Chapter V.

Grounds and reasons of nonconformity.

Having briefly declared our sense concerning the general causes and occasions of our differences, and that present want of Christian love which is complained of by many, we shall now return to give some more particular account concerning our inconformity unto and non-compliance with the observances and constitutions of the church of England. It is acknowledged, that we do in sundry things dissent from them; that we do not, that we cannot, come up unto a joint practice with others in them. It is also confessed, that hereon there doth ensue an appearance of schism between them and us, according as the common notion of it is received in the world. And because in this distance and difference the dissent unto compliance is on our parts, there is a semblance of a voluntary relinquishment of their communion; and this we know exposeth us, in vulgar judgments and apprehensions, unto the charge of schism, and necessitateth us unto self-defence, as though the only matter in question were, whether we are guilty of this evil or no. For that advantage have all churches which have had an opportunity to fix terms of communion, right or wrong, just or unequal, — the differences which ensue thereon, they will try out on no other terms, but only whether those that dissent from them are schismatics or not. Thus they make themselves actors ofttimes in this cause who ought in the first place to be charged with injury; and a trial is made merely at the hazard of the reputation of those who are causelessly put upon their purgation and defence. Yea, with many, a kind of possession and multitude do render dissenters unquestionably schismatical; so that it is esteemed an unreasonable confidence in them to deny themselves so to be. So deals the church of Rome with those that are reformed. An open schism there is between them; and if they cannot sufficiently fix the guilt of it on the reformed by confidence and clamours, with the advantage of prepossession, yet, as if they were perfectly innocent themselves, they will allow of no other inquiry in this matter but what consists in calling the truth and reputation of the other party into question. It being our present condition to lie under this charge from many, whose interest it is to have us thought guilty thereof, we do deny that there is any culpable secession made by us from the communion of any that profess the gospel in these nations, or that the blame of the appearing schism that is among us can duly or justly be reflected on us; which, in the remainder of our discourse, we shall make to appear.

142What are our thoughts and judgments concerning the church state and interest of the professors of the gospel in this nation, we have before declared; and we hope they are such that, in the judgment of persons sober and impartial, we shall be relieved from those clamorous accusations which are without number or measure by some cast upon us. Our prayers are also continually unto the God of love and peace, for the taking away of all divisions and their causes from among us. Nor is the satisfaction which ariseth from our sincerity herein in the least taken off or rent from us by the uncharitable endeavours of some to rake up pretences to the contrary. And should those in whose power it is think meet to imitate the pastors and guides of the churches of old, and to follow them in any of the ways which they used for the restoration of unity and agreement unto Christians, when lost or endangered, we should not decline the contribution of any assistance, by counsel or fraternal compliance, which God should be pleased to supply us withal. But whilst some, whose advantages render them considerable in these matters, seem to entertain no other thoughts concerning us but what issue in violence and oppression, the principal duty incumbent on us is quietly to approve our consciences unto God, that in sincerity of heart we desire in all things to please him, and to conform our lives, principles, and practices to his will, so far as he is graciously pleased to make it known unto us. And as for men, we hope so to discharge the duty required of us as that none may justly charge us with any disorders, unpeaceableness, or other evils; for we do not apprehend that we are either the cause or culpable occasion of those inconveniences and troubles which some have put themselves unto by their endeavours for our disturbance, impoverishing, and ruin. Let none imagine but that we have considered the evils and evil consequents of the schisms and divisions that are among us; and those who do so, do it upon the forfeiture of their charity. We know how much the great work of preaching the gospel, unto the conversion of the souls of men, is impeded thereby; as also what prejudice ariseth thence against the truth wherein we are all agreed, with what temptations and mutual exasperations, to the loss of love, and the occasioning of many sinful miscarriages in persons of all sorts, do hereon ensue: but we deny that it is in our power to remove them, or take them out of the way; — nor are we conscious unto ourselves of any sin or evil, in what we do, or in what we do not do, by our not doing of it in the worship of God. It is duty alone unto Jesus Christ whereunto in these things we attend, and wherein we ought so to do. And where matters of this nature are so circumstanced as that duty will contribute nothing towards unity, we are at a loss for any progress towards it. The sum of what is objected unto us (as hath been observed) is our 143nonconformity, or our forbearance of actual personal communion with the present church constitutions, in the modes, rites, and ceremonies of its worship: hence the schism complained of doth ensue. Unless the communion be total, constant, without endeavour of any alteration or reformation, we cannot, in the judgment of some, be freed from the guilt hereof. This we deny, and are persuaded that it is to be charged elsewhere; for, —

First, All the conditions of absolute and complete communion with the church of England, which are proposed unto us, and indispensably required of us, especially as we are ministers, are unscriptural, — such as the word of God doth neither warrant, mention, nor intimate, especially not under any such consideration as necessary conditions of communion in or among the churches of Christ. We dispute not now about the lawfulness or unlawfulness of things in themselves, nor whether they may be observed or no by such as have no conviction of any sin or evil in them; neither do we judge or censure them by whom they are observed. Our inquiry is solely about our own liberty and duty. And what concerneth them is resolved into this one question, as to the argument in hand: Whether such things or observances in the worship of God as are wholly unscriptural may be so made the indispensable condition of communion with any particular church, as that they by whom they are so made and imposed on others should be justified in their so doing; and that if any differences, divisions, or schisms do ensue thereon, the guilt and blame of them must necessarily fall on those who refuse submission to them or to admit of them as such? That the conditions proposed unto us, and imposed on us indispensably, if we intend to enjoy the communion of this church, are of this nature, we shall afterward prove by an induction of instances. Nor is it of any concernment, in this matter, what place the things inquired after do hold, or are supposed to hold, in the worship of God; our present inquiry is about their warranty to be made conditions of church communion. Now, we are persuaded that the Lord Christ hath set his disciples at liberty from accepting of such terms of communion from any churches in the world. And on the same grounds we deny that he hath given or granted unto them authority to constitute such terms and conditions of their communion, and indispensably to impose them upon all that enjoy it, according to their several capacities and concerns therein; for, —

1. The rule of communion among the disciples of Christ in all his churches is invariably established and fixed by himself. His commission, direction, and command, given out unto the first planters and founders of them, containing an obliging rule unto all that should succeed them throughout all generations, hath so established 144the bounds, limits, and conditions of church-communion, as that it is not lawful for any to attempt their removal or alteration. “Go ye,” saith he to them, “and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world,” Matt. xxviii. 19, 20. All the benefits and blessings, all the comfort and use of church assemblies and communion, depend alone on the promise of the presence of Christ with them. Thence doth all the authority that may be exercised in them proceed, and thence doth the efficacy of what they do unto the edification of the souls of men arise and flow. Now, that any one may thus enjoy the presence of Christ in any church, with the fruits and benefits of it, no more can be required of him but that, through the preaching of the gospel and baptism, being made a professed disciple, he do or be ready to do and observe all whatsoever Christ hath commanded. This hath he established as the rule of communion among his disciples and churches in all generations. In all other things which do relate unto the worship of God, he hath set them and left them at liberty, Gal. v. 1; which, so far as it is a grant and privilege purchased for them, they are obliged to make good and maintain. We know it will be here replied, that among the commands of Christ it is that we should “hear the church,” and obey the guides and rulers thereof; whatever, therefore, is appointed by them, we are to submit unto and observe, even by virtue of the command of Christ. And, indeed, it is certainly true that it is the will and command of the Lord Jesus that we should both hear the church and obey the guides of it; — but, by virtue of this rule, neither the church nor its guides can make any thing necessary to the disciples of Christ, as a condition of communion with them, but only what he hath commanded; for the rule here laid down is given unto those guides or rulers, who are thereby bound up, in the appointments of what the disciples are to observe, unto the commands of Christ. And were a command included herein of obeying the commands or appointments of church guides, and the promise of the presence of Christ annexed thereunto, as he had given them all his own power and placed them in his throne, so we had been all obliged to follow them whither ever they had carried or led us, although it were to hell itself, as some of the canonists, on this principle, have spoken concerning the pope. Here, therefore, is a rule of communion fixed, both unto them that are to rule in the church and them that are to obey. And whereas, perhaps, it may be said, that if the rulers of the church may appoint nothing in and unto the communion of the church but what Christ hath himself commanded, then, indeed, is their authority little worth, yea, upon 145the matter none at all, for the commands of Christ are sufficiently confirmed and fixed by his own authority; and to what end, then, serves that of the rulers of the church? — we must say that their whole authority is limited in the text unto teaching of men to observe what Christ hath commanded; and this they are to do with authority, but under him and in his name, and according to the rules that he hath given them. And those who think not this power sufficient for them must seek it elsewhere, for the Lord Christ will allow no more in his churches.

To make this yet more evident, we may consider that particular instance wherein the primitive Christians had a trial in the case as now stated before us; and this was in the matter of Mosaical ceremonies and institutions, which some would have imposed on them as a condition of their communion in the profession of the gospel. In the determination hereof was their liberty asserted by the apostles, and their duty declared, to abide therein. And this was the most specious pretence of imposing on the liberty of Christians that ever they were exercised withal; for the observation of these things had countenance given unto it from their divine original, and the condescending practice of the apostles for a good season. That other instances of the like nature should be condemned in the Scripture is impossible, seeing none had then endeavoured the introduction of any of that nature. But a general rule may be established in the determination of one case as well as in that of many, provided it be not extended beyond what is eminently included in that case. Herein, therefore, was there a direction given for the duty and practice of churches in following ages, and that in pursuit of the law and constitution of the Lord Christ before mentioned. Neither is there any force in the exception, that these things were imposed under a pretence of being commanded by God himself: for they say, to require anything under that notion, which indeed he hath not commanded, is an adding to his command, which ought not to be admitted; but to require things indifferent without that pretence may be allowed. But as in the former way men add unto the commands of God formally, so in this latter they do it materially, which also is prohibited; for in his worship we are forbidden to add to the things that he hath appointed no less than to pretend commands from him which he hath not given. He, therefore, who professeth and pleadeth his willingness to observe and do in church-communion whatever Christ hath instituted and commanded cannot regularly be refused the communion of any church, under any pretence of his refusal to do other things which confessedly are not so required.

It is pleaded, indeed, that no other things, as to the substance of the worship of God, can or ought to be appointed besides what is 146instituted by Jesus Christ; but as to the manner or modes of the performance of what he doth command, with other rites and ceremonies to be observed for order and decency, they may lawfully be instituted by the rulers of the church. Let it therefore at present be granted that so they may be, by them who are persuaded of the lawfulness of those modes, and of the things wherein they consist, seeing that is not the question at present under agitation; — neither will this concession help us in our present inquiry, unless it be also granted that whatever may be lawfully practised in the worship of God may be lawfully made a necessary condition of communion in that worship; but this will not be granted, nor can it ever be proved. Besides, in our present difference, this is only the judgment of one party, that the things mentioned may be lawfully observed in and among sacred administrations; and thereon the conclusion must be, that whatever some think may be lawfully practised in divine worship may lawfully be made an indispensable condition of communion unto the whole. Nor will it give force unto this inference, that those who judge them lawful are the rulers and guides of the church, unto whose determination the judgment of private persons is not to be opposed; for we have showed before that a judgment concerning what any one is to do or practice in the worship of God belongs unto every man who is to do or practice aught therein, and he who makes it not is brutish. And the judgment which the rulers of the church are to make for the whole, or to go before it, is in what is commanded, or not so, by Jesus Christ, not in what is fit to be added thereunto by themselves. Besides, if it must be allowed that such things may be made the conditions of church-communion, then any who are in places of authority may multiply such conditions according unto the utmost extent of their judgments, until they become burdensome and intolerable unto all, or really ridiculous in themselves; as it is fallen out in the church of Rome. But this would prove expressly destructive unto that certain and unvariable rule of church-communion which the Lord Christ hath fixed and established, whereof we shall speak again afterward.

