayest know how thou oughtest to behave thyself in the house
of God, which is the church of the living God." This we can-
not do unless we consider his authority as the formal reason and
cause of our observance of all that we do therein. If we perform
any thing in the worship of God on any other account, it is no part
of our obedience unto him, and so we can neither expect his grace
to assist us, nor have we his promise to accept us therein ; for that
he hath annexed unto our doing and observing whatever he hath
commanded, and that because he hath commanded us: Matt, xxviii.
20, " Teaching them to observe all things whatsoever I have com-
manded you : and, lo, I am with you alway, even unto the end of
the world." This promised presence respects only the observance of
his commands. Some men are apt to look on this authority of
Christ as that which hath the least influence into what they do. If
in any of his institutions they find any thing that is suited or agree-
able unto the light of nature, — as ecclesiastical societies, government
of the church, and the like, they say, are, — they suppose and contend
that that is the ground on which they are to be attended unto, and
so are to be regulated accordingly. The interposition of his autho-
IN THE WORSHIP OF GOD. 479
rity they will allow only in the sacraments, which have no light in
reason or nature ; so desirous are some to have as little to do with
Christ as they can, even in the things that concern the worship of
God ! But it would be somewhat strange, that if what the Lord
Christ hath appointed in his church to be observed in particular, in
an especial manner, for especial ends of his own, hath in the general
nature of it an agreement with what in like cases the light of nature
seems to direct unto, therefore, his authority is not to be considered
as the sole immediate reason of our performance of it. But it is
evident, —
First, That our Lord Jesus Christ being the king and head of his
church, the lord over the house of God, nothing is to be clone
therein but with respect unto his authority: Matt. xvii. 5, "This is
my beloved Son, in whom I am well pleased ; hear ye him." Eph. iv.
15, 16, " Speaking the truth in love, may 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 sop-
plieth, according to the effectual working in the measure of every
part, maketh increase of the body unto the edifying of itself in love."
Chap. ii. 20-22, " Ye are built upon the foundation of the apostles
and prophets, Jesus Christ himself being the chief corner-stone ; in
whom all the building fitly framed together groweth unto an holy
temple in the Lord: in whom ye also are built together for a habi-
tation of God through the Spirit."
Secondly, And that, therefore, the suitableness of any thing to
right reason or the light of nature is no ground for a church-obser-
vation of it, unless it be also appointed and commanded in especial
by Jesus Christ.
Thirdly, That being so appointed and commanded, it becomes an
especial institution of his, and as such is to be observed. So that in
all things that are done, or to be done, with respect unto the worship
of God in the church, the authority of Christ is always principally to
be considered, and every thing to be observed as commanded by him,
without which consideration it hath no place in the worship of God.
Q. 19. What is an instituted church of the go sj) el ?
A. A society of persons called out of the world, or their natural
worldly state, by the administration of the word and Spirit, unto the
obedience of the faith, or the knowledge and worship of God in
Christ, joined together in a holy band, or by special agreement, for
the exei'cise of the communion of saints, in the due observation of all
the ordinances of the gospel. — Rom. i. 5, 6; 1 Cor. i. 2, iv. 15;
Heb. hi. 1; James i. 18; Rev. i. 20; 1 Pet. ii. 5; Eph. ii. 20-22;
2 Cor. vi. 16-18.
480 A BRIEF INSTRUCTION
Explication. — The church whose nature is here inquired after is
not the catholic church of elect believers of all a^es and seasons, from
the beginning of the world unto the end thereof, nor of any one age,
nor the universality of professors of the gospel; but & particular
church, wherein, by the appointment of Christ, all the ordinances of
the worship of God are to be observed and attended unto according
to his will. For although it be required of them of whom a particular
church is constituted that they be true believers, seeing that unless
a man be born again he cannot enter into the kingdom of God, and
so on that account they be members of the church catholic, as also
that they make visible profession of faith and obedience unto Jesus
Christ, yet moreover it is the will, command, and appointment of
Christ, that they should be joined together in particular societies or
churches, for the due observation of the ordinances of the gospel,
which can alone be done in such assemblies. For as the members
of the catholic church are not known unto one another merely on
the account of that faith and union with Christ which make them
so, — whence the whole society of them is, as such, invisible to the
world, and themselves visible only on the account of their profession,
and therefore cannot, merely as such, observe the ordinances of the
gospel, which observation is their profession; — so the visible profes-
sors that are in the world, in any age, cannot at any time assemble
together; which, from the nature of the thing itself, and the institu-
tion of Christ, is indispensably necessary for the celebration of sun-
dry parts of that worship which he requires in his church: and
therefore particular churches are themselves an ordinance of the New
Testament, as the national church of the Jews was of old; for
when God of old erected his worship, and enjoined the solemn ob-
servation of it, he also appointed a church as his institution for the
due celebration of it. That was the people of Israel, solemnly taken
into a church relation with him by covenant ; wherein they took upon
themselves to observe all the laws, and ordinances, and institutions
of his worship: Exod. xx. 19, "Speak thou with us, and we will
hear.'" Chap. xxiv. 3, " And Moses came and told the people all the
words of the Lord, and all the judgments: and all the people
answered with one voice, and said, All the words which the Lord
hath said will we do." Deut. v. 27, "All that the Lord our God
shall speak unto thee, we will hear it, and do it." And God accord-
ingly appointed them ordinances to be observed by the whole con-
gregation of them together, at the same time, in the same place:
Exod. xxiii. 1 7, " Three times in the year all thy males shall appear
before the Lord God." Deut. xvi. 16, " Three times in a year shall
all thy males appear before the Lord thy God in the place which
he shall choose."
IN THE WORSHIP OF GOD. 481
Neither would God allow any stranger, any one not of the church
so instituted by him, to celebrate any part of his instituted worship,
until he was solemnly admitted into that church as a member
thereof: Exod. xii. 47, 48, " All the congregation of Israel shall keep
it. And when a stranger shall sojourn with thee, and will keep the
passover to the Lord, let all his males be circumcised, and then let
him come near and keep it; and he shall be as one that is born in
the land : for no uncircumcised person shall eat thereof."
To the same end and purpose, when the knowledge of God was to
be diffused all the world over by the preaching of the gospel, and
believers of all nations under heaven were to be admitted unto the
privilege of his worship, Eph. ii. 13-18, the national church of the
Jews with all the ordinances of it being removed and taken away,
the Lord Christ hath appointed particular churches, or united as-
semblies of believers, amongst and by whom he will have all his holy
ordinances of worship celebrated. And this institution of his, at the
first preaching of the gospel, was invariably and inviolably observed
by all that took on them to be his disciples, without any one instance
of questioning it to the contrary in the whole world, or the celebra-
tion of any ordinances of his worship amongst any persons, but only
in such societies or particular churches. And there is sufficient evi-
dence and warranty of this institution given us in the Scripture;
for, —
First, They are appointed and approved by Christ: Matt, xviii.
15-20, " If thy brother shall trespass against thee, go and tell him
his fault between thee and him alone: if he shall hear thee, thou
hast gained thy brother. But if he will not hear thee, then take
with thee one or two more, that in the mouth of two or three wit-
nesses every word may be established. And if he shall neglect to
hear them, tell it unto the church: but if he neglect to hear the
church, let him be unto thee as a heathen man and a publican.
Verily I say unto you, Whatsoever ye shall bind on earth shall be
bound in heaven : and whatsoever ye shall loose on earth shall be
loosed also in heaven. Again I say unto you, That if two of you
shall agree on earth as touching any thing that they shall ask, it
shall be done for them of my Father which is in heaven. For where
two or three are gathered together in my name, there am I in the
midst of them."
Such a church he supposeth and approveth as his disciples had
relation unto, and as any one of them could have recourse unto,
as a brother, in obedience to his commands and directions. This
could not be the church of the Jews, neither in its whole body nor
in any of its judicatories; for as at that time there was a solemn
decree of excommunication against all and every one that should
VOL. XV. 31
4S2 A BRIEF INSTRUCTION
profess his name, — John ix. 22, "The Jews had agreed already,
that if any man did confess that he was Christ, he should be put
out of the synagogue/' — which was executed accordingly upon the
man that was born blind, verse 84, which utterly disabled them
from making any use of this direction, command, or institution of
his for the present; so afterward the chief business of the rulers of
those assemblies, from the highest court of their sanhedrim to the
meanest judicatory in their synagogues, was to persecute them and
bring them unto death: Matt. x. 17, "They will deliver you up to
the councils, and they will scourge you in their synagogues;" John
xv. 20, 21. And it is not likely that the Lord Christ would send his
disciples for direction and satisfaction in the weighty matters of
their obedience unto him, and mutual love towards one another,
unto them with whom they neither had, nor could, nor ought to
have, any thing to do withal ; and if they were intended, they were
all already made as heathens and publicans, being cast out by them
for refusing to hear them in their blasphemies and persecutions of
Christ himself. Such a society, also, is plainly intended as where-
unto Christ promiseth his presence by his Spirit, and whose right-
eous sentences he takes upon himself to ratify and confirm in heaven.
Moreover, such a church doth he direct unto as with which his
disciples were to have familiar, brotherly, constant converse and
communion, with whom they were so to be joined in society as to
be owned or rejected by them according to their judgment; as is
apparent in the practioe enjoined unto them, and without relation
whereunto no duty here appointed could be performed. As, there-
fore, the very name of the church and nature of the thing bespeak
a society, so it is evident that no society but that of a particular
church of the gospel can be here intended.
Secondly, These churches he calls his "candlesticks," Rev. i. 20,
in allusion unto the candlesticks of the temple; which, being an insti-
tution of the Old Testament, doth directly declare these churches to
be so under the New. And this he speaks in reference unto those
seven principal churches of Asia, every one of which was a candle-
stick or an institution of his own.
Thirdly, In pursuit of this appointment of Christ, and by bis au-
thority, the apostles, so soon as any were converted unto the faith
at Jerusalem, although the old national church-state of the Jews
was yet continued, gathered them into a church or society for cele-
bration of the ordinances of the gospel: Acts ii. 41, 42, "They that
gladly received his word were baptized. And they continued sted-
fastly in the apostles' doctrine and fellowship, and in breaking of
bread, and in prayers." Verse 47, " The Lord added to the church
daily such as should be saved." And this company is expressly
IN THE WORSHIP OF GOD. 483
called " The church at Jerusalem/' Acts viii. 1. This church, thus
called and collected out of the church of the Jews, was the rule and
pattern of the disposing of all the disciples of Christ into church-
societies, in obedience unto his command, throughout the world,
Acts xi. 26, xiv. 23, 27.
Fourthly, They took care for the forming, completing, and estab-
lishing them in order according to his will, under the rule of them
given and granted unto them by himself for that purpose ; all in a
steady pursuit of the commands of Christ : Acts xiv. 23, " They
ordained them elders in every church " Titus i. 5, " For this cause
left I thee in Crete, that thou shouldest set in order the things that
are wanting, and ordain elders in every city, as I had appointed
thee;" 1 Cor. xii. 28; Eph. iv. 11, 12.
Fifthly, They do everywhere, in the name and authority of Christ,
give unto these churches rules, directions, and precepts, for the due
ordering of all things relating to the worship of God, and according
to his mind, as we shall see afterward in particular; for, —
1. There is no charge given unto the officers, ministers, guides, or
overseers that he hath appointed, but it is in reference unto the dis-
charge of their duty in such churches. That ministers or officers are
of Christ's appointment is expressly declared, Eph. iv. 11, 12, "He
gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers ; for the perfecting of the saints, for the
work of the ministry, for the edifying of the body of Christ." 1 Cor.
xii. 28, " God hath set some in the church, first apostles, secondarily
prophets, thirdly teachers." These are of Christ's institution, but to
what end? Why, as they were ordained in every church, Acts xiv.
23, Titus i. 5, so then- whole charge is limited to the churches: Acts
xx. 17, 18, 28, "He sent to Ephesus, and called the elders of the
church, and said to them, Take heed therefore unto yourselves, and
to all the flock, over the which the Holy Ghost hath made you over-
seers, to feed the church of God, which he hath purchased with his own
blood;" 1 Pet. v. 1, 2, "The elders which are among you I exhort:
feed the flock of God which is among you, taking the oversight
thereof;" 1 Tim. hi. 15; Col. iv. 17, "And say to Archippus, Take
heed to the ministry which thou hast received in the Lord, that thou
fulfil it." They were the churches of Christ wherein they ministered ;
which Christ, appointing them to take care of, manifests to be his
own institution and appointment. And this is fully declared, Rev.
ii., iii., where all the dealings of Christ with his angels, or ministers,
are about their behaviour and deportment among his candlesticks,
each of them, the candlestick whereunto he was related, or the par-
ticular churches that they had care of and presided in, the candle-
sticks behi£j no less of the institution of Christ than the angels. And
484 A BRIEF INSTRUCTION
they were distinct particular churches, which had their distinct par-
ticular officers, whom he treateth distinctly withal about his institu-
tions and worship, especially about that of the state of the churches
themselves, and their constitution according to his mind.
2. There is no instruction, exhortation, or reproof given unto any
of the disciples of Christ after his ascension, in any of the books of
the New Testament, but as they were collected into and were mem-
bers of such particular churches. This will be evidenced in the many
instances of those duties that shall afterward be insisted on. And
the Lord Christ hath not left that as a matter of liberty, choice, or
conveniency, which he hath made the foundation of the due manner
of the performance of all those duties whereby his disciples yield
obedience unto his commands, to his glory in the world.
Sixthly, The principal -writings of the apostles are expressly
directed unto such churches, and all of them intentionally, 1 Cor.
i. 1, 2; 2 Cor. i. 1 ; Gal. i. 1, 2; Phil. i. 1 ; Col. i. 1, 2, iv. 16; 1 Thess.
i. 1 ; 2 Thess. i. 1 ; Eph. i. 1, compared with Acts xx. 17; 1 Pet. v. 2 ; —
or unto particular persons, giving directions for their behaviour and
duty in such churches, 1 Tim. iii. 15; Titus i. 5. So that the great
care of the apostles was about these churches, as the principal insti-
tution of Christ, and that whereon the due observance of all his
other commands doth depend. Of what nature or sort these churches
were shall be afterward evinced ; we here only manifest their insti-
tution by the authority of Christ.
Seventhly, Much of the writings of the apostles, in those epistles
directed to those churches, consists in rules, precepts, instructions,
and exhortations for the guidance and preservation of them in purity
and order, with their continuance in a condition of due obedience
unto the Lord Christ. To this end do they so fully and largely ac-
quaint the rulers and members of them with their mutual duty in
that especial relation wherein they stand to each other; as also all
persons in particular in what is required of them by virtue of their
membership in any particular society; as may be seen at large in
sundry of Paul's epistles. And to give more strength hereunto, our
Lord Jesus Christ, in the revelation that he made of his mind and
will personally after his ascension into heaven, insisted principally
about the condition, order, and preservation of particular churches,
not taking notice of any of his disciples not belonging to them or
joined with them. These he warns, reproves, instructs, threatens
commands ; all in order to their walking before him in the condition
of particular churches, Rev. ii. and iii. at large.
Besides, as he hath appointed them to be the seat and subject of
all his ordinances, having granted the right of them unto them alone,
1 Tim. iii. 15, intrusting them with the exercise of that authority
IN THE WORSHIP OF GOD. 485
which he puts forth in the rule of his disciples in this world, he hath
also appointed the most holy institution of his supper to denote and
express that union and communion which the members of each of
these churches have by his ordinance among themselves : 1 Cor. x.
16, 17, " The clip of blessing which we bless, is it not the communion
of the blood of Christ? The bread which we break, is it not the com-
munion of the body of Christ? For we being many are one bread,
and one body : for we are all partakers of that one bread/' And also
he gives out unto them the gifts and graces of his Spirit, to make
every one of them meet for and useful in that place which he holds
in such churches; as the apostle discourseth at large, 1 Cor. xii.
