THe great Differences that are in the world amongst Profes­sors of the Gospel about things relating to the Worship of God, do exercise more or less the minds of the Generality of men of all sorts: For either in themselves, or their Con­sequents, they are looked on to be of great importance, Some herein regard principally that disadvantageous influence which they are supposed to have into mens spiritual and [Page 2] Eternal Concernments: Others, that Aspect which they fancy them to have upon the Publick Peace and tranquility of this world. Hence in all Ages such divisions have caused great thoughts of heart; Judges 5. 15. especially because it is very difficult to make a right judgement either of their Nature, or their Tendency. But generally by all they are looked on as evil; by some, for what they are in them­selves; by others, from the disadvantage which they bring (as they suppose) unto their se­cular interest. Hence there are amongst ma­ny great Complaints of them, and of that want of Love which is looked on as their cause. And indeed it seems not only to be in the Liberty, but to be the Duty of every man soberly to complain of the Evils which he would, but cannot remedy. For such complaints testifying a Sense of their Evil, and a desire of their Cure, can be no more than what Love unto the Publick Good requi­reth of us. And if in any case this may be allowed, it must be so in that of Divisions about sacred things, or the worship of God, with their causes and manner of mannagement amongst men. For it will be granted that the Glory of God, the Honour of Christ, the Progress of the Gospel, with the Edifi­cation and peace of the Church, are deeply concerned in them, and highly prejudiced by them. And in these things all men have, if not an equal, yet such a special interest, as none can forbid them the due consideration [Page 3] of. No man therefore ought to be judged as though he did transgress his Rule, or goe beyond his Line, who soberly expresseth his sense of their Evil, and of the Calamities wherewith they are attended. Yet must it not be denyed, but that much Prudence and moderation is required unto the due man­nagement of such Complaints. For those which either consist in, or are accompanyed with Invectives against the Persons or ways of others, instead of a Rational discourse of the causes of such Divisions, and their Reme­dies, do not only open, enflame and irritate former wounds, but prove matters of new contention and strife, to their great increase. Besides in the manifold Divisions and Diffe­rences of this nature amongst us, all men are supposed to be under an adherence unto some one Party or other. Herein every Man stands at the same Distance from others, as they do for him. Now all complaints of this kind, carry along with them a tacit Justifi­cation of those by whom they are made. For no man can be so profligate as to judge him­self and the way of Religious worship where­in he is ingaged, to be the cause of blaneable Divisions amongst Christians, and yet con­tinue therein: Reflections therefore of Guilt upon others, they are usually replenished withall. But if those are not attended with evident Light and unavoidable Conviction, because they proceed from Persons, supposed not indifferent, yea culpable in this very [Page 4] matter more of less themselves, by them whom they reflect upon, they are generally turned into Occasions of new exasperations and contests. And hence it is come to pass, that although all good men do on all occasi­ons bewail the want of Love, forbearance and condescention, that is found among Pro­fessors of the Gospel, and the Divisions which follow thereon, yet no comfortable nor ad­vantagious effects do thence ensue. Yea not only is all Expectation of that blessed fruit, which a general serious consent unto such Complaints might produce, as yet utterly frustrated; but the small remainders of Love and Peace amongst us are hazzarded and im­paired, by mutual charges of the want and loss of them, on the Principles and Practices of each other. We have therefore need of no small Watchfulness and care, least in this matter it fall out with us, as it did with the Israelites of old, 2 Sam. 19. 41, 42, 43. in another occasion. For when they had by a sinful sedition cast out David from amongst them, and from reign­ing over them; after a little while, seeing their folly and iniquity, they assembled together with one consent to bring him home again. But in the very beginning of their indeavours to this purpose, falling into a dispute about which of the Tribes had the greatest interest in him, they not only desisted from their first design, but fell into another distemper of no less dangerous importance then what they were newly delivered from. It must be ac­knowledged [Page 5] that there hath been a sinful de­cay of Love amongst Professors of the Gos­pel in this Nation, if not a violent casting of it out, by such prejudices and corrupt Af­fections, as wherewith it is wholly inconsi­stent. And it would be a matter of no small lamentation, if upon the blooming of a de­sign for its Recovery and Reduction, with all its trains, as forbearance, Condescention, Gen­tleness and Peace, if any such design there be, by contests about the occasions and cau­ses of its Absence, with too much seriousness in our own vindication, and pleas of a special Interest in it above others, new distempers should be raised, hazzarding its everlasting exclusion.

In this state of things we have hitherto con­tented our selves with the Testimony of our own hearts unto the sincerity of our desires, as to walk in Love and Peace with all Men, so to exercise the fruits of them on all occasi­ons administred unto us. And as this alone we have thus far opposed unto all those Censures and Reproaches which we have un­dergone to the contrary; so therewithall have we supported our selves under other things, which we have also suffered. Far­ther to declare our thoughts and Principles in and about the worship of God, than they are evidenced and testified unto, by our Practice, we have hitherto forborne; least the most moderate claims of an especial interest in the common Faith and Love of Christians, should [Page 6] occasion new contests and troubles unto our selves and others. And we have observed, that sometimes an over-hasty indeavour to extinguish flames of this nature, hath but in­creased and diffused them; when perhaps if left alone, their fewel would have failed, and themselves expired. Besides, a peaceable pra­ctice, especially if accompanyed with a quiet baring of injuries, gives a greater conviction to unprejudiced minds, of peaceable princi­ples and inclinations, than any verbal decla­ration, whose sincerity is continually obnoxi­ous to the blast of evil Surmises. In a Reso­lution therefore to the same purpose we had still continued, had we not so openly and fre­quently been called on, either to vindicate our Innocency, or to confess and acknow­ledge our Evil. One of these we hope is the aim and tendency of all those charges or Accusations, for want of Love, peaceableness, and due compliance with others, of being the Authors and somentors of Schisms and divi­sions, that have been published against us, on the account of our dissent from some Con­stitutions of the Church of England. For we do not think that any good men, can please themselves, in meerly accusing their Brethren, whereby they add to the weight of their pre­sent troubles, and evidently expose them un­to more. For every charge of Guilt on those who are already under sufferings, gives new incouragement and fierceness to the minds of them from whom they suffer. And as no [Page 7] greater incouragement can be given unto men to proceed in any way wherein they are ingaged, then by their Justification in what they have already done; so the only justifi­cation of those who have stirred up Persecuti­on against others, consists in charging Guilt on them that are Persecuted. As therefore we shall readily acknowledge any Evil in our Persons, Principles or ways, which we are, or may be convinced of; So the sober vin­dication of Truth and Innocency, that none of the ways of God be evil spoken of by rea­son of us, is a Duty, in the care whereof we are no less concerned. Yea did we de­sign and directly indeavour our own Justifi­cation, we should do no more than the prime dictates of the Law of Nature, and the Exam­ple of some of the best of Men, will give us a sufficient warrant for. Besides the clearing of Private Persons, especially if they are ma­ny, from undue charges and false accusations, belongs unto publick Good; that those who have the Administration of it committed unto them, may not be misled to make a wrong Judgment concerning what they have to do; as David was in the Case of Mephibosheth upon the false suggestions of Ziba. 2 Sam. 16. 4. Neither could we be justly blamed should we be more than ordinarily urgent herein; considering how prone the Ears of Men are to receive ca­lumnious Accusations concerning such as from whom they expect neither Profit nor Advantage; and how slow in giving admit­tance [Page 8] to an address of the most modest defen­sative. But this is the least part of our pre­sent Design. Our onely aim is to declare those Principles concerning mutual Love and Unity among Christians, and Practices in the Worship of God, wherein our own Con­sciences do find Rest and Peace, and others have so much misjudged us about. This therefore we shall briefly do; and that with­out such Reflexions or Recriminations, as may any way exasperate the Spirits of others, or in the least impede that Reintroduction of Love and Concord, which it is the Duty of us all to labour in. Wherefore we shall herein have no regard unto the Revilings, Reproaches, and threatnings of them, who seem to have had no regard to Truth, or Modesty, or Sobriety, indeed to God or Man, in the mannagement of them. With such it is our Duty not to strive, but to com­mit our cause to him that Judgeth Righte­ously, especially with respect unto those im­pure outrages which goe before unto Judgment. Furious Persons, animated by their secular Interests, or desire of Revenge, unacquain­ted with the Spirit of the Gospel, and the true nature of the Religion revealed by Je­sus Christ incompassionate towards the In­firmitics of the minds of Men, whereof yet none in the world give greater Instances than themselves, who have no thoughts but to trample under foot and destroy all that differ from them, we shall rather pitty and pray for, [Page 9] then either contend withal, or hope to con­vince. Such they are, as if outward preva­lency were added to their Principles and de­sires, they would render all Christians like the Moabites, 2 Chron. 20. 23. Ammonites, and Edomites, who came out to fight against Judah. The two greater Parties upon some difference or distaste, conspire at first to destroy the Inha­bitants of Seir; not doubting but that when they had dispatched them out of the way, they should accord well enough among them­selves: But the Event deceived their Expect­ation; their Rage ceased not untill issued in the mutual destruction of them all. No o­therwise would it be with those who want nothing but force or opportunity to extermi­nate their next dissenters in matters of Reli­gion. For when they had accomplished that design, the same Principle and Rage would arm them to the wasting of the residue of Christians, or their own. For a conceit of the Lawfulness hereof, is raised from a de­sire of enlarging power and dominion, which is boundless. Especially is it so, where an Empire over the Reason, Faith and Conscien­ces of men is affected; which first produced the fatal Engine of Papal Infallibility; that nothing also could have strained the wit of man to invent, and nothing less can support. Unto such as these we shall not so much as tender satisfaction, untill they are capable of receiving the advice of the Apostle, Eph. 4. 31. Let all bitterness, and wrath, and anger, [Page 10] and clamour, and Evil speaking, be put away from you, with all Malice. For untill this be done, men are to be esteemed but as raging waves of the Sea, foaming out their own shame, whom it is to no purpose to seek to pacifie, much less to contend withall.

It is for the Sake of them alone who really value and esteem, Love, Peace, and Unity among Christians for themselves, that we here tender an account of our thoughts and Principles concerning them. For even of them there are some who unduely charge us with owning of Principles, destructive unto Christian Love and Condescention, and suited to perpetuate the Schisms and Divi­sions that are amongst us. Whether this hath been occasioned by an over-valuation of their own Apprehensions, conceiting that their judgments ought to give Rule and mea­sure to other mens; or whether they have been, it may be insensibly unto themselves, byassed by Provocations as they suppose un­justly given them, we are not out of hopes, but that they may be convinced of their mi­stakes. Upon their Indications we have sear­ched our Consciences, Principles, and Pra­ctices, to find whether there be any such way of perverseness in them, as we are charged withall; and may with confidence say, that we have a Discharge from thence, where we are principally concerned. Having there­fore satisfied that Duty which on this occa­sion was in the first place incumbent on us, [Page 11] we shall now for their Satisfaction, and our own Vindication with all impartial Men, de­clare what are our thoughts and Judgments, what are our Principles, ways, and Pract­ices, in and about the great concerns of Christian Love, Unity, and Peace; referring the final decision of all differences, unto him, who hath appointed a day wherein he will judge the World in Rightcousness, by the Man whom he hath ordained.

This being our present Design, none may expect, that we should attempt to justifie or excuse, any of those miscarriages or failings that are charged on some, or all of those Professors of the Gospel, who at this Day come not up unto full Communion with the Church of England. For we know that no man liveth and sinneth not; yea that in many things we all offend. We all know but in part, and are liable to manifold Temptati­ons, even all such as are common unto Men. Those only we have no esteem of, who through the feaver of Pride have lost the Un­derstanding of their own weak, frail, and sinful condition. And we do acknowledge, that there are amongst us, Sins against the Lord our God, for which he might not only give us up unto the Reproaches and Wrath of Men in this World, but himself also cast us off utterly and for ever. We shall not therefore in the least complain of those who have most industriously represented unto the publick view of the world, the weakness [Page 12] miscarriages, that have really fallen out a­mongst some or more of them whose Cause we plead, and discovered those corrupt Af­fections, from whence, helped on with va­riety of Temptations, they might probably proceed; Nor shall we use any Reflections on them who have severely, and we fear Maliciously laid to their charge things which they know not; as hoping that by the former the Guilty may learn what to amend, now they are taught with such thorns and briers as are the scorns and reproaches of the World; and by the latter the Innocent may know what to avoid. Such charges and Accusati­ons therefore we shall wholly pass over, with our hearty prayers that the same or worse evils may never be found amongst them by whom they are accused. Much less shall we concern our selves in those Reflections on them, which are raised from the Words, Ex­pressions, or Actions of particular Persons, as they have been reported and tossed up and down in the Lips of talkers. The debate of such things tends only to mutual exasperati­ons, and endless strife. It may be also, that for the most part, they are false, or misre­ported inviduously, or misapplyed; and true or false, have been sufficiently avenged by severe retortions. And in such Alterca­tions few men understand the sharpness of their own words. Their Edge is towards them whom they oppose: But when a return of the like Expressions is made unto them­selves, [Page 13] they are sensible how they pierce. So are provocations heightened, and the first intendment of reducing Love, ends in mutual defamatory contentions. All things therefore of this nature, we shall pass over, and help to bury by our Silence.

The principal charge against us, and that whereinto all other are resolved, is our Non­conformity unto the present Constitutions of the Church of England. For hence are we ac­cused to be guilty of the want of Christian Love and peaceableness, of Schism, and an inclination to all sorts of Divisions, contra­ry to the Rules and Precepts of the Gospel. Now we think it not unreasonable to desire, that those who pass such censures on us, would attend unto the common known Rule, whereby alone a right Judgment in these ca­ses may be made. For it is not equal that we should be concluded by other Mens par­ticular Measures, as though by them we were to be regulated in the exercise of Love, and observance of Peace. And as we doubt not but that they fix those measures unto themselves in sincerity, according unto their own Light and Apprehension of things; so we are sure it will be no impeachment of their Wisdom or Holiness, to judge that others who differ from them, do with an equal in­tegrity indeavour the direction and determi­nation of their Consciences, in what they believe and Practise. Yea, if they have not pregnant evidence to the contrary, it is their [Page 14] duty so to judge. A defect hereof is the spring of all that want of Love, whereof so great a Complaint is made. And rationally they are to be thought most sincere and scru­pulous herein, who take up with determi­nations, that are greatly to their outward disadvantage. For unless it be from a con­viction of present Duty with respect unto God, and their own eternal Good, men are not easily induced to close with a judgment about sacred things and religious Worship, which will not only certainly prejudice them, but endanger their ruine, in things Temporal. It is ordinarily, outward secular Advantages wherewith the Minds of Men are generally too much affected, that give an easie admis­sion unto Perswasions and Practices in Re­ligion. By these are Men turned and chan­ged every day from what before they pro­fessed; when we hear of no turnings unto a suffering profession, but what arise from strong & unavoidable convictions. Moreover should we indeavour to accommodate our selves to the Lines of other Men, it may make some change of the Persons with whom we have to doe, but would not in the least relieve us a­gainst the charges of guilt of Schism and want of Love which we suffer under. Some would prescribe this Measure unto us, that we should occasionally joyn with Parish Assemblies as now stated in all their worship and sacred Admi­nistrations; but will not require of us that we should absolutely forbear all other ways [Page 15] and means of our own Edification. Will this Measure satisfie all amongst us? will it free us from the imputation we suffer un­der? shall we not be said any more to want Christian Love, to be factious or guilty of Schism? It is known unto all how little it will conduce unto these Ends, and how little the most will grant that Church Peace is preserved thereby. Yea the Difficulty will be increased upon us beyond what an ordi­nary Ability can solve, though we doubt not but that it may be done. For if we can do so much, we may expect justly to be pressed severely to answer, why we do no more. For others say immediately, that our Attendance on the publick Worship must be constant, with a forbearance of all other ways of Religious worship beyond that of a Fa­mily; yet this they would have us so to doe, as in the mean time studiously to indeavour the Reformation of what is judged amiss in the Doctrine, Discipline, and Worship of the Church. This is the measure which is pre­scribed unto us by some; and we know not how many censures are passed upon us for a nonconformity thereunto. Will therefore a complyance unto this length better our con­dition? will it deliver us from the severest Reflections of being Persons unpeaceable and intolerable? shall we live in a perpetual dis­simulation of our Judgments as to what need­eth Reformation? will that answer our Du­ty? or give us peace in our latter End? [Page 16] Shall we profess the perswasions of our minds in these things; and indeavour by all Lawful means to accomplish what we desire? shall we then escape the severest censures, as of Persons inclined to Schisms and Divisions? Yea many great and wise Men of the Church of England doe look on this as the most per­nicious Principle and Practice that any can be­take themselves unto. Heyl. Hist of Presb. And in reporting the Memorials of former times, some of them have charged all the calamities and Miseries that have befallen their Church, to have proceeded from Men of this Principle, en­deavouring Reformation according unto Mo­dels of their own, without Seperation.

And could we conscientiously betake our selves to the pursuit of the same Design, we should not, especially under present jealou­sies and exasperations, escape the same con­demnation, that others before us have under­gone. And so it is fallen out with some, which might teach them that their measures are not authentick; and they might learn Moderati­on towards them who cannot come up unto them, by the security they meet withall, from those that do out go them. Shall we therefore, which alone seems to remain, proceed yet far­ther, and making a Renunciation of all those Principles concerning the Constitution, Rule, and Discipline of the Church, with the ways and manner of the Worship of God to be ob­served in the Assemblies of it, come over un­to a full Conformity unto the present Con­stitutions [Page 17] of the Church of England, and all the proceedings of its Rulers thereon? Yea this is that, say some, which is required of you, and that which would put an End un­to all our Differences and Divisions. We know indeed that an Agreement in any thing or way, right or wrong, true or false, will promise so to do, and appear so to do, for a season: But it is Truth alone that will make such Agreements durable, or useful. And we are not ingaged in an inquiry meerly after Peace, but after Peace with Truth. Yea to lay aside the Consideration of Truth, in a disquisition after Peace and Agreement in and about spiritual things, is to exclude a regard unto God and his Authority, and to provide only for our selves. And what it is which at present lays a Prohibition on our Consciences against the compliance propo­sed, shall be afterwards declared; neither will we here insist upon the discouragements that are given us, from the present state of the Church it self, which yet are not a few. Only we must say, that there doth not ap­pear unto us in many that steadiness in the profession of the Truth owned amongst us upon, and since the Reformation, nor that consent upon the Grounds and Reasons of the Government and Discipline in it, that we are required to submit unto, which were necessary to invite any dissentors to a through Conformity unto it. That there are daily inrodes made upon the ancient Doctrine of [Page 18] this Church, and that without the least con­trole from them who pretend to be the sole Conservators of it, untill, if not the whole, yet the principal parts of it are laid waste, is sufficiently evident, and may be easily proved. And we fear not to own, that we cannot conform to Armianism, Socinianism, on the one hand, or Popery on the other, with what new or specious pretences soever they may be blended. And for the Ecclesiastical Government, as in the hands of meer ecclesi­astical Persons, when it is agreed among themselves, whether it be from Heaven or of Men, we shall know the better how to judge of it. But suppose we should wave all such considerations, and come up to a full Conformity unto all that is, or shall, or may be required of us; will this give us an universally pleadable acquitment from the charges of the Guilt of want of Love, Schism and Divisions? We should indeed possibly be delivered from the noyse and clamour of a few, crying out Sectaries, Phanaticks, Schismaticks, Church-Dividers; but withal should continue under the censures of the great, and at present thriving Church of Rome, for the same supposed Crimes. And sure enough we are, that a compliance with them who have been the real causes and occasions of all the Schisms and Divisions that are a­mo [...]gst Christians almost in the whole world, would yield us no solid relief in the change of our condition. Yet without this no Men [Page 19] can free themselves from the loudest outcries against them on the account of Schism. And this sufficiently manifests how little indeed they are to be valued, seeing for the most part, they are nothing but the steam of In­terest and Party. It is therefore apparent that the Accommodations of our Judgments and Practices to the measures of other men, will afford us no real advantage, as to the im­putations we suffer under; nor will give sa­tisfaction unto all Professors of Christianity that we pursue Love and Peace in a due man­ner: For what one sort requireth of us, ano­nother will instantly disallow and condemn. And it is well if the Judgment of the Ma­jor Part of all sorts be not influenced by Custome, prejudices, and secular Advanta­ges. We have therefore no way left, but that which indeed ought to be the only way of Christians in these things; namely to seek in sincerity the satisfaction of our own Con­sciences, and the approving of our hearts unto the search of them, in a dilligent atten­dance unto our own especial Duty, accor­ding to that Rule which will neither, deceive us, nor fail us. And an Account of what we do herein, we shall now render unto them that follow Truth with Peace.