Neither will that plea which is by some insisted on in this case yield any solid or universal relief. It is said that some may warrantably and duly observe in the worship of God what is unduly and unwarrantably imposed on them by others. And, indeed, all controversies about church constitution, discipline, and external worship, are by some reduced unto these two heads: That the magistrate may appoint what he pleaseth, and the people may observe whatever he appoints; for as there is no government of the church determined in the Scripture, it is meet it should be erected and disposed by the supreme magistrate, who, no doubt, upon that supposition, 147is only fit and qualified so to do. And for outward worship, and the rites thereof, both it and they are so far indifferent as that we may comply with whatever is imposed on us; whether they be good and useful, or evil, lies at the doors of others to answer about. But this seems to rise up in express contradiction unto those commands which are given us to “stand fast in the liberty wherewith Christ hath made us free,” and in these things not to be “the servants of men;” for what do we do less than renounce the privilege of our liberty, purchased for us at a high rate and price, or what are we less than “servants of men,” whilst we bring ourselves in bondage unto the observation of such things in the worship of God as we judge neither commanded by him nor tending unto our own edification, but merely because by them ordained? Moreover, suppose it be the judgment of some, as it is of many, that the things mentioned, though in their own nature indifferent, do become unlawful unto them to observe when imposed as necessary conditions of all church-communion, contrary to the command and appointment of Christ. We know this is exceedingly declaimed against, as that which is perverse and froward: “For what,” say many, “can be more unreasonable than that things in their own nature indifferent should become unlawful because they are commanded?” But it is at least no less unreasonable that things confessedly indifferent should not be left so, but be rendered necessary unto practice, though useless in it, by arbitrary commands. But the opinion traduced is also much mistaken; for although it be granted that the things themselves are indifferent in their own nature, — not capable, but as determined by circumstances, of either moral good or evil, yet it is not granted that the observation of them, even as uncommanded, is indifferent in the worship of God. And although the command doth not alter the nature, and make that which was indifferent become evil, yet that command of itself being contrary to many divine commands and instructions given us in the Scripture, a compliance with the things commanded therein may become unlawful to us. And what shall they do whose judgment this is? Shall they admit of them as lawful, upon the consideration of that change about them which renders them unlawful? This they will not easily be induced to give their assent unto.

Let, therefore, the rule of church-communion be observed which our Lord Jesus Christ hath fixed, and no small occasion of our strifes and divisions will be removed out of the way. But whilst there is this contest amongst us, if one pleads his readiness “to do and observe whatever the Lord Christ hath commanded,” and cannot be convinced of insincerity in his profession, or of want of understanding in any known institution of his, and thereon requires the communion of any church; but others say, “Nay, you shall observe and 148do sundry other things that we ourselves have appointed, or you shall have no communion with us;” — as it cannot be but that divisions and schisms will ensue thereon, so it will not be difficult for an indifferent bystander to judge on whether side the occasion and guilt of them doth remain.

2. We have the practice of the apostles, in the pursuance of the direction and command of their Lord and ours, for our guide in this case. And it might be well and safely thought that this should give a certain rule unto the proceedings and actings of all church guides in future ages. Now, they did never make any thing unscriptural, or what they had not received by divine revelation, to be a condition of communion in religious worship and church-order among Christians: for as they testified themselves that “they would give themselves continually to prayer, and to the ministry of the word,” Acts vi. 4, so it was of old observed concerning them, “that their constant labour was for the good of the souls of men in their conversion unto God, and edification in faith and holiness;”⁴⁴    Socrat. Hist., lib. v. but as for the institution of festivals or fasts, of rites or ceremonies, to be observed in the worship of the churches, they intermeddled with no such things. And thence it came to pass, that in the first entrance and admission of observances about such things, there was a great and endless variety in them, both as to the things themselves observed and as to the manner of their observation; and this was gradually increased unto such a height and excess, as that the burden of them became intolerable unto Christendom. Nor, indeed, could any better success be expected in a relinquishment and departure from the pattern of church-order given us in their example and practice. Neither is the plea from hence built merely on this consideration, that no man alive, either from their writings or the approved records of those times, can manifest that they ever prescribed unto the churches or imposed on them the observance of any uninstituted rite, to be observed as a measure and rule of their communion, but also it so fell out, in the good providence of God, that the case under debate was proposed unto them, and jointly determined by them; for, being called unto advice and counsel in the difference that was between the Jewish and Gentile converts and professors, wherein the former laboured to impose on the latter the observation of Moses’ institutions as the condition of their joint communion, as was mentioned even now, they not only determine against any such imposition, but also expressly declare that nothing but “necessary things” (that is, such as are so from other reasons antecedently unto their prescriptions and appointments) ought to be required of any Christians in the communion or worship of the church, Acts xv. And as they neither did nor would, on that great 149occasion, in that solemn assembly, appoint any one thing to be observed by the disciples and churches which the Lord Christ had not commanded, so in their direction given unto the Gentile believers for a temporary abstinence from the use of their liberty in one or two instances whereunto it did extend, they plainly intimate that it was the avoidance of a present scandal, which might have greatly retarded the progress of the gospel, that was the reason of that direction. And in such cases it is granted that we may in many things for a season forego the use of our liberty. This was their way and practice, this the example which they left unto all that should follow them in the rule and guidance of the church. Whence it is come to pass in after ages that men should think themselves wiser than they, or more careful to provide for the peace and unity of the church, we know not. But let the bounds and measures of church-communion fixed in and by their example stand unmoved, and many causes of our present divisions will be taken away. But, it may be, it will be offered, that the present state of things in the world requires some alteration in or variation from the precise example of the apostles in this matter. The due observation of the institutions of Christ, in such manner as the nature of them required, was then sufficient unto the peace and unity of the churches; but primitive simplicity is now decayed among the most, so that a multiplication of rules and observances is needful for the same ends. But we have showed before, that the accommodation of church rule and communion to the degeneracy of Christians or churches, or their secular engagements, is no way advantageous unto religion. Let them whose duty it is endeavour to reduce professors and profession to the primitive standard of light, humility, and holiness, and they may be ordered in all church concerns according to the apostolical pattern. Wherefore, when Christians unto the former plea of their readiness to observe and do whatsoever Christ hath commanded them, do also add their willingness to comply with whatever the apostles of Christ have either by precept or example in their own practice commended unto them, or did do or require in the first churches, and cannot be convinced of failing to make good their profession, we do not know whence any can derive a warranty enabling them to impose any other conditions of communion on them. The institution, therefore, of the Lord Christ, and the practice of the apostles, lie directly against the imposing of the conditions inquired about. And first to invent them, then to impose them, making them necessary to be observed, and then to judge and censure them as schismatics, as enemies to love and peace, who do not submit unto them, looks not unlike the exercise of an unwarrantable dominion over the faith and consciences of the disciples of Christ.

1503. Not only by their example and practice, but they have also doctrinally declared what is the duty of churches, and what is the liberty of Christians in this matter. The apostle Paul discourseth at large hereon, Rom. xiv., xv. The attentive reading of these two chapters is sufficient to determine this cause among all uninterested and unprejudiced persons. He supposeth in them, — and it is the case which he exemplifies in sundry instances, — that there were among Christians and churches at that time different apprehensions and observances about some things appertaining unto the worship of God; and these things were such as had some seeming countenance of a sacred and divine authority, for such was their original institution. Some, on the consideration hereof, judged that they were still to be observed, and their consciences had been long exercised in a holy subjection unto the authority of God in the observance of them. Nor was there yet any express and positive law enacted for their abrogation; but the ceasing of any obligation unto their observance from their primitive institution was to be gathered from the nature of God’s economy towards his church. Many, therefore, continued to observe them, esteeming it their duty so to do. Others were persuaded and satisfied that they were freed from any obligation unto the owning and observance of them; and whereas this liberty was given them by Jesus Christ in the gospel, they were resolved to make use of it, and not to comply with the other sort, who pressed conformity upon them in their ceremonies and modes of divine worship. So it may fall out in other instances. Some may be persuaded that such or such things may be lawful for them to observe in the worship of God, — they may be so unto them, and, as is supposed, in their own nature; on the consideration of some circumstances, they may judge that it is convenient or expedient to attend unto their observance; lastly, all coincidences weighed, that it is necessary that so they should do, and that others also that walk with them in the profession of the gospel should conform themselves unto their order and practice. On the other hand, some there are who, because the things of the joint practice required are not appointed by Jesus Christ, nor doth it appear unto them that he hath given power unto any others to appoint them, do not judge it expedient, nor yet, all circumstances considered, lawful to observe them. Now, whereas this case answers unto that before proposed, the determination thereof given by the apostle may safely be applied unto this also. What rule, therefore, doth he give therein, which he would have attended unto as the means for the preservation of love, peace, and unity among them? Is it that the former sort of persons, provided they be the most or have the most power, ought to impose the practice of those things which they esteem lawful and convenient on those who judge them 151not so, when it is out of question that they are not appointed by Christ, only it is pretended that they are not forbidden by him? Where, indeed, the question was about the institutions of Christ, he binds up the churches precisely unto what he had received from him, 1 Cor. xi. 23; but in cases of this nature, wherein a direct command of Christ cannot be pleaded nor is pretended, he absolutely rejects and condemns all thoughts of such a procedure. But supposing that differences in judgment and practice were and would be among Christians, the sum of his advice is, that all offences and scandals ought to be diligently avoided; that censuring, judging, and despisings, on the account of such differences, be cast out; that tenderness be used towards them that are weak, and nothing severely pressed on them that doubt; and for their different apprehensions and ways, they should all walk in peace, condescending unto and bearing with one another. Nothing can more evidently determine the unlawfulness of imposing on Christians unscriptural conditions of communion than do the discourses of that great apostle to this purpose. Yea, better it is, and more agreeable unto the mind of Christ, that persons and particular churches should be left unto different observations in sundry things relating unto sacred worship, wherein they cannot join with each other nor communicate together, endeavouring in the meantime to “keep the unity of the Spirit in the bond of peace,” than that they should be enforced unto a uniformity in the practice of things that have not the immediate authority of Christ enstamped on them. Accordingly it so fell out among them unto whom the apostle gave these directions, and that suitably unto his intention in them; for the dissenting parties agreeing in the common faith and profession of the gospel, did yet constantly meet in distinct assemblies or churches for the celebration of holy worship, because of the different rites wherein they did not agree. And in this posture were peace and love continued among them, until in process of time, their differences through mutual forbearance being extinguished, they coalesced into one church state and order. And the former peace which they had in their distances was deemed sufficient, whilst things were not measured nor regulated by secular interest or advantages. But it is a part of our present unhappiness, that such a peace among Christians and particular churches is mistaken to have an ill aspect upon the concerns of some belonging unto the church in power, honour, and revenue. But as we apprehend there is, as things are now stated among us, a plain mistake in this surmise, so, if the glory of God and the honour of the gospel were chief in our consultations about church affairs, it would be with us of no such consideration as to hinder us from committing quietly the success and events of duty unto the providence of God.