15-26; Col. ii. 19; Eph. iv. 16. It is manifest, then, that no ordi-
nance of Christ is appointed to be observed by his disciples, no com-
munication of the gifts of the Holy Ghost is promised to them, no
especial duty is required of them, but with respect unto these churches
of his institution.
In the answer to this question four things are declared tending to
the explication of the nature of a particular church or churches:
— 1. The subject-matter of them, or the persons whereof such a
church doth or ought to consist. 2. The means whereby they are
brought into a condition capable of such an estate, or qualified for it.
3. The general ends of their calling. 4. The especial means where-
by they are constituted a church; which last will be spoken unto in
the next question.
For the first, all men are by nature the children of wrath, and do
belong unto the world, which is the kingdom of Satan, and are under
the power of darkness, as the Scripture everywhere declares. In this
state men are not subjects of the kingdom of Christ, nor meet to be-
come members of his church. Out of this condition they cannot
deliver themselves. They have neither will unto it nor power for it ;
but they are called out of it. This calling is that which effectually
delivers them from the kingdom of Satan, and translates them into
the kingdom of Christ. And this work or effect, the Scripture, on
several accounts, variously expresseth; sometimes by regeneration,
or a new birth; sometimes by conversion, or turning unto God;
sometimes by vivification, or quickening from the dead ; sometimes
by illumination, or opening of the eyes of the blind ; — all which are
carried on by sanctijication in holiness, and attended with justifica-
tion and adoption. And as these are all distinct in themselves, hav-
ing several formal reasons of them, so they all concur to complete
that effectual vocation or calling that is required to constitute per-
sons members of the church. For besides that this is signified by
the typical holiness of the church of old, into the room whereof real
holiness was to succeed under the New Testament, — Exod. xix. 6 ; Ps.
486 A BRIEF INSTRUCTION
xxiv. 3-6, xv. 1, 2; Isa. xxxv. 8, 9, liv. 13, 14, lx. 2] ; 1 Pet. ii. 9,— our
Lord Jesus Christ hath laid it down as an everlasting rule, that " ex-
cept a man be born again, he cannot enter into the kingdom of God,"
John iii. 3, 5, requiring regeneration as an indispensable condition in a
member of his church, a subject of his kingdom : for his temple is now
to be built of living stones, 1 Pet. ii. 5, — men spiritually and savingly
quickened from their death in sin, and by the Holy Ghost, whereof
they are partakers, made a meet habitation of God, Eph. ii. 21, 22;
1 Cor. iii. 16; 2 Cor. vi. 16; which receiving vital supplies from
Christ its head, increaseth in faith and holiness, edifying itself in
love, Eph. iv. 15, 16. And as the apostles in their writings do as-
cribe unto all the churches, and the members of them, a participa-
tion in this effectual vocation, affirming that they are " saints, called,
sanctified, justified/' and accepted with God in Christ, — Rom. i. 5, 6 ;
1 Cor. i. 2, iv. 15; Heb. iii. 1 ; James i. 18; 1 Pet. ii. 5; 2 Cor. vi.
17, 18; 1 Cor. vi. 11, — so many of the duties that are required of
them in that relation and condition are such as none can perform
unto the glory of God, their own benefit, and the edification of others
(the ends of all obedience), unless they are partakers of this effec-
tual calling, 1 Cor. x. 16, 17, xii. 12; Eph. iv. 16. Add hereunto
that these churches, and the members of them, are not only com-
manded to separate themselves, as to their worship of God, from the
world, — that is, men in their worldly state and condition, — but are
also required, when any amongst them transgress against the rules
and laws of this holy calling above described, to cast them out of their
society and communion, 1 Cor. v. 13. From all which ii appears who
are the subject-matter of these churches of Christ; as also, secondly,
the means whereby they come to be so, — namely, the administration
of the Spirit and word of Christ; and, thirdly, the general ends of
their calling, which are all spoken to in this answer.
Q. 20. By what means do persons so called become a church of
Christ?
A. They are constituted a church, and interested in the rights,
power, and privileges of a gospel church, by the will, promise, autho-
rity, and law of Jesus Christ, upon their own voluntary consent and
engagement to walk together in the due subjection of their souls and
consciences unto his authority, as their king, priest, and prophet, ami
in a holy observation of all his commands, ordinances, and ap-
pointments.— Matt, xviii. 20, xxviii. 19, 20; Acts ii. 41, 42; Exod.
xxiv. 3; Deut. v. 27; Ps. ex. 3; Isa. xliv. 5, lix. 21 ; Eph. iv. 7-10;
2 Cor. viii. 5.
Explication. — That the Lord Christ hath constituted such a
church-state as that which wc inquire about hath been proved al-
IN THE WORSHIP OF GOD. 487
ready. Unto a church so constituted he hath also, by his word and
promise, annexed all those privileges and powers which we find a
church to be intrusted withal. This he hath done by the standing
and unalterable law of the gospel, which is the charter of their spiri-
tual society and incorporation. Neither are nor can any persons be
interested in the rights of a church any otherwise but by virtue of
this law and constitution. This, therefore, is first to be laid down,
that the sole moral foundation of that church-state which we inquire
after is laid in the word, law, and appointment of Christ. He alone
hath authority to erect such a society ; he is the builder of this house
as well as the lord over it, Heb. iii. 3-6. Neither without it can all
the authority of men in the world appoint such a state or erect a
church; and all acceptable actings of men herein are no other but
acts of pure obedience unto Christ.
Furthermore, we have declared that the Lord Christ, by the dis-
pensation of his word and Spirit, doth prepare and fit men to be
subjects of his kingdom, members of his church. The work of send-
ing forth the means of the conversion of the souls of men, of trans-
lating them from the power of darkness into light, he hath taken
upon himself, and doth effectually accomplish it in every generation.
And by this means he builds his church, for unto all persons so
called he gives command that they shall do and observe what-
ever he hath appointed them to do, Matt, xxviii. 20 ; in particular,
that they profess their subjection to him, and their obedience, in
joining themselves in that state wherein they may be enabled to
observe all his other law's and institutions, with the whole worship
of God required therein. Being converted unto God by his word and
Spirit, they are to consider how they may now obey the Lord Christ
in all things. Amongst his commands, this of joining themselves in
church-societies, wherein he hath promised his presence with them,
Matt, xviii. 20, — that is, to dwell amongst them by his word and
Spirit, Isa. lix. 21, — is the very first. This, by virtue of that com-
mand and promise of his, they are warranted and enabled to do ; nor
do they need any other warrant. The authority of Christ is sufficient
to bear men out in the discharge of their duty to him. Being then
made willing and ready in the day of his power, Ps. ex. 3, they con-
sent, choose, and agree to walk together in the observation of all his
commands. And hereby do they become a church; for their be-
coming a church is an act of their willing obedience unto Christ.
This is an act of their wills, guided by rule ; for this also is necessary,
that they proceed herein according to the rules of his appointment,
afterward to be unfolded. And herein, upon their obedience unto
the commands of Christ, and faith in his promises, do believers, by
virtue of his law and constitution, become a gospel church, and are
488 A BEIEF TNSTl:r< i
really and truly interested in -'ill the power, rights, and privileges
that are granted unto any church of Christ; for in this obedience
they do the e two things, which alone he requires in any persons for
the obtaining of an Interest in these privileges: First, Theya
him, his person, his authority, his law, bis grace; .secondly, They
take upon themselves the observance of all his commands.
Thus did God take the children of Israel into a church-state of
old. Il<- proposed unto them the church-obedience that he required
of them, and they voluntarily and freely took upon themselves the
performance of it: Exod xxiv. 3, ''And Moses came and told the
people all the words of the Lobd, and all the judgments: and all the
people answered, with one voice, and said, All the words which the
Lord hath said will we do:" so Deut. v. 27. And hereby they had
their solemn admission into their church-state and relation unto God
And the like course they took whenever there was need of renew-
ing their engagements: Josh. xxiv. 18-22, "And the people said,
We will serve the Lord; for he is our God And Joshua said unto
the people, Ye are witnesses against yourselves that ye have chosen
the LOBD, to serve him. And they said, We are witnesses." This
■was the covenant that was between God and that people, which wa .
.solemnly renewed so often as the church was eminently reformed.
.Now, although the outward solemnity and ceremonies of this cove-
nant, were peculiar unto that, people, yet as to the suhstance and
nature of it, in a sacred consent for the performance of all those
duties towards ( lod and one anoi her w hich the nature and edification
of a church do require, it belongs to every church as such, even under
the gospel.
And this is the way whereby believers, or the disciples of Christ,
do enter into this state, the formal constituting cause of any church,
this account doth the apostle give of the churches of the Macedo-
nians: 2 Cor. viii. 5, "And this they did, not as we hoped, but first
gave their own selves to the Lord, and unto us by the will of God/'
before the performance of other duties; and in order thereunto, they
first gave themselves to the Lord Jesus Christ, or took upon them-
selves the observance of his commands and institutions, which is the
intendment, of that expression. Amon- these commands one was,
that, they should give np themselves to the apo ties' doctrine, rule,
and government, in the order by Christ prescribed,- that is, in
church-order. This, therefore, they did by the will o/Ood, accord-
ing to hi will and appointment. This description doth the apostle
of the way wherehy the believers of Macedonia, were brought
into churches. It was by their own obedience unto the will of God;
consenting, agreeing, and taking upon themselves the observation of
all the commands and institutions of Christ, according to the direc-
IN THE WORSHIP OF GOD. 489
tion and guidance of the apostles. So did the believers at Jerusalem,
Acts ii. 41, 42. Being converted by the word, and making profes-
sion of that conversion in their baptism, they gave up themselves to
a steadfast continuance in the observation of all other ordinances of
the gospel.
Besides, the church is a house, a temple, — the " house of God,"
1 Tim. iii. 15; the " house of Christ/' Heb. hi. G; the " temple of the
Lord,"Eph. ii. 21, 22. Believers, singly considered, are "stones, living
stones," 1 Pet. ii. 5. Now, how shall these " living stones" come to
be a house, a temple ? Can it be by occasional occurrences, civil co-
habitation in political precincts, usage, or custom of assembling for
some parts of worship in any place ? These things will never frame
them into a house or temple. This can be no otherwise done but by
their own voluntary consent and disposition: Eph. ii. 19-22, "Ye
are fellow-citizens with the saints, and of the household of God; and
are built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner-stone ; in whom all the building
fitly framed together groweth unto a holy temple in the Lord : in
whom ye also are builded together for an habitation of God through
the Spirit." Chap. iv. 16, " From whom the whole body fitly joined
together and compacted by that which every joint supplieth, accord-
ing to the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love." From these
and sundry other places it is manifest that the way and means of
believers' coalition into a church-state is their own obedience of faith,
acting itself in a joint voluntary consent to walk together in a holy
observation of the commands of Christ ; whence the being and union
of a particular church is given unto any convenient number of them
by his law and constitution.
Q. 21. Seeing the church is a society or spiritual incorporation
of persons under rule, government, or discipline, declare who or
what are the rulers, governors, or officers therein under Jesus
Christ ?
A. They have been of two sorts: — 1. Extraordinary, appointed
for a season only; and, 2. Ordinary, to continue unto the end of the
world.
Q. 22. Who are the extraordinary officers, or rulers, or ministers
of the church, appointed to serve the Lord Jesus Christ therein for
a season only ?
A. 2The apostles of our Lord Jesus Christ, with 2the evangelists
and prophets, endowed with extraordinary gifts of the Holy Ghost,
associated with them and employed by them in their works and
490 A BRIEF INSTRUCTION
ministry. — ^latt. x. 2-4; Acts i. 26; 1 Cor. xii. 28; Epli. iv. 11. —
2 Luke x. 1; 2 Tim. iv. 5; Titus i. 5; Acts xi. 27, 28, xxi. 9-11;
2 Cor. i. 1.
Explication. — That the church is a spiritual corporation, attended
with rule and government, is evident from the nature of the thing
itself and testimonies of Scripture. Only, as the kingdom of Christ
is not of this world or worldly, so this rule and government of the
church is not merely external and secular, but spiritual. Neither
doth this rule at all belong unto it merely as materially considered,
in men yielding obedience unto the call which is the foundation of
the church ; nor absolutely, as it is formally constituted a church by
the consent and agreement described; but, moreover, it is required
that it be organically complete, with officers or rulers. Now, to the
constitution of such a society or corporation there is required, —
First, That the persons whereof it is constituted do consent to-
gether into it for the attaining of the ends which they design. With-
out this no society of any kind can exist. This is the form of men's
coalescency into societies; and that there is in the church such
consent and agreement hath been showed.
Secondly, That there be rules or laws for the guidance and direc-
tion of all the members of the society, in order to their pursuit of
the proper ends of it. That such rules or laws are given and pre-
scribed by the Lord Christ unto the church will afterward appear, in
our consideration of them in particular; so that the church is a so-
ciety of men walking according unto rule or law for the attaining of
the ends of the society.
Thirdly, That there be authority instituted to see to the due ob-
servation of these rules and laws of the society, which consists in
this: — 1. That some be appointed to rule and govern in the church;
2. Others to obey and be ruled or governed; both according to the
laws of the society, and not otherwise. And both these are eminently
found in this church-state, as we shall see in the ensuing questions,
with their answers and explications.
Now, that these officers or rulers should be of two sorts, both the
nature of the thing itself required and so hath our Lord Jesus Christ
appointed ; for when the church was first to be called, gathered, and
erected, it was necessary that some persons should be extraordinarily
employed in that work, for ordinary officers antecedent unto the
calling and erection of the church there could be none. And, there-
fore, these persons were in an extraordinary manner endowed with
all that power which afterward was to reside in the churches tlu-m-
selves; and, moreover, with that which was peculiarly needful unto
the discharge and performance of that special duty and Avork that
they were appointed unto. But when churches were called, gathered,
IN THE WORSHIP OF GOD. 491
erected, and settled for continuance, there was need of officers suited
to their state and condition, called in an ordinary way, — that is, in a
way appointed for continuance unto the end of the world ; and to be
employed in the ordinary work of the church, — that is, the duties of
it which were constantly incumbent on it by virtue of the command
and appointment of Christ.
Q. 23. Who are the ordinary officers or ministers of Christ in the
church, to be always continued therein?
A. Those whom the Scripture calls pastors and teachers, bishops,
elders, and guides. — Acts xiv. 23, xx. 17, 28; 1 Cor. xii. 28; Eph.
iv. 11; Phil. i. 1; 1 Tim. iii. 1, 2, v. 17; Titus i. 5, 7; Heb. xiii.
7, 17; 1 Pet. v. 1.