THe Foundation of our discourse might be laid in the commendation of Christian Love, and Unity; and thereon we might ea­sily enlarge; as also abound in a collection of Testimonies confirming our Assertions. But the old reply in such a Case, by whom ever were they discommended evidenceth a la­bour therein to be needless and superfluous. We shall therefore only say, that they are greatly mistaken, who from the Condition whereunto at present we are driven and ne­cessitated, do suppose that we value not these things at as high a Rate as themselves, or a­ny other Professors of Christian Religion in the world. A greater noyse about them may be made possibly by such as have accommoda­ted their name and notion to their own Inte­r [...]sts, and who point their Pleas about them, and their pretences of them, to their own se­cular Advantage. But as for a real valuation [Page 21] of the things themselves, as they are required of us, and prescribed unto us in the Gospel, we shall not willingly be found, to come be­hind any that own the name of Christ in the world. We know that God hath stiled him­self, the God of Love, Peace and Order, in the Church, because they are eminently from him, and highly accepted with him. And as Love is the new Commandment which Je­sus Christ hath given unto his Disciples, so he hath appointed it to be the bond of Perfe­ction unto them; which nothing else will ever be, however finely invented for them, or forceably imposed on them. Without this Love, in what relates to Church Communi­on, whatever else we are, we are but as foun­ding brass and tinkling Cymbals. And all Vnity or Agreement in outward order not proceeding from, and animated by this Love, are things wherein neither Christ nor the Gospel are much concerned. Phil. 2. 2. An indeavour also after one Mind and one Judgment, 1 Cor. 1. 10. a­mongst all Believers, for a help unto us, to keep the Vnity of the spirit in the bond of Peace, we acknowledge to be indispensably required of us. And therefore where any Opinion, or Practice, in or about Religion or the worship of God, do apparently in themselves impair the Gracious holy princi­ples of Love and Peace, or obstruct Men in the Exercise of any Duties which those Prin­ciples require or lead unto, it is a great and weighty prejudice against their Truth, and [Page 22] Acceptation with God. As therefore we shall not boast of the prevalency of these Prin­ciples in our minds; seeing that though we should know nothing to the contrary by our selves, yet are we not therefore justified; so we are assured that none can justly condemn us, for the want of them, unless they can make good their charge by Instances not re­lating to the peculiar Differences, between them and us. For what doth so, will nei­ther warrant any to make such a Judgment, nor carry any Conviction in it towards them that are judged. Upon the whole matter, we shall not easily be diverted from pursuing our claim unto an equal Interest in these things with any other Professors of the Christian Re­ligion; although at present we do it not by enlarged Commendations of them. Much less are we in the least moved or shaken in our Minds from the Accusations of them, who having the Advantage of Force and Power, do make a Compliance with themselves, in all their impositions and self-interested Concep­tions, the sole measure of other mens exercise and actings of these Principles. We have a much safer Rule whereby to make a Judg­ment of them, whereunto we know we shall do well to attend, as unto a Light shining in a dark Place. But now whereas all these things, namely Love, Peace, and Vnity, are equally dear unto us; yet there are different Rules prescribed, for the Exercise and pur­suit of them. Our Love is to be Catholick, [Page 23] unconfined as the beams of the Sun, or as the showrs of rain that fall on the whole Earth. Nothing of Gods Rational Creation in this world, is to be exempted from being the Ob­ject thereof. And where only any Excep­tion might seem to be warranted by some Mens causeless hatred, with unjust and un­reasonable persecution of us, there the exer­cise of it is given us in especial and strictest charge; which is one of the noble singulari­ties of Christian Religion. But whereas men are cast into various conditions on the ac­count of their Relation unto God, the actual exercise of Love towards them is required of us in a suitable variety. For it is God him­self, in his Infinite Excellencies, who is the first and adequate Object of our Love; which descends unto others according to their Par­ticipations from him, and the especial Rela­tions created by his Appointment; whereof we shall speak afterwards. Our Duty in the Observance of Peace, is, as unto its Ob­ject, equally extended. And the Rule or Measure given us herein, is the utmost of our indeavours in all ways of Truth and Righte­ousness, which are required, or may have a tendency thereunto. For as we are comman­ded to follow Peace with all men under the same indispensible necessity as to obtain and observe Holiness in our own Persons, Heb. 12. 14. without which none shall see God; so as to the mea­sure of our indeavours unto this End, we are directed, if it be possible, Rom. 11. 13. and as far as in us [Page 24] lieth, to live peaceably with all Men. The Rule for Vnity, as it is supposed to com­prize all Church Communion, falls under many Restrictions. For herein the especial Commands of Christ, and Institutions of the Gospel committed unto our Care and Ob­servance falling under consideration, our Practice is precisely limited unto those Com­mands, and by the nature of those Institu­tions.

These being the things we are to attend un­to, and these being their general Rules and measures, we shall with respect unto the pre­sent state of Religious Affairs in the world, amongst those who make Profession of the Christian Religion, plainly declare what are our thoughts and Judgments, what we con­ceive to be our Duty, and what is our Pra­ctice, submitting them unto the present Ap­prehensions of unprejudiced Persons, lea­ving the final Sentence and determination of our Cause to the Judgment-Seat of Jesus Christ.

Love toward all Mankind in general we ac­knowledge to be required of us; and we are Debtors in the fruits of it to the whole Crea­tion of God. For he hath not only implan­ted the Principles of it in that nature whereof we are in common Partakers with the whole Race and Kind, whereunto all hatred and its Effects were originally forreign and introduced by the Devil; nor only given us his Command for it, enlarging on its grounds [Page 25] and Reasons in the Gospel; but in his De­sign of recovering us out of our lapsed con­dition unto a Conformity with himself, pro­poseth in an especial manner the Example of his own Love and Goodness, which are ex­tended unto all, for our imitation. Mat. 5, 44, 45. His Philanthropie and Communicative Love, from his own infinite self-fulness, where­with all Creatures in all Places, Times, and Seasons, are filled and satisfied, as from an immeasurable Ocean of Goodness, are pro­posed unto us to direct the exercise of that drop from the Divine Nature, wherewith we are intrusted. Love your Enemies, saith our Saviour, bless them that curse you, do good to them that hate you, and pray for them which despightfully use you and persecute you; that you may be the Children of your Father which is in Heaven, who maketh his Sun to rise on the Evil and the Good, and sendeth rain on the Just, and on the Vnjust. Now all Mankind may be cast into two Ranks or Orders. For First, there are those who are yet without Christ, being Aliens from the Common­wealth of Israel, Ephes. 2. 12, and strangers from the Co­venants of Promise, having no hope, and without God in the World; such we mean as are either Negatively or Privatively Infi­dels, or Unbelievers; who have yet never heard the Sound of the Gospel, or do con­tinue to refuse and reject it, where it is pro­posed and tendred unto them. And there are those, Secondly, who have in one way or o­ther [Page 26] received the Doctrine of the Gospel, and do make profession thereof in the World. To both these sorts we do acknowledge that we owe the Duty of Love. Even towards the Infidel, Pagan, and Mahumetan world, Jews and Gentiles, we are Debtors in this Duty; and we desire to be humbled for it as our Sin, wherein we are wanting in the discharge of it, or wherein the fruits of it do not abound in us to the Praise of God. Now Love, in the first notion of it, is the willing of a wanted Good unto the Object of it, or those that are Loved, producing an endeavour to effect it, unto the utmost of the Ability of them in whom it is. Where this absent Good is of great impor­tance, the first natural and genuine Effect of Love is Compassion. This Good, as unto all Vnbelievers, is whatever should deliver them from present or eternal misery; whatever should lead, guide, or bring them unto Bles­sedness in the Enjoyment of God. Besides the absence hereof is accompanied even in this world, with all that Blindness and Dark­ness of Mind, all that slavery unto Sin and the Devil, that can any way concur to make a Rational Being truly miserable. If we have not hearts like the flint or Adamant, we can­not but be moved with Compassion towards so many perishing Souls, originally made like our selves in the Image of God, and from whom that we differ in anything, is an Effect of meer Soveraign Grace, and not the fruit of our own Contrivance, nor the Reward of our [Page 27] worth or merit. And those who are altoge­ther unconcerned in others, are not much concerned in themselves; for the true Love of our selves, is the Rule of our Love unto other Men. Again, Compassion proceeding from Love will work by Prayer for Relief: For it is God alone who can supply their wants; and our only way of treating with him about it, is by our humble Supplications. And if herein also we should be found wan­ting, we should more judg our selves to be defective in true Christian Love and Charity, than we can for many of those mistakes which are charged on us in other things, were we convinced that such they are, which as yet we are not. It is therefore our continual Prayer, that God would send out his Light and his Truth unto the utmost parts of the Earth, to visit by them those dark places, which are yet filled with habitations of cruel­ty; that he would remove the vail of cove­ring which is yet on the Face of many great and Populous Nations, that the whole Earth may be filled with the knowledg of the Lord, as the waters cover the Sea; even that according to his Promise, he would turn to the People a pure Language, that they may all call upon the Name of the Lord, to serve him with one con­sent. And this we desire to be found doing, not in a formal or Customary manner, but out of a sincere Compassion for the Souls of men, a deep sense of the Interest herein of the Glory of God, and a desire after the Accom­plishment [Page 28] of those Prophecies and Promises in the Scripture, which speak comfortably towards an Expectation of abundant Grace to be manifested unto the residue of Sinners, both Jews and Gentiles, in the latter dayes. Moreover, unto Compassion and Supplicati­ons, Love requireth that we should add also all other possible Endeavours for their Relief. Herein consists that work and Labour of Love, which are so much recommended unto us. But the Actings of Love in these most useful ways, are for the most part obstructed unto us, by the want of opportunities, which un­der the Guidance of Divine Providence are the Rule of our Call unto the Duties wherein such endeavours consist, and whereby they may be expressed. Only this at present we have to rejoyce in, that through the unwea­ried Labours of some Holy and Worthy Per­sons, Sundry Churches of Indians are lately called and gathered in America, wherein the Natives of those parts of the World, who for so many Generations sate in Darkness, and in the shadow of death, do under the guidance of Pastors and Elders of their own, walk in the Fellowship of the Gospel, giving Glory to God by Jesus Christ. And let it not seem im­pertinent that we have given this Account of our Judgments concerning that Love which we do and ought to bear unto all, even the worst of men; seeing those by whom our Te­stimony is received, will not, nay, cannot ea­sily suppose that we would wilfully neglect the [Page 29] exercise of the same Affections towards those, concerning whom our Obligations thereun­to, are unspeakably greater and more Ex­cellent.

There is indeed another kind of pretended charity towards this sort of men, which we profess we have not for them, although we judge we do not want it. For there can be no want unto any of an Errour or mistake, wherein the charity intended doth consist. And this is the judgment of some, that they or some of them may attain salvation or eter­nal blessedness in the condition wherein they are, without the knowledge of Jesus Christ. This we acknowledge we neither believe, nor hope concerning them; nor, to speak plain­ly, can desire it should be so, unless God had otherwise revealed himself concerning Jesus Christ and them, than yet he hath done. And we are so far from supposing that there is in us on this account any blameable defect of cha­rity, that we know our selves to be freed by this perswasion from a dangerous errour, which if admitted, would both weaken our own faith, and impair all the due and proper effects of charity towards others. 1 Cor. 8. 5, 6. For though there be that are called gods, whether in Heaven or in earth (as there be gods many, and lords many) yet unto us there is but one God the Fa­ther, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. Acts 12. We know there is no salvation in any other but by Jesus Christ; and [Page 30] that there is no other name under heaven given among men whereby we must be saved. Nor is this Name given any otherwise amongst men, but by the Gospel: For it is not the giving of the person of Christ absolutely to be a Me­diatour, but the declaration of his Name by the Gospel, as the means of salvation, that is intended. Hence our Lord Jesus Christ, giv­ing that Commission to his Apostles to preach it, Go ye into all the world, and preach the Go­spel to every Creature, he adds unto it that de­cretory sentence, concerning the everlasting condition of all men with respect thereunto; He that believeth and is baptized, Mark. 16. 15. 16. shall be sa­ved; and he that believeth not, shall be damned. As the Preaching of the Gospel, and the belief on Jesus Christ thereon, are the only means of obtaining salvation; so all those who are not made partakers of them must perish eter­nally. So when the Apostle affirms that the Jewes would have hindred them from preaching to the Gentiles that they might be saved, 1 Thess. 2. 16. he plainly declares that without it they could not so be. Neither were any of them ever bet­ter, or in a better condition, than they are described by the same Apostle, Ephes. 2. 12. And in sundry other places, wherein he allows them no possibility of obtaining eternal bles­sedness. Neither do we in this matter consi­der what God can do, or what he hath done to the communicating of grace and faith in Jesus Christ unto any particular persons at any time, or in any place, in an extraordinary manner. [Page 31] We are not called to make a judgment there­of, nor can any Rule be hence collected to regulate the exercise of our love. Secret things belong to the Lord our God, but revealed things to us and our children, that we may do his will. When and where such grace and faith do ma­nifest themselves by their effects, we ought readily to own and embrace them. But the only inquiry in this matter is, What those that are utterly destitute of the Revelation of Jesus Christ, either as made originally in the pro­mise, or as explained in the Gospel, may under the meer conduct of the Light of Nature, as consisting in the innate principles of Reason, with their improvement, or as increased by the consideration of the effects of divine power and Providence, by the strength and exercise of their own moral principles attain unto, as unto their present acceptance with God, and future eternal salvation. That they may be sa­ved in every Sect, who live exactly according to the Light of Nature, is a Doctrine anathema­tized by the Church of England, Artic. 8. And the Reason given hereof is, because the Scriptures propose the Name of Jesus Christ alone whereby we may be saved. And if we do believe that description which is given in the Scrip­ture of men, their moral abilities, and their works, as they lye in the common state of Mankind, since the entrance of sin, with re­spect unto God and salvation, we shall not be able to be of another mind: For they are said to be blind, Luk. [...]. 18. yea to be darkness, to be dead in [Page 32] trespasses and sins, Acts 26. 18. not to receive the things of the Spirit of God, because they are foolishness unto them; Eph. 2. 1, 2, 3. and their minds to be enmity against God himself. That there may be any just ex­pectation concerning such persons, Ch. 4. 18. that they will work out their salvation with fear and trembling, Rom. 8. 8. we are not convinced: Neither do we think that God will accept of a more im­perfect obedience in them that know not Je­sus Christ, than he requires of them who do believe in him, for then should he prove a dis­advantage unto them. Beside, all their best works are severely reflected on in the Scrip­ture, and represented as unprofitable: For whereas in themselves they are compared to evil Trees, Thorns, and Briars, we are assured they neither do, nor can bring forth good grapes or Figgs. Besides in the Scripture, the whole business of salvation in the first place turns upon the Hinge of Faith supernatural and divine; Heb. 11. 6. for without faith it is impossible to please Gid; and, He that believeth not, shall be damned; Joh. 3. 15 36. He that believeth not in the name of the Son of God is condemned already; for nei­ther Circumcision availeth any thing, Gal. 5. 6. nor uncir­cumcision, but faith that worketh by love: And it is by faith that the just shall live. That this Faith may be educed out of the obediential Principle of Nature, 'twas indeed the opinion of Pelagius of old; but 'twill not now, we hope, be openly asserted by any. Moreover, this Faith is in the Scripture, if not limited and determined, yet directed unto Jesus Christ [Page 33] as its necessary peculiar Object: For this is Life eternal, that we may know the only true God, and Jesus Christ whom he hath sent. It seems therefore that the knowledge of the only true God, is not sufficient to attain eternal life, unless the knowledge of Jesus Christ also do accompany it: For this is the record of Heaven, that God hath given unto us eternal Life, and this life is in his Son: He that hath the Son hath life, 1 Joh. 5. 11, 12. and he that hath not the Son of God hath not life. Which is enough to de­termine the controversie. And those Asserti­ons, that there is no other Name given amongst men, whereby they may be saved; and that o­ther foundation can no man lay, save what is laid, that is, Act. 4. 12 Jesus Christ; are of the same im­portance; 1 Cor. 3. 11. and it were needless to multiply the Testimonies that are given us to that pur­pose elsewhere. Neither can it be made to appear, that the concatenation of the saving means, whereby men that are adult are brought unto glory, is not absolutely univer­sal: And amongst them there is Vocation, Rom. 8. 29, 30. or an effectual Calling to the knowledg of Christ by the Gospel. Neither will the same Apostle allow a saving invocation of the Name of God to any but those that are brought to believe by hearing the Word preached. It is said, that God may by wayes secret and unknown to us, Rom. 10. 13, 14, 15 reveal Jesus Christ to them, and so by faith in him sanctifie their natures, and endow them with his Spirit; which things, it is granted, we suppose, are indispensibly necessary unto [Page 34] salvation. Those whom God thus deals with­all are not Pagans, but Christians, concerning whom none ever doubted, but they might be sa [...]ed. It is also granted, that men may learn much of the power, wisdome and goodness of God, which both require and teach many Duties to be performed towards him; but withall we believe, that without the internal sanctification of the Spirit, communicated by and with the knowledg of Jesus Christ, no man can be saved. But we intend not here to dis­pute about these things. Instead of an effect of Love and Charity, it is manifest that the Opinion which grants salvation unto the Hea­then, or any of them, upon the due improve­ment of their Rational Faculties and moral Principles, ariseth from a want of due consi­deration of the true nature of Sin and Grace, of the Fall of Man and his Recovery, of the Law and Gospel, and of the Wisdome and Love of God in sending Jesus Christ to make attonement for sinners, and to bring in ever­lasting Righteousness. And not only so, but it evidently Prepares the way unto those no­xious Opinions which at this day among many infest and corrupt Christian Religion, and fo­ment those Seeds of Atheism which spring up so fast as to threaten the overspreading of the whole Field of Christianity. For hence it will follow by an easie deduction, that every one may be saved, or attain unto his utmost happi­ness in his own Religion, be it what it will, whilst under any notion or conception he ac­knowledgeth [Page 35] a Divine Being, and his own dependance thereon. And seeing that on this supposition it must be confessed, that Religion consists solely in moral Honesty, and a fancied internal Piety of mind towards the Deity, (for in nothing else can a centring of all Re­ligions in the world unto a certain end be imagined) it follows, that there is no outward Profession of it indispensibly necessary, but that every one may take up, and make use of that which is best suited unto his interest in his present condition and circumstances. And as this being once admitted, will give the minds of men an Indifferency, as unto the several Religi­ons that are in the world, so it will quickly produce in them a Contempt of them all. And from an entertainment of, or an indifferency of mind about these and the like noysome opi­nions, it is come to pass, that the Go­spel after a continued Triumph for sixteen hundred years over Hell and the world, doth at this day in the midst of Christendome hard­ly with multitudes maintain the reputation of its truth and Divinity; and is by many, living in a kind of outward conformity unto the Insti­tutes of Christian Religion, despised & laugh­ed to scorn. But the proud and foolish Atheisti­cal Opiniators of our dayes, whose sole design is to fortifie themselves by the darkness of their minds, against the charges of their own con­sciences upon their wicked and debauched conversations, do but expose themselves to the scorn of all sober and rational Persons. [Page 36] For what are a few obscure, and for the most part vitious Renegadoes, in comparison of those great, wise, numerous and sober persons, whom the Gospel in its first setting forth in the world, by the evidence of its truth, and the efficacy of its Power▪ subdued and conque­red? Are they as learned as the renowned Philosophers of those dayes, who advantaged by the endeavours and fruits of all the great Wits of former Ages had advanced solid ratio­nal Literature to the greatest height that ever it attained in this world; or possibly ever will do so; the minds of men having now som­thing more excellent and noble to entertain themselves-withall? Are they to be equalled in wisdome and experience, with those glorious Emperors, Senators and Princes, who then swayed the Scepters and affairs of the world? Can they produce any thing to oppose unto the Gospel, that is likely to influence the minds of men, in any degree comparably to the Religi­on of these great, learned, wise and mighty Personages, which having received by their Fathers, from dayes immemorial, was visibly attended with all Earthly Gloryes and Prospe­rities, which were accounted as the reward of their due observance of it? And yet whereas there was a Conspiracy of all those persons, and this influenced by the craft of infernal Powers, and managed with all that wisdome, subtle­ty, power and cruelty, that the nature of man is capable to exercise, on purpose to oppose the Gospel, and keep it from taking Root in [Page 37] the world; yet by the glorious evidence of its divine extract and original wherewith it is accompanied, by the efficacy and power which God gave the Doctrine of it in and over the minds of men, all mannaged by the spiritual weapons of its Preachers, which were mighty through God, to the pulling down of those strong holds, casting down imaginations, 2 Cor. 10 4, 5. and every high thing that exalted it self against the know­ledge of God; it prevailed against them all, and subdued the world unto an acknowledg­ment of its truth, with the divine power and authority of its Author. Certainly there is nothing more contemptible, than that the In­dulgence of some inconsiderable Persons unto their lusts and vices, who are void of all those excellencies in notion and practise, which have already been triumphed over by the Gospel, when set up in competition with it, or opposi­tion unto it, should be once imagined to bring it into question, or to cast any disreputation upon it. But to treat of these things is not our present design; we have only mentioned them occasionally, in the account which it was necessary we should give concerning our Love to all men, in general, with the grounds we proceed upon in the exercise of it.

IN the second sort of Mankind before menti­oned, consists the visible Kingdome of Christ in this wo [...]ld. This being grounded in his Death and Resurrection, and conspicuously settled by his sending of the Holy Ghost after his Ascension, he hath ever since preserved in the world, against all the contrivances of Sa­tan, or oppositions of the Gates of Hell, and will do so unto the consummation of all things; For he [...]st reign until all his enemies are made his Foots [...]ool. Towards these on all accounts our Love ought to be intense and fervent, as that which is the immediate Bond of our Re­lation [Page 39] unto them, and Union with them. And this Kingdome or Church of Christ▪ on the earth, may be, and is generally by all consi­dered under a threefold notion. (1.) First, as therein, and among the Members of it, is comprized that real living and spiritual body of his, which is firstly, peculiarly, and proper­ly the Catholick Church militant in this world. These are his Elect, Redeemed, justified, and sanctified ones, who are savingly united unto their Head, by the same quickning and sancti­fying Spirit, dwelling in him in all fulness, and communicated unto them by him, a [...]cording to his Promise. This is that Catholick Church which we profess to believe, which being hid from the eyes of men, and absolutely invisible in its Mystical Form, or spiritual saving Rela­tion unto the Lord Christ, and its Unity with him, is yet more or less alwayes visible, by that Profession of Faith in him, and obedience unto him, which it maketh in the world, and is alwayes obliged so to do. For With the Heart man believeth unto Righteousness, Rom. 10, 10. and with the mouth confession is made unto salvation. And this Church we believe to be so disposed over the whole world, that where-ever there are any Societies or Numbers of men who or­dinarily profess the Gospel, and subjection to the Kingly Rule of Christ thereby, with an hope of eternal blessedness by his Mediation; we no way doubt but that there are among them some who really belong thereunto. In and by them doth the Lord Christ continually [Page 40] fulfil and accomplish the Promise of his Pre­sence by his Spirit with them that believe in his name; who are thereby Interested in all the Priviledges of the Gospel, and Authori­zed unto the Administration and Participati­on of all the Holy Ordinances thereof. And were it not▪ that we ought not to boast our selves against others, Especially such as have not had the Spiritual Advantages that the In­habitants of these Nations have been intrusted withal, and who have been exposed unto more violent Temptations than they, we should not fear to say, that among those of all sorts who in these Nations hold the Head, there is probably according unto a Judgment to be made by the fruits of that Spirit which is sa­vingly communicated unto the Church in this sense alone, a greater number of Persons be­longing thereunto, than in any One Nation or Church under Heaven. The charge there­fore of some against us, that we Paganize the Nation, by reason of some different Appre­hensions from others, concerning the regular Constitution of particular Churches for the Ce­lebration of Gospel Worship, is wondrous vain and ungrounded. But we know that men use such severe Expressions and Reflecti­ons, out of a discomposed habit of Mind which they have accustomed themselves unto, and not from a sedate Judgment and considerati­on of the things themselves. And hence they will labour to convince others of that, where­of, if they would put it unto a serious Tryal, [Page 41] they would never be able to convince them­selves.