1524. There was also a signal vindication of the truth pleaded for, in an instance of fact among the primitive churches. There was an opinion which prevailed very early among them about the necessary observation of Easter, in the room of the Jewish passover, for the solemn commemoration of the death and resurrection of our Saviour. And it was taken for granted by most of them, that the observance hereof was countenanced, if not rendered necessary unto them, by the example of the apostles; for they generally believed that by them it was observed, and that it was their duty to accommodate themselves unto their practice; only there was a difference about the precise time or day which they were to solemnize as the head and rule of their festival, as every undue presumption hath one lameness or other accompanying it, — it is truth alone which is square and steady. Some, therefore, pleaded the example of John the apostle and evangelist, who, as it is strongly asserted and testified by multitudes, kept his Easter at such a time and by such a rule; whom they thought meet to follow and imitate. Others, not inferior unto them in number or authority, opposed unto their time the example of Peter, whom they affirmed (on what grounds and reasons they knew best, for they are now lost) to have observed his Easter at another time, and according unto a different rule. And it is scarcely imaginable how the contests hereabouts troubled the churches both of Europe and Asia, who certainly had things more material to have exercised themselves about. The church of Rome embraced that opinion which at length prevailed over the other, and obtained a kind of catholicism against that which was countenanced only by the authority of St John; as that church was always wondrous happy in reducing other churches unto an acquiescency in its sentiments, as seldom wanting desire or skill dexterously to improve its manifold advantages. Now, this was that Easter was to be celebrated on the Lord’s day only, and not by the rule of the Jewish passover, on the fourteenth day of the first month, what day of the week soever it fell out upon. Hereon Victor, the bishop of that church, being confident that the truth was on his side, — namely, that Easter was to be observed on the Lord’s day, — resolved to make it a condition of communion unto all the churches, for otherwise he saw not how there could be either union, peace, or uniformity among them. He did not question but that he had a good foundation to build upon; for that Easter was to be observed by virtue of apostolical tradition was generally granted by all. And he took it as unquestionable, upon a current and prevalent rumour, that the observation of it was confined to the Lord’s day by the example of St Peter. Hereupon he refused the communion of all that would not conform unto his resolution for the observation of Easter on the Lord’s day, and cast out of communion 153all those persons and churches who would observe any other day; which proved to be the condition of the principal churches of Asia, amongst whom the apostle John did longest converse. Here was our present case directly exemplified or represented so long beforehand. The success only of this fact of his remaineth to be inquired into. Now, it is known unto all what entertainment this his new rule of communion found among the churches of Christ. The reproof of his precipitancy and irregular fixing new bounds unto church-communion was famous in those days; especially the rebuke given unto him and his practice by one⁵⁵    The allusion is to Irenæus; see Eus. v. 24. — Ed. of the most holy and learned persons then living is eminently celebrated, as consonant to truth and peace, by those who have transmitted unto us the reports of those times. He who himself first condemned others rashly was for his so doing generally condemned by all. Suppose, now, that any persons living at Rome, and there called into communion with the church, should have had the condition thereof proposed unto them, — namely, that they should assent and declare that the observation of Easter, by apostolical tradition, was to be on the Lord’s day only, — and upon their refusal so to do should be excluded from communion, or on their own accords should refrain from it, where should the guilt of this disorder and schism be charged? And thus it fell out, not only with those who came out of Asia to Rome, who were not received by that Diotrephes, but also with sundry in that church itself, as Blastus and others; as what great divisions were occasioned hereby between the Saxons and Britons hath been by many declared. But, in the judgment of the primitive churches, the guilt of these schisms was to be charged on them that coined and imposed these new rules and conditions of communion; and had they not been judged by any, the pernicious consequences of this temerarious attempt are sufficient to reflect no inconsiderable guilt upon it. Neither could the whole observance itself, from first to last, ever compensate that loss of love and peace among Christians and churches which was occasioned thereby; nor hath the introduction of such things ever obtained any better success in the church of God. How free the churches were until that time, after they were once delivered from the attempt of the circumcised professors to impose upon them the ceremonies of Moses, from any appearance of unwritten conditions of communion, is manifest unto all who have looked into the monuments which remain of those times. It is very true that sundry Christians took upon them very early the observation of sundry rites and usages in religion whereunto they had no guidance or direction by the word of God; for as the corrupted nature of man is prone to the invention and use of sensible present things in religion, especially 154where persons are not able to find satisfaction in those that are purely spiritual, requiring great intension of mind and affections in their exercise, so were they many of them easily infected by that tincture which remained in them from the Judaism or Gentilism from which they were converted. But these observances were free, and taken up by men of their own accord, not only every church, but every person in the most of them, as far as it appears, being left unto their own liberty. Some ages it was before such things were turned into laws and canons, and that perhaps first by heretics, or at least under such a degeneracy as our minds and consciences cannot be regulated by. The judgment, therefore, and practice of the first churches are manifest against such impositions.

5. Upon a supposition that it should be lawful for any persons or churches to assign unscriptural conditions of their communion, it will follow that there is no certain rule of communion amongst Christians fixed and determined by Christ. That this is otherwise we have before declared, and shall now only manifest the evil consequences of such a supposition: for if it be so, no man can claim an admission into the society or communion of any church, or a participation in the ordinances of the gospel with them, by virtue of the authority of Jesus Christ; for notwithstanding all his pleas of submission to his institutions, and the observation of his commands, every church may propose something, yea, many things, unto him that he hath not appointed, without an admission whereof and subjection thereunto he may be justly excluded from all church privileges among them. Now, this seems not consonant unto the authority that Christ hath over the church, nor that honour which ought to be given unto him therein. Nor, on the same supposition, are his laws sufficient to rule and quiet the consciences, or to provide for the edification of his disciples. Now, if Diotrephes is blamed for not receiving the brethren who were recommended unto the church by the apostle, 3 John 9, 10, probably because they would not submit to that pre-eminence which he had obtained among them, they will scarcely escape without reproof who refuse those whom the Lord Christ commends unto them by the rules of the gospel, because they will not submit unto such new impositions as, by virtue of their pre-eminence, they would put upon them. And what endless perplexities they must be cast into who have learned in these things to call him only Lord and Master is apparent unto all. Baptism, with a voluntary credible profession of faith, repentance, and obedience unto the Lord Christ, in his commands and institutions, is all the warranty which he hath given unto any of his disciples to claim their admission into his churches, which are instituted and appointed to receive them, and to build them up in their faith. And if any person who produceth 155this warranty, and thereon desireth, according to order, the communion of any church, — if he may be excluded from it or forbidden an entrance into it, unless it be on grounds sufficient, in the judgment of charity, to evince the falseness and hypocrisy of his profession, little regard is had to the authority of Christ, and too much unto men’s own. Churches, indeed, may more or less insist upon the explicitness of this profession and the evidences of its sincerity, as they find it tend to their peace and edification, with a due attendance unto the rule and example left unto them in this matter in the gospel. And that the exercise of this power in any churches may not turn to the prejudice of any, every professor is allowed, with reference unto particular assemblies, to make his choice of the measure he will comply withal, at least if he will make the choice of his habitation subservient unto his edification. Hereby the peace and duty both of churches and private persons are secured. And this rule of church admission and communion furnished Christians with peace, love, and unity for many ages, setting aside the ruffle given them in the rashness of Victor before mentioned. It was also rendered practicable and easy by virtue of their communion as churches among themselves; for from thence commendatory letters supplied the room of actual profession in them who, having been admitted into one church, did desire the same privilege in any other. And on this rule were persons to be “received,” though “weak in the faith,” though it may be in some things “otherwise minded” than the generality of the church, though “babes” and “unskilful” as to degrees in the word of truth, Rom. xiv. 1; Phil. iii. 15; Heb. v. 12–14. But this rule was always attended with a proviso, that men did not contradict or destroy their own profession by any unholy conversation; for such persons never were, nor never are to be, admitted unto the especial ordinances of the church; and a neglect of due attendance hereunto is that which principally hath cast us into all our confusions, and rendered the institutions of Christ ineffectual. And if this warranty, which the Lord Christ hath given unto his disciples, of claiming a participation in all the privileges of his churches, an admission unto a joint performance of all the duties required in them, may, upon the supposition of a power left to impose other conditions of communion on them, be rejected and rendered useless, all church-communion is absolutely resolved into the variable wills of men. The church, no doubt, may judge and determine upon the laws of Christ, and their due application unto particular occasions, — as whether such persons may according to them be admitted into their fellowship; to deprive churches of this liberty is to take away their principal use and service: but to make laws of their own, the subject-matter whereof shall be things not commanded by Christ, and to make them the 156rule of admitting professed Christians unto their communion, is an assumption that cannot be justified. And it is certain that the assuming of an authority by some churches for such like impositions is that which hath principally occasioned many to deny them so to be; so at once to overthrow the foundation of all that authority which in so many instances they find to be abused. And although the church of Rome may prevail on weak and credulous persons, by proposing unto them an absolute acquiescency in their dictates and determinations, as the best, readiest, and most facile means of satisfaction, yet there is nothing that doth more alienate wise and conscientious persons from them than doth that unreasonable proposal. Moreover, it is highly probable that endless disputes will arise on this supposition about what is meet and convenient, and what not, to be added unto the Scripture rules of communion. They have done so in the ages past, and continue yet to do. Nor can any man on this principle know, or probably conjecture, when he hath a firm station in the church, or an indefeasible interest in the privileges thereof; for supposing that he hath concocted the impositions of one church, on the first removal of his habitation he may have new conditions of communion prescribed unto him. And from this perplexity nothing can relieve him but a resolution to do in every place whereunto he may come according to the manner of the place, be it good or bad, right or wrong. But neither hath the Lord Christ left his disciples in this uncertainty which the case supposeth, nor will accept of that indifferency which is in the remedy suggested. They, therefore, who regulate their communion with any churches by the firm stated law of their right and privilege, if they are not received thereon, do not by their abstinence from it contract the guilt of schism or any blamable divisions.

Moreover, upon a supposition of such a liberty and power to prescribe and impose unwritten conditions of church-communion on Christians, who or what law doth or shall prescribe bounds unto men, that they do not proceed in their prescriptions beyond what is useful unto edification, or unto what will be really burdensome and intolerable unto churches? To say that those who claim this power may be securely trusted with it, for they will be sure not to fall into any such excesses, will scarcely give satisfaction; for besides that such a kind of power is exceedingly apt to swell and extend itself unmeasurably, the common experience of Christendom lies against this suggestion. Was not an excess of this kind complained of by Austin of old, when yet the observation of ecclesiastical customs was much more voluntary than in after ages, neither were they made absolutely conditions of communion, unless among a very few? Do not all Protestants grant and plead that the papal church hath exceeded 157all bounds of moderation and sobriety herein, so that from thence they take the principal warranty of their secession from it? Do not other churches mutually charge one another on the same account? Hath not a charge of this excess been the ball of contention in this nation ever since the Reformation? If, then, there be such a power in any, either the exercise of it is confined unto certain instances by some power superior unto them, or it is left absolutely, as unto all particulars whereunto it may be extended, unto their own prudence and discretion. The first will not be asserted, nor can be so, unless the instances intended can be recounted, and the confirming power be declared. If the latter be affirmed, then let them run into what excesses they please, unless they judge themselves that so they do, which is morally impossible that they should, none ought ever to complain of what they do; for there is no failure in them who attend unto their rule, which in this case is supposed to be men’s own prudence and discretion. And this was directly the state of things in the church of Rome; whence they thought it always exceedingly unequal that any of their ecclesiastical laws should be called in question, since they made them according to their own judgment, the sole rule of exercising their authority in such things. Where is the certainty and stability of this rule? Is it probable that the communion and peace of all churches and all Christians are left to be regulated by it? And who will give assurance that no one condition directly unlawful in itself shall be prescribed and imposed by persons enjoying this pretended power? or who can undertake that the number of such conditions as may be countenanced by a plea of being things in their own nature indifferent, shall not be increased until they come to be such a burden and yoke as are too heavy for the disciples of Christ to bear, and unlawful for them to submit themselves unto? May any make a judgment but themselves who impose them, when the number of such things grows to a blamable excess? If others may judge, at least for themselves and their own practice, and so of what is lawful or not, it is all that is desired. If themselves are the only judges, the case seems very hard, and our secession from the church of Rome scarcely warrantable. And who sees not what endless contests and differences will ensue on these suppositions, if the whole liberty of men’s judgments and all apprehensions of duty in professors be not swallowed up in the gulf of atheistical indifferency as to all the concerns of outward worship?