Explication. — Several names are, on several accounts, partly de-
signing their authority, partly their duty, and partly the manner of
their discharge thereof, assigned in the Scripture to the ordinary
ministers of the churches. Sometimes they are called " pastors and
teachers/' Eph. iv. 11 ; 1 Cor. xii. 28; — sometimes " bishops" or
" overseers/' Phil. i. 1 ; Acts xx. 28 ; — sometimes " elders," Titus i. 5 ;
1 Pet. v. 1 ; 1 Tim. v. 1 7 ; Acts xiv. 23, xx. 1 7 ; — sometimes " guides,"
Heb. xiii. 7, 17. By all which names, and sundry others whereby
they are expressed, the same sort, order, and degree of persons is
intended. Nor is any one of these names applied or accommodated
unto any, but all the rest are also in like manner; so that he who
is a pastor or a teacher is also a bishop or overseer, a presbyter
or elder, a guide or ruler, a minister, a servant of the church for the
Lord's sake. And of all other names assigned to the ministers of
the church, that of bishop can least of all be thought to have de-
signed any special order or degree of pre-eminence amongst them ;
for whereas it is but four times, or in four places, used in the New
Testament as denoting any officers of the church, in each of them
it is manifest that those expressed by the other names of elders
and ministers are intended. So, Acts xx. 28, the bishops are the
elders of the particular church of Ephesus, verse 17. Phil. i. 1,
there were many bishops in that one particular church, who had only
deacons joined with them; that is, they were the elders of it, Titus
i. 7. The bishops were the elders to be ordained, verse 5 ; which
persons are also directly intended, 1 Tim. iii. 2, as is evident from
the coincidence of the directions given by the apostle about them,
and the immediate adjoining of deacons unto them, verse 8; so that
no name could be fixed on with less probability, to assert from it a
special supreme order or degree of men in the ministry, than this of
bishops. Neither is there any mention in any place of Scripture of
any such pre-eminence of one sort of these church-officers or minis-
492 A BRIEF INSTRUCTION
ters over another, not in particular in those places where the officers
of the church are in an especial manner enumerated, as 1 Cor. xii.
28; Eph. iv. 11; Rom. xii. 5-8. Nor is there any mention of any
special office that should he peculiar unto such officers; or of
any gifts or qualifications that should he required in them ; or of
any special way of calling or setting apart to their office; nor of
any kind of church that they should relate unto, different from
the churches that other elders or pastors do minister in ; nor of any
special rule or direction for their trial ; nor any commands for obe-
dience unto them hut what are common to all ministers of the
churches of Christ duly discharging their trust and performing their
duty; no intimation is given unto either elders or ministers to obey
them, or directions how to respect them, nor unto them how to be-
have themselves towards them : but all these things are spoken and
delivered promiscuously and equally concerning all ministers of the
gospel. It is evident, then, that these appellations do not belong
unto one sort of ministers, not one more than another. And for what
is pleaded by some from the example of Timothy and Titus, it is
said that when any persons can prove themselves to be evangelists,
2 Tim. iv. 5, to be called unto their office upon antecedent prophecy,
1 Tim. i. 18, and to be sent by the apostles, and in an especial manner
to be directed by them in some employment for a season, which they
are not ordinarily to attend unto, Titus i. 5, iii. 12, it will be granted
that they have another duty and office committed unto them than
those who are only bishops or elders in the Scripture.
Q. 24. What are the 'principal differences between these two sorts
of officers or rulers in the church, extraordinary and ordinary ?
A. xThe former were called to their office immediately by Jesus
Christ in his own person, or revelation made by the Holy Ghost in
his name to that purpose ; the latter by the suffrage, choice, and
appointment of the church itself. 2The former, both in their office
and work, were independent on, and antecedent unto, all or any
churches, whose calling and gathering depended on their office as its
consequent and effect; the latter, in both, consequent unto the call-
ing, gathering, and constituting of the churches themselves, as an
effect thereof, in their tendency unto completeness and perfection.
3The authority of the former being communicated unto them imme-
diately by Jesus Christ, without any intervenient actings of any
church, extended itself equally unto all churches whatever; that of
the latter being derived unto them from Christ by the election and
designation of the church, is in the exercise of it confined unto that
church wherein and whereby it is so derived unto them. 'They
differ also in the gifts, which were suited unto their several distinct
IN THE WORSHIP OF GOD. 493
works and employments. — TMatt. x. 1; Luke x. 1; Gal. i. 1; Acts i.
26, vi. 3, xiv. 23.— 2 John xx. 21-23; Gal. i. 1; Eph. ii. 20; Rev.
xxi. 14; Acts xiv. 23; Titus i. 5, 7.— 3Matt. xxviii. 18-20; 2 Cor.
xi. 28; Acts xx. 28; 1 Pet. v. 2; Col. iv. 17.— "1 Cor. xii. 28-33.
The answer hereunto is such as needs no farther explication.
Q. 25. What is required unto the due constitution of an elder,
pastor, or teacher of the church ?
A. -"That he be furnished with the gifts of the Holy Spirit for the
edification of the church, and the evangelical discharge of the work
of the ministry; 2that he be unblamable, holy, and exemplary in
his conversation; 3that he have a willing mind to give up himself
unto the Lord in the work of the ministry ; 4that he be called and
chosen by the suffrage and consent of the church; 5that he be
solemnly set apart by fasting and prayer, and imposition of hands,
unto his work and ministry. — aEph. iv. 7, 8, 11-13. — 2 Titus i. 7-9;
1 Tim. iii. 2-7.— 31 Pet. v. 1-3.— 4 Acts xiv. 23.— 5 Acts xiii. 2, 3;
1 Tim. iv. 14, v. 22.
Explication. — Five things are here said to be required unto the
due and solemn constitution of a minister, guide, elder, pastor, or
teacher of the church, which, as they do all equally belong unto
the essence of the call, so they are all indispensably necessary unto
him that would be accounted to have taken that office upon him
according to the mind of Christ; and they are plainly expressed in
the Scripture.
The first is, That they be furnished with the gifts of the Holy
Ghost for the discharge of the ministry. The communication of
the gifts of the Holy Ghost is the foundation of the ministry, as
the apostle declares, Eph. iv. 7, 8, 11-13, " But unto every one of
us is given grace according to the measure of the gift of Christ.
Wherefore he saith, When he ascended up on high, he led captivity
captive, and gave gifts unto men. And he gave some, apostles ; and
some, prophets; and some, evangelists ; and some, pastors and teachers;
for the perfecting of the saints, for the work of the ministry, for the edi-
fying of the body of Christ : till we all come in the unity of the faith,
and of the knowledge of the Son of God, unto a perfect man." And
if this were not continued, if the Lord Christ did not continue to
give gifts unto men for that end, the ministry must and would cease
in the church, and all church order and administrations thereon.
The exercise, also, of the gifts is required in all them that are called
unto sacred offices: 1 Tim. iv. 14, "Neglect not the gift that is in
thee." Hence, persons destitute of these gifts of the Spirit, as they
cannot in a due manner discharge any one duty of the ministry, so,
wanting an interest in that which is the foundation of the office, are
494 A BRIEF INSTRUCTION
not esteemed of God as ministers at all, whatever their outward call
may be: Hos. iv. 6, " Because thou hast rejected knowledge, I will
also reject thee, that thou shalt be no priest to me."
Secondly, Their unblamableness and holiness of conversation is
previously required in them that are to be set apart unto the minis-
try. This the apostle expressly declares, and lays down many par-
ticular instances whereby it is to be tried : Tit. i. 7-9, "For a bishop
must be blameless, as the steward of God ; not self-willed, not soon
angry, not given to wine, no striker, not given to filthy lucre ; but a
lover of hospitality, a lover of good men, sober, just, holy, temperate ;
holding fast the faithful word as he hath been taught, that he may
be able by sound doctrine both to exhort and convince the gain say ers."
1 Tim. iii. 2-7, " A bishop must be blameless, the husband of one
wife, vigilant, sober, of good behaviour, given to hospitality, apt to
teach ; not given to wine, no striker, not greedy of filthy lucre ; but
patient, not a brawler, not covetous; one that ruleth well his own
house, having his children in subjection with all gravity; (for if a
man know not how to rule his own house, how shall he take care of
the church of God?) not a novice, lest being lifted up with pride he
fall into the condemnation of the devil. Moreover he must have a
good report of them which are without; lest he fall into reproach
and the snare of the devil." Not that the particulars here mentioned
by the apostle are only to be considered in the conversation of the
person to be called to the ministry, but that, in a universal holy con-
versation, these things he requires that he should be eminent in
amongst believers, as those which have an especial respect to his
work and office. And a failure in any of them is a just cause or
reason to debar any person from obtaining a part and lot in this
matter; for whereas the especial end of the ministry is to promote
and further faith and holiness in the church by the edification of it,
how unreasonable a thing would it be if men should be admitted
unto the work of it who in their own persons were strangers both
unto faith and holiness ! And herein are the elders of the churches
seriously to exercise themselves unto God, that they may be an ex-
ample unto the flock, in a universal labouring after conformity in
their lives unto the great bishop and pastor of the church, our Lord
Jesus Christ.
Thirdly, It is required that such a person have a willing mind to
give up himself unto God in this work: 1 Pet. v. 1-3, " The elders
which are among you, I exhort: feed the flock of God which is among
you, taking the oversight thereof, not by constraint, but willingly;
not for filthy lucre, but of a ready mind ; neither as being lords over
God's heritage, but being ensamples to the flock." Willingness and
readiness of mind are the things here required as a previous quail-
IN THE WOKSHIP OF GOD. 495
fication unto any man's susception of this office ; and two things doth
the apostle declare to be contrary hereunto: — -
1. The undertaking of it by constraint, which compriseth every
antecedent external impression upon the mind of the undertaker;
such are personal outward necessities, compulsions of friends and re-
lations, want of other ways of subsistence in the world,— all which,
and the like, are condemned by the apostle as bringing some con-
straint on the mind, which on other accounts ought to be free and
willing; as also, all tergiversation and backwardness in persons duly
qualified and called, on the consideration of difficulties, temptations,
straits, persecutions, is here condemned.
2. An eye and regard unto filthy lucre or profit in the world is
proposed as opposite unto the readiness of mind which is required in
them that are called to this work. An aim in this employment for
men by it to advantage themselves in the outward things of this
world, — without which it is evident that the whole work and office
would lie neglected by the most of them who now would be ac-
counted partakers of it, — is openly here condemned by the apostle.
Fourthly, Election, by the suffrage and consent of the church, is
required unto the calling of a pastor or teacher; so that without it
formally or virtually given or obtained, the call, however otherwise
carried on or solemnized, is irregular and defective. There are but
two places in the New Testament where there is mention of the
manner whereby any are called in an ordinary way unto any minis-
try in the church, and in both of them there is mention of their
election by the community of the church; and in both of them the
apostles themselves presided with a fulness of church-power, and yet
would not deprive the churches of that which was their liberty and
privilege. The first of these is Acts vi., where all the apostles to-
gether, to give a rule unto the future proceeding of all churches in
the constitution of officers amongst them, do appoint the multitude
of the disciples, or community of the church, to look out from among
themselves, or to choose the persons that were to be set apart therein
unto their office; which they did accordingly: Verses 2, 3, 5, " Then
the twelve called the multitude of the disciples unto them, and said,
It is not reason that we should leave the word of God, and serve
tables. Wherefore, brethren, look ye out among you seven men of
honest report, full of the Holy Ghost and wisdom. And the saying
pleased the whole multitude: and they chose Stephen," etc. This
was done when only deacons were to be ordained, in whom the in-
terest and concernment of the church is not to be compared with
that which it hath in its pastors, teachers, and elders. The same is
mentioned again, Acts xiv. 23, where Paul and Barnabas are said to
ordain elders in the churches by their election and suffrage ; for the
496 A BRIEF INSTRUCTION
word there used will admit of no other sense, however it be ambigu-
ously expressed in our translation. Neither can any instance be
given of the use of that word, applied unto the communication of
any office or power to any person or persons in an assembly, wherein
it denoteth any other action but the suffrage of the multitude; and
this it doth constantly in all writers in the Greek tongue. And
hence it was that this right and privilege of the church, in choosing
of those who are to be set over them in the work of the Lord, was a
long time preserved inviolate in the primitive churches, as the an-
cients do abundantly testify. Yea, the show and appearance of it
could never be utterly thrust out of the world, but is still retained
in those churches which yet reject the thing itself. And this insti-
tution of our Lord Jesus Christ by his apostles is suited to the nature
of the church, and of the authority that he hath appointed to abide
therein ; for, as we have showed before, persons become a church by
their own voluntary consent. Christ makes his subjects willing, not
slaves; his rule over them is by his grace in their own wills, and he
will have them every way free in their obedience. A church-state
is an estate of absolute liberty under Christ, not for men to do what
they will, but for men to do their duty freely, without compulsion.
Now, nothing is more contrary to this liberty than to have their
guides, rulers, and overseers imposed on them without their consent.
Besides, the body of the church is obliged to discharge its duty
towards Christ in every institution of his; which herein they cannot,
if they have not their free consent in the choice of their pastors or
elders, but are considered as mute persons or brute creatures.
Neither is there any other ordinary way of communicating authority
unto any in the church, but by the voluntary submission and sub-
jection of the church itself unto them ; for as all other imaginable
ways may fail, and have done so, where they have been trusted
unto, so they are irrational and unscriptural as to their being a
means of the delegation of any power whatever.
Fifthly, Unto this election succeeds the solemn setting apart of
them that are chosen by the church unto this work and ministry,
by fasting, prayer, and imposition of the hands of the presbytery,
before constituted in the church wherein any person is so to be set
apart.
Q. 26. May a person be called to, or be employed in, a part only
of the office or work of the ministry; or may he hold the relation
and exercise the duty of an elder or minister unto more churches
than one at the same time?
A. Neither of these has either warrant or precedent in the Scrip-
ture ; nor is the first of them consistent with the authority of the
IN THE WORSHIP OF GOD. 497
ministry, nor the latter with the duty thereof, nor either of them
with the nature of that relation which is between the elders and the
church. — Acts. xiv. 23 ; 1 Pet. v. 2 ; Acts xx. 28.
Explication. — There are two parts of this question and answer,
to be spoken unto severally. The first is concerning a person to be
called or employed in any church in a part only of the office or work
of the ministry; — as suppose a man should be called or chosen by
the church to administer the sacraments, but not to attend to the
work of preaching, or unto the rule or guidance of the church ; or, in
like manner, unto any other part or parcel of the work of the minis-
try, with an exemption of other duties from his charge or care. If
this be done by consent and agreement, for any time or season, it is
unwarrantable and disorderly (what may be done occasionally upon
an emergency, or in case of weakness or disability befalling any elder
as to the discharge of any part of his duty, is not here inquired
after); for, —
First, If the person so called or employed have received gifts fitting
him for the whole work of the ministry, the exercise of them is not
to be restrained by any consent or agreement, seeing they are given
for the edification of the church to be traded withal: 1 Cor. xii. 7,
" The manifestation of the Spirit is given to every man to profit
withal;" and this he who hath received such gifts is bound to at-
tend unto and pursue.
Secondly, If he have not received such gifts as completely to en-
able him unto the discharge of the whole work of the ministry in
the church wherein he is to administer, it is not lawful for the
church to call him unto that work wherein the Lord Obrist hath
not gone before them in qualifying him for it; yea, to do so would
be most irregular, for the whole power of the church consists in its
attendance unto the rule given unto it: and therefore the office
and work of the ministry being constituted by the law of Christ, it
is not in the power of the church to enlarge or straiten the power or
duty of any one that is called unto the office thereof. Neither can or
ought any person that is called unto the work of the ministry to
give his consent to the restraint of the exercise of that gift that he
hath received, in a due and orderly manner, nor to the abniigment
of the authority which the Lord Christ hath committed unto the
ministers of the gospel.
As it is incumbent upon them to take care to preserve their whole
authority, and to discharge their whole duty, so [it follows] that arbi-
trary constitutions of this nature are irregular, and would bring in
confusion into churches.
The second part of the question is concerning the relation of the
same person to more churches than one at the same time, and his
vol. xv. 32
498 A BRIEF INSTRUCTION
undertaking to discharge the duty of his relation unto them, as an
elder or minister. And this also is irregular and unwarrantable.