This then is that Church which on the account of their Sincere faith and Obedience shall be saved; and out of which, on the ac­count of their Profession, there is no salvation to be obtained; which things are weakly and arrogantly appropriated unto any Particular Church or Churches in the World. For it is possible that men may be Members of it, and yet not belong or relate unto any particular Church on the Earth; and so it often fal­leth out as we could manifest by instances, did that work now lie before us. This is the Church which the Lord Christ loved and gave himself for it; Ephes [...]. 26, 27. that he might sanctifie 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. And we must acknowledge that in all things this is the Church, unto which we have our first and Principal regard, as being the spring from which all other con­siderations of the Church do flow. Within the virge and compass of it, do we indeavour to be found, the End of the Dispensation of the Gospel unto Men being that they should do so. Neither would we to save our Lives, ( which for the Members of this Church and their good, 1 Joh. 3, 16. we are bound to lay down, when justly called thereunto) wilfully live in the neglect of that Love towards them or any of [Page 42] them, which we hope God hath planted in our hearts, and made natural unto us, by that one and self-same Spirit, by whom the whole Mystical Body of Christ is animated. We do confess, that because the best of Men in this Life do know but in part, that all the Members of this Church are in many things liable to Error, mistakes, and Miscarriages: And hence it is, that although they are all internally acted and guided by the same Spirit, in all things absolutely necessary to their E­ternal salvation, and do all attend unto the same Rule of the Word, according as they apprehend the mind of God in it, and con­cerning it, have all for the Nature and Sub­stance of it, the same Divine Faith and Love, and are all equally united unto their Head; yet in the Profession which they make of the conceptions and perswasions of their minds, about the things revealed in the Scripture, there are, and always have been many Dif­ferences among them. Neither is it morally possible it should be otherwise, whilst in their Judgment and Profession they are left unto the Ability of their own Minds, and Liberty of their Wills, under that great variety of the Means of Light and Truth, with other Circumstances, whereinto they are disposed by the Holy Wise Providence of God. Nor hath the Lord Christ absolutely Promised that it shall be otherwise with them; but secu­ring them all by his Spirit in the foundations of eternal Salvation, he leaves them in other [Page 43] things to the exercise of mutual Love and for­bearance; with a charge of Duty after a con­tinual endeavour to grow up unto a perfect Union, by the improvement of the blessed Aids and Assistances which he is pleased to afford unto them. And those who by ways of Force would drive them into any other Union or Agreement, than their own Light and Duty will lead them into, do what in them lies to oppose the whole Design of the Lord Christ towards them, and his Rule o­ver them. In the mean time it is granted, that they may fall into Divisions and Schisms, and mutual Exasperations among themselves, through the Remainders of Darkness in their minds, and the Infirmity of the flesh. Rom. 14. 3. And in such Cases mutual judgings and despisings are apt to ensue; and that to the Prejudice and great Disadvantages of that Common faith which they do profess. And yet notwith­standing all this (such cross intangled wheels are there in the course of our Nature) they all of them really value and esteem the things wherein they agree incomparably above those wherein they differ. But their valuation of the matter of their Union and Agreement is purely spiritual; whereas their Differences are usually influenced by Carnal and Secular Considerations, which have for the most part a sensible Impression on the Minds of poor Mortals. But so far as their Divisions and Differences are unto them un­avoidable, the Remedy of farther Evils pro­ceeding [Page 44] from them, is plainly and frequent­ly expressed in the Scripture. It is Love, Meckness, forbearance, bowels of Compassi­on, with those other Graces of the Spirit, wherein our Conformity unto Christ doth consist, with a true understanding and due valuation of the Vnity of faith, and the com­mon Hope of Believers, which are the ways prescribed unto us, for the prevention of those Evils which, without them, our unavoidable Differences will occasion. And this excel­lent way of the Gospel, together with a Re­jection of evil surmises, and a watchfulness over our selves against irregular judging and censuring of others, together with a peace­able walking in consent and Unity so far as we have attained, is so fully and clearly proposed unto us therein, that they must have their Eyes blinded by Prejudices and Carnal Interests, or some effectual working of the God of this world on their minds, into whose understandings the Light of it doth not shine with uncontroulable Evidence and Convicti­on. That the Sons or Children of this Church of Jerusalem which is above, and is the Mo­ther of us all, should on the account of their various Apprehensions of some things rela­ting to Religion or the worship of God, un­avoidably attending their frail and imperfect condition in this world, yea or of any Schisms or Divisions ensuing thereon; proceeding from Corrupt and not throughly mortified Affections, be warranted to hate, judge, de­spise [Page 45] or contemn one another, much more to strive by external force to coerce, punish or destroy them that differ from them, is as for­reign to the Gospel, as that we should be­lieve in Mahomet, and not in Jesus Christ. Whatever share therefore we are forced to bare in Differences with, or Divisions from the Members of this Church, (that is, any who declare and evidence themselves so to be, by a visible and regular Profession of faith and Obedience) as it is a continual sorrow and trouble unto us; so we acknowledge it to be our Duty (and shall be willing to un­dergo any blame, where we are found defective in the Discharge of it, unto the utmost of our Power) to endeavour after the strictest Com­munion with them in all Spiritual things, that the Gospel doth require, or whereof our condition in this world is capable. In the mean time, until this can be attained, it is our desire to mannage the Profession of our own Light and Apprehensions, without Anger, Bitterness, Clamours, Evil speaking, or a­ny other thing that may be irregular in our selves, or give just cause of offence unto others. Our Prayers are also continually for the spi­ritual Prosperity of this Church, for its in­crease in Faith and Holiness, and especially for the healing of all breaches that are among them that belong thereunto throughout the World. And were we not satisfied that the Principles which we own, about the right Constitution of the Churches of Christ, and the [Page 46] Worship of God to be observed in them, are sin­gularly suited to the furtherance and Preser­vation of Vnion and due Order among all the members of this Church, we should not need to be excited by any unto their Renunciation. But our main design in all these things is, that both they, and we with them, may en­joy that peace which the Lord Christ hath be­queathed unto us, and walk in the way which he hath prescribed for us. And these things we mention, neither to boast of, nor yet to justifie our selves, but only to acknowledge what is our conviction concerning our Duty in this matter. And might there any sedate, peaceable, unprejudicate endeavours be coun­tenanced and encouraged, for the allaying of all occasional distempers, and the composing of all differences among them who belong to this Church of Christ, so as that they might all of them (at least in these Nations) not on­ly keep the unity of the Spirit in the Bond of Peace, but also agree and consent in all wayes and Acts of Religious Communion; we doubt not but to manifest, that no rigid adherence unto the practise of any conceptions of our own, in things wherein the Gospel alloweth a condescention and forbearance, no delight in singularity, no prejudice against persons or things, should obstruct us in the promotion of it to the utmost of our power and ability. Upon the whole matter we own it as our duty to follow and seek after peace, unity, consent and agreement in holy worship, with all the [Page 47] members of this Church, or those who by a regular profession manifest themselves so to be; and will with all readiness and alacrity renounce every principle or practise, that is either inconsistent with such communion, or directly or indirectly is in its self obstructive of it.

Secondly, The Church of Christ may be considered with respect unto its outward Pro­fession, as constitutive of its Being, and the formal Reason of its denomination. And this is the Church Catholick visible, whereun­to they all universally belong, who profess the invocation of the Name of our Lord Jesus Christ, their Lord and ours, under the limi­tations that shall be mentioned afterwards. And this is the visible Kingdome of Christ, which on the account of its profession, and thereby, is distinguished from that world which lyeth in evil, and is absolutely under the pow­er of Satan: And so in common use, the Church and the world are contradistinguished. Yet on other accounts many who belong unto this Church, by reason of some kind of profession that they make, may justly be esteemed to be the world, or of it. So our Lord Jesus Christ called the generality of the professing Church in his time: John. 15. 18, 19, 25. The world, saith he, hateth me; And that we may know that he thereby in­tended the Church of the Jewes, besides that the circumstances of the place evince it, he puts it out of question by the Testimony which he produceth in the confirmation of his [Page 48] Assertion concerning their unjust and causless hatred; namely, It is written in their Law, they have hated me without a cause; which being taken out of the Psalms, Ps. 35. 19 was part of the Law, or Rule of the Judaical Church only. Now he thus terms them, because the gene­rality of them, especially their Rulers, al­though they professed to know God, and to worship him according to his Word, and the Tradition of their Fathers, yet were not on­ly corrupt and wicked in their Lives, but also persecuted him and his Disciples, in whom the Power and Truth of God were manifest­ed beyond what they were able to bear. And hence a General Rule is established, that what Profession soever any men do make of the Knowledge and Worship of God, to what Church soever they do, or may be thought to belong, yet if they are wicked or ungodly in their Lives, and Persecuters of such as are better than themselves, they are really of the World,, and with it will perish, with­out Repentance. These are they, who re­ceiving on them a Form or Delineation of Godliness, do yet deny the Power of it; from whom, we are commanded to turn a­way: But yet we acknowledge that there is a real difference to be made between them, who in any way or manner make profession of the Name of Christ with subjection un­to him, and that Infidel world, by whom the Gospel is totally rejected, or to whom it was never tendred.

[Page 49] In the Catholick visible Church, as com­prehensive of all who throughout the world outwardly own the Gospel, there is an acknowledgment of one Lord, one Faith, one Baptism, which are a sufficient Founda­tion of that Love, Union and Communion among them, which they are capable of, or are required of them. For in the joynt Pro­fession of the same Lord, Faith and Baptism, consists the Union of the Church, under this consideration, that is, as Catholick and visibly professing, and in nothing else. And here­unto also is required as the principle anima­ting that Communion, and rendring it accep­table, mutual Love with its occasional Exer­cise; as a fruit of that Love which we have unto Jesus Christ, who is the Object of our Common Profession. And setting aside the consideration of them who openly reject the Principal Fundamentals of Christian Re­ligion, (as denying the Lord Christ to be the Eternal Son of God, with the use and effi­cacy of his death, as also the Personal subsi­stence and Deity of the Holy Spirit,) and there is no known Community of these Pro­fessors in the world, but they own so much of the Truths, concerning one Lord, one Faith, and one baptism, as are sufficient to guide them unto Life and Salvation. And hereon we no way doubt, but that among them all there are some really belonging to the Purpose of Gods Election, who by the means that they do enjoy, shall at length be brought unto [Page 50] everlasting Glory. For we do not think that God by his Providence would maintain the Dispensation of the Gospel in any Place, or among any People, among whom there are none whom he hath designed to bring unto the Enjoyment of Himself. For that is the Rule of his sending and continuing of it; Acts. 18. 9, 10, 11. whereon he enjoyned the Apostle Paul to stay in such places where he had much People whom he would have to be converted. He would not continue from Generation to Generati­on, to scatter his Pearls where there were none but rending Swine, nor send Fishers un­to waters wherein he knew there were no­thing but Serpents and Vipers. Mat. 24. 14. It is true, the Gospel as preached unto many is only a Te­stimony against them, 2 Cor. 2. 16. leaving them without excuse; and proves unto them a Savour of Death unto Death. But the first, direct, and principal Design of the Dispensation of it, being the Conversion of Souls, and their e­ternal salvation, it will not probably be con­tinued in any Place, nor is so, where this Design is not pursued nor accomplished to­wards any. Neither will God make use of it any where meerly for the Aggravation of Mens Sins and Condemnation; nor would his so doing consist with the Honour of the Gos­pel its self, or the Glory of that Love and Grace which it professeth to declare. Where it is indeed openly rejected, there that shall be the Condemnation of Men; but where it finds any admittance, there is hath somewhat [Page 51] of its genuine and proper work to effect. And the Gospel is esteemed to be in all Pla­ces dispensed and admitted, where the Scrip­ture being received as the word of God, Men are from the Light, Truth, and Doctrine contained therein, by any means so far in­structed, as to take upon them the profession of subjecting their Souls to Jesus Christ, and of observing the Religious Duties by him pre­scribed, in opposition to all false Religions in the World. Amongst all these the Foun­dations of saving Faith are at this day preser­ved: For they universally receive the whole Canonical Scripture, and acknowledge it to be the word of God, on such motives as prevail with them to do so sincerely. Here­in they give a tacit consent unto the whole Truth contained in it; for they receive it as from God without exception or limitation. And this they cannot do without a General Renunciation of all the falsities and Evils that it doth condemn. Where these things con­cur, men will not believe nor practise any thing in Religion, but what they think God requires of them, and will accept from them. And we find it also in the Event, that all the Per­sons spoken of, where-ever they are, do uni­versally profess, that they believe in the God and Father of our Lord Jesus Christ, and in his only and Eternal Son. They all look al­so for Salvation by him, and profess obedi­ence unto him, believing that God raised him from the Dead. They believe in like manner [Page 52] that the Holy Spirit is the Spirit of the Father and the Son, with many other sacred Truths of the same importance; as also, that with­out Holiness no Man shall see God. However therefore they are differenced and divided a­mong themselves, however they are mutual­ly esteemed Hereticks and Schismaticks, how­ever through the Subtlety of Satan they are excited and provoked to Curse and Persecute one another, with wonderful Folly, and by an open contradiction unto other Principles which they profess; yet are they all Sub­jects of the Visible Kingdom of Christ, and belong all of them to the Catholik Church, making profession of the name of Christ in the World, in which there is Salvation to be obtained, and out of which there is none.

We take not any consideration at present of that absurd foolish and uncharitable Error, which would confine the Catholick Church of Christ unto a particular Church of one single Denomination; or indeed rather unto a com­bination of some Persons, in an outward mode of Religious Rule and Worship; where of the Scripture is as silent, as of things that never were, nor ever shall be. Yea we look upon it as intollerable Presumption, and the ut­most height of Vncharitableness, for any to judge, that the constant Profession of the name of Christ, made by Multitudes of Christians, with the lasting miseries and frequent Mar­tyrdomes which for his sake they undergo, should turn unto no advantage either of the [Page 53] Glory of God, or their own Eternal Bles­sedness, because in some things they differ from them. Yet such is the Judgment of those of the Church of Rome; and so are they bound to judge by the fundamental Princi­ciples and Laws of their Church Communion. But men ought to fear least they should meet with Judgment without Mercy, who have shew­ed no Mercy. Jam. 2. 13. Had we ever entertained a thought uncharitable to such a Prodigie of insolence, had we ever excluded any sort of Christians absolutely from an interest in the Love of God or Grace of Jesus Christ, or hopes of Salvation, because they do not, or will not comply with those ways and terms of outward Church Communion which we ap­prove of, we should judg our selves as high­ly criminal in want of Christian Love, as any can desire to have us esteemed so to be.

It is then the universal Collective Body of them that profess the Gospel throughout the world which we own as the Catholick Church of Christ. How far the Errors in Judgment, or miscarriages in sacred worship, which any of them have superadded unto the Foundati­ons of Truth which they do profess, may be of so pernicious a nature as to hinder them from an Interest in the Covenant of God, and so prejudice their Eternal Salvation, God on­ly knows. But those Notices which we have concerning the Nature and will of God in the Scripture, as also of the Love, Care and Com­passion of Jesus Christ, with the Ends of his [Page 54] Mediation, do perswade us to believe, that where Men in sincerity do improve the Abi­lities and Means of the Knowledg of Divine Truth where with they are intrusted, endeavou­ring withall to answer their Light and Con­victions with a suitable Obedience, there are but few Errors of the Mind, of so malignant a nature, as absolutely to exclude such Per­sons from an Interest in Eternal Mercy. And we doubt not, but that men out of a Zeal to the Glory of God, real or pretended, have imprisoned, banished, killed, burned others for such Errors, as it hath been the Glory of God to pardon in them, and which he hath done accordingly. But this we must grant, and do, that those whose Lives and Conver­sations are no way influenced by the Power of the Gospel, so as to be brought to some Con­formity thereunto; or who under the Co­vert of a Christian Profession, do give them­selves up unto Idolatry and Persecution of the true Worshipers of God; are no otherwise to be esteemed but as Enemies to the Cross of Christ. Heb. 12. 14. For as without Holiness no Man shall see God, so no Idolater, or Murderer, hath eternal Life abiding in him. Rev. 21. 8.

With respect unto these things we look up­on the Church of England, 1 Joh. 3. 15. or the Generali­ty of the Nation professing Christian Reli­gion, (measuring them by the Doctrine that hath been preached unto them, and received by them, since the Reformation,) to be as sound and healthful a part of the Catholick [Page 55] Church as any in the world. For we know no Place, nor Nation, where the Gospel for so long a season hath been preached with more Diligence, Power, and Evidence for Con­viction; nor where it hath obtained a grea­ter Success or Acceptation. Those there­fore who perish amongst us, do not do so, for want of Truth, and a right belief, or Mis­carriages in Sacred worship, but for their own Personal Infidelity and Disobedience. For according to the Rules before laid down, we do not judge that there are any such Errors publickly admitted among them, nor any such Miscarriages in Sacred Administration, as should directly or absolutely hinder their eternal Salvation. That they be not any of them, through the Ignorance or Negligence of those who take upon them the conduct of their Souls, encouraged in a State or way of Sin, or deprived of due Advantages to farther their spiritual Good, or are lead into Practi­ces in Religion neither acceptable unto God, nor tending to their own Edification, where­by they may be betrayed into Eternal Ru­ine, is greatly incumbent on themselves to consider.

Unto this Catholick Church we owe all Christian Love, and are obliged to exercise all the Effects of it, both towards the whole, and every Particular Member, as we have Advantage and Occasion. And not only so, but it is our Duty to live in constant Com­munion with it. This we can no otherwise [Page 56] do, but by a Profession of that Faith, where­by it becomes the Church of Christ in the no­tion under Consideration. For any failure herein, we are not that we know of charged by any Persons of Modesty or Sobriety. The Reflections that have been made of late by some on the Doctrines we teach or own, do fall as severely on the Generality of the Church of England, (at least until within a few years last past) as they do on us. And we shall not need to owne any especial Concern­ment in them, until they are publickly dis­countenanced by others. Such are the Do­ctrines concerning Gods Eternal Decrees, Ju­stification by Faith, the Loss of Original Grace, and the Corruption of Nature, the Nature of Regeneration, the Power and Effi­cacy of Grace in the Conversion of Sinners, that we say not of the Trinity and satisfaction of Christ. But we do not think that the Do­ctrines publickly taught and owned among us, ever since the Reformation, will receive any great dammage by the impotent as­saults of some few; especially considering their mannagement of those assaults, by tales, railing, and ralliery, to the lasting reproach of the Religion which themselves profess, be it what it will.

Thirdly, The Church of Christ, or the vi­sible Professors of the Gospel in the world, may be considered as they are disposed of by Pro­vidence, or their own choyce, in Particular Churches. These at present are of many sorts, [Page 57] or are esteemed so to be. For whereas the Lord Christ hath instituted sundry solemn Ordinances of Divine Worship to be obser­ved joyntly by his Disciples, unto his honour and their edification, this could not be done but in such Societies, Communities, or As­semblies of them to that purpose. And as none of them can be duly performed, but in and by such Societies; so some of them do ei­ther express the Union, Love, and common Hope that is among them, or do consist in the means of their preservation. Of this latter sort are all the wayes whereby the Power of Christ is acted in the Discipline of the Chur­ches. Wherefore we believe that our Lord Jesus Christ, as the King, Ruler, and Lawgi­ver of his Church, hath ordained that all his Disciples, all persons belonging unto his Church in the former notions of it, should be gathered into distinct Societies, and become as Flocks of Sheep in several Folds, under the eye of their Great Shepherd, and the respe­ctive Conducts of those employed under him. And this conjunction of Professors in and un­to particular Churches, for the celebration of the Ordinances of sacred Worship appointed by Christ, and the participation of his Institu­tions for their edification, is not a matter of accident, or meerly under the disposal of common Providence; but is to be an act in them of choice, and voluntary obedience unto the commands of Christ. By some this Duty is more expresly attended unto than by others; [Page 58] and by some it is totally neglected. For nei­ther antecedently nor consequentially unto such their Conjunction, do they consider what is their duty unto the Lord Christ therein, nor what is most meet for their own edificati­on: They go in these things with others, ac­cording to the custome of the Times and Pla­ces wherein they live, confounding their Ci­vil and spiritual Relations. And these we can­not but judge to walk irregularly, through ig­norance, mistakes, or prejudices: Neither will they in their least secular concernments, behave themselves with so much regardlesness ot negligence. For however their Lot previ­ously unto their own choyce, may be cast in­to any place or Society, they will make an af­ter-judgment whether it be to their advan­tage, according to the Rules of prudence, and by that judgment either abide in their first station, or otherwise dispose of themselves. But a Liberty of this nature regulated by the Gospel, to be exercised in and about the great concernments of mens souls, is by many de­nyed, and by most neglected. Hence it is come to pass, that the Societies of Christians are for the most part meer effects of their Po­litical Distributions by Civil Lawes, aiming principally at other ends and purposes. It is not denyed but that Civil Distributions of Professors of the Gospel, may be subservient unto the ends of Religious Societies and As­semblies: But when they are made a means to take off the minds of men from all regard [Page 59] to the Authority of the Lord Christ, institu­ting and appointing such Societies, they are of no small disadvantage unto true Church-Communion and Love.