The whole of what hath been pleaded on this head might be confirmed with the testimony of many of the learned writers of the church of England, in the defence of our secession from that of Rome; but we shall not here produce them in particular. The sum of what is pleaded by them is, That the being of the catholic church lies 158in essentials; that for a particular church to disagree from all other particular churches in some extrinsical and accidental things is not to separate from the catholic church, so as to cease to be a church. But still, whatever church makes such extrinsical things the necessary conditions of communion, so as to cast men out of the church who yield not to them, is schismatical in its so doing, and the separation from it is so far from being schism, that being cast out of that church on these terms only returns them unto the communion of the catholic church; and nothing can be more unreasonable than that the society imposing such conditions of communion should be judge whether those conditions be just and equitable or no. To this purpose do they generally plead our common cause. Wherefore, from what hath been discoursed, we doubt not but to affirm that where unscriptural conditions of communion, indispensably to be submitted unto and observed, are by any church imposed on those whom they expect or require to join in their fellowship, communion, and order, if they on whom they are so imposed do thereon withhold or withdraw themselves from the communion of that church, especially in the acts, duties, and parts of worship wherein a submission unto these conditions is expressed either verbally or virtually, they are not thereon to be esteemed guilty of schism; but the whole fault of the divisions which ensue thereon is to be charged on them who insist on the necessity of their imposition.

That this is the condition of things with us at present, especially such as are ministers of the gospel, with reference unto the church of England, as it is known in itself, so it may be evidenced unto all by an enumeration of the particulars that are required of us, if we will be comprehended in the communion and fellowship thereof. For, —

1. It is indispensably enjoined that we give a solemn attestation unto the liturgy and all contained in it, by the subscription or declaration of our assent and consent thereunto; which must be accompanied with the constant use of it in the whole worship of God. As was before observed, we dispute not now about the lawfulness of the use of liturgies in the public service of the church, nor of that in particular which is established among us by the laws of the land. Were it only proposed or recommended unto ministers for the use of it in whole or in part, according as it should be found needful unto the edification of their people, there would be a great alteration in the case under consideration. And if it be pretended that such a liberty would produce greater diversity, yea, and confusion in the worship of God, we can only say that it did not so of old, when the pastors of churches were left wholly to the exercise of their own gifts and abilities in all sacred administrations. But it is the making of an assent and consent unto it, with the constant use of it or attendance 159unto it, a necessary condition of all communion with the church which at present is called into question. It will not, we suppose, be denied but that it is so made unto us all, both ministers and people, and that by such laws, both civil and ecclesiastical, as are sufficiently severe in their penalties; for we have rules and measures of church-communion assigned unto us by laws merely civil. Were there any colour or pretence of denying this to be so, we should proceed no farther in this instance; but things are evidently and openly with us as here laid down. Now, this condition of communion is unscriptural; and the making of it to be such a condition is without warranty or countenance from the word of God, or the practice of the apostolical and primitive churches. That there are no footsteps of any liturgy, or prescribed forms for the administration of all church ordinances, to be imposed on the disciples of Christ in their assemblies, to be found in the Scripture, no intimation of any such thing, no direction about it, no command for it, will, we suppose, be acknowledged. Commanded, indeed, we are to make “supplications and prayers” for all sorts of men in our assemblies; to instruct, lead, guide, and “feed the flock of God,” 1 Tim. ii. 1; Acts xx. 28; 1 Pet. v. 2; to administer the holy ordinances instituted by him; and to do all these things “decently and in order.” The apostles also, describing the work of the ministry in their own attendance unto it, affirm that they would “give themselves continually unto prayer, and to the ministry of the word,” Acts vi. 4. But that all these things should be done (the preaching of the word only excepted) in and by the use or reading of a liturgy and the prescribed forms of it, without variation or receding from the words and syllables of it in any thing, that the Scripture is utterly silent of. If any one be otherwise minded, it is incumbent on him to produce instances unto his purpose. But withal he must remember, that in this case it is required not only to produce a warranty from the Scripture for the use of such forms or liturgies, but also that rules are given therein enabling churches to make the constant attendance unto them to be a necessary condition of their communion. If this be not done, nothing is offered unto the case as at present stated. And whatever confidence may be made use of herein, we know that nothing unto this purpose can be thence produced. It is pleaded, indeed, that our Saviour himself composed a form of prayer, and prescribed it unto his disciples: but it is not proved that he enjoined them the constant use of it in their assemblies, nor that they did so use it, nor that the repetition of it should be a condition of communion in them, though the owning of it as by him proposed, and for the ends by him designed, may justly be made so; least of all is it, or can it be proved, that any rule or just encouragement can hence be taken for other men who are neither Jesus 160Christ nor his apostles, but weak and fallible as ourselves, to compose entire liturgies, and impose the necessary use of them in all the worship of the Church. Neither is there the least countenance to be obtained unto such impositions from the practice or example of the first churches. Liturgies themselves were an invention of after ages, and the use of them now inquired after of a much later date: for those which pretend unto apostolical antiquity have long since been convicted to be spurious and feigned, nor is there scarce any learned man who hath the confidence to assert them to be genuine; and on a supposition that so they are, no tolerable reason can be given why the use of them should be neglected, and such others taken up as are of a most uncertain original. The first condition, therefore, of communion proposed unto us is not only unscriptural (which is sufficient unto our present argument), but also destitute of any ancient example or usage among the churches of Christ to give countenance unto it. This if we admit not of, if we attend not unto, we are not only refused communion in other things, but also excommunicated, or cast out of the whole communion of the church, as many are at this day; yet some are so, not only for refusing compliance with the whole of it in general, but for not observing every particular direction belonging unto it (as might be manifested in instances) of no great importance. If, therefore, any divisions or schisms do ensue among us on this account, that some indispensably require an assent and consent unto the liturgy and all things contained in it as the condition of complete church-communion, or a necessary attendance on the whole religious worship thereby performed and therein prescribed, which others refuse to admit of as such, and thereon forbear the communion proposed unto them, it is evident, from the rules laid down, where the guilt of them is to be charged. And we do not discourse of what any may do among themselves, judging it meet for their edification, nor of what a civil law may constitute with respect unto public places, employments, and preferments; but only where lies the sin and evil that attends divisions arising on these impositions, and which by their removal would be taken away. And there seems to be an aggravation of this disorder, in that not only all men are refused communion who will not submit unto these terms of it, but also they are sought out and exposed unto severe penalties if they will not admit of them, though expressly contrary to their consciences and persuasions.

2. Canonical submission unto the present ecclesiastical government of the church, and the administration of the discipline thereof, in their hands by whom the power of it is possessed, with an acquiescency therein, are to the same purpose required of us and expected from us. Who these are, and what are the ways and means of their 161administrations, we shall not repeat, as unwilling to give offence unto any. We cannot but know how and in what sense these things are proposed unto us, and what is expected from us thereon. Neither dare we give another sense of them in our minds than what we judge to be the sense and intention of them who require our submission and obedience unto them. It is not, certainly, their design nor mind that we should look on the offices of the church as unwarrantable, and on their rule as inconvenient, so as to endeavour a reformation in the one and of the other. It is such a conformity they intend as whereby we do, virtually at least, declare our approbation of all these things in the church, and our acquiescency in them. Neither can we be admitted to put in any exception, nor discharge our consciences by a plain declaration of what we dislike or dissent from, or in what sense we can submit unto any of these things. We take it, therefore, for granted, that in the conformity required of us we must cordially and sincerely approve the present ecclesiastical government, and the administration of church discipline thereby, for it is the profession of our acceptance of it as proposed unto us; and if we acquiesce not therein, but express an uneasiness under it, we do it at the hazard of the reputation of our sincerity and honesty in conforming. Now, this condition of communion with the church of England is also unscriptural, and consequently unlawful to be made so. This is by many now plainly acknowledged; for they say there is no government determined in the Scripture. But this now in force amongst us is erected by the authority of the magistrate, who hath supreme power in things ecclesiastical; and on that ground a lawful government they plead it to be, and lawful to be exercised, and so also by others to be submitted to. But we have now sundry times declared that this is not our present question. We inquire not whether it be lawful or no, or on what account it may be so esteemed, or how far it may be submitted unto, or wherein; but we say, the professed acknowledging of it, with submission unto it, as the government of the church, is required of us as a necessary condition of our communion. If they are not so, give us liberty to declare our sense concerning it without prejudice; and if it be so, then may we refuse this condition as unscriptural. For in the case of conformity, there is not only a submission to the government required, but expressly (as was said) an approbation of it, that it is such as it ought to be; for in religious things our practice declares a cordial approbation, as being a part of our profession, wherein we ought to be sincere. Some again make some pleas, that bishops, and some government by them, are appointed by the apostles, and therefore a submission unto them may be justly required as a condition of communion. For we will not now dispute but that whatever is so appointed may be so required, 162although we believe that every particular instance of this nature is not rigidly to be insisted on, if it belong not unto the essentials of the church, and it be dubious to some whether it be so appointed or no; but yet neither doth an admittance of this plea give us any relief in this matter: for suppose it should or might be proved that there ought to be, according to the mind of Christ, in all churches, bishops, with a pre-eminence above presbyters in order or degree, and that the rule of the church doth principally belong unto them that are so, yet will not this concession bear an application to the present question, so as to afford us any relief; for the granting of things so dubious and questionable can never give them such an evidence of truth and firmitude in the church as to warrant the making of them necessary conditions of communion unto all Christians. Neither doth it follow, from any thing that pretendeth to fall under Scripture proof, that such bishops should be diocesan; that they should depend on archbishops over them; that they should assume the whole power of church rule and discipline into their hands; that they should administer it by chancellors, archdeacons, commissaries, and the like; that this should be done by presentments, or indictments, citations, processes, litigious pleadings, after the manner of secular or civil courts, to the exclusion of that rule and discipline which the gospel directs unto, with the management of it in love and brotherly compassion, in the name and by the Spirit of our Lord Jesus Christ. But these things we shall not in particular insist upon, for the reason before given. This we must say, that take the whole of the government and the administration thereof together, — which by the conformity required of us we must testify our approbation of and acquiescence in, or we deal hypocritically with them that require it of us, — and we know it to be so far unscriptural as that an acknowledgment of it and submission unto it cannot duly and justly be made a necessary condition of communion unto us. It may be it will be said that submission unto the government of the church is not so much a condition of communion with it as it is that wherein our communion itself with it doth consist, and it is but a fancy to think of communion with a church without it. But this is otherwise; as appears in those churches where all rule and government being left in the hand of the civil magistrate, there communion is merely spiritual in the administration of evangelical ordinances. And might but that be admitted which nature, reason, the law of the Christian faith and gospel obedience, do require, — namely, that church-fellowship and communion be built upon men’s own judgment and choice, — this would go a great way towards the pacification of our differences. But if this be so, and that all church-communion consists in submission to the government of it, or at least that it doth so principally, 163it becomes them by whom it is owned and avowed so to do to take care that that government be derived from the authority of Christ, and administered according to his mind, or all church-communion, properly so called, will be overthrown.