Now, a man may hold the relation of an elder, pastor, or minister
unto more churches than one, two ways: — 1. Formally and directly,
by an equal formal interest in them, undertaking the pastoral charge
equally and alike of them, being called alike to them, and accepting
of such a relation. 2. Virtually, when, by virtue of his relation unto
one church, he puts forth his power or authority in ministerial acts
in or towards another. The first way is unlawful, and destructive
both of the office and duty of a pastor; for as elders are ordained in
and unto the churches respectively that they are to take care of, Acts
xiv. 23, Titus i. 5, and their office-power consists in a relation unto
the church that they are set over, so they are commanded to attend
unto the service of the churches wherein and whereunto they are
so ordained, Acts xx. 28, 1 Pet. v. 2, and that with all diligence,
care, and watchfulness, as those that must give an account, Heb. xiii.
17, which no man is able to do towards more churches than one,
the same duty being at all times to be performed towards all. And
because the whole authority of the elders, pastors, or bishops of
churches, is ministerial, 1 Cor. iv. 1, consisting in a power of acting
upon the command of Christ, they are bound in their own persons
to the discharge of their duty and office, without the least pretence
of authority to delegate another, or others, to act their part or to do
their duty ; which would be an effect of autocratorical authority, and
not of obedience or ministry. The latter way, also, of relation unto
many churches is unwarrantable: for, — 1. It hath no warrant in
the Scripture; no law nor constitution of Christ or his apostles can
be produced to give it countenance; but elders were ordained to their
owu churches, and commanded to attend unto them. 2. No rule
is given unto any elders how they should behave themselves in re-
ference unto more churches than one, in the exercise of their minis-
terial power, as there are rules given unto every one for the discharge
of that duty in the church whereunto he is related. 3. There is no
example to give it countenance recorded in the Scripture. 4. The
authority to be put forth hath no foundation. (1.) Not in the gifts
they have received ; for the ministerial power is not an absolute
ability or faculty of doing what a man is able, but a right, whereby
a man hath power to do that rightly and lawfully which before he
could not do. This, gifts will not give to any; for if they did, they
would do it to all that have received them. (2.) Not in their elec-
tion; for they are chosen in and by that church whereunto they
stand in especial relation, whose choice cannot give ministerial power
over any but themselves. (3.) Not in their setting apart by fasting,
prayer, and imposition of hands; for this is only unto that office-
IN THE WORSHIP OF GOD. 499
work and power whereunto they are chosen. They are not chosen
for one end, and set apart for another. (4.) Not from the commu-
nion of churches ; for that gives no new power, but only a due exer-
cise of that which was before received.
Q. 27. What are the principal duties of the pastors or teachers
of the church ?
A. *To be examples unto the flock in faith, love, knowledge,
meekness, patience, readiness to suffer for the name and gospel of
Christ, with constancy therein; 2to watch for the souls and take
care of all the spiritual concernments of the whole flock committed
to them; 3to preach the word diligently, dividing it aright; 4to pre-
serve and contend for the truth; 5to administer all the ordinances
of the gospel duly and orderly; 6to stir up and exercise the gifts
they have received in the discharge of their whole work and admi-
nistration of all ordinances; 7to instruct, admonish, cherish, and
comfort all the members of the church, as their conditions, occa-
sions, and necessities do require; 8to attend with diligence, skill,
and wisdom unto the discharge of that authority which in the rule
of the church is committed unto them. — 11 Tim. iii. 1-7, iv. 12;
2 Tim. ii. 3; Col. i. 24; Phil. ii. 17, iii. 17.— 2Heb. xiii. 17; Acts
xx. 28.— 32 Tim. ii. 15, iv. 2; Rom. xii. 6-8.— 41 Tim. vi. 20; Acts
xx. 28; Jude 3.— 51 Cor. iv. 1, 2; 1 Tim. iii. 15. — 61 Tim. iv. 14-16.
— 7Acts xx. 18-20, 25, 27; 1 Thess. iii. 5; 2 Tim. ii. 24, 25.— 8Rom.
xii. 7, 8; 1 Tim. v. 17.
The answer is full and plain.
Q. 28. Wherein 'principally doth the authority of the elders of
the church consist?
A. 1In that the rule of the church and the guidance thereof, in
things appertaining unto the worship of God, is committed unto them.
And, therefore, 2 whatever they do as elders in the church, accord-
ing unto rule, they do it not in the name or authority of the church
by which their power is derived unto them, nor as members only of
the church by their own consent or covenant, but in the name and
authority of Jesus Christ, from whom, by virtue of his law and ordi-
nance, their ministerial office and power are received. So that, 3in
the exercise of any act of church-power, by and with the consent of
the church, there is an obligation thence proceeding, which ariseth
immediately from that authority which they have received of Jesus
Christ, which is the spring of all rule and authority in the church. —
^cts xx. 28; Heb.xiii. 7, 17; 1 Pet. v. 2; 1 Cor. xii. 28.— 21 Tim.
iii. 5; Col. iv. 17; 2 Cor. x. 4, 8.— 31 Tim. iv. 11; Titus ii. 15;
1 Pet. v. 2-5.
500 A BRIEF INSTRUCTION
Explication. — The answer unto this question explains the power
or authority of the elders of the church, from whom they do receive
it, and how it is exercised by them; the right stating whereof is of
great importance in the whole discipline of the church, and must,
therefore, here be farther explained. To this end we may consider, —
First, That all church-power is originally vested in Jesus Christ,
the sole head and monarch thereof. God the Father hath committed
it unto him, and intrusted him with it for the accomplishment of
his work of mediation, Matt, xxviii. 18.
Secondly, That he doth communicate of this authority by way of
trust, to be exercised by them in his name, unto persons by him ap-
pointed, so much as is needful for the ordering and disposing of all
things in his churches unto the blessed ends for which he hath insti-
tuted and appointed them; for no man can have any power in his
church, for any end whatever, but by delegation from him. What
is not received from him is mere usurpation. And whoever takes
upon himself the exercise of any rule, or authority, or power in the
church, not granted unto them by him, or not rightly derived from
him, is an oppressor, a " thief and a robber." This necessarily fol-
lows upon the absolute investiture of all power in him alone, 1 Cor.
xii. 28; Eph. iv. 11, 12.
Thirdly, The means whereby the Lord Christ communicates this
power unto men is by his law and constitution, whereby he hath
granted, ordained, and appointed, that such and such jDowers shall be
exercised in his church, and that by such and such persons, to be
derived unto them in such a way and manner; so that the word of
the gospel, or the laws and constitutions of the Lord Christ therein,
are the first recipient seat and subject morally of all church -power
whatever, Matt. xvi. 19, xviii. 17-20.
Fourthly, The way and means whereby any persons come to a
participation of this power regularly, according to the mind of Christ,
is by the obedience unto, and due observation of, his laws and com-
mands in them unto whom they are prescribed; as when an office,
with the power of it, is constituted and limited by the law of the land,
there is no more required to invest any man in that office, or to give
him that power, than the due observance of the means and way pre-
scribed in the law to that end. The way, then, whereby the elders of
the church do come to participate of the power and authority which
Christ hath appointed to be exercised in his church is by their and the
church's due observance of the rules and laws given by him for their
election and setting apart unto that office, Heb. v. 4, 5 ; Acts xiv. 23.
Fifthly, On this account they receive their power from Christ him-
self alone, and that immediately; for the means used for their parti-
cipation of it are not recipient of the power itself formally, nor do
IN THE WORSHIP OF GOD. 501
authoritatively collate or confer it, only the laws of Christ are exe-
cuted in a way of obedience. So that though they are chosen and
set apart to their office by the church, yet they are made overseers
by the Holy Ghost, Acts xx. 28. Though they have their power by
the church, yet they have it not from the church ; nor was that
power whereof they are made partakers, as was said, formally resi-
dent in the body of the church, before their participation of it, but
really in Christ himself alone, and morally in his word or law. And
thence is the rule and guidance of the church committed unto them
by Christ, Heb. xiii. 7, 17; 1 Pet. v. 2; 1 Tim. iii. 5.
Sixthly, This authority and power, thus received from Christ, is that
which they exert and put forth in all their ministerial administra-
tions, in all which they do as ministers in the house of God, either
in his worship or in the rule of the church itself. They exercise that
authority of Christ which he hath in his law appointed to be exer-
cised in his church ; and from that authority is due order given unto
the administration of all the ordinances of worship, and an obligation
unto obedience to acts of rule doth thence also ensue ; so that they
who despise them despise the authority of Christ.
Seventhly, When, as elders, they do or declare any thing in the
name of the church, they do not, as such, put forth any authority
committed unto them from and by the church, but only declare the
consent and determination of the church in the exercise of their own
liberty and privilege; but the authority which they act by, and which
they put forth, is that which is committed to themselves, as such, by
Jesns Christ.
Eighthly, This authority is comprised in the law and constitution
of Christ, which themselves exert only ministerially; and therefore,
whenever they act any thing authoritatively, which they are not
enabled for or warranted in by the word of the gospel, or do any
thing without or contrary unto rule, all such actings, as to any spiri-
tual effect of the gospel, or obligation on the consciences of men, are
" ipso facto" null, and are no way ratified in heaven, where all their
orderly actings are made valid, — that is, by Christ himself in his
word.
Ninthly, The reason, therefore, why the consent of the church is
required unto the authoritative acting of the elders therein is, not
because from thence any authority doth accrue unto them anew,
Avhich virtually and radically they had not before, but because by the
rule of the gospel this is required to the orderly acting of their power,
which without it would be contrary to rule, and therefore ineffectual;
as also it must needs be from the nature of the thing itself, for no
act can take place in the church without or against its own consent,
whilst its obedience is voluntary and of choice.
502 A BRIEF INSTRUCTION
Cut if it be asked, " What, then, shall the elders do in case the
church refuse to consent unto such acts as are indeed according to
rule, and warranted by the institution of Christ?" it is answered,
that they are, — 1. Diligently to instruct them from the word in their
duty, making known tho mind of Christ unto them in the matter
under consideration ; 2. To declare unto them the danger of their
dissent in obstructing the edification of the body, to the dishonour of
the Lord Christ and their own spiritual disadvantage; 3. To wait
patiently for the concurrence of the grace of God with their ministry
in giving light and obedience unto the church; and, 4. In case of
the church's continuance in any failure of duty, to seek for advice
and counsel from the elders and brethren of other churches; — all
which particulars might be enlarged, would the nature of our pre-
sent design and work permit it.
Q. 29. What is the duty of the church towards their elders, pas-
tors, or teachers?
A. 1 To have them in reverence and honour for their office and
work's sake ; 2 to obey them conscientiously in all things wherein
they speak unto them in the name of the Lord ; 3 to pray earnestly
for them, that they may, and to exhort them, if need require, to ful-
fil the work of the ministry; 4 to communicate unto them of their
temporals, for their comfortable subsistence in the world and useful-
ness unto others; 5 wisely to order things by their direction, so as
that they may be amongst them without fear ; 6 to abide with and
stand by them in their sufferings for the gospel, and service of Christ
among them.—1! Thess. v. 12, 13; 1 Tim. v. 17.— 2Heb. xiii. 17;
1 Cor. xvi. 16.— 3Eph. vi. 18, 19; Col. iv. 3; 2 Thess. iii. 1; Col.
iv. 17.— 4 Gal. vi. 6; 1 Cor. ix. 14.— 51 Cor. xvi. 10.— 6 2 Tim.
i 16-18, iv. 16.
Q. 30. Are there any differences in the office or offices of the
guides, rulers, elders, or ministers of the church?
A. The office of them that are teachers is one and the same among
them all ; but where there are many in the same church, it is the
will of Christ that they should be peculiarly assigned unto such espe-
cial work, in the discharge of their office-power, as their gifts received
from him do peculiarly fit them for and the necessities of the church
require.— Horn. xii. 4-8; 1 Cor. xii. 4-6, 8; 1 Pet. iv. 10, v. 2.
Explication.— The office of them that are to instruct the church
in the name and authority of Christ is one and the same, as hath
been showed befora And there are many names that are equally
accommodated unto all that are partakers of it, as elders, bishops,
guides ; they are all alike elders, alike bishops, alike guides, — have
IN THE WOKSHIP OF GOD. 503
the one office in common amongst them, and every one the whole
entire unto himself. But there are names also given unto them,
whereby they are distinguished, not as to office, but as to their work
and employment in the discharge of that office: such are " pastors
and teachers," Eph. iv. 11, which are placed as distinct persons in
their work, partakers of the same office. Now, the foundation of
this distinction and difference lies, — ■
First, In the different gifts that they have received; for although
it be required in them all that they have received all those gifts,
abilities, and qualifications which are necessary for the work of the
ministry, yet as to the degrees of their participation of their gifts,
some may more excel in one, others in another : 1 Cor. xii. 4-6, 8,
" There are diversities of gifts, but the same Spirit. And there are
differences of administrations, but the same Lord. And there are
diversities of operations, but it is the same God which worketh all
in all. For to one is given by the Spirit the word of wisdom ; to
another the word of knowledge by the same Spirit," etc. And all
these gifts are bestowed upon them to be exercised and laid out for
the profit and benefit of the church : Verse 7, " The manifestation of
the Spirit is given to every man to profit withal/' And therefore
every one is in an especial manner to attend unto the exercise and
use of that gift wherein he doth excel, or which tends most to the
edification of the church, every man being to minister according as
he hath received, 1 Pet. iv. 10.
Secondly, It lies in the nature of the work of the ministry in the
church, which in general may be referred unto two heads or ends: —
1. The instruction of it in the knowledge of God in Christ, and
the mysteries of the gospel, that it might grow in grace, wisdom,
saving light, and knowledge.
2. The exhortation of it to walk answerable unto light received,
in holiness and universal obedience. Now, though these several ends
of the ministry cannot be divided or separated, yet they may be dis-
tinguished, and so carried on distinctly, that in the one, knowledge
or light may be firstly and principally intended, so as to lead unto
obedience; in the other, holiness may be firstly designed, as spring-
ing from gospel light or knowledge. Hence, therefore, are the
elders of the church principally to attend unto that work, or that
end of the ministry, winch by the Holy Ghost they are most suited
unto. And, therefore, the church following the intimations of the
Holy Ghost, in communicating his gifts in variety as he pleaseth,
and attending to their own edification, may and ought, amongst those
whom they choose to the office of elders or ministers, withal design
them in particular unto that especial work which they are especially
fitted and prepared for; and this, upon their being chosen and set
501 A BRIEF INSTRUCTION
apart, they are accordingly to attend unto : " He that teacheth, on
teaching; he that exhorteth, on exhortation/' Rom. xii. 7, 8. Th< ir
office, then, is the same ; but their teaching work and employment,
on the grounds mentioned, distinct and different.
Q. 31. Are there appointed any elders in the church whose office
and duty consist in ride and government only?
A. Elders not called to teach ordinarily or administer the sacra-
ments, but to assist and help in the rule and government of the
church, are mentioned in the Scripture. — Rom. xii. 8; 1 Cor. xii
28; 1 Tim. v. 17.
Explication. — This office of riding elders in the church is much
opposed by some, and in especial by them who have least reason so
to do: for, first, they object against them that they are lay elders,
when those with whom they have to do deny that distinction of the
church into the clergy and laity; for although they allow the dis-
tribution of it into officers and the multitude of the brethren, yet
they maintain that the whole church is God's clergy, his lot, and
portion, 1 Pet. v. 3. Again, they affirm them to be elders, and
therein not merely of the members of the church, but officers set
apart unto their office according to rule, or the appointment of
Christ. And if by laity, the people distinct from the officers of the
church are to be understood, the very term of a lay elder implies a
contradiction, as designing one who is and is not a church-officer.
Besides, themselves do principally govern the church by such whom
they esteem laymen, as not in holy orders, to whom the principal
part of its rule, at least in the execution of it, is committed; which
renders their objection to this sort of church-officers unreasonable.