The Institution of these Churches, and the Rules for their disposal and Government throughout the world, are the same, stable and unalterable. And hence there was in the first Churches, planted by the Apostles, and those who next succeeded them in the care of that work, great Peace, Vnion and Agree­ment. For they were all gathered and planted alike, according unto the Institution of Christ; all regulated and ordered by the same common Rule. Men had not yet found out those things which were the Causes of Differences in after-Ages, and which yet continue so to be. Where there was any difference, it was for the most part on the account of some noysom foolish Phantastical Opinions, vented by Im­postors, in direct opposition to the Scripture, which the generality of Christians did with one consent abhor. But on various occasi­ons, and by sundry degrees, there came to be great variety in the conceptions of men about these Particular Churches appointed for the Seat and Subject of all Gospel Ordinances, and wherein they were authoritatively to be administred in the Name of Jesus Christ: For the Church in neither of the former notions is capable of such administrations. Some there­fore rested in particular Assemblies, or such Societies, who did or might meet together un­der [Page 60] the guidance and inspection of their own Elders, Act. 14, 23. Overseers, Guides, or Bishops: And hereunto they added the occasional meetings of those Elders and others, Chap. 20. 28. to advise and de­termine in common about the especial necessi­ties of any particular Church, 1 Pet. 5. 1, 2, 3. or the general concernments of more of them, Act. 15. 2 as the matter might require. Phil. 1. 1. These in name, and some kind of resemblance, are continued throughout the World in Parochial Assemblies. Others suppose a particular Church to be such a one as is now called Diocesan; though that name in its first use and application to Church Af­fairs was of a larger extent, than what it is now applyed unto, for it was of old the name of a Patriarchal Church. And herein the sole Rule, Guidance, and Authoritative inspection of many, perhaps a multitude of particular Churches, assembling for sacred Worship and the Administration of Gospel Ordinances distinctly, is committed unto one man, whom in contradistinction from others they call the Bishop. For the joyning of others with him, or their subordination unto him in the exer­cise of Jurisdiction, hinders not, but that the sole Ecclesiastical Power of the Diocess, may be thought to reside in him alone: For those o­thers do either act in his name, or by power derived from him, or have no pretence unto any Authority meerly Ecclesiastical; howe­ver in common use, what they exercised may be so termed. But the nature of such Churches, with the Rule and Discipline exer­cised [Page 61] in them and over them, is too well known to be here insisted on. Some rest not here; but unto these Diocesan adde Metro­political Churches, which also are esteemed particular Churches, though it be uncertain by what warrant, or on what grounds. In these one person hath in some kind of Resem­blance, a respect unto, and over the Diocesan Bishops, like that which they have over the Ministers of Particular Assemblies. But these things being animated and regulated by cer­tain Arbitrary Rules and Canons, or Civil Laws of the Nations, the due bounds and ex­tent of their power cannot be taken from any Nature or Constitution peculiar unto them. And therefore are there, where-ever they are admitted, various Degrees in their Elevation. But how much or little the Gospel is concer­ned in these things, is easie for any one to judge. Neither is it by wise men pretended to be so, any further, than that as they sup­pose, it hath left such things to be ordered by humane wisdome, for an expediency unto some certain ends. One or more of these Metropolitical Churches, have been required in latter Ages, to constitute a Church Natio­nal. Though the truth is, that Apellation had originally another occasion; whereunto the invention of these Metropolitical Churches was accommodated: For it arose not from any respect unto Ecclesiastical Order or Rule, but unto the supream Political Power, where­unto the Inhabitants of such a Nation as gives [Page 62] Denomination to the Church, are Civilly subject. Hence that which was Provincial at the first Erection of this Fabrick, which was in the Romish Empire, whilst the whole was under the power of one Monarch, became National when the several Provinces were turned into Kingdomes, with absolute Sove­raign power among themselves, wholly inde­pendent of any other. And he who in his own Person and Authority, would erect an Eccle­siastical Image of that demolished Empire, will allow of such Provincial Churches as have a dependance upon himself; but cares not to hear of such National Churches, as in their first notion include a Soveraign Power unto all intents and purposes within themselves. So the Church of England became National in the dayes of King Henry the Eighth, which before was but Provincial.

Moreover, the consent of many had pre­vailed, that there should be Patriarchal Chur­ches, comprehending under their Inspection and Jurisdiction many of these Metropolitical and Provincial Churches. And these also were looked on as Particular; for from their first invention there having been four or five of them, no one of them could be imagined to comprize the Catholick Church; although those who presided in them, according to the pride and vanity of the declining Ages of the Church, stiled themselves Oecumenical and Catholick. Things being carried thus far, a­bout the Fifth and Sixth Century of years af­ter [Page 63] Christ, One owned as Principal or chief of this latter sort, set up for a Church denomi­nated Papal, from a Title he had appropria­ted unto himself. For by Artifices innumera­ble he ceased not from endeavouring to sub­ject all those other Churches and their Ru­lers unto himself: And by the advantage of his Pre-eminence over the other Patriarks, as theirs over Metropolitans, and so downwards, whereby all Christians were imagined to be comprized within the Precincts of some of them, he fell into a claim of a Soveraignty o­ver the whole Body of Christianity, and every particular member thereunto belonging. This he could have had no pretence for, but that he thought them cast into such an Order, as that he might possess them on the same grounds, on which that Order it self was fra­med: For had not Diocesan, Metropolitical, and Patriarchal Churches made way for it, the thought of a Church Papal, comprehensive of all believers, had never befallen the minds of mind. For it is known, that the prodigi­ous Empire which the Pope claimed and had obtained over Christianity, was an emergency of the contests that fell out among the Leaders of the greater sorts of Churches, about the Rights, Titles, and Pre-eminences among themselves, with some other occasional and in­testine Distempers. Only he had one singu­lar advantage for the promotion of his Pre­tense and desire. For whereas this whole con­tiguation of Churchts into all these Storyes, in [Page 64] the top whereof he emerged and lifted up himself, was nothing but an accommodation of the Church and its Affairs unto the Go­vernment of the Roman Empire, or the setting up of an Ecclesiastical Image and Representa­tion of its Secular Power and Rule, the cen­tring therein of all subordinate Powers and Orders in one Monarch, inclined the minds of men to comply with his Design, as very rea­sonable. Hence the principal Plea for that Power over the whole Church which at present he claims, lyes in this, that the Government of it ought to be Monarchial. And therein consists a chief part of the mystery of this whole work; that whereas this Fabrick of Church Rule was erected in imitation of, and complyance with the Roman Empire; that he could never effect his Soveraignty whilst that Empire stood in its strength and union, under the command of one or more Emperours by consent; yet when that Empire was destroy­ed, and the Provinces thereof became parcel­led out unto several Nations, who erected absolute independent Soveraignties among themselves, he was able by the Reputation he had before obtained, so to improve all emer­gencies and advantages, as to gather all these new Kingdomes into one Religious Empire un­der himself, by their common consent. In the mean time, by the Original Divisions of the Empire, and the Revolutions that hap­pened afterwards amongst the Nations of the World, the greatest number of Christians [Page 65] were wholly inconcerned in this new Church Soveraignty which was erected in the Western Provinces of that Empire. So was the My­stery of Iniquity consummated; for whereas the Pope, to secure his new Acquisitions, endea­voured to empale the Title and Priviledges of the Catholick Church, unto those Christi­ans which professed Obedience unto himself, unto an exclusion of a greater number; there ensued such a confusion of the Catho­lick, and a particular Church, as that both of them were almost utterly lost.

Concerning these several sorts of conceited particular Churches, it is evident that some of them, as to their nature and kind, have no Institution in, nor warrant from the Scrip­ture, but were Prudential Contrivances of the men of the Dayes wherein they were first formed; which they effected by various de­grees, under the conduct of an Apprehension, that they tended unto the increase of Con­cord and Order among Christians. Whether really and effectually they have attained that end, the event hath long since manifested. And it will be one day acknowledged, that no Religious Vnion or Order among Christi­ans will be lasting, and of spiritual use or advantage unto them, but what is appointed and designed for them by Jesus Christ. The truth is, the mutual intestine Differences and Contests among them who first possessed the Rule of such Churches, about their Dig­nities, Pre-eminences, Priviledges, and Ju­risdictions, [Page 66] which first apparently let in Pride, Ambition, Revenge, and Hatred, into the Minds and Lives of Church-Guides, lost in the peace of Christendome; and the degeneracy of the [...]r Successors more and more, into a secular Interest and worldly frame of Spirit, is one great means of continuing us at a loss for its retrival.

How far any man may be obliged in Con­science unto communion with these Churches in those things wherein they are such, and as such behave themselves in all their Rule and Administrations, may be enquired into by them who are concerned. What respect we have unto them, or what Duty we may owe them, as they may in any place be esta­blished by the Civil Laws of the Supream Magistrate, is not of our present considerati­on. But whereas in their Original and Rise, they have no other warrant, but the Pruden­tial contrivance of some men, who unquesti­onably might be variously influenced by cor­rupt Pre [...]ud [...]ces and Affections in the finding out and mannagement of their Inventions; what ground there is for holding a Religious communion with them, and wherein such communion may consist, is not easie to be declared. For the notion that the Church-communion of the generality of Christians and Ministers, consists only in a quiet subjecti­on unto them, who by any means may pre­tend to be set over them, and claim a right to rule them, is fond and impious. In the mean [Page 67] time, we wholly deny, that the Mistakes or Disorders of Christians in complying with, or joyning themselves unto such Churches as have no warrantable institution, ought to be any cause of the diminishing of our Love towards them, or of withdrawing it from them. For notwithstanding their Errors and Wanderings from the Paths of Truth in this Matter, they do, or may continue interested in all that Love which is due from us unto the Church of Christ, upon the double account before insisted on: For they may be yet persons born of God, united unto Christ, made partakers of his Spirit, and so belong to the Church Catholick, Mystical, which is the first principal Object of all Christian Love and Charity. The Errors wherewith they are supposed to be overtaken, may befal any persons under those Qualifications, the admittance of them, though culpable, being not inconsistent with a state of Grace and ac­ceptation with God. And they may also by a due profession of the fundamental Truths of the Gospel, evince themselves to be pro­fessed Subjects of the visible Kingdom of Christ in the world, and so belong to the Church Catholick v [...]sibly professing; under which notion, the Disciples of Christ are in the next place commended unto our Love. And it is the fondest imagination in the world, that we must of necessity want Love towards all those with whom we cannot join in all acts of Religious Worship; or that there [Page 68] need be any Schisme between them and us, on the sole account thereof, taking Schisme in the common received notion of it. If we bear unkindness towards them in our minds and hearts, if we desire, or seek their hurt, if we persecute them, or put them to trouble in the world for their Profession, if we pray not for them, if we pity them not in all their Temptations, Errors, or Sufferings, if we say unto any of them when naked, be thou cloathed; and when hungry, be thou fed; but relieve them not according unto our abi­lities and opportunities; if we have an aver­sation to their Persons, or judge them any otherwise than as they cast themselves openly and visibly under the sentence of Natural Reason, or Scripture-Rule, we may be justly thought to fail in our Love towards them. But if our Hearts condemn us not in these things, it is not the difference that is or may be, between them and us, about Church­Constitutions or Order, that ought be a cause, or can be an evidence of any want of Love on our parts: There will indeed be a distinct and separate practice in the things wherein the difference lies, which in it self, and with­out other avoidable evils, need not on either side to be Schismatical. If by censures or any kind of power, such Churches or Per­sons would force us to submit unto, or comply with such things or ways in Religious Worship, as are contrary unto our Light, and which they have no Authority from the [Page 69] Lord Christ to impose upon us, the whole state of the Case is changed, as we shall see afterwards.

As for those Particular Churches, which in any part of the world, consist of Persons assembling together for the worship of God in Christ, under the Guidance of their own Lawful Pastors and Teachers, we have only to say, that we are full well assured, that where-ever two or three are gathered together in the name of Christ, there he is present with them; and farther than this, there are very few concerning whom we are called to pass any other Censure or Judgment. So we hope it is with them, and so we pray that it may be. And therefore we esteem it our Duty to hold that Communion with all these Assem­blies, when called thereunto, which is required of any Christians in the like cases and Cir­cumstances. Unless we are convinced that, with respect unto such or such Instances, it is the Mind of Christ that neither among our selves, nor in Conjunction with others, nor for the sake of present Communion with them, we should observe them in his worship, we judge our selves under an Obligation to make use of their Assemblies in all Acts of Religion, unto our Edification, as occasion shall re­quire. But where the Authority of Christ in the things of sacred worship doth intervene, all other considerations must be discarded; and a compliance therewith will secure us from all irregular Events.

[Page 70] It must be acknowledged that many of these Churches have wofully degenerated, and that any of them may so do, both from their Primitive Institution, and also the sole Rule of their worship. And this they may do, and have done, in such various Degrees and ways, as necessarily requires a great variety in our Judgments concerning them, and our Communion with them. The whole Chri­stian world gives us Instances hereof at this Day; yea, we have it confirmed unto us in what is recorded concerning sundry Churches mentioned in the Scripture its self. They were newly planted by the Apostles them­selves, and had Rules given by them, to attend unto, for their Direction. And be­sides, they were obliged in all Emergencies to enquire after and receive those Command▪ and Directions, which they were inabled infalli­bly to give unto them. And yet notwith­standing these great Advantages, we f [...]nd that sundry of them were suddenly fallen into si [...] ­ful neglects, disorders, and miscarriages, both in Doctrine, Discipline, and worship. Some of these were reproved and reformed by the Great Apostle, Rev. 2. 3. in his Epistles written unto them for that End: And some of them were rebuked and threatned by the Lord Christ himself immediately from Heaven. That in process of Time they have increased in their Degeneracy, waxing worse and worse, their present state and Condition in the world, or the Remembrance of them which are now not [Page 71] at all, with the severe dealings of God with them in his Holy wise Providence, do suffi­ciently manifest. Yea some of them, though yet continuing under other Forms and shapes, have by their Superstition, false worship, and Express Idolatry, joyned with wickedness of Life, and Persecution of the true worshi­pers of Christ, as also by casting themselves into a new worldly Constitution, utterly for­reign unto what is appointed in the Gospel, abandoned their Interest in the State and Rights of Churches of Christ. So are sun­dry faithful Citties become Harlots; and where Righteousness inhabited, there dwells Pers [...]c [...] ­ting Murderers. Such Churches were plan­ted of Christ wholly noble vines, but are de­generated into those that are bitter and wild. Whatever our Judgment may be concerning the Personal condition of the Members of such apostatized Churches, or of any of them▪ all Communion with them, as they would be esteemed the Seat of Gospel Ordinances, and in their pretended Administrations of them, is unlawful for us; and it is our in­dispensible Duty to separate from them. For whatever Indifferency many may be growing into, in matter of outward worship, which ariseth from ignorance of the Respect that is between the Grace and Institutions of Christ, as that, from an Apprehension that all inter­nal Religion consists in Moral Honesty only; yet we know not any other way whereby we may approve our selves faithful in our [Page 72] Profession, Mat. 28. 20. but in the Observance of all what­ever Christ hath commanded, and to abstain from what he condemns. For both our Faith and Love, John 15. 10, 14. whatever we pretend, will be found vain, if we endeavour not to keep his Commandments.

Such was the state of things in the Church of Israel of old, after the Defection u [...]der Jeroboam. It was no more a true Church, nor any Church at all, by vertue of positive Institution: For they had neither Priests, nor Sacrifices, nor any Ordinances of Pub­li [...]k worship, that God approved of. Hence it was the Duty of all that feared God in the Ten Tribes, not to joyn with the Leaders and Body of the People in their worship; as also to observe those Sacred Institutions of the Law, which were forbidden by them, in the Order that they should not go up to Jerusa­lem, 2 Chron. 11. but attend unto all their Sacred Solemni­ties in the Places where the Calves were set up. Chap. 13. Accordingly many of the most Zealous Pro­fessors among them, 1 Kings 12. with the Priests and Le­vites, Chap. 13. and with a great Multitude of the Peo­ple, openly seperated from the Rest, and joyned themselves unto Judah in the worship of God, continued therein. Others a­mongst them secretly in the worst of times pre­served themselves from the Abominations of the whole People. In like manner under the new Testament, Rev. 18. 4. when some have deserved the Title of Babylon, because of their Idolatry, false worship and Persecution, we are com­manded [Page 73] to come out from among them, in an open visible professed Seperation, that we be not Partakers of their Sins, and Plagues. But this Judgment we are not to make, nor do make concerning any, but such as among whom Idolatry spreads its self over the Face of all their Solemn Assemblies, and who joyn thereunto the Persecution of them who desire to worship God in Spirit and in Truth. The Constitution of such Churches, as to their be­ing acceptable Assemblies of worshipers be­fore God, is lost and dissolved: Neither is it Lawful for any Disciple of Christ to partake with them in their Sacred Administrations; For so to do, is plainly to disowne the Au­thority of Christ, or to set up that of wicked and Corrupt men above it.

Yet all this hinders not but that there may in such Apostatical Churches remain a pro­fession of the fundamental Truths of the Go­spel. And by vertue hereof, as they maintain the interest of Christ's visible Kingdome in the world; so we no way doubt but that there may be many amongst them, who by a saving faith in the Truths they do profess, do really belong to the Mistical Church of Christ.

An instituted Church therefore may by the Crimes and wickedness of its Rulers, and the generality of its Members, and their Ido­latrous Administrations in holy things, utter­ly destroy their Instituted Estate, and yet not presently all of them cease to belong unto the Kingdome of Christ. For we cannot say, that [Page 74] those things which will certainly annul Church Administrations, and render them abomina­ble, will absolutely destroy the salvation of all individual persons who partake in them; and many may secretly preserve themselves from being defiled with such abominations. So in the height of the Degeneracy and Apo­stacy of the Israelitish Church, there were seven thousand who kept themselves pure from Ba­alish Idolatry, of whom none were known to Elijah. And therefore did God still continue a respect unto them as his people, because of those secret ones, and because the Token of his Covenant was yet in their flesh; affording unto them an extraordinary Ministry by his Prophets, when the ordinary by Priests and Levites was utterly ceased. This we are to hope concerning every place where there is any Profession made of the Name of Christ; seeing it was the Passion of Elijah which cau­sed him to oversee so great a Remnant as God had left unto himself in the Kingdome of Is­rael. And from his example we may learn, that good men may somtimes be more severe in their censures for God, than he will be for himself.

Moreover, such as were baptized in those Churches, were not baptized into them as particular Churches, nor initiated into them thereby: But the Relation which ensued un­to them thereon, was unto the Catholick Church visible, together with a seperation from the Infidel world, lying wholly in dark­ness [Page 75] and evil, by a dedication unto the Name of Christ. Upon a personal avowment of that Faith whereinto they were baptized, they be­came compleat Members of that Church. Whatever state they are hereby admitted in­to, whatever benefit or priviledge they are personally interested in, they lose them not by the miscarriage of that particular Church whereunto they do relate: Yea, losing the whole advantage of an Instituted Church-state, they may still retain whatever belongs unto their Faith and Profession. Were Baptisme only an Initiation into a Particular Church, upon the failure of that Church, Baptism as to all its benefits and Priviledges, must cease also. We do therefore own, that amongst those whose Assemblies are rejected by Christ, be­cause of their false worship and wickedness, there may be persons truly belonging to the Mystical Church of God, and that also by their Profession are a portion of his Visible Kingdome in the World. How far they do consent unto the Abominations of the Chur­ches whereunto they do belong, how far they have Light against them, how far they do be­waile them, how far they repent of them, what God will bear withall in them, we know not, nor are called to judge. Our Love is to be towards them as persons relating unto Je­sus Christ in the capacity mentioned; but all Communion with them in the Acts of false Worship is forbidden unto us. By vertue also of that Relation which they still continue un­to [Page 76] Christ and his Church as believers, they have Power, and are warranted, (as it is their Duty) to reform themselves, and to joyn to­gether anew in Church Order, for the due celebration of Gospel Ordinances, unto the Glory of Christ, and their own edification. For it is fond to imagine, that by the sins of others, any Disciples of Christ in any place of the world, should be deprived of a Right to perform their Duty towards him, when it is discovered unto them. And these are our thoughts concerning such Churches, as are openly and visibly Apostatical.

Again, There are Corruptions that may befall or enter into Churches that are not of so heinous a nature, as those before insisted on: Especially if, as it often falls out, the whole Lump be not leavened; if the whole Body be not infected, but only some Part or Parts of it, which others more sound do re­sist, and give their Testimony against: And these may have none of the pernicious conse­quences before mentioned. Thus many Er­rours in Doctrines, Disorders and Miscarriages in sacred Administrations, irregular walking in conversation, with neglect or abuse of Dis­cipline in Rulers, may fall out in some Chur­ches, which yet may be so far from evacua­ting their Church state, as that they give no sufficient Warrant unto any person, immedi­ately to leave their Communion, or to sepe­rate from them. The Instances that may be given of the failings of some of the Primitive [Page 77] Churches, in all these things, with the conside­ration of the Apostolical Directions given unto them on such Occasions, render this Assertion evident and incontroulable. Nor do we in the least approve of their practise (if any such there be, that are considerable) who upon every failing in these things in any Church, think themselves sufficiently war­ranted, immediately of their own minds, to depart from its Communion. Much more do we condemn them who suffer themselves in these things to be guided by their own sur­mises and misapprehensions. For such there may be, as make their own hasty conceptions to be the Rule of all Church Administrations, and Communion; who unless they are in all things pleased, can be quiet no where. Where­fore when any Church, whereof a man is by his own consent antecedently a Member, doth fall in part or in whole from any of those Truths which it hath professed, or when it is overtaken with a neglect of Discipline, or irregularities in its administration, such a one is to consider, that he is placed in his present state by divine Providence, that he may or­derly therein endeavour to put a stop unto such Defections, and to exercise his cha­rity, Love and Forbearance towards the persons of them whose Miscarriages at present he cannot Remedy. In such cases there is a large and spacious Field, for Wisdom, Patience, Love and pru­dent Zeal to exercise themselves. And it is [Page 78] a most perverse Imagination, that Separati­on is the only cure for Church-disorders. All the Gifts and Graces of the Spirit, be­stowed on Church-Members, to be exercised in their several stations at such a season, all Instructions given for their due improvement unto the good of the whole; the Nature, Rules and Laws of all Societies, declare that all other Remedies possible and lawful, are to be attempted, before a Church be fi­nally deserted. But these Rules are to be observed, provided alwayes, that it be judg­ed unlawful for any Persons, either for the sake of Peace, or Order, or Concord, or on any other consideration, to join actually in any thing that is sinful, or to profess any Opinion which is contrary to Sound Do­ctrine, or the form of wholesome words, which we are bound to hold fast on all E­mergencies. And farther, if we may suppose, as sure enough we may, that such a Church so corrupted shall obstinately persist in its Er­rors, Miscarriages, Neglects, and Mal-ad­ministrations; that it shall refuse to be warn­ed or admonished, or being so by any means, shall wilfully reject and despise all Intructi­on; that it will not bear with them that are yet sound in it, whether Elders or Members, in peaceable Endeavors to reduce it unto the order of the Gospel, but shall rather hurt, persecute and seek their trouble for so doing, whereby their Edification comes continually to be obstructed, and their Souls to be ha­zarded [Page 79] through the loss of Truth and Peace; we no way doubt but that it is law­ful for such persons to withdraw themselves from the Communion of such Churches, and that without any apprehension that they have absolutely lost their Church-state, or are to­tally rejected by Jesus Christ. For the means appointed unto any end, are to be measured and regulated according unto their usefulness unto that end. Aud let mens present Appre­hensions be what they will, it will one day appear, that the end of all Church-Order, Rule, Communion and Administrations, is not the Grandeur or secular Advantages of some few, not outward Peace and Quietness, unto whose preservation the Civil Power is ordained; but the Edification of the Souls of men in Faith, Love, and Gospel-Obedi­ence. Where therefore these things are so disposed of and mannaged, as that they do not regularly further and promote that End, but rather obstruct it, if they will not be redu­ced unto their due Order and Tendency, they may be laid aside, and made use of in ano­ther way. Much more may any refuse the communion of such Churches, if they im­pose on them their Corruptions, Errors, Fail­ings and Mistakes, as the coudition of their Communion: For hereby they directly make themselves Lords over the Faith and Worship of the Disciples of Christ, and are void of all Authority from him in what they so do or impose. And it is so far, that any [Page 80] mens withdrawing of themselves from the communion of such Churches, and entring into a way of Reformation for their own good, in obedience to the Laws of Christ, should infer in them a want of Love and Peaceableness, or a Spirit of Division, that to do otherwise, were to divide from Christ, and to cast out all true Christian Love, em­bracing a Cloud of slothful negligence and carelesness in the great concernments of the Glory of God, and their own Souls, in the room thereof. We are neither the Au­thors nor the Guides of our own Love: He who implants and worketh it in us, hath gi­ven us Rules how it must be exercised, and that on all emergencies. It may work as regularly by sharp cutting Rebukes, as by the most silken and compliant expressions; by manifesting an aversation from all that is evil, as by embracing and approving of what is good. In all things and cases it is to be di­rected by the Word: And when under the pretence of it we leave that Rule, and go off from any Duty which we owe immediately unto God, it is Will, Pride, and Self-con­ceit in us, and not Love. And among all the Exhortations that are given us in the Scri­pture unto Unity, and Concord, as the Fruits of Love, there is not one that we should agree or comply with any in their sins or evil practices. But as we are com­manded in our selves to obtain from all ap­pearance of evil, so are we forbidden a parti­cipation [Page 81] in the sins of other men, and all fellowship with unfruitful works of darkness: Our Love towards such Churches is to work by Pity, Compassion, Prayer, Instructions, which are due means for their healing and re­covery; not by consent unto them, or com­munion with them, whereby they may be hardned in the Error of their way, and our own Souls be subverted: For if we have not a due respect unto the Lord Christ, and his Authority, all that we have, or may pretend to have unto any Church, is of no value. Neither ought we to take into consideration any terms of Communion, whose foundati­on is not laid in a regard thereunto.