3. We are required to use and observe the ceremonies in worship which the present church hath appointed, or doth use and observe. This also is made a necessary condition of communion unto us; for many are at this day actually cast out of all communion for not observing of them. Some are so proceeded against for not observing of holy-days, some for not kneeling at the sacrament of the Lord’s supper, some for not using the sign of the cross in baptism; and what would become of ministers that should neglect or omit to wear the surplice in sacred administrations is easy to conjecture. But these things are all of them unwritten and unscriptural. Great and many, indeed, have been the disputes of learned men to prove that although they have no divine institution, nor yet example of apostolical or primitive practice, yet that they may be lawfully used, for decency and order in the worship of God. Whether they have evinced what they aimed at is as yet undetermined. But supposing in this case all to be as they would pretend and plead that it should be, yet because they are all granted to be arbitrary inventions of men, and very few of those who make use of them are agreed what is their proper use and signification, or whether they have any or no, they are altogether unmeet to be made a necessary condition of communion; for inquiry may be made, on what warranty or by what rule they may be appointed so to be? Those who preside in and over the churches of Christ do so in his name and by his authority; and therefore they can impose nothing on them, as a condition of their communion together, but what his name is upon or what they have his authority for, and it will be dangerous to set his seal unto our own appointments. For what men think meet to do themselves in the matters of the house of God and his worship, it may be measured and accepted with him according to their light and design; but for what they impose on others, and that under no less penalty than the deprivation of the outward administration of all the privileges procured for them by Jesus Christ, they ought to have his warrant and authority for. And their zeal is to be bewailed who not only cast men out of all church-communion, so far as in them lieth, for a refusal to observe those voluntarily-imposed ceremonies in sacred worship, but also prosecute them with outward force, to the ruin of them and their families; and we cannot but wonder that any should as yet think meet to make use of prisons, and the destruction of men thereby, as an appendix of their ecclesiastical discipline, exercised in it he highest severity, on no greater occasions than the 164omission of the observance of these ceremonies. Whether such proceedings are measured by present interest, or the due consideration of what will be pleasing to the Lord Jesus Christ at the last day, is not difficult to determine.

4. As we are ministers, there is in some cases required of us, under the same penalty, an oath of canonical obedience. We need not labour to prove this to be unscriptural; nor, to avoid provocations, shall we at present declare the rise, nature, and use of it, with the fierce digladiations that have formerly been about it We can look upon it no otherwise but as that which is contrary to the liberty and unworthy of the office of a minister of the gospel.

We know not any thing else which is required of us unto the end mentioned, unless it be of some a subscription unto the articles of religion. And this, because the Scripture enjoins unto all a consent unto sound doctrine and a form of wholesome words, may be admitted so far as those articles concern only points of faith; but whereas there is annexed unto them and enjoined, with other things, an approbation of all those instances of conditions of communion before insisted on, a subscription unto the whole becomes of the same nature with things themselves therein approved of.

These are the conditions of communion with the church of England which are proposed unto us, and which we are indispensably to submit unto if we intend to be partakers thereof; and these are all that we know of that nature. That any of these are in particular prescribed in the word of God, much less that they can derive any warranty from thence to be made necessary conditions of church-communion, will not, we suppose, be pretended by any. If, therefore, any divisions do ensue on the refusal of some to admit of these conditions, the guilt of them cannot, by any rule of Scripture, or from any example of the first churches, be charged on them who make that refusal. Other groundless accusations and charges we value not, for this is but man’s day, the judgment whereof we neither stand nor fall unto; yea, we esteem ourselves obliged, in all peaceableness and sobriety, to bear witness against such impositions, and unto that liberty wherewith the Lord Christ hath made his churches and disciples free. And if once things were come unto that state that men would assign no other terms of church-communion than what Christ hath appointed, it would quickly appear where the guilt of our divisions would yet remain, if any such divisions would yet remain; but so long as there is a desire to make the wills and wisdoms of some men, fallible even as others, the rule and measure of obedience in spiritual things, an end of strife and contention among Christians will be expected in vain. And this we say with hearts in some measure sensible and pained to see the body of Christ torn in pieces by the 165lusts, passions, and carnal interests of men. Could we contribute any thing to the healing of the wounds and ruptures that are amongst Christians, provided it may have a consistency with the mind of Christ and the duty we owe unto him (as, indeed, nothing else will really contribute any thing thereunto), we should with all readiness and faithfulness give up our best endeavours therein; and where we can do nothing else, we hope we shall bear with patience those disdainful reproaches which the pride of men, blown up by a confluence of secular, perishing advantages, prompts them to pour out upon us for our noncompliance with their impositions.

Secondly, By the conformity required of us, we must consent unto the omission of sundry duties, which are made so unto us by the command and appointment of Jesus Christ. If we are at any time hindered in the discharge of any necessary duty by others, we have somewhat to plead in our own excuse, but if we ourselves voluntarily consent to the neglect or omission of them, we cannot avoid the guilt of sin; and the worst way whereby such a consent may be expressed is by compact and agreement with others, as though it were in our power to bargain with other men what duties we will observe and what we will omit in the worship of God. Now, in the conformity required of us we are to give this consent, and that as it were by compact and agreement, which deprives us of all pretence of excuse in our omissions. It is no time afterward to plead that we would discharge such duties were we not hindered or forbidden, — we have ourselves antecedently and voluntarily renounced a concern in such forbidden duties; for no man can honestly conform but it is with a declared resolution to accept of all the terms and consequents of it, with an approbation of them. Under this notion it is that we look on conformity; and what others apprehend thereby or understand therein, who seem to press men to conform unto what they do not approve, we know not. If, then, there be any omission of known duties inseparably accompanying our conformity, that thereby we solemnly consent unto.

This, therefore, we are obliged to refuse, because without sin, in the voluntary neglect and omission of duty, we cannot comply with it; which, therefore, can be no schism in us, nor what might in any way render us blamable. The Lord Christ hath prescribed no such law of unity and peace unto his churches as that his disciples should be bound constantly to neglect any known duty which they owe to himself for their sakes; nor do his institutions interfere, that the observance of any one should exclude a due attendance unto another. Neither doth he by his commands bring any one into a necessity of doing that which is evil, or of omitting any thing that is required of him in the way of duty. However, therefore, we value church peace 166and union, we dare not purchase it by an abrenunciation of any duty we owe to Jesus Christ; nor would an agreement procured on such terms be of any use unto us, or of advantage to the church itself. Wherefore, that compliance in church-communion which would be obstructive of any necessary duties is not by the Lord Christ enjoined us; and therefore its omission cannot be culpable in us: but it would itself be our sin; especially would it be thus where the duties so to be omitted are such as are incumbent on us by virtue of especial office, wherein we are peculiarly required to be faithful. It remaineth, therefore, only that we declare wherein we should by conformity engage unto the omission of such duties as are indispensably required of us; and this we shall do in some few instances:—

1. Every minister of the gospel hath, by the appointment of Jesus Christ, the whole immediate care of the flock whereof he is overseer committed unto him. That no part hereof which belong unto their edification is exempted from him, the charge that is given unto him and the account which will be expected from him do sufficiently evidence. For as ministers are called overseers, rulers, guides, pastors, and the like, so are they commanded to feed the flock, to take the oversight of it, and to rule the house of God, Acts xx. 17, 28; 1 Tim. iii. 5; 1 Pet. v. 1–4; Heb. xiii. 17; — a discharge of all which must come into their account. Nor is there any word spoken in the whole Scripture, relating to the rule and government of the church, which is not spoken principally with respect unto them. Nor is there the least intimation of an exemption of any part of the discipline of the gospel from their office or care. If it be pretended that there is, let the places be produced wherein such an exemption is made, or any instances of it among the first churches, and they shall be considered; for hitherto no such thing has been attempted that we know of. Nor is it at all concluded from the plea that some are appointed unto a superior degree above others in the rule of the church; for a man may have the whole rule of his flock committed unto him, although he should be obliged to give an account unto others of his discharge thereof. It is, therefore, the duty of all ministers of the gospel, not only to teach, instruct, and preach to their flocks, but to go before them also in rule and government, and in the exercise of the spiritual discipline appointed in the gospel, in the order wherein it is appointed, for their edification. The keys of the kingdom of heaven are committed unto them, or they are not: if they are not, by what authority do they take upon them to open and shut in the house of God, in ministerial teaching and authoritative administration of sacred ordinances? for these things belong unto the authority which is given by Christ under that metaphorical expression of “the keys of the kingdom of heaven,” the reason of the allusion and its application being obvious. 167And if these are not received by any, they are usurpers if they undertake to administer unto the church authoritatively in the name of Jesus Christ. If they are given or granted unto them, how may it be made to appear that they are so for the ends mentioned only, but not for the rule and government of the church, which also belongs unto them? where is the exemption in the grant made to them? where are the limits assigned unto their power, that they shall exercise it in some concerns of the kingdom of heaven, but not in others? And whereas the greatest and most necessary parts of this power, such as are ministerial teaching and the administration of the sacraments, are confessedly committed unto them, how comes it to pass that the less should be reserved from them; for whereas the former are necessary to the very being of the church, the latter are esteemed by some scarcely to belong unto it. To say that bishops only receive these keys, and commit or lend the use of them to others, for such ends and purposes as they are pleased to limit, is both foreign to the Scripture and destructive of all ministerial power. And if ministers are not the ministers of Christ, but of men; if they have not their authority from him, but from others; if that may be parcelled out unto them which they have from him, at the pleasure of any over them, — there needs not much contending about them or their office.

Besides, the relation of these things one to another is such, as that if they were absolutely separated, their efficacy unto edification will be exceedingly impaired, if not destroyed. If those who have the dispensation of the word committed unto them have not liberty and authority; if it be not part of their office-duty to watch over them unto whom it is dispensed, and that accompanied with spiritual weapons, “mighty through God” towards the fulfilling of the obedience of some and the “revenging of disobedience” in others; if they have no power to judge, admonish, or censure them that walk unanswerably to the doctrine of the gospel preached unto them, and whose profession they have taken upon them, — they will be discouraged in the pursuit of their work, and the word itself be deprived of a helpful means appointed by Christ himself to further its efficacy. And those who shall content themselves with the preaching of the word only, without an inquiry after its success in the minds and lives of them that are committed to their charge, by virtue of that care and authoritative inspection which indeed belongs to their office, will find that as they do discharge but one part of their duty, so they will grow cold and languid therein also. And when there hath been better success, — as there hath where some against their wills have been hindered by power from the exercise of the charge laid on them by Christ in this matter, making up as they were able, by private solicitude and persuasion, what they were excluded from attending unto 168in public ministerial acts, — it hath been an effect of especial favour from God, not to be ordinarily expected on the account of any rule. And thence it is that, for the most part, things openly and visibly do fall out otherwise, the people being little reformed in their lives, and preachers waxing cold and formal in their work. And if the censures of the church are administered by them who preach not the word unto the people, they will be weak and nervous as unto any influence on the consciences of men. Their minds, indeed, may be affected by them so far as they are attended with outward penalties; but how little this tends unto the promotion of holiness or the reformation of men’s lives experience doth abundantly testify. Church discipline and censures are appointed merely and solely to second, confirm, and establish the word, and to vindicate it from abuse and contempt, as expressing the sense that Jesus Christ hath of them by whom it is received, and of them by whom it is despised. And it is the word alone which gives authority unto discipline and censures. Where, therefore, they are so separated, as that those by whom the word is administered are excluded from an interest in the exercise of discipline, and those unto whom the administration of discipline is committed are such as neither do nor for the most part ought to preach the word, it cannot be but that the efficacy and success of them both will be impeded.