Others, also, have given advantage by making this office annual or
biennial in them that are chosen unto it; which, though they plead
the necessity of their churches for, as not having persons meet for
this work and duty who are willing to undertake it constantly dur-
ing their lives, without such a contribution for their maintenance as
they are not able to afford, yet the wisest of them do acknowledge
an irregularity in what they do, and wish it remedied. But this
hinders not but that such church-officers are indeed designed in the
Scripture, and of whom frequent mention is made in the ancient
writers, and footsteps also yet remain in most churches of their insti-
tution, though wofully corrupted ; for besides that some light in this
matter may be taken from the church of the Jews, wherein the elders
of the people were joined in rule with the priests, both in the san-
hedrim and all lesser assemblies, there is in the gospel express men-
tion of persons that were assigned peculiarly for rule and government
in the church, as 1 Cor. xii. 28. And it is in vain pretended that
IN THE WORSHIP OF GOD. 505
those words, "helps, governments/' do denote gifts only, seeing the
apostle expressly enumerates the persons in office, or officers, which
the Lord Christ then used in the foundation and rule of the churches
as then planted. He that ruleth, also, is distinguished from him that
teacheth and him that exhortetli, Rom. xii. 8 ; and is prescribed dili-
gence as his principal qualification in the discharge of his duty. And
the words of the apostle to this purpose are express : 1 Tim. v. 1 7,
" Let the elders that rule well be counted worthy of double honour,
especially those who labour in the word and doctrine." For the words
expressly assign two sorts of elders, whereof some only attend unto
rule; others, moreover, labour in the word and doctrine. Neither
doth that word, as some would have it, " labour in the word," in-
tend any other labour but what is incumbent on all the pastors and
teachers of the church as their constant duty. See Rom. xvi. 12;
Acts xx. 35; 1 Thess. v. 12. Now, can we suppose that the apostle
Avould affirm them to be worthy of double honour, whom, comparing
with others, he notes as remiss and negligent in their work? for it
seems that others were more diligent in the discharge of that duty,
which was no less theirs, if only one sort of elders be here intended.
The Scripture is not wont to commend such persons as worthy of
double honour, but rather to propose them as meet for double shame
and punishment, Jer. xlviii. 10; ] Cor. ix. 16. And they are un-
mindful of their own interest who would have bishops that attend to
the rule of the church to be distinctly intended by the elders that
rule well, seeing the apostle expressly preferreth before and above
them those that attend constantly to the word and doctrine. And
besides what is thus expressly spoken concerning the appointment of
this sort of elders in the church, their usefulness, in the necessity of
their work and employment, is evident ; for whereas a constant care
in the church that the conversation of all the members of it be such
as becometh the gospel, that the name of our Lord Jesus Christ be
not evil spoken of, is of great concernment and importance, and the
pastors and teachers, being to give up themselves continually unto
prayer and the ministry of the word, cannot attend unto the con-
stant and daily oversight thereof, the usefulness of these elders,
whose proper and peculiar work it is to have regard unto the holy
walking of the church, must needs be manifest unto all. But whereas
in most churches there is little or no regard unto the personal holi-
ness of the members of them, it is no wonder that no account should
be had of them who are ordained by the Lord Christ to look after it
and promote it.
The qualification of these elders, with the way of their call and
setting apart unto their office, being the same with those of the
teaching elders before insisted on, need not be here again repeated.
506 A UllIEF INSTRUCTION
Their authority, also, in the whole rule of the church, is every way the
same with that of the other sort of elders; and they are to act in the
execution of it with equal respect and regard from the church. Yea,
the business of rule being peculiarly committed unto them, and they
required to attend thereunto with diligence in an especial man-
ner, the Avork thereof is principally theirs, as that of labouring in
the word and doctrine doth especially belong unto the pastors and
teachers of the churches. And this institution is abused when either
unmeet persons are called to this office, or those that are called do
not attend unto their duty with diligence, or do act only in it by the
guidance of the teaching officers, without a sense of their own autho-
rity, or due respect from the church.
Q. 32. 7s there no other ordinary office in the church but only
that of elders?
A. Yes, of deacons also.
Q. 33. What are the deacons of the church ?
A. Approved men chosen by the church to take care for the
necessities of the poor belonging thereunto, and other outward occa-
sions of the whole church, by the collection, keeping, and distribu-
tion of the alms and other supplies of the church ; set apart and com-
mended to the grace of God therein by prayer. — Acts vi. 3, 5, 6 ;
Phil. i. 1; 1 Tim. iii. 8-13.
Explication. — The office of the deacon, the nature, end, and use
of it, the qualifications of the persons to be admitted unto it, the way
and manner of their election and setting apart, are all of them
plainly expressed in the Scripture: Acts vi. 1-3, 5, 6, " There arose
a murmuring of the Grecians against the Hebrews, because their
widows were neglected in the daily ministration. Then the twelve
called the multitude of the disciples unto them, and said, It is not
reason that we should leave the word of God, and serve tables.
Wherefore, brethren, look ye out among you seven men of honest
report, full of the Holy Ghost and wisdom, whom we may appoint
over this business. And the saying pleased the whole multitude:
and they chose Stephen," etc., "whom they set before the apostles:
and when they had prayed, they laid their hands on them." 1 Tim.
iii. 8-13, " Likewise must the deacons be grave, not double-tongued,
not given to much wine, not greedy of filthy lucre ; holding the mys-
tery of the faith in a pure conscience. And let these also first be
proved ; then let them use the office of a deacon, being found blame-
less; the husbands of one wife, ruling their children and their own
houses well. For they that have used the office of a deacon well
purchase to themselves a good degree, and great boldness in the
IN THE WORSHIP OF GOD. 507
faith which is in Christ Jesus." These things are thus plain and
express in the Scripture. But whereas many have grown weary of
the observation of the institutions of the gospel, this office hath for
a long time been lost amongst the most of Christians. By some the
name is retained, but applied to another work, duty, and employ-
ment, than this to which it is peculiarly appropriated in the Scrip-
ture. Their proper and original work of taking care for the poor,
they say, is provided for by others; and therefore that office being-
needless, another, unto another purpose, under the same name, is
erected. Such are deacons that may read service, preach, and bap-
tize, when they have licence thereunto. But this choice, to reject
an office of the appointment of Christ, under pretence of provision
made for the duties of it another way, and the erecting of one not
appointed by him, seems not equal. But whereas it is our duty
in all things to have regard to the authority of Christ and his ap-
pointments in the gospel, if we claim the privilege of being called
after his name, some think that if what he hath appointed may be
colourably performed another way without respect unto his institu-
tions, that is far the best; but omitting the practice of other men,
the things that concern this office in the church are, as was said,
clear in the Scripture.
First, The persons called unto it are to be of honest report, fur-
nished with the gifts of the Holy Ghost, especially with wisdom, Acts
vi. 3, and those other endowments useful in the discharge of their
duty mentioned, 1 Tim. iii. 8-13.
Secondly, The way whereby they come to be made partakers of
this office is by the choice or election of the church, Acts vi. 2, 3, 5,
whereupon they are solemnly to be set apart by prayer.
Thirdly, Their work or duty consists in a daily ministration unto
the necessities of the poor saints, or members of the church, verses 1,2.
Fourthly, To this end, that they may be enabled so to do, it is or-
dained that every first day [of the iveek] the members of the church
do contribute, according as God enables them, of their substance for
the supply of the wants of the poor, 1 Cor. xvi. 2 ; and also occasion-
ally, as necessity shall require, or God move their hearts by his grace.
Fifthly, Hereunto is to be added whatever by the providence of
God may be conferred upon the church for its outward advantage,
with reference unto the end mentioned, Acts iv. 34, 35.
Sixthly, These supplies of the church being committed to the care
and charge of the deacons, they are from thence to minister with
diligence and wisdom unto the necessities of the poor ; that so the
needy may be supplied, that there may be none that lack, the rich
may contribute of their riches according to the mind of Christ, and
in obedience unto his command; that they which minister well in
508 A BRIEF INSTRUCTION
this office " may purchase to themselves a good degree and great bold-
ness in the faith," and that in all the name of our Lord Jesus Christ
may be glorified with praise and thanksgiving.
It belongs, therefore, unto persons called unto this office, —
First, To acquaint themselves with the outward condition of those
that appear to be poor and needy in the church, whether by the
addresses of such poor ones, who are bound to make known their
wants, occasions, and necessities unto them, or by the information of
others, or their own observation.
Secondly, To acquaint the elders and the church, as occasion re-
quireth, with the necessities of the poor under their care, that those
who are able may be stirred up by the elders to a free supply and
contribution.
Thirdly, To dispose of what they are intrusted with faithfully,
cheerfully, tenderly, without partiality or preferring one before an-
other, for any outward respect whatever.
Fourthly, To keep and give an account unto the church, when
called for, of what they have received, and how they have disposed
of it; that so they may be known to have well discharged their office,
— that is, with care, wisdom, and tenderness, — whereby they procure
to themselves a good degree, with boldness in the faith, and the
church is encouraged to intrust them farther with this sacrifice of
their alms, which is so acceptable unto God.
Q. 34. Wherein consists the general duty of the whole church, and
every member thereof, in their proper station and condition ?
A. In performing, doing, and keeping inviolate all the commands
and institutions of Jesus Christ, walking unblamably and fruitfully
in the world, holding forth the word of truth, and glorifying the
Lord Christ in and by the profession of his name, and keeping his
testimony unto the end. — Matt, xxviii. 20; Acts ii. 42; Phil. ii. 15, 16,
iv. 8, 9; 1 Thess. hi. 8; 1 Pet. iv. 10-14; 1 Tim. hi. 15; Heb. x. 23.
Explication. — Besides the general duties of Christianity incum-
bent on all believers or disciples of Christ, as such, there are sundry
especial duties required of them as gathered into church-societies,
upon the account of an especial trust committed unto them in that
state and condition ; for, —
First, The church being appointed as the seat and subject of all
the institutions of Christ and ordinances of gospel worship, it is its
duty, — that is, of the whole body, and every member in his proper
place, — to use all care, watchfulness, and diligence that all the com-
mands of Christ be kept inviolate, and all his institutions observed
according to his mind and will. Thus, those "added to the church,"
Arts ii. 42, together with the whole church, "continued steadfastly"
IN THE WORSHIP OF GOD. 509
(which argues care, circumspection, and diligence) " in the apostles'
doctrine and fellowship, and breaking of bread, and in prayers ;" which
principal duties are enumerated to express their respect towards all.
This is their " standing fast in the Lord/' which was a matter of such
joy to the apostle when he found it in the Thessalonians, 1 Epist. iii.
8, " For now we live, if ye stand fast in the Lord;" — that order and
steadfastness which he rejoiced over in the Colossians, chap. ii. 5,
" For though I be absent in the flesh, yet am I with you in the
spirit, joying and beholding your order, and the steadfastness of your
faith in Christ." And where this duty is despised, men contenting
themselves with what is done by others, there is a great neglect of
that faithfulness in obedience which the church owes unto Jesus
Christ.
Secondly, The glory of the Lord Christ, and the doctrine of the
gospel, to be manifested in and by the power of a holy, exemplary
conversation, is committed unto the church and all the members of
it. This is one end wherefore the Lord Christ calls them out of the
world, separates them to be a peculiar people unto himself, brings
them forth unto a visible profession, and puts his name upon them, —
namely, that in their walking and conversation he may show forth
the holiness of his doctrine, and power of his Spirit, grace, and ex-
ample, to effect in them all holiness, godliness, righteousness, and
honesty in the world. Hence are they earnestly exhorted unto these
things : Phil. iv. 8, " Brethren, whatsoever things are true, what-
soever things are honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely, whatsoever things are of
good report ; if there be any virtue, and if there be any praise, think
on these things ;" and that to this end, that the doctrine of the gospel
may be adorned, and Christ glorified in all things, Tit. ii. 10. And
those who fail herein are said to be " enemies of the cross of Christ,"
Phil. iii. 18, as hindering the progress of the doctrine thereof, by
rendering it undesirable in their conversation. This also, therefore,
even the duty of universal holiness, with an especial regard unto the
honour of Christ and the gospel, which they are called and designed
to testify and express in the world, is incumbent on the church, and
every member of it, namely, as the apostle speaks, " that they may
be blameless and harmless, the sons of God, without rebuke, in the
midst of a crooked and perverse nation," among whom they are to
" shine as lights in the world," Phil. ii. 15.
Thirdly, The care of declaring and manifesting the truth is also
committed unto them. Christ hath made the church to be the
" pillar and ground of the truth," 1 Tim. iii. 15 ; where the truth of the
gospel is to be firmly seated, founded, fixed, established, and then lifted
up in the ways of Christ's appointment, to be seen, discerned, and
510 A BEIEF INSTRUCTION
known by others. And as this is done principally in the preaching of
the gospel by the elders of the church, and in their " contending for
the faith once delivered unto the saints/' Jude 3, so it is also the
duty of the whole church to " hold forth the word of life," Phil. ii.
16, by ministering of "the gift that every man hath received," 1 Pet.
iv. 10, in the way of Christ's appointment. In these and the like
instances doth our Lord Jesus Christ require of his church that they
express in the world their subjection unto him and his authority; and
that they abide therein unto the end against all opposition whatever.
The sinful neglect of churches in the discharge of their duty
herein was one great means of that apostasy from the rule of the
gospel which they generally of old fell into. When the members of
them began to think that they had no advantage by their state and
condition, but only the outward participation of some ordinances of
worship, and no duty incumbent on them but only to attend and
follow the motions and actings of their guides, the whole societies
quickly became corrupt, and fit to be disposed of according to the
carnal interest of those that had by their neglect and sin gotten do-
minion over them. And at all times, as the people were negligent in
their duty, the leaders of them were apt to usurp undue authority.
AVhen the one sort will not do that which they ought, the other are
ready to take upon them what they ought not. It is a circumspect
performance of duty on all hands alone that will keep all sorts of
persons in the church within those bounds and limits, and up to those
rights and privileges, which Christ hath allotted and granted unto
them. And herein alone doth the order, honour, and beauty of the
church consist. Church-members, therefore, are to search and in-
quire after the particular duties which, as such, are incumbent on
them; as also to consider what influence their special state and con-
dition, as they are church-members, ought to have into all the duties
of their obedience as they are Christians: for this privilege is granted
unto them for their edification; that is, their furtherance in their
whole course of walking before God. And if this be neglected, —
if they content themselves with a name to live in this or that church,
to partake of the ordinances that are stated and solemnly adminis-
tered only, — that which would have been to their advantage may
prove to be a snare and temptation unto them. What these especial
duties are, in the particular instances of them, is of too large a consi-
deration here to be insisted on. Besides, it is the great duty of the
guides of the church to be inculcating of them into the minds of those
committed to their charge ; for the church's due performance of its
duty is their honour, crown, and reward.
Q. 35. Whence do you reckon -prayer, whicJi is a part of moral
IN THE WORSHIP OF GOD. 511
and natural worship, among the institutions of Cltrist in his
church ?
A. On many accounts; as, — because the Lord Christ hath com-
manded his church to attend unto the worship of God therein; 2 be-
cause he bestows on the ministers of the church gifts and ability of
prayer for the benefit and edification thereof; 3he hath appointed
that all his other ordinances should be administered with prayer,
whereby it becomes a part of them; 4 because himself ministers in
the holy place, as the great high priest of his church, to present
their prayers unto God at the throne of grace; 5 because in all the
prayers of the church there is an especial regard had unto him-
self and the whole work of his mediation. — xLuke xviii. 1, xxi. 36;
Rom. xii. 12; 1 Tim. ii. 1, 2.— 2Eph. iv. 8, 12, 13; Rom. viii. 15,
16; Gal. iv. 6.— 3 Acts ii. 42; 1 Tim. iv. 5.— 4Rev. viii. 3, 4; Heb.
iv. 14-16, vi. 20, x. 19-22.— 5 John xiv. 13, xv. 16, xvi. 23, 26; Eph.
iii. 14, 15.