Moreover, (as hath been declared) there is no such society of Christians in the world, whose Assemblies, as to Instituted Worship, are rejected by Christ, so that they have a Bill of Divorce given unto them by the Declara­tion of the Will of the Lord Jesus to that purpose in the Scripture; but that until they are utterly also as it were extirpate by the Providence of God (as are many of the Pri­mitive Plantations) we are perswaded of them, that there are yet some secret hidden ones among them, that belong unto the pur­pose of Gods Grace. For we do judge that where-ever the Name of Jesus Christ is cal­led upon, there is salvation to be obtained; however the wayes of it may be obstructed unto the most▪ by their own Sins and Errors. They may also retain that Profession which [Page 82] distinguisheth them from the Infidel world. In these things we are still to hold communion with them; and on these accounts is our Love to be continued unto them. Some kind of communion we may hold with them, that that are of no Instituted or Particular Chur­ches, or whose Church-State is rejected, even as a person excommunicated is to be admonish­ed as a Brother. And some kind of commu­nion we may lawfully refuse with some true Churches; Instances whereof shall be given afterwards.

There is therefore no necessity that any should deny all them to be true Churches, from whom they may have just reason to with­draw their communion. For such as are so, may require such things thereunto, as it is not lawful for them to accept of, or submit unto. What Assemblies of Christians we be­hold visibly worshiping God in Christ, we take for granted to be true visible Churches. And when we judge of our own communi­on with them, it is not upon this Question, whether they are true Churches or no, as though the determination of our practice did depend solely thereon: For as we are not called to judge of the being of their Constituti­on, as to the substance of it, unless they are openly judged in the Scripture, as in the case of Idolatry and Persecution persisted in, so a determination of the Truth of their con­stitution, or that they are true Churches, will not presently resolve us in our Duty as [Page 83] to communion with them, for the Reasons before given. But in such a càse, two things are by us principally to be considered. 1. That nothing sinful in it self, or unto us, be required of us as the condition of com­munion. 2. That we may in such Churches obtain the immediate end of their Instituti­on, and our Conjunction with them, which is our Edification in Faith, Love and Obedi­ence.

And the things whereof we have discour­sed, comprize our. Thoughts concerning those Societies of Christians, whose degene­racy from their primitive Rule and Institu­tion is most manifest and notorious. Whilst there is any Profession of the Gospel, any sub­jection of Souls unto Jesus Christ avowed, or any expectation of help from him continued among them, we cannot but hope that there are in all of them, at least some few Names that are written in the Lambs Book of Life, and which shall be saved eternally: For as a Relation unto a particular visible Church walking according to the Order and Rule of the Gospel, is the Duty of every Believer to give himself up unto; as that which is a means appointed and sanctified to the fur­therance of his Edification and Salvation; so where it cannot be obtained through invin­cible outward Impediments, or is omitted through ignorance of Duty, or is on just Causes refused where opportunities make a tender of it; or where the being and benefit [Page 84] of it is lost through the Apostasie of those Churches whereunto any persons did belong, the utter want of it, and that alwayes, is not such as necessarily infers the eternal loss of their Souls who suffer under it.

Other Churches there are in the world, which are not evidently guilty of the Enor­mities in Doctrine, Worship and Discipline, before discoursed of. These all we judge to be true Churches of Christ; and do hope that his promised presence is with them in their Assemblies. Answerable hereunto is our Judgment concerning their Officers or Rulers, and all their Sacred Administrations. It becomes us to think and believe, that the one have Authority from Christ; and that the other are accepted with him: For it is most unwarrantable rashness and presumpti­on, yea an evident fruit of Ignorance, or want of Love, or secular private Interest, when, upon lesser Differences men judge Churches to be no true Churches, and their Ministers to be no true Ministers, and conse­quently all their Administrations to be inva­lid. So do some judge of Churches, be­cause they have [...] Bishops; and so do more of others, because they have none. But the Validity or Invalidity of the Ordinances of Christ, which are the Means of Union and Communion with him unto all his Disciples, depend not on the determination of things highly disputable in their Notion, and not inconsistent with true Gospel-Obedience in [Page 85] their Practice. And we are unduly charged with other Apprehensions. God forbid that any such thought should ever enter into our heorts, as though the Churches constituted in all things according unto our Light, and the Rules we apprehend appointed in the Scrip­ture for that purpose, should be the only true Churches in the world. They do but out of design, endeavour to expose us to po­pular envy and hatred, who invent and pub­lish such things concerning us, or any of us: But whatever be the Judgment of others con­cerning us, we intend not to take from thence any such provocation as might corrupt our Judgments concerning them; nor to relieve our selves by returning the like censures unto them, as we receive from them: Scripture Rule and Duty must in these matters regulate our thoughts on all occasions. And whilst we judge others to be true Churches, we shall not be much moved with their judgment that we are none, because we differ from them: We stand to the judgment of Christ and his Word. We cannot but judge indeed that many Churches have missed, and do miss in some things the precise Rules of their due con­stitution and walking; that many of them have added useless, superfluous Rites to the Wor­ship of God among them; that there is in many of them a sinful neglect of Evangelical Discipline, or a carnal Rule erected in the stead of it; that Errors in Doctrines of im­portance and danger, are prevalent in sun­dry [Page 86] of them; that their Rulers are much influenced by a spirit of bitterness and envy against such as plead for Reformation beyond their measure or interest; yet that hereupon they should all or any of them immediately forfeit their Church-State, so as to have no lawful Ministers, nor acceptable sacred Admi­nistrations, is in it self a false Imagination, and such as was never by us entertained.

In particular, as to those Churches in Eu­rope, which are commonly called Reformed; we have the same thoughts of them, the same Love towards them, the same readiness for communion with them, as we would desire any Disciples of Christ in the world to have, bear, or exercise towards our selves. If we are found negligent in any Office of Love to­wards them, or any of their Members, in compassion, help or assistance, or such sup­plies in outward or inward things, as we have opportunity or ability for, we are wil­ling to bear the guilt of it as our Sin, and the reproach of it as our shame. And here­in we desire to fulfil the Royal Law, accord­ing to the Scripture, thou shalt love thy Neigh­bour as thy self. The same we say concern­ing all the Churches in England of the same mould and constitution with them▪ especial­ly if it be true which some say, that Paro­chial Churches are under a force and power, whereby they are enjoyned the practice of sundry things, and forbidden the performance of others, wherein the compliance of some [Page 87] is not over-voluntary, nor pleasing to them­selves. Neither is there a Nullity or Invali­dity in the Ordinances administred in them, a­ny otherwise, than as some render them in­effectual unto themselves by their unbelief. And this is the Paganizing of England, which some of us are traduced for. We believe, that among the visible professors in this Na­tion, there is as great a number of sincere Believers as in any Nation under Heaven; so that in it are treasured up a considerable por­tion of the invisible Mystical Church of Christ. We believe, that the Generality of the Inhabitants of this Nation, are by their Profession constituted an eminent part of the Kingdome of Christ in this world. And we judge not, we condemn not those, who walk­ing according to their Light and Understand­ing in Particularities, do practise such things in the Worship of God, as we cannot com­ply withal. For we do not think that the things wherein they fail, wherein they miss, or out go the Rule, are in their own nature abso­lutely destructive of their particular Church-state. And what more can reasonably be requi­red of us, or expected from us in this matter, we know not. The causes of the Distance that doth remain between us & them, shall be after­wards enquired into. For our Duty in par­ticular presential communion, at the celebra­tion of the same individual Ordinances, with such Churches as are remote from us in Asia or Africa; we shall we hope be directed to [Page 88] determine aright concerning it, when we are called thereunto. In the mean time, what are our Thoughts concerning them, hath been before declared: To love them as Sub­jects of the Kingdom of Jesus Christ in the world, to pray for them, that they may have all needful supplies of Grace, and the Holy Spirit, from above, that God would send out his Light and Truth to guide them in their Worship and Obedience, and to help them in things spiritual and temporal, as we have opportunity, is the Sum of the Duty which is required in us towards them. Those we are more concerned in, who are within the Lines of our ordinary Communication, a­mong whom we walk and converse in the world: Unto any of these it is in the Liber­ty and power of every Believer to join himself by his own consent: And no more is requi­red hereunto, in the present constitution of Churches among our selves, but that a man remove his habitation, to comply with his own desires herein: And this choice is to be re­gulated by a judgment, how a man may best improve and promote his own Edification. We see not therefore how any man with the least pretence of Sobriety or Modesty, can charge us with the want of an esteem and va­luation of Evangelical Vnity: For we em­brace it on all the Grounds, that it is in the Gospel recommended unto us. And we do know within what narrow bounds the Charity and Vnity of some are confined, who [Page 89] yet advantage themselves by a noise of their pretence. But that we do not in the least disturb, break, or dissent from the Catholick Church, either as it is invisible, in its inter­nal form, by Faith and the Renovation of the Holy Ghost; or as visibly professing neces­sary Fundamental Truths of the Gospel, we have sufficiently evinced. And the Princi­ples laid down concerning particular Chur­ches, Congregations, Assemblies or Parishes, have not as yet been detected by any to spring from want of Love, or to be obstructive of the exercise of it. Having therefore thus briefly given some account of what we con­ceive to be our duty in relation unto the whole Church of God, we can with confidence and much assurance of mind, own as dear a valuation of Love, Unity and Peaceableness in the Profession of the Gospel, as any sort of Professors whatever. And we are perswa­ded that our Principles do as much tend and and conduce unto the improvement of them, as any that are, or can be proposed unto that end. For we either do, or are in a readiness to embrace every thing or way, that the Lord Christ hath appointed, or doth bless thereunto.

We doubt not, as hath been before ac­knowledged, but that there have been many failings and sinful miscarriages among all sorts of Professors, who separate, or are rather dri­ven from the present Publick worship. There is no question but that in them all, there are [Page 90] some remainders of the bitter Root of corrupt affections, which under the various temptati­ons and provocations they have been exposed unto, hath brought forth fruit of an unplea­sant relish. It is no new thing that irregular prejudices should be found acting themselves in Professors of the Gospel: It hath been so among them from the Beginning. And we hope that where there is, or hath been any guilt of this nature, that the Reproofs which have been publickly given unto it (with what Spirit or Intention soever mannaged) may be useful to the amendment of them who have offended. But for our own Parts, we must bear this Testimony unto our sincerity, that we not only condemn, but abhor all evil surmises among Professors, all rash and uncha­ritable censures, all causless aversations of Mind and Affections, all strife, wrath, anger, and debate, upon the account of different ap­prehensions and practises in and about the concerns of Religious worship. Much more do we cast out all thoughts of judging mens eter­nal state and condition, with respect unto such differences; nor do we, nor dare we, give countenance unto any thing that is in the least really opposite to love, Peace, Unity, or Concord, amongst the Disciples of Christ. And as we shall not excuse any of those Ex­travagancies and intemperate Heats, in words or otherwise, which some it may be have been guilty of, who until their Repentance must bear their own Judgment; so we will [Page 91] not make a recharge on others who differ in Perswasion from us, of the same or the like crimes; nor indeed need we so to do, their Principles and Practises, contrary unto all Christian Love and Charity, being written as with the beams of the Sun. And we do not complain of our Lot in the world, that the appearance of such things iu any of us would be esteemed a scandalous crime, which others that condemn them in us, indulg in themselves without the least check or controul. The Law of this condition is put upon us by the Pro­fession which we do avow. Only we are not willing that any should make advantage a­gainst us by their Pleas, for Love, Unity, and Concord, as if indeed they were for Peace, but that we make our selves ready for warr. Could they convince us that we come behind them in the valuation and secking after these things by all ways and means blessed by Christ to that purpose, we should judge our selves with a severity at least commensurate to the ut­most they are able to exercise against us, whilst free from malice and evil designs. Only we must adde, that there is no true measure of Love, to be taken by the Accessions that men can make towards them who depart from Truth. If it were so, those must be judged to abound most with it, who can most comply with the practises of the Church of Rome. But we are perswaded that such Discourses, with the application of them unto those who differ from their Authors, do proceed from sinceri­ty [Page 92] in them; only, as we fear, somwhat leaven­ed with an apprehension that their Judgments and Practices being according unto truth, ought to be the Standard and Measure of o­ther mens; perhaps no less sincere and confi­dent of the Truth than themselves, though dif­fering from them. And hence it is unhappily fallen out, that in the Reproofs which some do mannage on the foundations mentioned, and in the way of their mannagement, many do suppose that there is as great an appearance, if not evidence of evil surmises, ungrounded temerarious censures, of self-conceit and ela­tion of mind, of hard thoughts of, undue charges on, and the contempt of others, and in all of a want of real love, condescention, and compassion, as in any things that are true, and to be really found among Professors blamed by them. For these things, both as charged and recharged, have a double appearance. Those from whom they proceed look on them in the light of that sincerity and integrity which they are conscious of to themselves, wherein they seem amiable, useful, and free from all offence; whereas others that are concerned viewing of them in the disordered Reflections of their opposition unto them, and the dis­advantage which they undergo by them, do apprehend them quite of another nature. And it is a matter of trouble unto us, to find that when some are severely handled for those Principles and ways wherein they can, and do commend their Consciences unto God, and [Page 93] thereby apprehending that their Intentions, Purposes, Principles and Affections, are in­juriously traduced and perverted, they fall with an equal severity on them by whom they are reproved, though their Reproofs proceed from an equal Sincerity unto what themselves profess, and expect to be believed in. Espe­cially are such mutual Reflections grievous and irksome unto Men, when they apprehend that in them, or by them, Professed Friends do industriously expose them to the contempt and wrath of Professed Adversaries.

UPon the whole matter, it is generally acknowledged that there is a great De­cay of Love, a great want of Peace and Uni­ty among Professors of the Gospel in the world. And it is no less evident, nor less ac­knowledged, [Page 95] that these things are frequent­ly commanded and enjoyned unto them in the Scripture. Might they be obtained it would greatly further the Ends of the Gospel, and answer the mind of Christ: And their Loss is obstructive unto the one, and no less dishonourable unto that Profession which is made of the Name of the other. For the Di­visions of Christians (occasioned chiefly by false notions of Unity, and undue means of attaining it) are the chief cause of Offences unto them who are yet strangers from Chri­stianity. The Jews object unto us the Wars a­mong Christians, which they suppose shall have no place under the Kingdom and Reign of the true Messiah. And we have been reproached with our intestine Differences by Gentiles and Mahumetans. For those who never had either Peace or Love, or Unity among themselves, do yet think meet to revile us with the want of them; because they know how highly we are obliged unto them. But any Men may be justly charged with the neglect of that Duty which they profess, if they be found defective therein. Under the sad Effects of the want of these things we may labour long enough, if we endeavour not to take away ihe Causes of it. And yet in the entrance of our Disquisi­tion after them we are again entangled. Chri­stians cannot come to an Agreement about these Causes, and so live under the severity of their Effects, as not being able to conclude on a Remedy. The multitude of them is [Page 96] here divided, and one cryeth one thing, another another: Most place the Cause of all our Dif­ferences in a dissent from themselves, and their Judgments: Yea they do so apparently, who yet disavow their so doing. And it may be here expected that we should give some ac­count of our thoughts as to the Causes of these Differences whereof we also have now com­plained, so far as they are contrary to the na­ture, or Obstructive of the Ends of the Gospel. We shall therefore briefly endeavour the sa­tisfaction of such as may have those Expecta­tions. Particular Evils which contribute much unto our Divisions, we shall not insist upon; much less shall we reflect upon, and aggra­vate the failings of others, whether Persons or Societies. Some of the Principal and more General Reasons, and Causes of them, espe­cially amongst Protestants, it shall suffice us to enumerate.

The Principal Cause of our Divisions and Schisms is no other than the Ignorance or Misapprehension that is among Christians, of the true nature of that Evangelical Vnity, which they ought to follow after, with the ways and means whereby it may be attained and preserved. Hence it is come to pass, that in the greatest Pleas for Vnity, and endea­vours after it, most men have pursued a sha­dow, and fought uncertainly, as those that beat the Air. For having lost the very notion of Gospel Vnity, and not loving the thing its self, under what terms soever proposed unto them, [Page 97] they consigned the Name of it unto, and cloa­thed with its ornaments and Priviledges a vain Figment of their own, which the Lord Christ never required, nor ever blessed any in their Endeavours to attain. And when they had changed the End, it was needful for them al­so to change the Means of attaining it; and to substitute those in their Room which were suited to the new Mark and Aim they had e­rected. Farther to evidence these things we shall give some account of the Nature of E­vangelical Vnity, the means of attaining it; with the false notion of it that some have em­braced, and the corrupt means which they have used for the compassing of the same.

First, that Unity which is recommended unto us in the Gospel is spiritual; and in that which is purely so, lies the Foundation of the whole. Ephes. 4. 3, 4. Hence it is called the Vnity of the Spirit, which is to be kept in the bond of Peace; because there is one Body, John 17. 21, 22. and one Spirit, where­by that Body is animated. Thus all true Be­lievers become one in the Father and the Son; or perfect in one. It is their Participation of, and quickening by the same Spirit that is in Christ Jesus, whereby they become his Bo­dy, or Members of it, Eph. 5. 30 even of his flesh and of his bones; that is, no less really Partakers of the same Divine Spiritual Nature with him, 2 Pet. 1. 4 than Eve was of the Nature of Adam, when she was made of his fl [...]sh and his bones. Gen. 5 2. 3 The real Union of all true Believers unto the Lord Christ as their Head, wrought by his Spi [...]i [...] [Page 98] which dwelleth in them, and communicates of his Grace unto them, is that which we in­tend. For as hereby they become one with, and in him, so they come to be one among themselves, as his Body; and all the Mem­bers of the Body being many are yet but one Body, wherein their oneness among them­selves doth consist. The Members of the Body have divers forms or shapes, divers uses and Operations, much more may be diversly cloa­thed and adorned; yet are they one Body still, wherein this Unity doth consist. And it were a ridiculous thing to attempt the ap­pearance of a dead useless Unity among the Members of the Body, by cloathing of them all in the same kind of Garments or Covering. But granting them their Vnity by their Re­lation unto the Head, and thence to one ano­ther, unto the Constitution of the whole; and their different Forms, shapes, Uses, Opera­tions, ornaments, all tend to make them ser­viceable in their Unity unto their proper Ends. And saith the Apostle, as the Body is one, and hath many Members, and all the Members of that one Body being many are one body, 1 Cor. 12 12, 13. so also is Christ. For by one Spirit we are all baptized into one Body, whether we be Jews or Gentiles, whether we be bond or free, and have been all made to drink into one Spirit. And he doth elsewhere so describe this Fun­damental Unity of Believers in one Body, un­der and in dependance on the same Head, as to make it the only means of the usefulness [Page 99] and Preservation of the whole. Eph. 4. 15, 16. They grow up into him in all things which is the Head even Christ: From whom the whole Body fitly joy­ned together and compacted by that which every joynt supplyeth, according to the effectual wor­king in the measure of every part, maketh in­crease of the Body unto the Edifying of its self in Love. The conjunction of all the Members into one Body, their mutual usefulness unto one another, the Edification of the whole, with its increase, the due exercise of Love, (which things contain the whole nature▪ and the utmost Ends of all Church-Communion) do depend meerly and solely upon, and flow from, the Relation that the Members have to the Head, and their Union with him. He speaketh again to the same purpose in the re­proof of them who hold not the Head, Col. 2. 19 from which all the Body by joynts and bands having nourishment ministred and knit together, increa­seth with the increase of God. This is the Foun­dation of all Gospel Vnity among Believers, whereunto all other things which are required unto the compleating of it, are but accessory; nor are they without this, of any value or acceptation in the sight of God. Whatever Order, Peace, Concord, Vnion in the Church, any one may hold or keep, who is not inte­rested herein, he is but like a Stone in a buil­ding, laid it may be in a comely order, but not cemented and fixed unto the whole, which renders its station useless to the building, and unsafe unto its self: or like a dead, mortifyed [Page 100] part of the Body, which neither receives any vital Influence from the Head, nor administers nourishment unto any other part. Now it can­not be denyed but that in the Contests that are in the world about Church Vnion and Di­visions, with what is pleaded about their na­ture and Causes, there is little or no consi­deration had thereof. Yea those things are principally insisted on, for the constituting of the One, atd the according of the Other, which cast a neglect, yea a contempt upon it. It is the Romanists who make the greatest out­cryes about Church Union, and who make the greatest Advantage by what they pretend so to be. But hereunto they contend ex­presly on the one side, that it is indispensi­bly necessary that all Christians should be subject to the Pope of Rome, and united un­to him; and on the other, that it is not ne­cessary at all that any of them be spiritually and savingly united unto Christ. Others al­so place it in various Instances of Conformity unto, and Complyance with the Commands of Men, which if they are observed, they are wondrous cold in their enquiries after this Relation unto the Head. But the truth is, that where any one is interested in this Foun­dation of all Gospel Unity, he may demand Communion with any Church in the world, and ought not to be refused, unless in Case of some present Offence or scandal. And those by whom such Persons are rejected from Com­munion, to be held on Gospel terms, on the [Page 101] account of some Differences not entrenching on this Foundation, do exercise a kind of Church Tyranny, and are guilty of the Schism which may ensue thereon. So on the other side, where this is wanting, mens complyance with any other terms or conditions that may be proposed unto them, and their obtaining of Church-Communion thereon, will be of little Advantage unto their Souls.