2. It is so, also, as to the administration of the sacraments, especially that of the supper of the Lord. These are the principal mysteries of our religion, as to its external form and administration, — the sacred rites whereby all the grace, mercy, and privileges of the gospel are sealed and confirmed unto them who are in a due manner made partakers of them. About them, therefore, and their orderly administration, did the primitive churches always use their utmost care and diligence; and these in an especial manner did they make use of with respect unto them to whom they were to be communicated: for they feared, partly lest men should be made partakers of them to their disadvantage, being not so qualified as to receive them to their benefit, as knowing that where persons through their own defaults obtain not spiritual profit by them, they are in no small danger of having them turned into a snare; and partly that these holy and sacred institutions themselves might neither be profaned, contaminated, nor exposed unto contempt. Hence, of those who gave up their names unto the church, and took upon them the profession of the gospel, the greatest part were continued for a long season under their care and inspection, but were not admitted into the society of the church in those ordinances until upon good trial they were approved. And if any one after his admittance was found to walk unanswerably unto his profession, or to fall into any known sin, 169whence offence did ensue among the faithful, he was immediately dealt withal in the discipline of the church, and, in case of impenitency, separated from the congregation. Nor did the guides or pastors of the church think they had any greater trust committed unto them than in this, that they should use their utmost care and diligence that persons unmeet and unworthy might not be admitted into that church relation wherein they should have a right to approach unto the table of the Lord, and to remove from thence such as had demeaned themselves unworthy of that communion. This they looked on as belonging unto their ministerial office, and as a duty required of them in the discharge thereof by Jesus Christ. And herein they had sufficient direction, both in the rule of the word, as also in the nature of the office committed unto them, and of the work wherewith they were intrusted; for all ministers are stewards of the mysteries of Christ, of whom it is required that they should be faithful. Now, as it belongs unto a faithful steward to distribute unto the household of his lord the provisions which he hath made for them and allows unto them in due season; so also to keep off those from partaking in them, who without his master’s order and warrant, would intrude themselves into his family, and unjustly possess themselves of the privileges of it. In these things doth the faithfulness of a steward consist. And the same is required in ministers of the gospel with respect unto the household of their Lord and Master, and the provision that he hath made for it. These, therefore, being undeniably parts of the duty of faithful pastors or ministers, it is evident how many of them we must solemnly renounce a concernment in, upon a compliance with the conformity in matter and manner required of us. Neither are these duties such as are of light importance, or such as may be omitted without any detriment unto the souls of men. The glory of Christ, the honour of the gospel, the purity of the church and its edification, are greatly concerned in them. And they in whose minds a neglect of these things is countenanced, by their attendance unto some outward forms and appearances of order, have scarcely considered Him aright with whom they have to do. Some, therefore, of these duties we shall instance in:— First, it is the duty of all faithful ministers of the gospel to consider aright who are so admitted into the church as to obtain a right thereby unto a participation of all its holy ordinances. Take care they must that none who have that right granted them by the law of Christ be discouraged or excluded, nor any altogether unworthily admitted. And hereunto, as it is generally acknowledged, a credible profession of repentance, faith, and obedience (that is, of those which are sincere and saving) is required. To neglect an inquiry after these things in those that are to be admitted unto the 170table of the Lord is to prostitute the holy ordinances of the gospel unto contempt and abuse, and to run cross to the constant practice of the church in all ages, even under its greatest degeneracy. And the right discharge of this duty, — if we may be allowed to be in earnest in spiritual things, if it be believed that it is internal grace and, holiness for the sake whereof all outward administrations are instituted and celebrated, — is of great weight and importance to the souls of men; for on the part of persons to be admitted, if they are openly and visibly unworthy, what do we thereby but what lies in us to destroy their souls? It cannot be but that their hardening and impenitency in sin will be hazarded thereby; for whereas they have granted unto them the most solemn pledge of the Lord Christ’s acceptance of them, and of his approbation of their state towards God, that the church is authorized to give, what reason have they to think that their condition is not secure, or to attend unto the doctrine of the church pressing them to look after a change and relinquishment of it? For although the administration of the sealing ordinances doth not absolutely set the approbation of Christ unto every individual person made partaker of them, yet it doth absolutely do so to the profession which they make. They witness in the name of Christ his approbation of it, and therewithal of all persons, according to their real interest in it and answering of it. But those who in no considerable instances do answer this profession can obtain nothing unto themselves but an occasion of hardening, and rendering them secure in a state of impenitency; for tell men whilst you please of the necessity of conversion to God, of reformation, and a holy life, yet if, in the course of their unholiness, you confirm unto them the love of Christ, and give them pledges of their salvation by him, they will not much regard your other exhortations. And thence it is come to pass in the world that the conformity (worth that we contend about ten thousand times over) which ought to be between the preaching of the word, the administration of the sacraments, and the lives of them who are partakers of them, is for the most part lost. The word still declares that without regeneration, without saving faith, repentance, and obedience, none can enter into the kingdom of God. In the administration of the other ordinances there is an abatement made of this rigorous determination, and men have their salvation assured unto them without a credible profession, yea, or a pretence of these qualifications; and the lives of the most who live in the enjoyment of these things seem to declare that they neither believe the one nor much regard the other.

In the meantime, the church itself, as to its purity and the holiness of its communion, is damaged by the neglect of a careful inspection into this duty; for it cannot be but that ignorance, worldliness, 171and profaneness, will spread themselves as a leprosy over such a church, whence their communion will be of very little use and advantage unto believers. And hereby do churches, which should be the glory of Christ, by their expression of the purity, the holiness, and excellency of his person and doctrine, become the principal means and occasions of his dishonour in the world; and he that shall read that “Christ loved his church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish,” Eph. v. 25–27, will be much to seek after the effects of this design of Christ in his love and death, if he measure them by what appears in churches under the power and influence of this neglect. Nor do those who plead for the continuance of things in such a state, without reformation, sufficiently consider the representation that the Lord Christ made of himself when he was about to deal with his churches, some of which were overtaken with carelessness and negligence in this matter; and yet hath he therein laid down a rule as to what kind of proceedings particular churches are to expect from him in all generations. And it is a matter of no small amazement that any churches dare approve and applaud themselves in such a state of impurity and defection as is evidently condemned by him in those primitive patterns. Do men think he is changed, or that he will approve in them what he judged and condemned in others? or do they suppose he minds these things no more, and because he is unseen, that he seeth not? But we shall all find at length that he is “the same yesterday, to-day, and for ever,” and that as the judge of all he stands at the door.

Now this duty, by conformity, we renounce a concernment in, so as to attend unto it, by virtue of ministerial authority; whence the guilt of all the evil consequents thereof before mentioned must fall on us: for it is known that a mere shadow of the work of this duty, and not so much as a shadow of authority for it, would be left unto us. For what is allowed in case of a sudden emergency, upon an offence taken by the whole congregation at the wickedness of any (which is instructed beforehand that this ought to be no matter of offence unto them), as it may be it cannot be proved ever to have been observed in any one instance, so the allowed exercise of it would yield no relief in this case. And if any should extend the rule beyond the interpretation that is put upon it by the present current administration of church-discipline, there is no great question to be made what entertainment he would meet withal for his so doing. And it is to no purpose to come into the church as it were on purpose to go out again. And if, instead of dealing with the souls 172and consciences of men in the name and authority of Christ, as stewards of his mysteries, any can content themselves to be informers of crimes unto others, we desire their pardon if we cannot comply with them therein. And this is the sum of what at present we are pleading about: It is the duty of ministers of particular churches to judge and take care concerning the fitness of them, according unto the rule of the gospel and the nature of the duty required of them, who are to be admitted into the fellowship of the church, and thereby into a participation of all the holy ordinances thereof. This charge the Lord Christ hath committed unto them, and hereof will require an account from them. Upon the neglect or right discharge of this duty consequents of great moment do depend; yea, the due attendance unto it hath a great influence into the preservation of the being of the church, and is the hinge whereon the well-being of it doth turn. But the power of exercising ministerial authority, in a just attendance unto this duty, we must renounce in our conformity, if we should submit thereunto; for we have showed before, that after we have conformed, we can pretend no excuse from what is enjoined of us or forbidden unto us by virtue thereof, all being founded in our own voluntary act and consent. Hence, the guilt of this omission must wholly fall on us; which we are not willing to undergo.

There are, we know, many objections raised against the committing of this power and trust unto the ministers of particular congregations. Great inconveniences are pretended as the consequences of it. The ignorance and unfitness of most ministers for the discharge of such a trust, if it should be committed unto them, the arbitrariness and partiality which probably others will exercise therein, the yoke that will be brought on the people thereby, and disorder in the whole, are usually pleaded to this purpose and insisted on. But, —

1. This trust is committed unto some or other by Christ himself; and it is necessary that so it should be. Never did he appoint, nor is it meet, nor was it ever practised in the primitive church, that every one should at his pleasure, on his own presumption, intrude himself into a participation of the holy things of the house of God. The consideration of men’s habitations, with their age, and the like, are of no consideration with respect unto any rule of the gospel. Either, therefore, it must be left unto the pleasure and will of every man, be he never so ignorant, wicked, or profligate, to impose himself on the communion of any church of Christ, or there must be a judgment in the church concerning them who are to be admitted unto their communion.

2. From the first planting of the Christian religion, those who preached the gospel unto the conversion of the souls of men were principally intrusted with this power; and it was their duty to gather 173them who were so converted into that church order and fellowship wherein they might partake of the sacred mysteries or solemn ordinances of the Christian worship. And this course of proceeding continued uninterrupted, with some little variation in the manner of the exercise of this power and duty, until corruption had spread itself over the face of the whole professing church in the world. But still a shadow and resemblance of it was retained; and in the papal church itself to this day, particular confessors are esteemed competent judges of the meetness of their penitents for an admission unto the sacraments of their church. And who shall now be esteemed more meet for the discharge of this duty than those who succeed in the office and work of preaching the word, whereby men are prepared for church-society? And as it is a thing utterly unheard-of in antiquity, that those who dispensed the word unto the illumination and conversion of men should not have the power of their disposal, as to their being added to the church or suspended for a time, as there was occasion; so it is as uncouth that those who now sustain the same place and office unto several congregations attending on their ministry should be deprived of it.

3. If there be that ignorance and disability in ministers as is pretended, the blame of it reflects on them by whom they are made; and we are not obliged to accommodate any of the ways or truths of Christ unto the sins and ignorance of men. And if they are insufficient for this work, how come they to be so sufficient for that which is greater, — namely, to divide the word aright unto all their hearers? But we speak of such ministers as are competently qualified, according to the rule of the gospel, for the discharge of their office, and no other ought there to be; and such there are, blessed be God, through the watchful care of our Lord Jesus Christ over his church, and his supplies of the gifts of his Spirit unto them. And such as these know it is their duty to study, meditate, pray, ask counsel and advice of others, perhaps of more wisdom and experience than themselves, that they may know how in all things to behave themselves in the house of God. Nor will God be wanting unto them who in sincerity seek direction from him for the discharge of any duty which he calls them unto. Other security of regular, orderly, and useful proceedings in this matter, Christ hath not given us, nor do we need; for the due observance of his appointments will not fail the attaining of his ends, which ought to be ours also.

4. The judgment and acting of the church-officers, in the admission of persons into the complete society of the faithful, is not arbitrary, as is pretended. They have the rule of the Scripture, which they are diligently to attend unto. This is the entire rule which the Lord Christ hath left unto his church, both for their doctrine and 174discipline; whatever is beyond this or beside it is not his, nor owned by him. What is not done according to this rule is of no force in the consciences of men, though it may stand, until lawfully recalled, for the preservation of outward order. And whatever arbitrariness may be supposed in making a judgment upon the rule of the word, or in the application of its rule unto the present case, it must abide in some or other. And who shall be thought more meet or able to make a right determination thereon than those whose duty it is, and who have the advantage to be acquainted with all the circumstances belonging to the case proposed? Besides, there is the judgment of the church, or the congregation itself; which is greatly to be regarded. Even in the church of England, a suspension of any from the Lord’s supper is allowed unto the curate, upon the offence of the congregation: which is a sufficient evidence that a judgment in this case is owned to be their due; for none can take offence but upon a judgment of the matter at which he is offended, nor, in this case, without a right to determine that some offences ought to debar persons from a participation of the holy ordinances, as also what those offences are. This, therefore, is to be considered as an aid and assistance unto ministers in the discharge of their duty. It is the church into whose communion persons are to be admitted. And although it be no way necessary that determinations in this case should be always made by suffrage or a plurality of votes in the body of the church, yet, if the sense or mind of the congregation may be known, or is so (upon the inquiry that ought to be made unto that purpose), that any persons are unmeet for their communion, it is not convenient they should be received; nor will their admission, in this case, be of any advantage to themselves or the church. The light of reason, and the fundamental, constitutive principles of all free societies, such as the church is, ascribe this liberty unto it; and the primitive church practised accordingly, Acts ix. 26–28; Rom. xiv. 1. So, also, is the judgment and desire of the congregation to be considered in the admission of any, if they are made known to the guides of it; for it is expected from them they should confirm their love unto them without dissimulation, as members of the same body: and, therefore, in their approbation of what is done, their rulers have light and encouragement in their own duty. Besides, there is appointed, and ought to be preserved, a communion among churches themselves. By virtue hereof, they are not only to make use of mutual aid, advice, and counsel, antecedently unto actings of importance, but each particular church is, upon just demand, to give an account unto other churches of what they do in the administration of the ordinances of the gospel among them; and if in any thing it hath mistaken or miscarried, to rectify them upon their advice and judgment. And it were easy to 175manifest how, through these means and advantages, the edification of the church and the liberty of Christians is sufficiently secured in that discharge of duty which is required in the pastors of the churches about the admission of persons unto a participation of holy ordinances in them.