Q. 36. May not the church, in the solemn worship of God, and
celebration of the ordinances of the gospel, make use of and content
itself in the use of forms of prayer in an unknown tongue composed
by others, and prescribed unto them?
A. So to do would be Contrary to one principal end of prayer
itself, which is, that believers may therein apply themselves to the
throne of grace for spiritual supplies according to the present condi-
tion, wants, and exigencies of their souls; 2to the main end that the
Lord Jesus Christ aimed at in supplying men with gifts for the dis-
charge of the work of the ministry, tending to render the promise of
sending the Holy Ghost, which is the immediate cause of the church's
preservation and continuance, needless and useless. Moreover, 3it
will render the discharge of the duty of ministers unto several pre-
cepts and exhortations of the gospel, for the use, stirring up, and
exercise of their gifts, impossible; and 4 thereby hinder the edifica-
tion of the church, the great end of all ordinances and institutions.
-'Rom. viii. 26; Phil. iv. 6; Heb. iv. 16; 1 Pet. iv. 7.— 2Eph. iv.
8, 12, 13.— 31 Tim. iv. 14; 2 Tim. i. 6, 7; Col. iv. 17; Matt. xxv.
14-17.— 41 Cor. xii. 7.
Q. 37. Is the constant work of preaching the gospel by the elders
of the church necessary ?
A. It is so, both on the part of the elders or ministers themselves,
of whom that duty is strictly required, and who principally therein
labour and watch for the good of the flock, and on the part of
the church, for the furtherance of their faith and obedience, by in-
struction, reproof, exhortation, and consolation. — Matt. xxiv. 45-51;
512 A BRIEF INSTRUCTION
Rom. xii. 7, 8; 1 Cor. ix. 17, 18; Eph. iv. 11-13; 1 Tim.iv. 15, 16,
v. 17; 2 Tim. ii. 24, 25, iii. 14-17, iv. 2.
Q. 38. Who are the proper subjects of baptism?
A. Professing believers, if not baptized in their infancy, and their
infant seed. — Matt, xxviii. 19; Acts ii. 38, 39, xvi. 33; 1 Cor. i. 16,
vii 14; Col. ii. 12-14, with Gen. xvii. 10-12.
Q. 39. Where and to whom is the ordinance of the Lord's sup-
per to be administered?
A. In the church, or assembly of the congregation, to all the mem-
bers of it, rightly prepared and duly assembled, or to such of them
as are so assembled.— 1 Cor. xi. 20-22, 28, 29, 33; Acts ii. 46.
Q. 40. Hoiv often is that ordinance to be administered?
A. Every first day of the week, or at least as often as opportunity
and conveniency may be obtained. — 1 Cor. xi. 26; Acts xx. 7.
Q. 41. What is the discipline of the church?
A. It consists in the due exercise of that authority and power
which the Lord Christ, in and by his word, hath granted unto the
church, for its continuance, increase, and preservation in purity, order,
and holiness, according to his appointment. — Matt. xvi. 19; Rom.
xii. 8 ; 2 Cor. x. 4-6 ; Rev. ii. 2, 20.
Explication.' — Sundry things are to be considered about this dis-
cipline of the church; as, —
First, The foundation of it, which is a grant of power and authority
made unto it by Jesus Christ as mediator, head, king, and lawgiver
of his church ; for all discipline being an act of power, and this being-
exercised in and about things internal and spiritual, no men can of
themselves, or by grant of any others, have any right or authority to
or in the exercise thereof. Whoever hath any interest herein or right
hereunto, it must be granted unto him from above by Jesus Christ,
and that as mediator and head of his church ; for as all church-power
is in an especial manner, by the authority and grant of the Father,
vested in him alone, Matt, xxviii. 18, Eph. i. 20-23, so the nature
of it, which is spiritual, the objects of it, which are the consciences
and gospel privileges of believers, with the ends of it, — namely, the
glory of God in Christ, with the spiritual and eternal good of the
souls of men, — do all manifest that it can have no other right nor
foundation. This in the first place is to be fixed, that no authority
can be exercised in the church but what is derived from Jesus Christ •
as was spoken before.
Secondly, The means whereby the Lord Christ doth communicate
IN THE WOESHIP OF GOD. 513
this power and authority unto his church is his word or his law and
constitution concerning it in the gospel; so that it is exactly limited
and bounded thereby. And no power or authority can be exercised
in the church but what is granted and conveyed unto it by the
word, seeing that Christ communicates no power or authority any
other ways. Whatever of that nature is beside it or beyond it is
m#re usurpation, and null in its exercise. Herein is the commission
of the guides and rulers of the church expressed, which they are
not to exceed in any thing. Herein are bounds and limits fixed
to the actings of the whole church, and of every part and member
of it.
Thirdly, This power or authority, thus granted and conveyed by
Jesus Christ, is to be exercised, as to the manner of the administra-
tion of discipline, with skill and diligence, Rom. xii. 8; 1 Cor. xii.
And the skill required hereunto is a gift, or an ability of mind,
bestowed by the Holy Ghost upon men, to put in execution the
laws of Christ for the government of the church in the way and
order by him appointed, or a spiritual wisdom, whereby men know
how to behave themselves in the house of God in their several places,
for its due edification in faith and love, 1 Tim. iii. 15. -And this
ability of mind to make a due application of the laws of the gospel
unto persons, times, and actions, with their circumstances, is such a
gift of the Holy Ghost as whereof there are several degrees, answer-
ing to the distinct duties that are incumbent on the rulers of the
church on the one hand, and the members on the other. And where
this skill and wisdom is wanting, there it is impossible that the dis-
cipline of the church should be preserved or carried on. Hereunto
also diligence and watchfulness are to be added, without which ability
and power will never obtain their proper end in a due manner, Rom.
xii. 6-8.
Fourthly, The end of this discipline is the continuance, increase, and
preservation of the church, according to the rule of its first institu-
tion, 1 Cor. v. 7. This power hath Christ given his church for its
conservation, without which it must necessarily decay and come to
nothing. Nor is it to be imagined that where any church is called
and gathered according to the mind of Christ, he hath left it des-
titute of power and authority to preserve itself in that state and
order which he hath appointed unto it. And that which was one
principal cause of the decays of the Asian churches was the neglect
of this discipline, the power and privilege whereof the Lord had
left unto them and intrusted them withal, for their own preservation
in order, purity, and holiness. And, therefore, for the neglect thereof
they were greatly blamed by him, Rev. ii. 14, 15, 20, iii. 1, 2; as is
also the church of Corinth by the apostle, 1 Cor. v. 2 ; as they are
vol. xv. S3
514 A BHIEF INSTRUCTION
commended who attended unto the diligent exercise of it, Rev.
ii. 2, iii 9. The disuse, also, of it hath been the occasion of all the
defilements, abominations, and confusions that have spread them-
selves over many churches in the world.
Q. 42 Unto whom is the power and administration of this dis-
cipline committed by Jesus Christ?
A As to the authority to be exerted in it, in the things wherein
the whole church is concerned, unto the elders; as unto trial, judg-
ment, and consent in and unto its exercise, unto the whole brother-
hood ; as unto love, care, and watchfulness in private and particular
cases, to every member of the church. — Matt. xxiv. 45 ; Eph.
iv. 11, 12; Acts xx. 28; 1 Tim. iii. 5, v. 17; Heb. xiii. 7, 17; 1 Pet.
v. 2; 1 Thess. v. 12; Gal. vi. 1, 2; 1 Cor. iv 14, v. 2, 4, 5; 2 Cor. iL
6-8; 2 Tim. iv. 2.
Explication. — It hath been showed that this power is granted
unto the church by virtue of the law and constitution of Christ.
Now, this law assigns the means and way whereby any persons do
obtain an interest therein, and makes the just allotments to all con-
cerned in it. What this law, constitution, or word of Christ assigns
unto any, as such, that they are the first seat and subject of, by what
way or means soever they come to be intrusted therein. Thus, that
power or authority which is given unto the elders of the church doth
not first formally reside in the body of the church unorganized or
distinct from them, though they are called unto their office by their
suffrage and choice, but they are themselves, as such, the first subject
of office-power, for so is the will of the Lord Christ. Nor is the
interest of the whole church in this power of discipline, whatever it
be, given unto it by the elders, but is immediately granted unto it
by the will and law of the Lord Jesus.
First, In this wTay and. manner the authority above described is
given in the first place, as such, unto the elders of the church. This
authority was before explained, in answer unto the 28th question ; as
also was the way whereby they receive it. And it is that power of
office whereby they are enabled for the discharge of their whole duty,
in the teaching and ruling of the church, called the " power of the
keys," from Matt. xvi. 19 ; which expression being metaphorical, and
in general liable unto many interpretations, is to be understood ac-
cording to the declaration made of it in those particular instances
wherein it is expressed. Nor is it a twofold power or authority that
the elders of the church have committed unto them, — one to teach
and another to rule, commonly called the power of order and of
jurisdiction; but it is one power of office, the duties whereof are of
several kinds, referred unto the two general heads, first of teaching, by
IN THE WORSHIP OF GOD. 515
preaching the word and celebration of the sacraments, and secondly,
of rule or government. By virtue hereof are they made rulers over
the house of God, Matt. xxiv. 45; stewards in his house, 1 Cor. iv. 1 ;
overseers of the church, Acts xx. 28, 1 Pet. v. 2 ; guides unto the
church, Heb. xiii. 7, 1 7. Not that they have a supreme or autocra-
torical power committed unto them, to enable them to do what seems
right and good in their own eyes, seeing they are expressly bound up
unto the terms of their commission, Matt, xxviii. 19, 20, to teach
men to do and observe all and only what Christ hath commanded;
nor have they by virtue of it any dominion in or over the church, —
that is, the laws, rules, or privileges of it, — or the consciences of the
disciples of Christ, to alter, change, add, diminish, or bind by their
own authority, 1 Pet. v. 3, Mark x. 42-44 But it is a power merely
ministerial, in whose exercise they are unto the Lord Christ account-
able servants, Heb. xiii. 17, Matt. xxiv. 45, and servants of the
church for Jesus' sake, 2 Cor. iv. 5. This authority, in the discipline
of the church they exert and put forth by virtue of their office, and
not either as declaring of the power of the church itself, or acting
what is delegated unto them thereby, but as ministerially exercising
the authority of Christ committed unto themselves.
Secondly, The body of the church, or the multitude of the brethren
(women being excepted by especial prohibition, 1 Cor. xiv. 34, 35,
1 Tim. ii. 11, 12), is, by the law and constitution of Christ in the
gospel, interested in the administration of this power of discipline in
the church, so far as, —
1. To consider, try, and make a judgment in and about all per-
sons, things, and causes, in reference whereunto it is to be exercised.
Thus, the brethren at Jerusalem joined in the consideration of the
observation of Mosaical ceremonies with the apostles and elders, Acts
xv. 23 ; and the multitude of them to whom letters were sent about
it likewise did the same, verses 30-32; and this they thought it
their duty and concernment to do, chap. xxi. 22. And they are
blamed who applied not themselves unto this duty, 1 Cor. v. 2-6*.
Thence are the epistles of Paul to the churches to instruct them in
their duties and privileges in Christ, and how they ought to behave
themselves in the ordering of all things amongst them according to
his mind. And these are directed unto the churches themselves,
either jointly with their elders, or distinctly from them, Phil. i. 1.
And the whole preservation of church-order is, on the account of this
duty, recommended unto them. Neither can what they do in com-
pliance with their guides and rulers be any part of their obedience
unto the Lord Christ, unless they make previously thereunto a
rational consideration and judgment, by the rule, of what is to be
done. Neither is the church of Christ to be ruled without its know-
51 G A BRIEF INSTRUCTION
ledge or against its will ; nor in any thing is blind obedience accept-
able to God.
2. The brethren of the church are intrusted with the privilege of
giving and testifying their consent unto all acts of church-power,
which, though it belong not formally unto the authority of them, is
necessary unto their validity and efficacy ; and that so far forth as
that they are said to do and act what is done and effected thereby,
1 Cor. v. 4, 5, 13 ; 2 Cor. ii. 6-8. And they who have this privilege of
consent, which hath so great an influence into the action and validity
of it, have also the liberty of dissent, when any thing is proposed to
be done, the warrant whereof from the word and the rule of its per-
formance are not evident unto them.
Q. 43. Wherein doth the exercise of the authority for discipline
committed unto the elders of the church consist?
A. xIn personal private admonition of any member or members
of the church, in case of sin, error, or any miscarriage known unto
themselves; 2in public admonition in case of offences persisted in,
and brought orderly to the knowledge and consideration of the
church; 3in the ejection of obstinate offenders from the society and
communion of the church; 4in exhorting, comforting, and restoring
to the enjoyment and exercise of church-privileges such as are re-
covered from the error of their ways; — all according to the laws, rides,
and directions of the gospel. — *Matt. xviii. 15; 1 Thess. v. 14; 1 Cor.
iv. 14; Titus i. 13, il 15; 2 Tim. iv. 2.— 31 Tim. v. 19, 20; Matt.
xviii. 16, 17.— 3Titus iii. 10; 1 Tim. i. 20; Matt, xviii. 17; 1 Cor.
v. 5; Gal. v. 12.— 4 2 Cor. ii. 7, 8; Gal. vi. 1; 2 Thess. iii. 15.
Q. 44. May the church cast any person out of its communion
vjithout previous admonition?
A. It may in some cases, where the offence is notorious and the
scandal grievous, so that nothing be done against other general
rules. — 1 Cor. v.
Q. 45. Wherein doth the liberty and duty of the whole brother-
hood in the exercise of discipline in the church in particular con-
sist ?
A. 'Ina meek consideration of the condition and temptations of
offenders, with the nature of their offences, when orderly proposed
unto the church; 2in judging with the elders, according to rule,
what, in all cases of offence, is necessary to be done for the good of
the offenders themselves, and for the edification and vindication of
the whole church , 3in their consent unto, and concurrence in, the
admonition, ejection, pardoning, and restoring of offenders, as the
IN THE WORSHIP OF GOD. 517
matter shall require. — Gal. vi. 1, 2; 1 Cor. v. 2, 4, 5, 12- vi. 2;
2 Cor. ii. 6-8.
Q. 46. What is the duty of private members in reference unto the
discipline appointed by Christ in his church ?
A. It is their duty, in their mutual watch over one another, to ex-
hort each other unto holiness and perseverance ; and if they observe
any thing in the ways and walkings of any of their fellow-members
not according unto the rule and the duty of their profession, which,
therefore, gives them offence, to admonish them thereof in private,
with love, meekness, and wisdom ; and in case they prevail not unto
their amendment, to take the assistance of some other brethren in
the same work ; and if they fail in success therein also, to report the
matter, by the elders' direction, unto the whole church. — Matt, xviii.
16-18; 1 Thess. v. 14.
Explication. — In these questions an inquiry is made after the
exercise of discipline in the church, — as to that part of it which be-
longs unto the reproof and correction of miscarriages, according to the
distribution of right, power, and privilege before explained.
The first act hereof consists in private admonition ; for so hath
our Lord ordained, that in case any brother or member of the
church do in any thing walk disorderly, and not according to the
rule of the gospel, he or they unto whom it is observed, and who are
thereby offended, may and ought to admonish the person or persons
so offending of their miscarriage and offence; concerning which is to
be observed, —
First, What is previously required thereunto; and that is, —
1. That in all the members of the church there ought to be " love
without dissimulation." They are to " be kindly affectioned one to
another with brotherly love," Rom. xii. 9, 10; which as they are
taught of God, so they are greatly exhorted thereunto, Heb. xiii. 1.