Secondly, Unto this Foundation of Gospel Unity among Believers, for and unto the due improvement of it, there is required an Vni­ty of Faith; or of the belief and Profession of the same Divine Truth. For as there is one Lord, so also one Faith and one Baptism unto Believers. And this ariseth from, and followeth the other. For those who are so united unto Christ, are all taught of God to believe the Truths which are necessarily re­quired thereunto. And however by the Pow­er of Temptation they may fall in it, or from it for a season, as did Peter, yet through the Love and care of Jesus Christ, they are again recovered. Now unto this Vnity of Faith two things are required. First, a precise and express Professio 1 of the Fundamental Arti­cles of Christian Religion. For we outward­ly hold the Head by a consent unto the form of wholsome words wherein the Doctrine of it is contained. Of the Number and Nature of such Fundamental Truths, whose express Ac­knowledgment belongs unto the Unity of Faith, so much hath been discoursed by others, [Page 102] as that we need not add any thing thereunto. The sum is, that they are but few, plainly de­livered in the Scripture; evidencing their own necessity; all conducing to the beget­ting and increase of that Spiritual Life, where­by we live unto God. Secondly, It is re­quired hereunto, that in other things and Duties, Rom. 14. 5. every man be fully perswaded in his own mind, and walking according to what he hath attained, Phil. 3. 15 do follow Peace and Love, with those who are otherwise perswaded than he is. For the Vnity of Faith did never consist in the same precise Conceptions of all revealed Ob­jects: Neither the nature of Man, nor the means of Revelation, will allow such a Unity to be morally Possible. And the figment of supplying this variety by an implicit Faith, is ridiculous. For herein Faith is considered as professed; and no man can make profession of what he knoweth not. It is therefore con­descention and mutual forbearance whereby the Vnity of Faith consisting in the joynt be­lief of necessary Truths, is to be preserved with respect unto other things about which Differences may arise.

Yet is not this so to be understood, as though Christians, especially Ministers of the Gospel, should content themselves with the knowledge of such Fundamentals, or confine their Scripture inquiries unto them. What­ever is written in the Scripture▪ 1 Cor. 10. 12. is written for our instruction; and it is our duty to search diligently into the whole Counsel of God [Page 103] therein revealed: 1 Tim. 4. 13, 14, 15, 16. Yea to inquire with all di­ligence, in the use of all means, and the im­provement of all advantages, with fervent supplications for light and aid from above, 2 Tim. 3. 15, 16, 17. into the whole Mistery of the will of God, as revealed in the Scripture, and all the Parts of it 1 Pet. 1. 10, 11., is the principal duty that is incumbent on us in this world. Aud those who take upon them to be Ministers and Instructors of o­thers, by whom this is neglected, who take up with a superficiary knowledg of general Principles, and those such for the most part as have a coincidence with the Light of Na­ture, do but betray the souls of those over whom they usurp a charge, and are unwor­thy of the Title and Office which they bear. Neither is there any thing implyed in the means of preserving the Vnity of Faith, that should hinder us from explaining, confirming and vindicating, any Truth that we have re­ceived, wherein others differ from us; pro­vided that what we do, be done with a spirit of meekness and love: Yea, our so doing is one principal means of ministring nourishment unto the Body, whereby the whole is increa­sed as with the increase of God.

But in the Room of all this, what contend­ings, fightings, destructions of men, body and soul, upon variety of Judgments about sa­cred things, have been introduced by the Craft of Satan, and the carnal interest of men of corrupt minds, is known to all the world.

Thirdly, There is an Vnity of Love, that [Page 104] belongs unto the Evangelical Unity which we are in the description of. For Love is the bond of perfection; that whereby all the Mem­bers of the Body of Christ are knit together among themselves, and which renders all the other ingredients of this Unity useful unto them. And as we have discoursed of the na­ture of this Love before, so the exercise of it, as it hath an actual influence into Gospel Vnity among Christians, may be reduced unto two Heads. For, First, it worketh effectually ac­cording to the measure of them in whom it is, in the Contribution of supplyes of Grace and Light, and helps of obedience, unto other Members of the body. Every one in whom this Love dwelleth, according to his Ability, Call, and Opportunities, which make up his measure, will communicate the spiritual sup­plies which he receiveth from the Head Christ Jesus unto others, by Instructions, Exhorta­tions, Consolations and Example, unto their Edification. This he will do in Love, and un­to the ends of Love; namely, to testifie a joynt Relation unto Christ the Head of all, and the increase of the whole by supplyes of life from him. Instead hereof, some have invented bonds of Ecclesiastical Vnity, which may outwardly bind men together in some appearance of or­der, whilst in the mean time they live in envy, wrath, and malice, biting and devouring one another; or if there be any thing of Love among them; it is that which is meerly natu­ral, or carnal and sensual, working by a joynt [Page 105] consent in delights and pleasure, or at best in Civil things, belonging unto their conversati­on in this world. The love that is among such persons in this world, is of the world, and will perish with the world, But it is a far ea­sier thing to satisfie Conscience with a pre­tence of preserving Church Unity, by an ac­quiescency in some outward Rules and Con­stitutions, wherein mens minds are little con­cerned, than to attend diligently unto the due exercise of this Grace of Love, against all Oppositions and Temptations unto the con­trary: For indeed the exercise of this Love requires a sedulous and painful labour, Heb. 6. 10. But yet this is that alone which is the Bond of Perfection unto the Disciples of Christ, and without which, all other preten­ces or appearances of Unity, are of no value with him. Secondly, This Love acts it self by forbearance and condescention towards the Infirmities, mistakes, and faults of others; wherein, of what singular use it is for the Pre­servation of Church Peace, and Order, the Apostle at large declares, 1 Cor. 13.

Fourthly, Mat. 28. 19, 20. The Lord Christ by his Kingly Authority hath instituted Orders for Rule, and Ordinances for Worship, Ephes. 4. 8, 9, 10, 11, 12, 13. to be observed in all his Churches. That they be attended unto, and celebrated in a due manner, belongs un­to the unity which he requires among his Disciples. To this end he communicates sup­plyes of spiritual ability and wisdome, or the Gifts of his Spirit, unto the Guides and Ru­lers [Page 106] of his Churches, for their administration unto edification. And hereon, if a submissi­on unto his Authority be accompanyed with a due attendance unto the Rule of the Word, no such variety or difference will ensue, as shall impeach that Unity which is the Duty of them all to attend unto.

In these things doth consist that Evangeli­cal Church Vnity which the Gospel recom­mends unto us, John 17. 20, 21, 22. and which the Lord Christ prayed for with respect unto all that should believe on his Name. One Spirit, one Faith, one Love, one Lord, there ought to be in and unto them all. In the possession of this Vnity, and no other, were the first Churches left by the Apostle: And had they in succeed­ing Generations continued according to their Duty, in the preservation and liberty of it, all those scandalous Divisions which after­wards fell out among them on the account of Pre-eminences, Jurisdictions, Liturgies, Rites, Ceremonies, violently or fraudulently ob­truded on their Communion, had been pre­vented.

The ways and means whereby this Vnity may be obtained and preserved amongst Chri­stians, 2 Cor. 10 4, 5. are evident from the Nature of it: For whereas it is Spiritual, none other are suited thereunto; nor hath the Lord Christ appointed any other, Mat. 28. 20. but his Spirit and his Word. For to this end doth he promise the presence of his Spirit among them that be­lieve, Joh. 14. 16. unto the consummation of all things. [Page 107] And this he doth, both as to lead and guide them into all Truth necessary unto the Ends mentioned; so to assist and help them in the orderly performances of their Duties in and about them. His Word also, as the Rule which they are to attend unto, he hath committed unto them; and other ways and means for the compassing of this end, besides the due improvement of spiritual Assistances, in a compliance with the holy Rule, he hath not designed or appointed.

This is that Gospel-Vnity which we are to labour after; and these are the means where­by we may do so. But now through the mi­stake of the minds of men, with the strong influence which carnal and corrupt Interests have upon them, we know how it hath been despised, and what hath been set up in the room thereof; and what have been the means whereby it hath been pursued and promoted. We may take an Instance in those of the Church of Rome. No sort of Christians in the world (as we have already observed) do at this day more pretend unto Vnity, or more press the necessity of it, or more fiercely judge, oppose and destroy others for the breach of it, which they charge upon them; nor more prevail or advantage themselves by the pretence of it, than do they: But yet notwithstanding all their Preten [...]es, it will not be denied, but that the Vnity which they so make their boast of, and press upon others, is a thing utterly forreign to the Gospel, and [Page 108] destructive of that Peace, Union and Con­cord among Christians, which it doth require. They know how highly Unity is commended in the Scripture, how much it is to be prized and valued by all true Believers, how accep­table it is to Jesus Christ, and how severely they are condemned who break it, or despise it: These things they press, and plead, and make their advantage by. But when we come to enquire what it is that they intend by Church-Vnity, they tell us long Stories of Subjection unto the Pope, to the Church in its Dictates and Resolutions, without farther examination, meerly because they are theirs. Now these things are not only of ano­ther nature and kind than the Unity and Con­cord commended unto us by Jesus Christ, but perfectly inconsistent with them, and destru­ctive of them. And as they would impose upon us a corrupt confederacy for their own secular Advantage, in the room of the spiri­tual Unity of the Gospel; so it was necessa­ry that they should find out means sutable unto its Accomplishment and Preservation; as distant from the means appointed by Christ, for the attaining of Gospel-Vnion, as their carnal Confederacy is from the thing its self. And they have done accordingly: For the en­forcing men by all wayes of deceit and out­ward violence, unto a compliance with, and submission unto their Orders, is the great Expedient for the establishment and preserva­tion of their perverse Union, that they have [Page 109] fixed on. Now that this Fictitious Vnity, and corrupt carnal pursuit of it, have been the greatest occasion and causes of begetting, fomenting and continuing the Divisions that are among Christians in the world, hath been indeniably proved by Learned men of all sorts. And so it will fall out, where-ever any reject the Union of Christs Institutions, and substitute in the room thereof, an Agree­ment of their own Invention; as his will be utterly lost, so they will not be able to retain their own.

Thus others also not content with those bounds and measures which the Gospel hath fixed unto the Vnity of Christians and Chur­ches, will have it to consist almost wholly in an outward Conformity unto certain Rites, Orders, Ceremonies, and Modes of Sacred Administrations, which themselves have ei­ther invented and found out, or do observe and approve. Whoever dissents from them in these things, must immediately be brand­ed, as a Schismatick, a Divider of the Chur­ches Vnity, and an enemy unto the Peace and Order of it. Howbeit, of Conformity unto such Institutions and Orders of men, of Vni­formity in the observation of such external Rites in the worship of the Church, there is not one word spoken, nor any thing of that nature intimated, in all the Commands for V­nity which are given unto us, nor in the Directions that are sanctified unto the due preservation of it. Yet such an Vniformity, [Page 110] being set up in the room of Evangelical Unity and Order; Means suited unto the preserva­tion of it, but really destructive of that whose name it beareth, and whose Place it possesseth, have not been wanting. And it is not unworthy consideration, how men endeavour to deceive others, and are deceived themselves, by manifold Equivocations in their arguings about this Matter. For first, they lay down the necessity of Vnity among Christians, with the evil that is in Breaches, Divisions and Schismes; which they prove from the Commands of the one, and the Re­proofs of the other, that abound in the Scri­pture. Then, with an easie deduction, they prove that it is a Duty incumbent on all Christians in their several Capacities to ob­serve, keep, further, and promote this Vnity, and to prevent, oppose, resist and avoid all Divisions that are contrary thereunto. If so, the Magistrate must do the same in his place and capacity. Now seeing it is his Office, and unto him of God it is committed, to exer­cise his power, in Laws and Penalties, for the promoting of what is good, and the pu­nishing of what is contrary thereunto, it is his Duty to coerce, restrain and punish all those who oppose, despise, or any way break or di­sturb the Unity of the Church. And this Ratiocination would seem reasonable, were it not doubly defective: For first, the Vnity intended in the first Proposition, whose neces­sity is confirmed by Scripture-Testimonies, is [Page 111] utterly lost before we come to the Conclusion; and the outward Vniformity mentioned, is sub­stituted in the room thereof. And hereby, in the second place, are they deceived to believe, that external force and penalties are a means to be used by any for the attaining or preser­ving of Gospel-Vnity. It is not improbable indeed, but that it may be suited to give countenance unto that external Vniformity which is intended; but that it should be so unto the promotion of Gospel-Vnion among Believers, is a weak imagination. Let such persons keep themselves and their Argu­ment unto that Vnion which the Scripture commends amongst the Disciples of Christ, and his Churches, with the means fitted and appointed unto the preservation of it, and they shall have our compliance with any Conclusion that will thence ensue.

Herein therefore lies the Fundamental Cause of our Divisions, which will not be healed, until it be removed and taken out of the way. Leave Believers or Professors of the Gospel unto their Duty in seeking after Evangelical Vnity in the use of other Means instituted and blessed unto that End; impose nothing on their Consciences or Practice under that Name which indeed belongs not thereunto; and although upon the Reasons and Causes afterwards to be mentioned, there may for a season remain some Divisions among them, yet there will be a way of healing continually ready for them, and agreed upon by them [Page 112] as such. Where indeed men propose unto themselves different Ends, though under the same Name, the use of the same Means for the compassing of them, will but encrease their variance. As where some aim at Evangeli­cal Vnion, and others at an External Vni­formity, both under the name of Vnity and Peace. in the use of the same Means, for these Ends, they will be more divided among themselves. But where the same End is aim­ed at, even the debate of the Means for the attaining of it, will insensibly bring the Par­ties at difference into a Coalition, and work out in the issue a compleat Reconciliation. In the mean time, were Christians duly instru­cted, how, many lesser Differences in Mind, Judgment and Practice, are really consistent with the Nature, Ends, and genuine Fruit of the Vnity that Christ requires among them, it would undoubtedly prevail with them so to mannage themselves in their Differences by mutual forbearance and condescention in Love, as not to contract the guilt of being Disturbers or Breakers of it. For suppose the Minds of any of them to be invincibly prepossessed with the Principles wherein they differ from others; yet all who are sincere in their Profession, cannot but rejoyce to be di­rected unto such a Mannagery of them, as to be preserved from the guilt of dissolving the Unity appointed by Christ to be obser­ved. And to speak plainly, among all the Churches in the world which are free from I­dolatry [Page 113] and Persecution, it is not different Opinions, or a difference in Judgment about revealed Truths, nor a different practice in sa­cred Administrations, but Pride, Self-inte­rest, Love of Honour, Reputation, and Dominion, with the influence of Civil or Po­litical Intrigues and Considerations, that are the true cause of that defect of Evangelical Vnity that is at this day amongst them. For set them aside, and the real differences which would remain, may be so mannaged in Love, Gentleness and Meekness, as not to interfere with that Vnity which Christ requireth them to preserve: Nothing will from thence fol­low, which shall impeach their common In­terest in one Lord, one Faith, one Love, one Spirit, and the Administration of the same Ordinances according to their Light and A­bility. But if we shall cast away this Evan­gelical Vnion among the Disciples and Chur­ches of Christ, if we shall break up the Bounds and Limits fixed unto it, and set up in its place a compliance with, or an agreement in the Commands and Appointments of men, making their Observations the Rule and mea­sure of our Ecclesiastical Concord, it cannot be, but that innumerable and endless Divisi­ons will ensue thereon. If we will not be contented with the Union that Christ hath appointed, it is certain we shall have none in this world. For concerning that which is of mens finding out, there have been and will be Contentions and Divisions, whilst there [Page 82] are any on the one side who will endeavour its imposition; and on the other, who desire to preserve their Consciences entire unto the Authority of Christ in his Laws and Appoint­ments.

There is none who can be such a Stranger in our Israel, as not to know that these things have been the great Occasion and Cause of of the Divisions and Contentions that have been among us, near an hundred years, and which at this day make our Breaches wide like the Sea; that they cannot be healed. Let therefore those who have Power and Ability, be instrumental to restore to the minds of men the true Notion and Knowledge of the U­nity which the Lord Christ requireth among his Churches and Disciples; and let them be left unto that Liberty which he hath purcha­sed for them, in the pursuit of that Vnity which he hath prescribed unto them; and let us all labour to stir up those Gracious Principles of Love and Peace, which ought to guide us in the use of our Liberty, and will enable us to preserve Gospel-Unity, and there will be a greater Progress made to­wards Peace, Reconciliation and Concord, amongst all sorts of Christians, than the spoil­ing of the Goods, or imprisoning of the Per­sons of Dissenters, will ever effect. But it may be such things are required here unto, as the world is yet scarce able to comply with­al. For whilst men do hardly believe that there is an efficacy and power accompanying [Page 83] the Institutions of Christ, for the compassing of that whole end which he aimeth at and intendeth; whilst they are unwilling to be brought unto the constant exercise of that spiritual Diligence, Pati­ence, Meekness, Condescention, Self-Denial, Re­nunciation of the world, and Conformity thereun­to, which are indispensibly necessary in Church-Guides, and Church-Members, according to their measure, unto the attaining and preservation of Go­pel-Unity; but do satisfie themselves in the dispo­sal of an Ecclesiastical Vnion, into a subordinati­on unto their own secular Interests, by external force and power; we have very small expectation of success in the way proposed. In the mean time we are herewith satisfied. Take the Churches of Christ in the world that are not infected with Idola­try or Persecution, and restore their Vnity unto the Terms and Conditions left unto them by Christ and his Apostles; and if in any thing we are found uncompliant therewithal, we shall without repi­ning, bear the reproach of it, and hasten an amend­ment.

Another Cause of the evil Effects and Conse­quents mentioned, is the great neglect that hath been in Churches, and Church-Rulers, in the pursu­ance of the open direct Ends of the Gospel, both as to the Doctrine and Discipline of it. This hath been such, and so evident in the world, that it is altogether in vain for any to deny it, or to at­tempt an Excuse of it. And men have no reason to flatter themselves, that whilst they live in an o­pen neglect of their own Duty, others will always, according to their wills or Desires, attend with [Page 116] diligence unto what they prescribe unto them. If Churches or their Rulers would excuse or justifie their Members, in all the evils that may befal them through their Miscarriages and Mal-admini­strations, it might justly be expected that they should go along with them, under their conduct, whither-ever they should lead them. But if it can never be obliterated out of the Minds and Consci­ences of men, that they must every one live by his own Faith, and every one give an account of him­self unto God, and that every one, notwithstanding the interposition of the help of Churches and their Rulers, is obliged immediately in his own person, to take care of his whole Duty towards God; it cannot be, but that in such cases, they will judge for themselves, and what is meet for them to do. In case therefore that they find the Churches where­unto they do relate under the guilt of the neglect mentioned, it is probable that they will provide for themselves and their own safety. In this state of things it is morally impossible, but that Differences and Divisions will fall out, which might all of them have been prevented, had there been a due atten­dance unto the Work, Doctrine, Order and Dis­cipline of the Gospel, in the Churches that were in possession of the Care and Administration of them. For it is hard for men to believe, that by the Will and Command of Christ they are inevita­bly shut up under spiritual disadvantages; seeing it is certain that he hath ordered all things in the Church for their Edification. But the considerati­on of some particular Instances, will render this Cause of our Divisions more evident and manifest.

[Page 117] The first End of Preaching the Gospel is the Conversion of the Souls of men unto God, Acts 26. 17, 18. This we suppose will not be questioned, nor denied. That the work hereof in all Churches ought to be attended and pursued with Zeal, Dili­gence, Labour and Care, all accompanied with con­stant and fervent Prayers for success in and by the Ministers and Rulers of them, (1 Tim. 5. 17. 2 Tim. 4. 1, 2.) is a Truth also that will not admit of any Controversie among them that believe the Gospel. Herein principally do men in Office in the Church, exercise and manifest their Zeal for the Glory of God, their compassion towards the Souls of men, and acquit themselves faithfully in the Trust com­mitted unto them by the great Shepherd of the Sheep, Christ Jesus. If now in any Assembly, or other Societies professing themselves to be Churches of Christ, and claiming the Right and Power of Chur­ches towards all persons living within the bounds or limits which they have prescribed unto themselves, this work be either totally neglected, or carelesly & perfunctorily attended unto; if those on whom it is immediately incumbent, do either suppose them­selves free from any Obligation thereunto, upon the pretence of other Engagements; or do so dispose of themselves in their relation unto many Charges or Employments, as that it is impossible they should duly attend unto it, or are unable and insufficient for it; so that indeed there is not in such Churches a due representation of the Love, Care and Kind­ness of the Lord Jesus Christ towards the Souls of men, which he hath ordained the Administrations of his Gospel to testifie; it cannot be, but that great [Page 86] thoughts of heart, and no small disorder of mind, will be occasioned in them, who understand aright how much the principal end of constituting Chur­ches in this world is neglected among them. And although it is their duty, for a season patiently to bear with, and quietly seek the Reformation of this Evil in the Churches whereunto they do belong; yet when they find themselves excluded, it may be by the very Constitution of the Church its self, it may be by the iniquity of them that prevail therein, from the performance of any thing that tends thereunto, it will increase their disquietment. And whereas men do not joyn themselves; nor are by any other ways joyned unto Churches, for any Civil or Secu­lar Ends or Purposes, but meerly for the promoti­on of Gods Glory, and the Edification of their own Souls in Faith and Gospel-Obedience; it is al­together vain for any to endeavour a satisfaction of their Consciences, that it is sin to withdraw from such Churches, wherein these ends are not pursued nor attainable. And yet a confidence hereof is that which hath countenanced sundry Church-Guides into that neglect of Duty, which many complain of, and groan under at this day.