5. This duty, therefore, must either be wholly neglected, — which will unavoidably tend to the corrupting and debauching of all churches, and in the end unto their ruin, — or it must be attended unto by each particular church under the conduct of their guides and rulers, or some others must take it upon themselves. What hath been the issue of a supposal that it may be discharged in the latter way is too well known to be insisted on: for whilst those who undertake the exercise of church-power are such as do not dispense the word or preach it unto them towards whom it is to be exercised, but are strangers unto their spiritual state, and all the circumstances of it; whilst they have no way to act or exercise their presumed authority but by citations, processes, informations, and penalties, according to the manner of secular courts of judicature in causes civil and criminal; whilst the administration of it is committed unto men utterly unacquainted with and unconcerned in the discipline of the gospel, or the preservation of the church of Christ in purity and order; and whilst herein many, the most, or all of them who are so employed, have thereby outward emoluments and advantages, which they do principally regard, — the due and proper care of the right order of the churches, unto the glory of Christ and their own edification, is utterly omitted and lost. It is true, many think this the only decent, useful, and expedient way for the government of the church; and think it wondrous unreasonable that others will not submit thereunto and acquiesce therein. But what would they have us do? or what is it that they would persuade us unto? Is it that this kind of rule in and over the church hath institution given it in the Scripture, or countenance from apostolical practice? Both they and we know that no pretence of any such plea can be made. Is it that the first churches after the apostles, or the primitive church, did find such a kind of rule to be necessary, and therefore erected it among themselves? There is nothing more remote from truth. Would they persuade us that as ministers of the gospel, and such as have or may have the care of particular churches committed unto us, we have no such concernment in these things but what we may solemnly renounce, and leave them wholly to the management of others? We are not able to believe them. The charge that is given unto us, the account that will be required, of us, the nature of the office we are called unto, continually testify other things unto us. Wherefore, we dare not voluntarily engage into the neglect or omission of this duty, 176which Christ requireth at our hands, and of whose neglect we see so many sad consequents and effects. The Lord Christ, we know, hath the same thoughts, and makes the same judgment of his churches, as he did of old, when he made a solemn revelation and declaration of them; and then we find that he charged the failings, neglects, and miscarriages of the churches principally upon the angels or ministers of them. And we would not willingly, by our neglect, render ourselves obnoxious unto his displeasure, nor betray the churches whereunto we do relate unto his just indignation, for their declension from the purity of his institutions, and the vigour of that faith and love which they had professed. We should, moreover, by the conformity required of us, and according to the terms on which it is proposed, engage ourselves against the exercise of our ministerial office and power, with respect unto them who are already members of particular churches; for this we carry along with us, that by conforming we voluntarily consent unto the whole state of conformity, and unto all that we are to do or not to do by the law thereof. Now, it is not to be expected that all who are duly initiated or joined unto any church shall always walk blameless, according unto the evangelical rule of obedience, without giving offence unto others. The state of the church is not like to be so blessed in this world, that all who belong unto it should be constantly and perpetually inoffensive. This, indeed, is the duty of all, but it will fall out otherwise. It did so amongst the primitive churches of old; and is not, therefore, otherwise to be expected amongst us, on whom the ends of the world are come, and who are even pressed with the decays and ruins of it. Many hypocrites may obtain an admission into church societies, by the strictest rules that they can proceed upon therein; and these, after they have known and professed the ways of righteousness, may, and often do, turn aside from the holy commandment delivered unto them, and fall again into the pollutions of the world. Many good men, and really sincere believers, may, through the power of temptations, be surprised into faults and sins scandalous to the gospel, and offensive to the whole congregation whereof they are members. Hath the Lord Christ appointed no relief in and for his churches in such cases; no way whereby they may clear themselves from a participation in such impieties, or deliver themselves from being looked on as those who give countenance unto them, as they who continue in this communion may and ought to be; no power whereby they may put forth from among them the old leaven, which would otherwise infect the whole; no way to discharge themselves and their societies of such persons as are impenitent in their sins; no means for the awakening, conviction, humiliation, and recovery of them that have offended; no way to declare his mind and judgment in such cases, with the 177sentence that he denounceth in heaven against them that are impenitent? 1 Cor. v. 1, 2, 6, 7; 2 Cor. ii. 6, vii. 11; Matt. xvi. 19, xviii. 15–20; Rev. ii. 1, 2. If he hath done none of these things, it is evident that no churches in this world can possibly be preserved from disorder and confusion. Nor can they, by love, and the fruits of a holy communion, be kept in such a condition as wherein he can be pleased with them, or continue to walk amongst them; for let men please themselves whilst they will with the name of the church, it is no otherwise with them where persons obstinately and impenitently wicked, and whose lives are wholly discrepant from the rule of the gospel, are suffered to abide without control. But if he hath made the provision inquired after in this case, as it is evident that he hath, both the authority he hath granted unto his church for these ends, his commands to exercise it with care and watchfulness, with the rules given them to proceed by, with the known end of all instituted churches for the promotion of holiness, being all open and plain in the Scripture, it must then be inquired unto whom this trust is firstly committed, and of whom these duties are principally required.

For private members of the church, what is their duty, and the way how they may regularly attend unto the discharge of it, according to the mind of Christ, in case of scandalous sins and offences among them, they are so plainly and particularly laid down and directed, as that, setting aside the difficulties that are cast on the rule herein by the extremely forced and unprovable exceptions of some interested persons, none can be ignorant of what is required of them, Matt. xviii. 15–20. And a liberty to discharge their duty herein, they are bound by the law of Christ in due order to provide for. If they are abridged hereof, and deprived thereby of so great a means of their own edification, as also of the usefulness required in them towards the church whereof they are members, it is a spiritual oppression that they suffer under. And where it is voluntarily neglected by them, not only the guilt of their own, but of other men’s sins also lies upon them. Neither is their own guilt small herein; for suffering sin to abide on a brother without reproof is a fruit of hatred in the interpretation of the law, Lev. xix. 17; and this hatred is a sin of a heinous nature in the sense of the gospel, 1 John ii. 9, 11, iii. 15. The duty, also, of the whole church in such cases is no less evidently declared: for from such persons as walk disorderly, and refuse to reform on due admonition, they are to withdraw, and to put from amongst them such obstinate offenders; as also, previously thereunto, to “watch diligently lest any root of bitterness spring up among them, whereby they might be defiled.” And hereunto, also, are subservient all the commands that are given them to exhort and admonish one another, that the whole church may be preserved in 178purity, order, holiness, and faithfulness. But the chief inquiry is, With whom rests the principal care and power, according to the mind of Christ, to see the discipline of the church in particular congregations exercised, and to exercise it accordingly? If this should be found to be in the ministers, and, through their neglect in the administration of it, offenders be left in their sins and impenitency, without a due application of the means for their healing and recovery; if the church itself come to be corrupted thereby, and to fall under the displeasure of Jesus Christ, — as these things, in one degree or other, more or less, will ensue on that neglect, — it will not turn unto their comfortable account at the great day. That this is their duty, that this authority and inspection is committed unto them, the reasons before insisted on in the ease of admission do undeniably evince. And if those ministers who do conscientiously attend unto the discharge of their ministerial office towards particular flocks would but examine their own hearts by the light of open and plain Scripture testimonies, with the nature of their office, and of the work they are engaged in, there would need little arguing to convince them of what trust is committed unto them, or what is required from them. If the consciences of others are not concerned in these things, if they have no light into the duty which seems to be incumbent on them, their principles and practices, or as we think mistakes and neglects, can be no rule unto us. What we may be forbidden, what we may be hindered in, is of another consideration. But for us voluntarily to engage unto the omission of that duty, which we cannot but believe that it will be required of us, is an evil which we are every way obliged to avoid.

There are also sundry particular duties, relating unto these that are more general, which in like manner, on the terms of communion proposed unto us, must be foregone and omitted. And where, by these means or neglects, some of the principal ways of exercising church-communion are cast out of the church, some of the means of the edification of its members are wholly lost, and sundry duties incumbent on them are virtually prohibited unto them, until they are utterly grown into disuse, it is no wonder if, in such churches where these evils are inveterate and remediless, particular persons do peaceably provide for their own edification by joining themselves unto such societies as wherein the rule of the gospel is more practically attended unto. It is taken for granted that the church is not corrupted by the wicked persons that are of its communion, nor its administrations defiled by their presence and communication in them, nor the edification of others prejudiced thereby, because it hath been so said by some of the ancients, though whether suitably unto the doctrine of the apostles or no is very questionable, 1 Cor. v. 6, 9–11; 2 Thess. iii. 6. 179But suppose this should be so, yet where wicked persons are admitted, without distinction or discrimination, unto the communion of the church, where they are tolerated therein, without any procedure with them or against them, contrary to express rules of the Scripture given to that purpose, so that those who are really pious among them can by no means prevail for the reformation of the whole, they may, not only without breach of charity, impairing of faith or love, or without the least suspicion of the guilt of schism, forsake the communion of such a congregation to join unto another, where there is more care of piety, purity, and holiness, but if they have any care of their own edification, and a due care of their salvation, they will understand it to be their duty so to do.

And we may a little touch hereon once for all. The general end of the institution of churches, as such, is the visible management of the enmity on the part of the seed of the woman, Christ the head, and the members of his body mystical, against the serpent and his seed. In the pursuit of this end, God ever had a church in the world, separate from persons openly profane doing the work of the devil, their father; and there is nothing in any church-constitution which tends unto or is compliant with the mixing and reconciling these distinct seeds, whilst they are such, and visibly appear so to be. And therefore, as the types, prophecies, and promises of the Old Testament did declare that when all things were actually brought unto a head in Christ Jesus, the church and all things that belong unto it should be holy, — that is, visibly so, — so the description generally and uniformly given us of the churches of the New Testament when actually called and erected is, that they consisted of persons called, sanctified, justified, ingrafted into Christ, Isa. xxvi. 2; Ezek. xliii. 12, xliv. 9; or saints, believers, faithful ones, purified and separate unto God, Lev. xi. 44; Rom. i. 6; 1 Cor. i. 1, 2, xii. 13; Phil. i. 1; Col. ii. 11. Such they professed themselves to be, such they were judged to be by them that were concerned in their communion; and as such they engage themselves to walk in their conversation. By what authority so great a change should be now wrought in the nature and constitution of churches, that it should be altogether indifferent of what sort of persons they do consist, we know not. Yea, to speak plainly, we greatly fear that both the worship and worshippers are defiled, 2 Tim. ii. 22, where open impenitent sinners are freely admitted unto all sacred administrations without control. And we are sure that as God complaineth that his sanctuary is polluted, when there are brought into it “strangers, uncircumcised in heart, and uncircumcised in flesh,” Ezek. xliv. 7; so the true members of the church are warned of the evil and dangers of such defiling mixtures, and charged to watch against them, 1 Cor. v. 6; Heb. xii. 15, 16.