This love is the bond of perfection, the most excellent way and
means of preserving church-order, and furthering the edification
thereof, 1 Cor. xiii., without which, well seated and confirmed in the
hearts and minds of church-members, no duty of their relation can
ever be performed in a due manner.
2. This love is to exert and put forth itself in tender care and
watchfulness for the good of each other; which are to work by mutual
exhortations, informations, instructions, according as opportunities do
offer themselves, or as the necessities of any do seem to require, Heb.
iii. 13, x. 24.
Secondly, This duty of admonishing offenders privately and per-
sonally is common to the elders with all the members of the church •
neither doth it belong properly unto the elders as such, but as breth-r
518 A BRIEF INSTRUCTION
ren of the same society. And yet, by virtue of their office, the elders
are enabled to do it with more authority morally, though office-power
properly be not exercised therein. By virtue, also, of their constant
general watch over the whole flock in the discharge of their office,
they are enabled to take notice of and discern miscarriages in any of
the members sooner than others: but as to the exercise of the dis-
cipline of the church in this matter, this duty is equally incumbent
on every member of it, according as the obligation on them to watch
over one another, and to exercise especial love towards each other, is
equal ; whence it is distinguished from that private pastoral admoni-
tion, which is an act of the teaching office and power, not directly
belonging unto the rule or government inquired after. But this ad-
monition is an effect of love; and when it proceedeth not from
thence it is irregular, Matt, xviii. 16-18; Rom. xv. 14.
Thirdly, This duty is so incumbent on every member of the church,
that in case of the neglect thereof, he both sinneth against the insti-
tution of Christ and makes himself par-taker of the sin of the party
offending, and is also guilty of his danger and ruin thereby, with all
that disadvantage which will accrue to the church by any of the
members of it continuing in sin against the rule of the gospel. They
have not only liberty thus to admonish one another, but it is their
express and indispensable duty so to do; the neglect whereof is in-
terpreted by God to be " hatred of our brother," such as wherewith
the love of God is inconsistent, Lev. xix. 17; 1 John iii. 15, iv. 20.
Fourthly, Although this duty be personally incumbent on every
individual member of the church, yet this hinders not but if the sin
of an offender be known to more than one at the same time, and
they jointly take offence thereat, they may together in the first in-
stance admonish him, which yet still is but the first and private
admonition ; which is otherwise when others are called into assist-
ance who are not themselves acquainted with the offence, but only
by information, and join in it, not upon the account of their own
being offended, but of being desired according unto rule to give as-
sistance to them that are so.
Fifthly, The way and manner of the discharge of this duty is, that
it be done with prudence, tenderness, and due regard unto all cir-
cumstances; whence the apostle supposeth a spiritual ability to be
necessary for this work : Rom. xv. 1-i, " Ye also are full of goodness,
filled with all knowledge, able also to admonish one another." Espe-
cially four things are to be diligently heeded: —
1. That the whole duty be so managed that the person offending
may be convinced that it is done out of love to him and affectionate,
conscientious care over him, that he may take no occasion thereby
for the exasperation of his own spirit.
IN THE WORSHIP OF GOD. 519
2. That the persons admonishing others of their offence do make
it appear that what they do is in obedience unto an institution of
Christ, and therein to preserve their own souls from sin, as well as to
benefit the offenders.
3. That the admonition be grounded on a rule ; which, alone gives
it authority and efficacy.
4. That there be a readiness manifested by them to receive satis-
faction,— either (1.) in case that, upon trial, it appeareth the informa-
tion they have had of the miscarriage whence the offence arose was
undue or not well grounded; or, (2.) of acknowledgment and re-
pentance.
Sixthly, The ends of this ordinance and institution of Christ
are, —
1. To keep up love without dissimulation among all the members
of the church ; for if offences should abide unremoved, love, which is
the bond of perfection, would not long continue in sincerity, which
tends to the dissolution of the whole society.
2. To gain the offender, by delivering him from the guilt of sin,
that he may not lie under it, and procure the wrath of God against
himself, Lev. xix. 17.
3. To preserve his person from dishonour and disreputation, and
thereby to keep up his usefulness in the church. To this end hath
our Lord appointed the discharge of this duty in private, that the
failings of men may not be unnecessarily divulged, and themselves
thereby exposed unto temptation.
4. To preserve the church from that scandal that might befall it
by the hasty opening of all the real or supposed failings of its mem-
bers. And, —
5. To prevent its trouble in the public hearing of things that may
be otherwise healed and removed.
Seventhly, In case these ends are obtained, either by the supposed
offending persons clearing of themselves and manifesting themselves
innocent of the crimes charged on them, as Josh. xxii. 21-29, 2 Cor.
vii. 11, or by their acknowledgment, repentance, and amendment,
then this part of the discipline of the church hath, through the grace
of Christ, obtained its appointed effect.
Eighthly, In case the persons offending be not humbled nor re-
formed, nor do give satisfaction unto them by whom they are admo-
nished, then hath our Lord ordained a second degree of this private
exercise of discipline : — that the persons who, being offended, have dis-
charged the foregoing duty themselves according unto rule, shall take
unto them others, — two or three, as the occasion may seem to require,
— to join with them in the same work and duty, to be performed in the
same manner, for the same ends, with that before described, Matt.
520 A BRIEF INSTRUCTION
xviii. 15-17. And it is the duty of these persons so called in for
assistance, —
1. To judge of the crime, fault, or offence reported to them, and
not to proceed unless they find it to consist in something expressly
contrary to the rule of the gospel, and attested in such manner and
with such evidence as their mutual love doth require in them with
respect unto their brethren. And they are to judge of the testimony
that is given concerning the truth of the offence communicated unto
them, that they may not seem either lightly to take up a report
against their brother or to discredit the testimony of others.
2. In case they find the offence pretended not to be a real offence,
indeed contrary to the rule of the gospel, or that it is not aright
grounded as to the evidence of it, but taken up upon prejudice or an
over-easy credulity, contrary to the law of that love which is required
amongst church-members, described 1 Cor. xiii., and commanded as
the great means of the edification of the church and preservation of
its union, then to convince the brother offended of his mistake, and
with him to satisfy the person pretended to be the offender, that no
breach or schism may happen among the members of the same
body.
3. Being satisfied of the crime and testimony, they are to associate
themselves with the offended brother in the same work and duty
that he himself had before discharged towards the offender.
Ninthly, Because there is no determination how often these pri-
vate admonitions are to be used in case of offence, it is evident from
the nature of the thing itself that they are to be reiterated, first the
one and then the other, whilst there is any ground of hope that the
ends of them may be obtained, through the blessing of Christ, — the
brother gained, and the offence taken away. Neither of these, then,
is to be deserted or laid aside on the first or second attempt, as
though it were performed only to make way for somewhat farther;
but it is to be waited on with prayer and patience, as an ordinance
of Christ appointed for attaining the end aimed at.
Tenthly, In case there be not the success aimed at obtained in
these several degrees of private admonition, it is then the will of our
Lord Jesus Christ that the matter be reported unto the church, that
the V)ffended may be publicly admonished thereby and brought to
repeVtance ; wherein is to be observed, —
1. jiliat the persons who have endeavoured in vain to reclaim their
offending brother by private admonition are to acquaint the elders
of the chf\i'ch with the case and crime, as also what they have done
according to rule for the rectifying of it; who, upon that information,
are obliged to communicate the knowledge of the whole matter to
the church. This is to be done by the elders, as to whom the pre-
IN THE WORSHIP OF GOD. 521
servation of order in the church and the rule of its proceeding do
belong, as we have showed before.
2. The report made to the church by the elders is to be, — (1.) Of
the crime, guilt, or offence; (2.) Of the testimony given unto the
truth of it ; (3.) Of the means used to bring the offender to acknow-
ledgment and repentance; (4.) Of his deportment under the private
previous admonitions, either as to his rejecting of them, or as to any
satisfaction tendered ; all in order, love, meekness, and tenderness.
3. Things being proposed unto the church, and the offender heard
upon the whole of the offence and former proceeding, the whole church
or multitude of the brethren are, with the elders, to consider the nature
of the offence, with the condition and temptation of the offender,
with such a spirit of meekness as our Lord Jesus Christ, in his own
person, set them an example of in his dealing with sinners, and
which is required in them as his disciples, Gal. vi. 1 , 2 ; 2 Cor. ii. 8.
4. The elders and brethren are to judge of the offence and the
carriage of the offender according to rule; and if the offence be evi-
dent and persisted in, then, —
5. The offender is to be publicly admonished by the elders, with
the consent and concurrence of the church, 1 Thess. v. 14; 1 Tim.
v. 20; Matt, xviii. 17. And this admonition consists of five parts:
— (1.) A declaration of the crime or offence, as it is evidenced
unto the church. (2.) A conviction of the evil of it, from the rule
or rules transgressed against. (3.) A declaration of the authority
and duty of the church in such cases. (4.) A rebuke of the offender
in the name of Christ, answering the nature and circumstances of
the offence. (5.) An exhortation unto humiliation, and repentance,
and acknowledgment.
Eleventhly, In case the offender despise this admonition of the
church, and come not upon it unto repentance, it is the will and ap-
pointment of our Lord Jesus Christ that he be cut off from all the
privileges of the church, and cast out from the society thereof, or be
excommunicated ; wherein consists the last act of the discipline of the
church for the correction of offenders. And herein may be con-
sidered,—
1. The nature of it, that it is an authoritative act, and so princi-
pally belongs unto the elders of the church, who therein exert the
power that they have received from the Lord Christ, by and with the
consent of the church, according to his appointment, Matt. xvi. 19,
xviii. 18; John xx. 23; 1 Cor. v. 4, 5; Titus iii. 10; 1 Tim i. 20;
2 Cor. ii. 6. And both these, the authority of the eldership and the
consent of the brethren, are necessary to the validity of the sentence,
and that according to the appointment of Christ, and the practice of
the first churches.
522 A BRIEF INSTRUCTION
2. The effect of it, which is the cutting off or casting out of the
person offending from the communion of the church, in the privi-
leges of the gospel, as consequently from that of all the visible
churches of Christ in the earth, by virtue of their communion one
with another; whereby he is left unto the visible kingdom of Satan
in the world.— Matt, xviii. 17; 1 Cor. v. 2, 5, 13; 1 Tim. i. 20; Titus
iii. 10; Gal. v. 12.
3. The ends of it, which are, —
(1.) The gaining of the party offending, by bringing him to re-
pentance, humiliation, and acknowledgment of his offence, 2 Cor.
ii. 6, 7, xiii. 10.
(2.) The warning of others not to do so presumptuously.
(3.) The preserving of the church in its purity and order, 1 Cor.
v. 6, 7 ; all to the glory of Jesus Christ.
4. The causes of it, or the grounds and reasons on which the
church may proceed unto sentence against any offending persons.
Now, these are no other but such as they judge, according to the
gospel, that the Lord Christ will proceed upon in his final judgment
at the last day; for the church judgeth in the name and authority of
Christ, and are to exclude none from its communion but those whom
they find by the rule that he himself excludes from his kingdom ;
and so that which they bind on earth is bound by him in heaven,
Matt, xviii. 18. And their sentence herein is to be declared, as the
declaration of the sentence which the Head of the church and Judge
of all will pronounce at the last day ; only with this difference, that
it is also made known that this sentence of theirs is not final or
decretory, but in order to the prevention of that which will be so
unless the evil be repented of. Now, although the particular evils,
sins, or offences that may render a person obnoxious unto this cen-
sure and sentence are not to be enumerated, by reason of the variety
of circumstances, which change the nature of actions, yet they may
in general be referred unto these heads: —
(1.) Moral evils, contrary to the light of nature and express com-
mands or prohibitions of the moral law, direct rules of the gospel, or
of evil report in the world amongst men walking according to the
rule and light of reason. And, in cases of this nature, the church
may proceed unto the sentence whereof we speak without previous
admonition, in case the matter of fact be notorious, publicly and un-
questionably known to be true, and no general rule (which is not to
be impeached by particular instances) lie against their procedure,
1 Cor. v. 3-5; 2 Tim. iii. 2-5.
(2.) Offences against that mutual love which is the bond of per-
fection in the church, if pertinaciously persisted in, Matt, xviii. 16, 17.
(3.) False doctrines against the fundamentals in faith or worship,
IN THE WOESHIP OF GOD. 523
especially if maintained with contention, to the trouble and disturb-
ance of the peace of the church, Gal. v. 12; Titus iii. 9-11; 1 Tim.
vi. 3-5; Kev. ii. 14,15.
(4.) Blasphemy or evil speaking of the ways and worship of God
in the church, especially if joined with an intention to hinder the
prosperity of the church or to expose it to persecution, 1 Tim. i. 20.
(5.) Desertion, or total causeless relinquishment of the society and
communion of the church ; for such are self-condemned, having broken
and renounced the covenant of God, that they made at their entrance
into the church, Heb. x. 25-31.
5. The time or season of the putting forth the authority of Christ
in the church for this censure is to be considered, and that is ordi-
narily after the admonition before described, and that with due
waiting, to be regulated by a consideration of times, persons, tempta-
tions, and other circumstances; for, —
(1.) The church in proceeding to this sentence is to express the
patience and long-suffering of Christ towards offenders, and not to
put it forth without conviction of a present resolved impenitency.
(2.) The event and effect of the preceding ordinance of admoni-
tion is to be expected ; which though not at present evident, yet, like
the word itself in the preaching of it, may be blessed to a good issue
after many days.
6. The person offending thus cut off, or cast out from the present
actual communion of the church, is still to be looked on and account-
ed as a brother, because of the nature of the ordinance which is in-
tended for his amendment and recovery, — 2 Thess. iii. 15, "Count
him not as an enemy, but admonish him as a brother," — unless
he manifest his final impenitency by blasphemy and persecution:
1 Tim. i. 20, " Whom I have delivered unto Satan, that they may
learn not to blaspheme."
7. The church is, therefore, still to perform the duties of love and
care towards such persons, —
(1.) In praying for them, that they " may be converted from the
error of their way/' James v. 19, 20. 1 John v. 16, "If any man
see his brother sin a sin which is not unto death, he shall ask, and
he shall give him life for them that sin not unto death."
(2.) In withdrawing from them even as to ordinary converse, for
their conviction of their state and condition, 1 Cor. v. 11, "With
such an one no not to eat \" 2 Thess. iii. 14.
(3.) In admonishing o/him: 2 Thess. iii. 15, " Admonish him as a
brother:" which may be done, — [1.] Occasionally, by any member
of the church ; [2.] On set purpose, by the consent and appointment
of the whole church : which admonition is to contain, — 1st, A press-
ing of his sin from the rule on the conscience of the offender; 2dly,
521 A BRIEF INSTRUCTION
A declaration of the nature of the censure and punishment which
he lieth under; 3dly, A manifestation of the danger of his impeni-
tency, in his being either hardened by the deceitfulness of sin or ex-
posed unto new temptations of Satan.
8. In case the Lord Jesus be pleased to give a blessed effect unto
this ordinance, in the repentance of the person cut off and cast out of
the church, he is, —
(1.) To be forgiven both by those who in an especial manner were
offended at him and by him, and by the whole church, Matt, xviii.
18; 2 Cor. ii. 7.
(2.) To be comforted under his sorrow, 2 Cor. ii. 7, and that by, —
[1.] The application of the promises of the gospel unto his con-
science ; [2.] A declaration of the readiness of the church to receive
him again into their love and communion.
(3.) Restored, — [1.] By a confirmation or testification of the love
of the church unto him, 2 Cor. ii. 8 ; [2.] A re-admission unto the
exercise and enjoyment of his former privileges in the fellowship of
the church; all with a spirit of meekness, Gal. vi. 1.