The second end of the Dispensation of the Go­spel in the Assemblies of the Churches of Christ by the Ministers of them, is the Edification of them that are converted unto God, and do believe. Herein con­sists that feeding of his Sheep and Lambs that the Lord Christ hath committed unto them: And it is mentioned as the principal end for which the Mini­stry was ordained; or for which Pastors and Teach­er's are granted unto the Church, Eph. 4. 8, 9, 10, 11, [Page 87] 12. And the Scripture abounds in the Declaration of what skill and knowledge in the Mystery of the Gospel, what Attendance unto the Word and Pray­er, what Care, watchfulness and diligent Labour in the Word and Doctaine, are required unto a due discharge of the Ministerial Duty. Where it is o­mitted, or neglected, where it is carelessly attended unto, where those on whom it is incumbent, to act more like Hirelings than true Shepherds, where they want skill to divide the Word aright, or wisdom and knowledge to declare from it the whole Coun­sel of God, or diligence to be urgent continually in the Application of it; there the principal end of all Church-Communion is ruined and utterly lost. And where it so falls out, let any man judge what thoughts they are like to be exercised withal, who make Conscience of the performance of their own Duty, and understand the necessity of enjoying the Means that Christ hath appointed for their edificati­on. And it is certain, that such Churches will in vain, or at least unjustly expect that Professors of the Go­spel should abide in their particular communion, when they cannot or do not provide food for their Souls, whereby they may live to God. Unless all the Members of such Churches are equally asleep in security, Divisions among them will in this case en­sue. Will any Disciple of Christ esteem himself obliged to starve his own Soul, for the sake of com­munion with them who have sinfully destroyed the principal end of all Church-communion? Is there any Law of Christ, or any Rule of the Gospel, or any Duty of Love, that require them so to do? The sole immediate end of mens joyning in Churches, [Page 120] being their own edification, and usefulness unto o­thers, can they be bound in Conscience alwayes to abide there, or in the communion of those Chur­ches, where it is not to be attained, where the means of it are utterly cast aside? This may become such as know not their duty, nor care to be instructed, in it, and are willing to perish in, and for the com­pany of others. But for them which in such Cases shall provide according to the Rules of the Gospel for themselves, and their own safety, they may be censured, judged and severely treated by them whose Interest and Advantage it is so to do; they may be despised by Riotous Persons who sport them­selves with their own Deceivings; but with the Lord Christ, the Judge of all, they will be accepted. And they do but encrease the dread of their own Account, who under pretence of Church-Power and Order, would forcibly shut up Christians in such a condition, as wherein they are kept short of all the true ends of the Institution of Churches. To suppose therefore that every voluntary departure from the constant Communion of such Churches, made with a design of joyning unto those, where the Word is dispensed with more diligence and Effica­cy, is a Schisme from the Church of Christ, is to suppose that which neither the Scripture, nor Rea­son will give the least Countenance unto. And it would better become such Churches to return in­dustriously unto a faithful Discharge of their Duty, whereby this occasion of Divisions may be remo­ved out of the way, than to attempt their own Ju­stification by the severe prosecution of such as de­part from them.

[Page 121] Thirdly, In pursuit of the Doctrine of the Gos­pel so improved and applyed, it is the known and open Duty of Churches in their Guides or Mini­sters, by all means to countenance and promote the Growth of Light, Knowledge, Godliness, strictness and fruitfulness of Conversation, in those Members of them, in whom they may be found, or do appear in an especial manner: Such are they to own, en­courage, and make their companions, and endea­vour that others may become like unto them. For unless men in their ordinary and common conversa­tion, in their affections, and the interest which they have in the Administration of Discipline, do uni­formly answer the Doctrine of Truth which they preach, it cannot be avoided but that it will be mat­ter of offence upto others, and of Reproach to them­selves. Much more will it be so, if instead of these things, those who Preside in the Churches, shall beat their fellow servants, and eat and drink with the drunken. But by all wayes it is their duty to sepa­rate the precious from the vile, if they intend to be as the Mouth of the Lord, even in their Judgments, Affections, and Conversations: And herein what Wisdome, Patience, Diligence, Love, Condescenti­on and Forbearance are required, they alone know, and they full well know, who for any season have in their places conscientiously endeavoured the Dis­charge of their Duty. But whatever be the Labour which is to be undergone therein, and the trouble wherewith it is attended, it is that which by the ap­pointment of Christ all Ministers of the Gospel are obliged to attend unto. They are not by contrary actings to make sad the hearts of them whom God [Page 90] would not have made sad, nor to strengthen the hands of them whom God would not have encou­raged, as they will answer it at their peril. The hearts of Church Guides, and of those who in an especial manner fear God, thriving in Knowledge and Grace under the Dispensation of the Word, ought to be knit together in all holy affections, that they may together grow up into him who is the Head. For where there is the greatest evidence & manifestati­on of the power and presence of Christ in any, there ought their Affections to be most intense. For as such persons are the Crown, the Joy and rejoycing of their Guides, and will appear to be so in the Day of the Lord; so they do know, or may easily do so, what Obligations are on them, to honour and pay all due respects unto their Teachers, how much on all accounts they owe unto them, whereby their mutual Love may be confirmed. And where there is this Vniformity between the Doctrine of the Gos­pel as Preached, and the Duties of it as practised, then are they both beautiful in the eyes of all Belie­vers, and effectual unto their proper ends. But where things in Churches, through their negligence or corruption, or that of their Guides, are quite otherwise, it is easie to conjecture what will ensue thereon. If those who are forwardest in Profession, who give the greatest evidence that they have recei­ved the power of that Religion which is taught and owned among them, who have apparently attained a growth in spirituol Light and Knowledge above others, shall be so far from being peculiarly cheri­shed and regarded, from being loved, liked, or associated withal, as that on the other side they shall [Page 91] be marked, observed, reproached, and it may be on every slight provocation put even to outward trouble; whilst men of worldly and prophane Con­versations, ignorant, perhaps riotous and debau­ched, shall be the delight and companions of Church Guides and Rulers, it cannot be that such Churches should long continue in peace; nor is that peace wherein they continue much to be valued. An Agreement in such wayes and practises, is rather to be esteemed a Conspiracy against Christ and Holi­ness, than Church Order or Concord. And when men once find themselves hated, and it may be Per­secuted, for no other cause, as they believe, but be­cause they labour in their Lives and Professions to express the power of that Truth wherein they have been instructed, they can hardly avoyd the enter­tainment of severe thoughts concerning them, from whom they had just reason to expect other usage; as also to provide for their own more peaceable en­couragement and edification.

Fourthly, Hereunto also belongeth the due exer­cise of Gospel Discipline, according to the mind of Christ. It is indeed by some called into question, whether there be any Rule or Discipline appointed by Christ to be exercised in his Churches. But this doubt must respect, such outward forms and modes of the Administration of these things, which are sup­posed, but not proved necessary. For whether the Lord Christ hath appointed some to Rule, and some to be ruled; whether he hath prescribed Lawes or Rules, whereby the One should govern, and the other obey; whether he hath determined the Matter, Manner, and End of this Rule and Go­vernment, [Page 124] cannot well be called into Controversie by such as profess to believe the Gospel. Of what nature or kind these Governours or Rulers are to be, what is their Office, how they are to be invested therewith, and by what Authority, how they are to behave themselves in the Administration of the Laws of the Church, are things determined by him in the Word. And for the Matters about which they are to be conversant, it is evidently declared of what nature they are, how they are to be manna­ged, and to what end. The Qualifications and Du­ties of those who are to be admitted into the Church, their deportment in it, their removal from it, are all expressed in the Lawes and Directi­ons given unto the same end. In particular it is ordained, That those who are unruly or disorder­ly, who walk contrary unto the Rules and wayes of holiness prescribed unto the Church, shall be rebuked, admonished, instructed; and if after all means used for their amendment they abide in impenitency, that they be ejected out of Communi­on. For the Church, as visible, is a Society gathe­red and erected to express and declare the Holiness of Christ, and the power of his Grace, in his Person and Doctrine: And where this is not done, no Church is of any advantage unto the interests of his Glory in this World. The Preservation therefore of Holiness in them, whereof the Discipline menti­oned is an effectual means, is as necessary, and of the same importance with the preservation of their Being. The Lord Christ hath also expressly ordain­ed. That in case Offences should arise in and among his Churches, that in and by them they should be [Page 125] composed, according to the Rules of the Word, and his own Lawes; and in particular, that in sinful miscarriages causing offence or scandal, there be a regular proceeding, according unto an especial Law and Constitution of his, for the removal of the of­fence, and recovery of the offendor; as also that those who in other cases have fallen by the power of temptation, should be restored by a spirit of meek­ness; and, not to instance in more Particulars, that the whole Flock be continually watched over, exhor­ted, warned, instructed, comforted, as the necessi­ties or occasions of the whole, or the several Mem­bers of it, do require. Now supposing these, and the like Laws, Rules, and Directions, to be given and enjoyned by the Authority of Christ (which gives Warranty for their Execution, unto men prudent for the ordering of affairs according to their neces­sary circumstances, and Believers of the Gospel, doing all things in obedience unto him) we judg that a compleat Rule or Government is erected there­by in the Church. However we know that the exer­cise of Discipline in every Church, so far as the Laws and Rules of it are expressed in the Scripture, and the Ends of it directed unto, is as necessary as any Duty enjoyned unto us in the whole course of our Gospel Obedience. And where this is neglected, it is in vain for any Churches to expect Peace and Vnity in their Communion, seeing it self neglecteth the principal means of them. It is pleaded, that the mixture of those that are wicked and ungodly in the sacred Administrations of the Church, doth neither defile the Administrations themselves, nor render them unuseful unto those who are rightly interested in them, and duly prepared for the participation of [Page 94] them: Hence that no Church ought to be forsa­ken, nor its Communion withdrawn from meerly on that account, many of old and of late have pleaded. Nor do we say, that this solely of its self, is sufficient to justifie a separation from any Church. But when a Church shall tolerate in its Communion, not only evil men, but their evils, and absolutely refuse to use the Discipline of Christ for the Reformation of the One, and the taking away of the other, there is great danger least the whole Lump be leavened, and the edification of particular persons be obstructed, beyond what the Lord Christ requires of them to submit unto, and to acquiesce in.

Neither will things have any better success where the Discipline degenerates into an outward forcible Jurisdiction and Power. The things of Christ are to be administred with the Spirit of Christ. Such a frame of heart and mind as was in him, is required of all that act under him, and in his Name. Where­fore Charity, Pity, Compassion, Condescention, Meekness and Forbearance, with those other Graces, which were so glorious and conspicuous in him, and in all that he did, are to bear sway in the minds of them who exercise this Care and Duty for him in the Church. To set up such a Form of the Administra­tion of Discipline; or to commit the exercise of it un­to such persons, as whereby, or by whom, the Lord Christ in his Rule of the Church, would be re­presented as furious, captious, proud, covetous, op­pressive, is not the way to honour him in the world, nor to preserve the peace of the Churches. And indeed some while they boast of the Imitation of Christ and his Example in opposition to his Grace, do in their Lives and Practises make unco [Page 95] the world a Representation of the Devil. But an account of this Degeneracy is given so distinctly by Peitro Suave, the Author of the History of the Coun­cil of Trent, lib. 4: ad Ann. 1551. that we think it not unmeet to express it in his own words. He saith therefore, that, Christ having commanded his Apo­stles to preach the Gospel and administer the Sacra­ments, he left also unto them, in the person of all the faithful, this principal precept, to love one another, charging them to make peace between those that dissen­ted, and for the last Remedy giving the care thereof to the Body of the Church; promising it should be bound and loosed in Heaven, whatever they did bind and loose on earth; and that whatever they did ask with a com­mon consent, should be granted by the Father. In this charitable office, to give satisfaction to the offended, and pardon to the offendor, the Primitive Church was al­wayes exercised. And in conformity to this, St. Paul ordained, that brethren having Civil Suits one against another, should not go to the Tribunals of Infidels; but that wise men should be appointed to judg the Differen­ces; and this was a kind of Civil Judgment, as the other had the similitude of a Criminal; but were both so dif­ferent from the Judgments of the world, that as these are executed by the Power of the Judg who enforceth submission, so those only by the will of the guilty to receive them; who refusing of them, the Ecclesiastical Judge remaineth without execution, and hath no power but to foreshew the Judgment of God, which according unto his omnipotent good pleasure will follow in this life or the next. And indeed the Ecclesiastical Judgment did deserve the name of Charity, in regard that it did only induee the guilty to submit, and the Church to judg with such sincerity, that neither in the one any bad ef­fect [Page 128] could have place, nor just complaint in the other; and the excess of charity in correcting, did make the Corrector to feel greater pain than the corrected; so that in the Church no punishment was imposed, without lamentation of the multitude, and greater of the better sort. And this was the cause why to correct was called to Lament. So St. Paul rebuking of the Corinchians, for not chastising the incestuous, said, you have not la­mented to separate such a Transgressor from you. And in another Epistle, I fear that when I come unto you, I shall not find you such as I desire, but in contenti­ons and tumults, and that at my coming I shall la­ment many of those who have sinned before. The Judgment of the Church (as it is necessary in every multitude) was fit that it should be conducted by one, who should preside and guide the action, propose the mat­ters, and collect the poynts to be consulted on. This care due to the most principal and worthy psrson, was alwayes committed to the Bishop: And when the Churches were many, the propositions and deliberations were made by the Bishop, first in the Colledge of the Priests and Dea­cons, which they called the Presbitery, and there were ri­pened, to receive afterwards the last resolution in the ge­neral Congregation of the Church. This form was still on foot in the year 250, and is plainly seen by the Epi­stles of Cyprian, who in the matter concerning those who did eat of meats offered to Idols, and subscribe to the Re­ligion of the Gentiles, writeth to the Presbitery, that he doth not think to do any thing without their counsel, & consent of the people, & writeth to the people, that at his return he will examine the causes and merits thereof in their presence, and under their judgment; and he wrote to those Priests, who of their own brain had reconciled some, that they should give an account to the people.

[Page 129] The Goodness and Charity of the Bishops made their Opinion for the most part to be fol­lowed, and by little and little, was cause, that the Church, Charity waxing cold, not regard­ing the Charge laid upon them by Christ, did lean the ear to the Bishop; and Ambition, a witty Passion, which doth insinuate it self in the shew of Virtue, did cause it to be readily embraced. But the principal cause of the change was the ceasing of the Persecutions: For then the Bishops did erect, as it were a Tribu­nal, which was much frequented; because as Temporal Commodities, so Suits did encrease. This Judgment, though it were not as the former, in regard of the Form, to determine all by the Opinion of the Church, yet it was of the same Sincerity. Whereupon Constantine seeing how profitable it was to determine Causes, and that by the Authority of Religion, captious actions were discovered, which the Jadges could not penetrate, made a Law that there should lie no Appeal from the Sentences of Bishops, which should be executed by the Secular Judge. And if, in a Cause depending before a Secular Tribunal, in any state thereof, either of the Parties, though the other contradict, shall de­mand the Episcopal Judgment, the Cause shall be immediately remitted to him. Here the Tri­bunal of the Bishop began to be a common Pleading Place, having Execution by the Mi­nistry of the Magistrate, and to gain the name of Episcopal Jurisdiction, Episcopal Audience, and such like. The Emperor Va­lence [Page 130] did enlarge it; who, in the Year 365. gave the Bishop the care over all the Prizes of vendible things: This Judicial Negotiation pleased not the good Bishops. Possidonius doth recount, that Austin, being employed here­in, sometimes until Dinner-time, sometimes longer, was wont to say, that it was a trouble, and did divert him from doing things proper unto him; and himself writeth, that it was to leave things profitable, and to attend things tumultuous and perplexed. And St. Paul did not take it unto himself, as being not fit for a Preacher; but would have it given to others. Afterwards, some Bishops beginning to abuse the Authority given them by the Law of Con­stantine, that was seventy years after, revo­ked by Horcadius and Honorius; and an Ordination made, that they should judge Causes of Religion, and not Civil, except both Par­ties did consent, and declared that they should not be thought to have a Court: Which Law being not much observed in Rome, in regard of the great power of the Bishops, Valentinian being in the City in the year 452. did renew it, and made it to be put in execution. But a little after, some part of the Power taken a­way, was restored by the Princes that followed; so that Justinian did establish unto them a Court and Audience, and assigned unto them the Causes of Religion, the Ecclesiastical Faults of the Clergy, and divers voluntary Jurisdictions also over the Laity. By these Degrees, the charitable correction of Christ, [Page 131] did degenerate into Domination, and made Christians lose their ancient Reverence and O­bedience. It is denied in words, That Ecclesi­astical Jurisdiction is Dominion; as is the Se­cular; yet one knoweth not how to put a diffe­rence between them. But St. Paul did put it, when he wrote to Timothy, and repeated it to Titus, that a Bishop should not be greedy of gain, nor a Striker. Now on the contrary, they made men pay for Processes, and imprison the Parties, as is done in the Secular Court, &c.

This Degeneracy of Discipline was long since esteemed burdensome, and looked on as the cause of innumerable troubles and grievances unto all sorts of people: Yea, it hath had no better esteem among them who had little or no acquaintance with what is taught concerning these things in the Scrip­ture: Only they found an Inconsistency in it with those Laws and Priviledges of their seve­ral Countries, whereby their Civil Liberties and Advantages were confirmed unto them. And if at any time it take place or prevail amongst Persons of more Light and Know­ledge, who are able to compare it, or the practice of it, with the I [...]stitutions of Christ in the Gospel, and the manner of the Admi­stration therein also directed, it greatly ali­enates the minds of men from the Communi­on of such Churches. Especially it doth so, if set up unto an exclusion of that benigne, kind, spiritual, and every way useful Dis­cipline, that Christ hath appointed to be ex­ercised [Page 132] in his Church. When Corruptions and Abuses were come to the height in the Papacy in this matter, we know what ensued thereon. Divines indeed, and sundry other Persons Learned and Godly, did principally insist on the Errors and Heresies which pre­vailed in the Church of Rome, with the De­filements and Abominations of their Wor­ship. But that which alienated the minds of Princes, Magistrates, and whole Nations from them, was the Ecclesiastical Domination which they had craftily erectsd, and cunning­ly mannaged unto the ends of their own Am­bition, Power and Avarice, under the name of Church-Rule and Discipline. And where­ever any thing of the same kind is continued, that a Rule under the same Pretence is erect­ed and exercised in any Church, after the na­ture of Secular Courts, by force and power, put forth in Legal Citations, Penalties, Pecu­niary Mulcts, without an open evidence of mens being acted in what they do herein, by Love, Charity, Compassion towards the Souls of men, Zeel for the Glory of God, and Honour of Christ, with a Design for the Purity, Holiness and Reformation of the Members of it, that Church may not expect Unity and Peace any longer than the terrour of its Proceedings doth over-ballance other Thoughts and Desires proceeding from a sense of Duty in all that belong unto it. Yea, whatever is, or is to be the manner of the Administration of Discipline in the Church, [Page 123] about which there may be doubtful Disputa­tions, which men of an ordinary capacity may not be able clearly to determine; yet if the avowed end of it be not the Purity and Holiness of the Church, and if the Effects of it in a tendency unto that End be not manifest, it is hard to find out whence our Obligation to a compliance with it, should arise. And where an outward Conformity unto some Church-Order is aimed at alone, in the room of all other things, it will quick­ly prove it self to be nothing, or of no va­lue in the sight of Christ. And these things do alienate the minds of many from an acqui­escencie in their Stations, or Relations to such Churches. For the principal Enforce­ments of mens Obedience and Reverence un­to the Rulers of the Church, is because they watch diligently for the good of their Souls, Heb. 13. 27. as those that must give an Account. And if they see such set over them as give no evidence of any such watchful Care acting its self accord­ing to those Scripture-Directions which are continually read unto them; but rather rule them with force and rigour, seeking theirs, not them, they grow weary of the Yoke, and sometimes regularly, sometimes irregularly, contrive their own Freedom and Delive­rance.