180We might yet farther insist on the great evil it would be in us, if we should give a seeming, outward approbation unto those things and their use which we cannot but condemn and desire to have removed out of the worship of God; and, moreover, there is, as we believe, an obligation upon us to give a testimony unto the truth about the worship of God in his church, and not absolutely to hide the light we have received therein under a bushel. Nor would we render the reformation of the church absolutely hopeless, by our professed compliance with the things that ought to be reformed. But what hath been pleaded already is sufficient to manifest that there neither is nor can be a guilt of schism charged either on ministers or people who withhold themselves from the communion of that church or those churches whereof the things mentioned are made conditions necessary and indispensable, and that wherein they must be denied the liberty of performing many duties made necessary unto them by the command of Jesus Christ. And as the rigid imposition of unscriptural conditions of communion is the principal cause of all the schisms and divisions that are among us, so let them be removed and taken out of the way, and we doubt not but that among all that sincerely profess the gospel there may be that peace and such an agreement obtained, as in observance whereof they may all exercise those duties of love which the strictest union doth require. These we profess ourselves ready for so far as God shall be pleased to help us in the discharge of our duty; as also to renounce every principle or opinion whereof we may be convinced that they are in the least opposite unto or inconsistent with the royal law of love and the due exercise thereof. If men will continue to charge, accuse, or revile us, either out of a causeless distaste against our persons, or misunderstanding of our principles and ways, or upon certain reports, or merely prompted thereunto through a vain elation of mind, arising from the distance wherein, through their secular advantages, they look upon us to stand from them; as we cannot help it, so we shall endeavour not to be greatly moved at it, for it is known that this hath been the lot and portion of those who have gone before us in the profession of the gospel, and sincere endeavours to vindicate the worship of God from the disorders and abuses that have been introduced into it, and probably will be theirs who shall come after us. But the whole of our care is, that “in godly simplicity and sincerity we may have our conversation in the world, not corrupting the word of God, nor using our liberty as a cloak of maliciousness, but as becomes the servants of God.”

But perhaps it will yet be pleaded that this is not the whole which we are charged withal: for it is said that we do not only withdraw ourselves from the communion of the church of England, but also 181that we assemble in separate congregations for the celebration of the whole worship of God; whereby we evidently make a division in the church, and contract unto ourselves the guilt of schism, for what can there be more required thereunto? But what would those who make use of this objection have us to do? Would they have us starve our souls by a wilful neglect of the means appointed for their nourishment? or would they have us live in a constant omission of all the commands of Christ? By them, or those whose cause they plead, we are cast out and excluded from church-communion with them, by the unscriptural conditions of it which they would force upon us. The distance between us that ensues hereon they are the causes of, not we; for we are ready to join with them or any others upon the terms of Christ and the gospel. And do they think it meet that we should revenge their faults upon ourselves by a voluntary abstinence from all the ways and means of our edification? Doth any man think that Jesus Christ leaves any of his disciples unto such a condition as wherein it is impossible they should observe his commands and institutions without sin? That we should join in some societies, that in them we should assemble together for the worship of God in him, and that we should in him do and observe whatever he hath appointed, we look upon as our indispensable duty, made so unto us by his commands. “These things,” say some, “you shall not do with us, if you will do no more; and if you do them among yourselves, you are schismatics.” But this is a severity which we know we shall not meet with at the last day. We stand at the judgment-seat of Jesus Christ.

It will, it may be, be demanded by what warrant or authority we do assemble ourselves in church societies, for the administration of gospel ordinances? and who gave us this authority? We answer, that it is acknowledged there is a difference between them and us, so that with them we cannot enjoy the worship of God; but of this difference we are not the cause, nor do give occasion to any blamable divisions by our principles or practices. Where the cause is found, there the guilt remains. This being the state of things with us, it is fond to imagine that any professors of the gospel do absolutely want a warranty or authority to obey Jesus Christ, to observe his commands, and to serve him according to his revealed will. His command in his word, his promise of the acceptance of them, and of his presence among them in all the acts of their holy obedience, the assistance and guidance of his Holy Spirit, which he affords graciously unto them, are a sufficient warranty and authority for what they do in express compliance with his commands; and more they will not plead a power for. Where the Spirit and word of Christ are, there is his authority; and this is no otherwise committed unto 182men but to enable them to act obedientially towards him and ministerially towards others. And were church actings considered more with respect unto the obedience that in them is performed unto Christ, which is their first and principal consideration, it would quickly be evident whence men might have authority for their performance. And by the same means are we directed in their order and manner. Besides, the ministers, who go before the people in their assemblies, are all of them (so far as we know) solemnly set apart unto their office and work according unto what Christ hath appointed; and their duty it is to teach unto all men the good ways of Christ, and to go before them who are convinced and persuaded by them in their practice. These things hath their Lord and Master required of them; and an account concerning them will he call them unto at the last day. A dispensation is committed unto them, and a necessity is thence incumbent on them to preach the gospel; and who shall excuse them if they neglect so to do? for that all those who are ministers of the gospel are called to preach the gospel, and that diligently, every one according as he hath received the gift of the grace of God, is out of question with them that do believe the gospel. And of the stewardship which is committed unto them herein are they to give an account; and we do know that “it is a fearful thing” for sinners, that is, wilful neglecters of his commands, “to fall into the hands of the living God.” Our Lord Jesus Christ also hath testified beforehand that “he who setteth his hand to this plough, and looketh back again, is not fit for the kingdom of God.” He alone who calls them to this work can discharge them of it, and that either by the rule of his word or his providence; and when men are invincibly hindered, as many are at this day, it is their suffering, but not their sin. Otherwise none can absolve them from the duty they owe to Jesus Christ in this matter, and that debt which they owe to the souls of men in undertaking the work of the ministry. Some, indeed, suppose, or pretend to suppose, that a prohibition given them by superiors, forbidding them to preach, though not by nor according unto any rule of the gospel, doth discharge them from any obligation so to do, that it shall be no more their duty. It would do so, no doubt, had they received no other command to preach the gospel, nor from any other authority, than that of and from those superiors by whom they are forbidden; but being persuaded that they have so from Him who is higher than the highest, they cannot acquiesce in this discharge, nor, being “bought with a price,” can they now be servants of men. But by whom are they thus forbidden to preach? It will be supposed that the church which differs from them, and which originally makes itself a party in these differences, by the conditions of communion which it would impose upon them, 183is no competent judge in this case; nor will their prohibitions, who apparently thereby revenge their own quarrel, influence the consciences of them that dissent from them: for we speak not of what will or may take place, but what the consciences of men will or may be concerned in. By the civil magistrate they are not forbidden to preach, that we know of. It is true they are prohibited to preach in the legal public meeting-places or churches; and these places being in the power and care of the magistrate, it is meet his terms and conditions of their use should be accepted of, or his prohibition observed, or his penalty quietly undergone, where a peaceable occasion is made use of contrary unto it. As to other places, ministers are not absolutely forbid to preach in them, — no such power is as yet assumed or exercised; only, the manner of assemblies for sacred worship, and the number of them that may assemble, are regulated by laws for secular ends or civil security, and that under express penalties incurred on a contrary practice. But the consciences of ministers cannot be concerned in such laws, so far as to be exempted by them from the obligation that lies upon them from the command of Christ to preach the gospel. This they are commanded by him to do, and others know the penalties from men, under the danger whereof they must attend unto them. Besides, the reasons of these legal prohibitions, so far as they do extend, are taken from civil considerations alone, — namely, of the peace and quiet of the nation, — and not from any scripture or religious rules. And were these prohibitions only temporary or occasional, suited unto such emergencies as may give countenance unto their necessity, there might be a proportionable compliance with them. But whereas they respect all times alike, it is no doubt incumbent on them who act any thing contrary unto such prohibitions to secure their own consciences that they no way interfere with the intention and end of the law, by giving the least countenance or occasion unto civil disturbances; and others, also, by their peaceable deportment in all they do. But whereas they have received a talent from the Lord Christ to trade withal, have accepted of his terms and engaged into his service, without any condition of exception in case of such prohibitions, it is not possible they should satisfy their consciences in desisting from their work on such occurrences, any farther than in what they must yield unto outward force and necessity. It is pretended by some that if such a legal prohibition were given unto all the ministers of the gospel, it would not be obligatory unto them; for if it should be so esteemed, it were in the power of any supreme magistrate lawfully to forbid the whole work of preaching the gospel unto his subjects, which is contrary to the grant made by God the Father unto Jesus Christ, that “all nations shall be his inheritance,” and the commission he gave thereon unto his apostles, to 184“teach all nations,” and to “preach the gospel to every creature” under heaven: but it being some only that are concerned in this prohibition, it is their duty, for peace’ sake, to acquiesce in the will of their superiors therein, whilst there are others sufficient to carry on the same work. That peace is or may be secured on other terms hath been already declared; but that one man’s liberty to attend unto his duty, and his doing it accordingly, should excuse another from that which is personally incumbent on himself, is a matter not easily apprehended, nor can be readily digested. Besides, what is pretended of the sufficient number of preachers, without any contribution of aid from the Nonconformists, is indeed but pretended; for if all that are found in the faith, gifted and called to the work of the ministry, in these nations, were equally encouraged unto and in their work, yet would they not be able to answer the necessities of the souls of men requiring an attendance unto it in a due measure and manner: and those who have exercised themselves unto compassionate thoughts towards the multitudes of poor sinners in these nations will not be otherwise minded. Wherefore, these things being premised, we shall shut up these discourses with a brief answer unto the foregoing objection, which was the occasion of them; and we say, —

1. That schism being the name of a sin, or somewhat that is evil, it can in no circumstances be any man’s duty. But we have manifested, as satisfactorily unto our own consciences, so we hope unto the minds of unprejudiced persons, that in our present condition our assemblies for the worship of God are our express duty; and so can have no affinity with any sin or evil. And those who intend to charge us with schism in or for our assemblies must first prove them not to be our duty.

2. Notwithstanding them, or any thing by us performed in them, we do preserve our communion entire with the church of England (that is, all the visible professors of the gospel in this nation), as it is a part of the catholic church, in the unity of the faith owned therein, provided it be not measured by the present opinions of some who have evidently departed from it. Our non-admittance of the present government and discipline of the church, as apprehended national, and as it is in the hands of merely ecclesiastical persons, or such as are pretended so to be, we have accounted for before. But we are one with the whole body of the professors of the protestant religion, in a public avowment of the same faith.

3. Into particular churches we neither are nor can be admitted, but on those terms and conditions which not only we may justly, but which we are bound in a way of duty to refuse; and this also hath been pleaded before. Besides, no man is so obliged unto communion with any particular or parochial church in this nation, but 185that it is in his own power at any time to relinquish it, and to secure himself also from all laws which may respect that communion, by the removal of his habitation. It is therefore evident that we never had any relation unto any parochial church but what is civil and arbitrary, a relinquishment whereof is practised at pleasure every day by all sorts of men. Continuing, therefore, in the constant profession of the same faith with all other Protestants in the nation, and the whole body thereof as united in the profession of it under one civil or political head; and having antecedently no evangelical obligation upon us unto local communion in the same ordinances of worship numerically with any particular or parochial church; and being prohibited from any such communion, by the terms, conditions, and customs indispensably annexed unto it by the laws of the land and the church, which are not lawful for us to observe, being Christ’s freemen; it being, moreover, our duty to assemble ourselves in societies for the celebration of the worship of God in Christ, as that which is expressly commanded; — we are abundantly satisfied that, however we may be censured, judged, or condemned by men in and for what we do, yet that He doth both accept us here and will acquit us hereafter whom we serve and seek in all things to obey. Wherefore, we are not convinced that any principle or practice which we own or allow is in any thing contrary to that love, peace, and unity which the Lord Christ requireth to be kept and preserved among his disciples, or those that profess faith in him and obedience unto him according to the gospel. We know not any thing in them but what is consistent and compliant with that evangelical union which ought to be in and among the churches of Christ; the terms whereof we are ready to hold and observe even with them that in sundry things differ from us; as we shall endeavour, also, to exercise all duties of the same love, peaceableness, and gentleness towards them by whom we are hated and reviled.