Q. 47. The preservation of the church in purity, order, and holi-
ness, being provided for, by what way is it to be continued and in-
creased ?
A. The way appointed thereunto is by adding such as, being effec-
tually called unto the obedience of faith, shall voluntarily offer them-
selves unto the society and fellowship thereof, Acts ii. 41 ; 2 Cor. viii. 5.
Explication. — The means appointed by our Lord Jesus Christ
for the continuance and increase of the church are either prepara-
tory unto it or instrumentally efficient of it. The principal means
subservient or preparatory unto the continuance and increase of the
church is the preaching of the word to the conviction, illumination,
and conversion of sinners, whereby they may be made meet to be-
come living stones in this spiritual building, and members of the
mystical body of Christ And this is done either ordinarily, in the
assemblies of the church, towards such as come in unto them and
attend to the word dispensed according to the appointment of Christ
amongst them, — 1 Cor. xiv. 24, 25, " If there come in one that be-
lieveth not, or one unlearned, he is convinced of all, he is judged of
all : and thus are the secrets of his heart made manifest ; and so falling
down on his face he will worship God," — or occasionally, amongst the
men of the world, Acts viii. 4.
Secondly, The instrumentally efficient cause is that which is ex-
pressed in the answer, — namely, the adding in due order unto it
such as, being effectually called unto the obedience of the faith and
profession of the gospel, do voluntarily, out of conviction of their duty
IN THE WORSHIP OF GOD. 525
and resolution to walk in subjection to all the ordinances and com-
mands of Christ, offer themselves to the society and fellowship thereof,
whereby they may be laid in this spiritual building as the stones
were in the temple of old, which were hewed and fitted elsewhere.
Q. 48. What is required of them who desire to join themselves
unto the church?
A. xThat they be free from blame and offence in the world; 2that
they be instructed in the saving truths and mysteries of the gospel ;
3sound in the faith; 4that, the Lord having called them unto faith,
repentance, and newness of life by Jesus Christ, they give up them-
selves to be saved by him, and to obey him in all things; and, there-
fore, 5are willing and ready, through his grace, to walk in subjection
to all his commands, and in the observation of all his laws and in-
stitutions, notwithstanding any difficulties, oppositions, or persecu-
tions, which they meet withal. — 2 PKil. i. 10, ii. 15; 1 Cor. x. 32;
1 Thess. ii, 11, 12; Tit. ii. 10.— 2 John vi. 45; Acts xxvi. 18; 1 Pet.
ii. 9; 2 Cor. iv. 3, 4, 6.— 31 Tim. i. 19, 20; 2 Tim. iv. 3, 4; Tit. i. 13;
Jude 3.— 4Eph. iv. 20-24.— B 2 Cor. viii. 5.
Q. 49. What is the duty of the elders of the church towards 'per-
sons desiring to be admitted unto the fellowship of the church?
A. *To discern and judge by the rule of truth, applied in love,
between sincere professors and hypocritical pretenders; 2to influence,
direct, comfort, and encourage in the way, such as they judge to love
the Lord Jesus in sincerity; 3to propose and recommend them unto
the whole church, with prayers and supplications to God for them ;
4to admit them, being approved, into the order and fellowship of the
gospel in the church. — \Acts viii. 20, 23; Tit. i. 10; Rev. ii. 2; Jer. xv.
19.— 2Acts xviii. 26; 1 Thess. ii. 7, 8, 11.— 3 Acts ix. 27, 28.— 4 Rom.
xiv. 1.
Q. 50. What is the duty of the whole church in reference unto
such persons?
A. To consider them in love and meekness, according as their
condition is known, reported, or testified unto them ; to approve of
and rejoice in the grace of God in them; and to receive them in love
without dissimulation, 1 Cor. xiii.
Explication. — What in general is required, unto the fitting of
any persons to be members of a visible church of Christ, was before
declared ; and that is that which the Lord Jesus hath made the in-
dispensable condition of entering into his kingdom, — namely, of
being " born again," John hi. 3, 5. This work, being secret, hidden,
and invisible, the church cannot judge of directly and in its own form
52G A BRIEF INSTRUCTION
or nature, but in the means, effects, and consequents of it; which are
to be testified unto it, concerning them who are to be admitted unto
its fellowship and communion. It is required, therefore, of them, —
First, That they be of a conversation free from blame in the world ;
for whereas one end of the gathering of churches is to hold forth
and express the holiness of the doctrine of Christ, and the power of
his grace in turning men from all ungodliness unto sobriety, right-
eousness, and honesty, it is required of them that are admitted into
them that they answer this end. And this the principle of grace,
which is communicated unto them that believe, will effect and pro-
duce ; for although it doth not follow that every one who hath at-
tained an unblamable honesty in this world is inwardly quickened
Avith a true principle of saving grace, yet it doth that they who are
endowed with that principle will be so unblamable. And although
they may on other accounts be evil spoken of, yet their good conver-
sation in Christ will justify itself.
Secondly, Competent knowledge in the mysteries of the gospel is
another means whereby the great qualification inquired after is testi-
fied unto the church; for as without this no privilege of the gospel
can be profitably made use of, nor any duty of it rightly performed,
so saving light is of the essence of conversion, and doth inseparably
accompany it: 2 Cor. iv. 6, "God, who commanded the light to
shine out of darkness, hath shined in our hearts, to give the light of
the knowledge of the glory of God in the face of Jesus Christ."
Where this is wanting, it is impossible for any person to evidence
that he is delivered from that blindness, darkness, and ignorance,
which all men are under the power of in the state of nature. Such
a measure, then, of light and knowledge, as whereby men are enabled
to apprehend aright of the person and offices of Christ, of the nature
of his mediation, the benefits thereof, and the obedience that he re-
quires at the hands of his disciples, is expected in them who desire
to be admitted into the fellowship of the church.
Thirdly, Hereunto is to be added soundness in the faith; for the
unity of faith is the foundation of love and all the duties thereof,
which in an especial manner are to be performed towards the church,
called, therefore, " The household of faith." There is among the mem-
bers of the church " one faith," Eph. iv. 5 ; the " common faith," [Tit.
i. 4;] the " faith once delivered unto the saints," Jude 3 ; which is the
" sound doctrine," 1 Tim. i. 10, which those that will not endure must
be turned from, 2 Tim. iii. 5 ; the " faithful word," that is to be " held
fast," Tit i. 9, 1 Tim. i. 19, and which we are to be " sound in," Tit.
i. 13; contained in a " form of sound words," as to the profession of
it, 2 Tim. i. 13. And this soundness in the unity of faith, as it
should be improved unto oneness of mind and oneness of accord in
IN THE WORSHIP OF GOD. 527
all the things of God, Phil. ii. 2, though it may admit of some differ-
ent apprehensions in some things, wherein some may have more
clear and distinct discoveries of the mind and will of God than
others, which hinders not but that all may walk according to the
same rule, Phil. iii. 15, 16; so it is principally to be regarded in the
fundamental truths of the gospel, in and by the faith whereot the
church holdeth on the head, Jesus Christ, Col. ii. 19 ; and in the fun-
damental principles of gospel worship, the joint celebration whereof
is the next end of the gathering the church : for without a consent
of mind and accord herein, no duty can be performed unto edifica-
tion, nor the peace of the church be preserved. And these principles
are those which we have explained.
Fourthly, It is required that these things be testified by them unto
the church, with the acknowledgment of the work of God's grace to-
wards them, and their resolution, through the power of the same
grace, to cleave unto the Lord Christ with full purpose of heart, and
to live in all holy obedience unto him. They come to the church as
disciples of Christ, professing that they have learnt the truth as it is
in Jesus : which what it infers the apostle teacheth at large, Eph. iv.
20-24; see also Acts xi. 23, xiv. 22. And this by themselves [is]
to be testified unto the church: —
1. That they may be received in love without dissimulation, as
real partakers in the same faith, hope, and salvation with themselves,
as living members of the mystical body of Christ.
2. That on all ensuing occasions they may be minded of their own
profession and engagements, to stir them up thereby unto faithful-
ness, steadfastness, and perseverance. Hereupon are the elders of
the church to judge by the rule of truth, in love and meekness, con-
cerning their condition and meetness to be laid as living stones in
the house of God ; so as that they may, —
(1.) Reject false, hypocritical pretenders, if in or by any means
their hypocrisy be discovered unto them, Actsviii. 20-23; Tit. i. 10;
Jer. xv. 19.
(2.) That they may direct and encourage in the way such as ap-
pear to be sincere, instructing them principally in the nature of the
way whereinto they are engaging, the duties, dangers, and benefits
of it, Acts xviii. 26, xiv. 22; 1 Cor. iii. 22, 23.
(3.) To propose them, their condition, their desires, their resolu-
tions, unto the church, after their own expressions of them, to be
considered of in love and meekness, Acts ix. 26, 27. Whereupon
those that are approved do give up themselves unto the Lord, to
walk in the observation of all his commands and ordinances ; and to
the church for the Lord's sake, 2 Cor. viii. 5, abiding in the fellow-
ship thereof, whereunto they are admitted, Acts ii. 41, 42.
528 A BRIEF INSTRUCTION
Q. 51. Wherein doth the especial form of a particular church,
whereby it becomes such, and is distinguished as such from all
others, consist?
A. In the special consent and agreement of all the members of it
to walk together in the observation of the same ordinances numeri-
cally; hence its constitution and distinction from other churches doth
proceed. — Exod. xix. 5, 8, xxiv. 3, 7; Deut. xxvi. 17; 2 Cor. viii. 5;
Acts xiv. 23, xx. 28; Heb. xiii. 17.
Explication. — It hath been before declared what especial agree-
ment or covenant there ought to be among all the members of the
same church, to walk together in a due subjection unto and observ-
ance of all the institutions of the Lord Christ. And this is that which
gives it its special form and distinction from all other churches. In
the general nature of a church, all churches do agree and equally
partake. There is the same law of the constitution of them all ; they
have all the same rule of obedience, all the same Head, the same
end ; all carry it on by the observation of the same ordinances in
kind. Now, besides these things, which belong unto the nature of a
church in general, and wherein they all equally participate, they
must also have each one its proper difference, that which doth dis-
tinguish it from all other churches; and this gives it its special form
as such. Now, this cannot consist in any thing that is accidental,
occasional, or extrinsical unto it, such as is cohabitation (which yet
the church may have respect unto, for conveniency and furthering of
its edification); nor in any civil or political disposal of its members
into civil societies for civil ends, which is extrinsical to all its concern-
ments as a church; nor doth it consist in the relation of that church
to its present officers, which may be removed or taken away without
the dissolution of the form or being of the church : but it consisteth,
as was said, in the agreement or covenant before mentioned. For, —
First, This is that which constitutes them a distinct body, differ-
ent from others; for thereby, and no otherwise, do they coalesce into
a society, according to the laws of their constitution and appointment.
Secondly, This gives them their especial relation unto their own
elders, rulers, or guides, who watch over them as so associated by
their own consent, according unto the command of Christ. And, —
Thirdly, From hence they have their mutual especial relation unto
one another; which is the ground of the especial exercise of all church
duties whatsoever.
Q. 52. Wherein consists the duty of any church of Christ towards
other churches?
A. lIn walking circumspectly, so as to give them no offence; sin
prayer for their peace and prosperity; 8in communicating supplies
IN THE WORSHIP OF GOD. 529
to tlieir wants according to ability ; 4in receiving with, love and readi-
ness the members of them into fellowship, in the celebration of the
ordinances of the gospel, as occasion shall be; 5in desiring and
making use of their counsel and advice in such cases of doubt and
difficulty as may arise among them ; 6in joining with them to ex-
press their communion in the same doctrine of faith. — 1 1 Cor. x. 32.
— 3Ps. cxxii. 6; Eph. vi. 18; 1 Tim. ii. 1.— 32 Cor. viii. 1-15; Acts
xi. 29, 30; Kom. xv. 26, 27.— 4Rom. xvi. 1, 2; 3 John 8, 9.— 6 Acts
xv. 2, 6.— 61 Tim. iii. 15.
Explication. — Churches being gathered and settled according
to the mind of Christ, ought to preserve a mutual holy communion
among themselves, and to exercise it in the discharge of those
duties whereby their mutual good and edification may be promoted ;
for whereas they are all united under one head, the Lord Christ, Eph.
i. 22, 23, in the same faith and order, chap. iv. 5, and do walk by
the same rule, they stand in such a relation one to another as is the
ground of the communion spoken of. Now, the principal ways
whereby they exercise this communion are the acts and duties enu-
merated in the answer unto this question ; as, —
First, Careful walking, so as to give no offence unto one another;
which, although it be a moral duty in reference unto all, yet therein
especial regard is to be had unto other churches of Christ, that they
be not in any thing grieved or tempted : 1 Cor. x. 32, " Give none
offence, neither to the Jews, nor to the Gentiles, nor to the church
of God."
Secondly, In constant prayer for the peace, welfare, edification,
and prosperity one of another, Rom. i. 9 ; Col. i. 9 ; Eph. vi. 18.
And this because of the special concernment of the name and glory
of our Lord Jesus Christ in their welfare.
Thirdly, In communicating of supplies for their relief according
unto their ability, in case of the outward wants, straits, dangers, or
necessities of any of them. — Acts xi. 29, 30; Rom. xv. 26, 27; 2 Cor.
viii. 1-15.
Fourthly, The receiving of the members of other churches to com-
munion, in the celebration of church-ordinances, is another way
whereby this communion of churches is exercised, Rom. xvi. 1, 2;
3 John 8, 9 ; for whereas the personal right of such persons unto
the ordinances of the church, and their orderly walking in the ob-
servation of the commands of Christ, are known by the testimony of
the church whereof they are members, they may, without farther in-
quiry or satisfaction given, be looked on " pro tempore" as members
of the church wherein they desire fellowship and participation of the
ordinances of Christ.
Fifthly, In desiring or making use of the counsel and advice of
vol. xv. 31
530 A BRIEF INSTRUCTION, ETC.
one another, in such cases of douLt and difficulty, whether doctrinal
or practical, as may arise in any of them, Acts xv. 2, 6. And from
hence it follows, that in case any church, either by error in doc-
trine, or precipitation, or mistake in other administrations, do give
offence unto other churches, those other churches may require an
account from them, admonish them of their faults, and withhold
communion from them in case they persist in the error of their way ;
and that because in their difficulties, and before their miscarriages,
they were bound to have desired the advice, counsel, and assistance
of those other churches, which being neglected by them, the other
are to recover the end of it unto their utmost ability, Gal. ii. 6-11.
And hence, also, it follows that those that are rightly and justly cen-
sured in any church ought to be rejected by all churches whatever;
both because of their mutual communion, and because it is and
ought to be presumed, until the contrary be made to appear, that,
in case there had been any difficulty or doubt in the procedure of
the church, they would have taken the advice of those churches, with
whom they were obliged to consult.
Lastly, Whereas the churches have all of them one common faith,
and are all obliged to hold forth and declare it to all men as they
have opportunity, 1 Tim. iii. 15, to testify this their mutual commu-
nion, their interest in the same faith and hope, for the more open
declaration and proposition of the truths of the gospel which they
profess, and for the vindication both of the truth and themselves
from false charges and imputations, they may, and, if God give oppor-
tunity, ought to join together in declaring and testifying their joint
consent and fellowship in the same doctrine of faith, expressed in a
" form of sound words."
Q. 53. What are the ends of all this dispensation and order of
things in the church?
A. The glory of God, the honour of Jesus Christ the mediator,
the furtherance of the gospel, the edification and consolation of be-
lievers here, with their eternal salvation hereafter. — Rev. iv. 9-11,
v. 12, 13; 1 Cor. iii 22, 23; Eph. iv. 11-16.
END OF VOL. XV.
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