It may not here be amiss to enquire into the Reasons and Occasions that have seduced Churches and their Rulers into the Miscarri­ages insisted on. Now these are chiefly some [Page 124] Principles with their Application that they have trusted unto; but which indeed have really deceived them, and will yet continue so to do. And the first of these is, that whereas they are true Churches, and thereon intrusted with all Church-Power and Privi­ledges, they need not further concern them­selves to seek, for Grounds or Warranty to keep up all their Members unto their Communion. For be they otherwise what they will, so long as they are True Churches, it is their duty to abide in their Peace and Order. If any call their Church-state into question, they take no consideration of them, but how they may be punished; it may be, destroyed, as perverse Schismaticks. And they are rea­dy to suppose that upon an acknowledg­ment that they are True Churches, every dis­sent from them in any thing, must needs be criminal: As if it were all one to be a True Church, and to be in the Truth and Right in all things; a supposition whereof, includes a Nullity in the state of those Churches which in the least differ from them; than which, there is no more uncharitable, nor Schismatical Principle in the world: But in the common Definition of Schism, that it is a causeless Separation from a true Church; that term of causless, is very little consider­ed or weighed, by them whose Interest it is, to lay the Charge of it on others. And hence it is come to pass, that where-ever there have been complaints of Faults, Mis­carriages, [Page 135] Errors, Defections of Churches, in late Ages their Counsels have only been how to destroy the Complainers, not in the least how they should reform themselves; as though in Church-Affairs, Truth, Right and Equity, were entailed on Power and Posses­sion. How the Complaints concerning the Church of Rome, quickned by the Outcries of so many Provinces of Europe, and Evi­dence in matter of Fact, were eluded and frustrated in the Councel of Trent, leaving all tfiings to be tried out by Interest and force, is full well known. For they know that no Reformation can be attempted and accom­plished, but it will be a business of great Labour, Care and Trouble, things not de­lightful unto the minds of men at ease. Be­sides, as it may possibly ruffle or discom­pose some of the Chiefs in their present ways or enjoyments; so it will as they fear, tend to their Disreputation; as though they had formerly been out of the way, or neg­lective of their Duty: And this, as they suppose, would draw after it another Incon­venience, by reflecting on them and their Practices, as the Occasions of former Dis­orders and Divisions, They chuse there­fore generally to flatter themselves under the Name and Authority of the Church, and lay up their Defence and Security against an humble painful Reformation, in a Plea that they need it not. So was it with the Church of Laodicea of old, who in the [Page 126] height of her decaying condition, Rev. 3. 17. flattered her self, That she was rich, and encreased in Goods, and had need of nothing; and knew not, or would not acknowledge, that she was wret­ched, and miserable, and poor, and blind, and naked. Now it cannot but seem exceeding strange unto men who wisely consider these things, that whereas the Churches which were planted and watered by the Apostles them­selves, and enjoyed for some good season the presence and advantage of their infallible Guidance to preserve them in their original purity and order, did within a few years, many of them, so degenerate, and stand in need of Reformation, that our Lord Jesus Christ threatned from Heaven to cast them off and destroy them, unless they did spee­dily reform themselves according to his mind; that those now in the world, order­ed at first by persons fallible, and who in many things were actually deceived, should so continue in their purity and holiness, from Age to Age, as to stand in need of no Reformation or Amendment. Well will it be, if it prove so at the great Day of Vi­sitation. In the mean time it becomes the Guides of all the Churches in the world, to take care that there do not such De­cays of Truth, Holiness and Purity in Worship, fall out under their hand in the Churches wherein they preside, as that for them they should be rejected by our Lord Jesus Christ; as he threatens to deal with [Page 127] those who are guilty of such defections. For the state of the Generality of Churches is such at this day in the world, as he who thinks them not to stand in need of any Reformati­on, may justly be looked on as a part of their sinful Degeneracy. We are not ig­norant what is usually pleaded in Barr un­to all endeavours after Church-Reformation: For, they say, if upon the Clamours of a few humorous, discontented Persons, whom nothing will please, and who, perhaps are not agreed among themselves, a Reforma­tion must instantly be made or attempted, there will be nothing stable, firm or sacred left in the Church. Things once well esta­blished, are not to be called into question upon every ones Exceptions. And these things are vehemently pleaded, and urged to the exclusion of all thoughts of changing any thing, though evidently for the better. But long continued complaints, and Petitions of Multitudes, whose Sincerity hath recei­ved as great an attestation as Humane Na­ture, or Christian Religion can give, it may be deserve not to be so despised: How­ever the Jealousie which Churches and their Rulers ought to have over themselves, their state and condition, and the presence of the Glory of Christ amongst them, or its departure from them, especially consider­ing the fearful example of the Defection and Apostacy of many Churches, which is continually before their Eyes, seems to re­quire [Page 128] a readiness in them on every Intima­tion or Remembrance, to search into their state and condition, and to redress what they find amiss: For suppose they should be in the Right, and blameless as to those Orders and Constitutions, wherein others dissent from them; yet there may be such Defects and Declensions, in Doctrine, Holiness, and the Fruits of them in the world, as the most strict observation of outward Order will neither countenance, nor compensate: For to think to preserve a Church by Outward Order, when its internal Princi­ples of Faith and Holiness are decayed, is but to do like him, who endeavouring to set a Dead Body upright, but failing in his Attempt, concluded, that there was some­what wanting within.

Another Principle of the same importance, and applied unto the same purpose, is, that the people are neither able, nor fit to judge for themselves, but ought in all things to give themselves up unto the conduct of their Guides, and to rest satisfied in what they purpose and prescribe unto them. The im­bibing of this Apprehension, which is exceed­ingly well suited to be made a Covering to the Pride and Ignorance of those unto whose Interests it is accommodated, makes them impatient of hearing any thing, concerning the Liberty of Christians in common, to judge of what is their Duty, what they are to do, and what they are not to do in [Page 129] things Sacred and Religious. Only it is acknowledged, there is so much Ingenuity in the management of this Principle and its Application, that it is seldom extended by any beyond their own Concernments: For whereas the Church of Rome hath no way to maintain its self in its Doctrine and Es­sential Parts of its Constitution, but by an implicit Faith and Obedience in its Sub [...]ects: seeing the animating Principles of its Profes­sion, will endure no kind of impartial Test or Trial, they extend it unto all things as well in Matters of Faith, as of Worship and Discipline. But those who are secure, that the Faith which they profess will endure an examination by the Scripture, as being founded therein, and thence educed, they will allow unto the people, at least a Judg­ment of discerning Truth from Falshood, to be exercised about the Doctrines which they teach: But as for the things which concern the Worship of God, and Rule of the Church, wherein they have an especial Interest and Concern, there they betake themselves for relief unto this Principle. Now as there is more Honesty and Safety in this latter way than in the former; so it cannot be denied, but that there is less of ingenuity and self-consistency: For if you will allow the people to make a judgment in and about any thing that is Sacred or Religious, you will never know how to hit a Joint aright, to make a separation among such things; so as to say [Page 130] with any pretence of Reason, about these things they may judge for themselves, but not about those. And it is a little too open to say, that they may exercise a Judgment about what God hath appointed, but none about what we appoint our selves. But without offence be it spoken, this Apprehen­sion in its whole Latitude, and under its re­strictions, is so weak and ridiculous, that it must be thought to proceed from an excess of prejudice, if any man of Learning should undertake to patronize it. Those who speak in these things out of Custom and Interest, without a due examination of the Grounds and Reasons of what they affirm or deny, as many do, are of no consideration: And it is not amiss for them to keep their distance, and stand upon their Guard, lest many of those whom they exclude from judging for themselves, should be found more compe­ [...]ent Judges in those Matters than themselves. And let Churches and Church-Rulers do what they please, every man at last will be determined in what is meet for him to do, by his own Reason and Judgment. Churches may inform the minds of men, they cannot enforce them. And if those that adhere un­to any Church, do not do so, because they judge that it is their duty, and best for them so to do, they therein differ not much from an Herd of Creatures, that are called by another name. And yet a secret Appre­hension in some, that the Disposal of the [Page 131] Concernments of the Worship of God, is so left and confined unto themselves, as that nothing is left unto the people but the Glory of Obedience, without any sedulous enquiry after what is their own duty, with respect unto that account which every one must give of himself unto God, doth greatly influ­ence them into the neglects insisted on. And when any of the people come to know their own Liberty and Duty in these things, as they cannot but know it, if at all they ap­ply their minds unto the consideration of them, they are ready to be alienated from those who will neither permit them to judge for themselves, nor are able to answer for them, if they should be misled. For if the blind lead the blind, as well he that is led, as he that leads, will into the Ditch.

Add hereunto the thoughts of some, that Secular Grandeur, and outward Pomp, with a Distance and Reservedness from the Conversation of ordinary men, are necessary in Ecclesiasticks, to raise and preserve that popular veneration, which they suppose to be their due. Without this it is thought Government will not be carried on, nor the minds of men awed unto Obedience. Cer­tain it is that this was not the Judgment of the Apostles of old, nor of the Bishops or Pastors of the Primitive Churches. It is cer­tain also, that no Direction is given for it, in any of the Sacred, or ancient Ecclesiasti­cal Writings. And yet they all of them [Page 132] abound with Instructions how the Guides of the Church should preserve that respect which is their due. The sum of what they teach us to this purpose is, 1 Pet. 5. 1, 2, 3. Readiness to take up the Cross, Acts 20. 18, 19, 20, 21, 31. in Labours, Kindness, Com­passion and Zeal in the exercise of all the Gifts and Graces of the Holy Spirit, they should excel and go before the Flock as their Example. This way of procuring venerati­on unto Church Guides by worldly State, Greatness, seeming Domination or Power, was, as far as we can find, an utter stranger unto the primitive times: Yea, not only so, but it seems to be expressly prohibited, Lnk. 22. 24, 25. 26. in that Direction of our Saviour unto them, for avoiding Conformity in these things unto the Rulers of the world. But those times they say are past and gone: There remains not that piety and Devotion in Christians, as to reverence their Pastors, for their Humility, Graces, Labours and Gifts. The good things of this world are now given them to be used; and it is but a Popular Levelling Spirit that envies the Dignities and Exaltati­on of the Clergy. Be it so therefore, that in any place they are justly and usefully, at least as unto themselves, possessed of Digni­ties and Revenues; and far be it from us, or any of us to envy them their Enjoyments; or to endeavour their deprivation of them: But we must crave leave to say, that the use of them to the End mentioned is vain; and [Page 133] wholly frustrate. And if it be so indeed, that Christians, or professors of the Gospel, will not pay the Respect and Duty which they owe unto their Pastors and Guides upon the account of their Office, with their work and labour therein, it is an open evidence how great a necessity there is for all men to endeavour the reduction of primitive Light, Truth, Holiness and Obedience into Chur­ches: For this is that which hath endan­gered their Ruine, and will effect it, if con­tinued; namely, an Accommodation of Church-Order and Discipline, with the State and Deportment of Rulers, unto the Decayes and Irreligion of the people, which should have been corrected and removed by their Reformation: But we hope better things of many Christians, whose Faith and Obedi­ence are rather to be imitated, than the cor­rupt Degeneracy of others to be complied with, or provided for. However, it is evi­dent that this corrupt perswasion hath in most Ages, since the days of Paulus Samosatenus, let out and given countenance unto the Pride, Covetousness, Ambition and Vain­glory of several Ecclesiasticks. For how can it be otherwise with them, who being pos­sessed of the Secular Advantages which some Churches have obtained in the world, are otherwise utterly destitute of those Qua­lifications, which tue Names of the places they possess, do require. And yet all this while it will be impossible to give one single [Page 134] Instance, where that Respect and Estimati­on which the Scripture tequires in the peo­ple towards their Spiritual Guides, were ever ingenerated or improved by that world­ly Grandeur, Pomp and Domination, which some pretend to be so useful unto that end and purpose: For that Awe which is put thereby on the Spirits of the common fort of men; that Terror which these things strike into the minds of any who may be ob­noxious unto Trouble and Disadvantage from them; that outward Observance which is by some done unto persons vested with them, with the Admission which they have thereby into an equality of Society with great men in the world, are things quite of another Nature. And those who satisfie and please themselves herewith, instead of that Regard which is due unto the Officers or Guides of the Churches of Christ, from the peo­ple that belong unto them, do but help on their Defection from their Duty incumbent on them. Neither were it difficult to mani­fest, what innumerable scandalous offences, proceeding from the Pride and Elation of Mind that is found among many, who being perhaps Young and Ignorant, it may be cor­rupt in their Conversations, having nothing to bear up themselves withal, but an Interest in Dignities and worldly Riches, have been occasioned by this corrupt Perswasion. And it is not hard to judge how much is lost here­by from the true Glory and Beauty of the [Page 145] Church. The people are quietly suffered to decay in that Love and Respect towards their Pastors, which is their Grace and Duty, whilst they will pay that outward Veneration which worldly Grandeur doth acquire; and Pastors satisfying themselves therewith, grow neglective of that exemplary Humility and Holiness, of that Laborious Diligence in the dispensation of the Word, and care for the Soules of the Flock, which should procure them that Holy Respect which is due unto their Office by the Appointment of Jesus Christ. But these things are here mention'd only on the occasion of what was before discoursed of.

Another great Occasion of Schismes and Divisions among Christians, ariseth from the Remainders of that Confusion which was brought upon the Churches of Europe, by that general Apostacy from Gospel-Truth, Purity, and Order, whereiu they were for sundry Ages involved: Few Churches in the world have yet totally freed themselves from being influenced by the Relicks of its Disorders: That such an Apostacy did be­fall these Churches, we shall not need to prove. A supposition of it, is the foundation of the present Church-state of England. That things should so fall out among them, was of old foretold by the Holy Ghost. 2 Thes. 2. That many Churches have received a signal Deli­verance from the principal Evils of that A­postasie in the Reformation, we all acknow­ledge: [Page 146] For therein by several ways, and in several degrees of success, a return unto their pristine Faith and Order was sincerely endeavoured. And so far was there a Blessing accompanying of their endeavours, as that they were all of them delivered from things in themselves pernitious and destructive to the Souls of men. Nevertheless it cannot be denied, but that there do yet continue among them sundry Remainders of those Disorders, which under their fatal Declension they were cast into. Nor doth there need any further proof hereof, than the incurable Differences and Divisions that are found among them: For had they all attained their primitive con­dition, such Divisions with all their Causes had been prevented. And the Papists, up­braiding Protestants with their intestine Dif­ferences and Schismes, do but reproach them that they have not been able in an hundred years to rectifie all those Abuses, and remove all those Disorders, which they were invent­ing, and did introduce in a thousand. There is one thing only of this Nature, or that owes it self unto this Original, which we shall instance in, as an occasion of much Dis­order in the present Churches, and of great Divisions that ensue thereon. It is known, none were admitted unto the fellowship of the Church in the Dayes of the Apostles, but upon their Repentance, Faith, and turning unto God. The plain Story of their Preaching, the Success which they had there­in, [Page 147] and their Proceedings to gather and plant Churches thereon, puts this out of the reach of all sober Contradiction. None will say, that they gathered Churches of Jews and Gentiles, that is, whilst they continued such, nor of open Sinners, continuing to live in their sins. An evidence therefore, and Con­fession of Conversion to God, was unavoida­bly necessary to the Admission of Members in the first Churches. Neither will we ever contend with such importune Prejudices, as, under any pretences capable of a wrangling Countenance, shall set up against this evidence. Hence, in the judgment of Charity, all the Mem­bers of those Churches, were looked on as persons really justified and sanctified, as ef­fectually converted unto God; and as such, were they saluted and treated by the Apo­stles: As such, we say they were looked on and owned; and as such, upon their Con­fession, it was the duty of all men, even of the Apostles themselves, to look on them, and own them; though absolutely in the sight of God, who alone is the Searcher of the hearts of men, some among them were Hypocrites, and some proved Apostates. But this Profession of Conversion unto God, by the Ministry of the Word, and the mutual acknowledgment of each other as so con­verted unto God in a way of Duty, was the foundation of holy spiritual Love and U­nity among them. And although this did not, nor could preserve all the first Churches [Page 148] absolutely free from Schismes and Divisions, yet was it the most Soveraign Antidote a­gainst that Infection, and the most effectual means for the reduction of Unity, after that by the violent interposition of mens Corrup­tions and Temptations, it had been lost for a season. Afterwards in the Primitive times, when many more took on them the professi­on of Christian Religion, who had not such eminent and visible Conversions unto God, as most of those had who were changed by the Ministry of the Apostles, that persons un­fit and unqualified for that state and condi­tion, of being Members of Churches, might not be admitted into them, unto the distur­bance of their Order, and disreputation of their Holy Conversation, they were for some good season kept in the condition of Expe­ctants, and called Catechumens, or persons that attended the Church for Instruction. In this state they were taught the Mysteries of Religion, and trial was made of their Faith, Holiness, and Constancy, before their Ad­mission: And by this means was the preser­vation of the Churches in Purity, Peace, and Order, provided for: Especially were they so in conjunction with that severe Discipline which was then exercised towards all the Mem­bers of them. But after that the Multitudes of the Gentile world, in the times of the first Christian Emperors, pressed into the Church, and were admitted on much easier terms than those before mentioned, whole Nations came [Page 149] to claim successively the priviledge of Church-Membership, without any personal duty per­formed, or profession made unto that pur­pose on their part. And so do they conti­nue to do in many places to this day. Men generally trouble themselves no farther about a Title to Church-Membership and Privi­ledges, but rest in the prepossession of their Ancestors, and their own Nativity in such or such places: For whatever may be owned or acknowledged concerning the necessity of a visible Profession of Faith and Repentance, and that credible as to the sincerity of it in the judgment of Charity, it is certain for the most part, no such thing is required of any, nor performed by them. And they do but ill consult for the edification of the Church, or the good of the Souls of men, who would teach them to rest in an outward formal Representa­tion of things, instead of the reality of Du­ties, and the power of Internal Grace. And no small part of the present ruine of Christi­an Religion owes it self unto this corrupt Principle. For whereas the things of it which consist in Powers Internal, and effe­ctual Operations of Grace, have out­ward Representations of them, which from their Relation unto what they repre­sent, are called by the same names with them, many take up with, and rest in these external things, as though Christia­nity consisted in them; although they are but a dead Carcass, where the quickning life [Page 150] and Soul of internal Grace is wanting. Thus it is in this matter, where there is a shadow and appearance of Church-Order, when the truth and substance of it is far away. Men come together unto all the Ends of Church-Assemblies where unto they are admitted, but on no other grounds, with no other hearts, nor designes, but on and with what they par­take in any Civil Society, or joyntly engage in any other worldly Concern. And this Fundamental Errour in the Constitution of many Churches, is the occasion as of other E­vils, so in particular of Divisions among pro­fessed Christians. Hence originally was the Discipline of the Church accommodated by various degrees to the Rule and Government of such persons, as understood little, or were little sensible of the Nature, Power, and Efficacy of that spiritual Discipline which is instituted in the Gospel, which thereby at last degenerated into the outward way of Force and Power before described: For the Churches began to be composed of such as could no otherwise be ruled. And instead of reducing them to their Primitive Temper and Condition where unto the Evan­gelical Rule was suited, there was invented a way of Government accommodate unto that state whereinto they were lapsed, which those concerned found to be the far easier work of the two. Hence did sincere mutual Love with all the fruits of it begin to decay among Church-Members; seeing they could not [Page 151] have that tollerable perswasion of that Truth of Profession in each other which is necessary to preserve it without Dissimulation, and to provoke it unto a due Exercise. Hence did private spiritual Communion fail amongst them, the most being strangers unto all the ways and means of it; yea despising and con­temning it in all the instances of its exercise; which will yet be found to be as the Life and Soul of all useful Church-communion. And where publick Communion is only attended unto with a neglect hereof, it will quickly wither and come to nothing: For on this occasion do all duties of Watchfulness, Ex­hortations and Admonitions, proceeding from mutual Love and Care of each others condi­tion, so frequently recommended unto us in the Scripture, utterly cease and become dis­used. Hence Members of the same Church began to converse together as men only, or at the best Civil Neighbours; and if at all as Christians, yet not with respect unto that especial relation unto a particular Church, 1 Cor. 12. 14, 15, 16, 17, 18, 19, 20. wherein their usefulness as Members of the same Organical Body is required. Hence some persons looking on these things as intol­lerable, and not only obstructive of their Edi­fication, but destructive unto all really useful Church-Communion, we ought not to won­der if they have thought meet to provide otherwise for themselves. Not that we ap­prove of every departure or withdrawing from the Communion of Churches, where [Page 152] things continue under such disorders, but on­ly shew what it is that occasioneth many so to do. For as there may sometimes be just cause hereof, and persons in so doing may mannage what they do according unto Scripture-Rule; so we doubt not but that some may rashly and precipitately, without due attendance unto all the Duties which in such Undertakings are required of them, without that Charity and Forbearance which no Circumstances can absolve them from, make themselves guilty of a blameable sepa­ration. And these are some of those things which we look upon as the General Causes or Occasions of all the Schismes and Divisions that are at this day found among Professors of the Gospel. Whether the guilt of them will not much cleave unto them by whom they are kept on foot and maintained, is worth your enquiry, For so doth it befall our Hu­mane Nature, apt to be deceived and im­posed on by various Pretences and Prejudices, that those are oftentimes highly guilty them­selves of those miscarriages, whose chiefest satisfaction and glory consists in charging them on others. However if these things do not absolutely justifie any in a Secession from the Churches where unto they did relate; yet they render the matter so highly questi­onable, and the things themselves are so bur­densome unto the minds of many, as that Divisions will thereon undoubtedly ensue. And when it is so fallen out, to design and [Page 153] contrive the reduction of all unto outward Vnity and Concord, by forcing them, who on such occasions have dissented and withdrawn themselves from the Communion of any Church, without endeavouring the removal of these Occasions of their so doing, and the Reformation of those abuses which have given cause thereunto, is severe, if not un­just. But when the Lord Jesus Christ in his Care towards his Churches, and watchfulness over them, shall be pleased to remove these and the like stumbling-Blocks out of the way, there will, we hope, be a full return unto Gospel-Unity and Peace among them that serve and worship him on the Earth.

In this state of things, where-ever it be found, it is no wonder if the Weaknesses, Igno­rance, Prejudices and Temptations of men do interpose themselves unto the encrease and heightning of those Divisions, whose Springs and Occasions lye elswhere. When none of these Provocations were given them, 1 Cor. 1. 11. yet we know there was enough in Professors them­selves to bring forth the bitter fruit of Diffe­rences and Schisms, Chap. 3. 3. even in the dayes of the Apostles. How much more may we fear the like fruits and effects from the like Principles and corrupt affections? Now the Occasions of drawing them forth are more, Temptations unto them greater, Directions against them less evident and powerful; and all sense of Ecclesiastical Authority, through its abuse and male-administration, is, if not lost and ruined, [Page 154] yet much weakned and impaired. But from the darkness of the minds of men, and their unmortified affections, (as the best know but in part, nor are they perfectly sanctified) it is, that they are apt to take offence one at ano­ther, and thereon to judge and censure each other temerariously; and which is worst of all, every one to make his own understanding and perswasion thereon, the Rule of Truth and Worship unto others. All such wayes and courses are against us in the matter of Love and Union, all tending to make and in­crease Divisions among us. And the Evil that is in them, we might here declare, but that it falls frequently under the chastisement of o­ther hands: Neither indeed can it well meet with too much severity of reproof. Only it were desireable that those by whom such re­proofs are mannaged, would take care not to give advantages of Retortion or self-justifica­tion unto them that are reproved by them: But this they do unavoydably, whilst they seem to make their own Judgments and Pra­ctises the sole Rule and measure of what they approve or disallow. In what complyes with them there is nothing perverse, and in what differs from them there is nothing sincere. And on this foundation whilst they reprove, censuring, rash-judging and reproaching of others, with pride, self-conceitedness, false O­pinions, irregular practices in Church wor­ship, or any other concerns of Religion, back­biting, easiness in taking up false reports [Page 155] with the like evils, as they deserve severely to be rebuked, those reproved by them are apt to think, that they see the guilt of many of the crimes charged on themselves, in them by whom they are reproved. So on all hands things gendor unto farther strife; whilst every Party being conscious unto their own sinceri­ty, according unto the Rule of their present Light, which is the only measure they can take of it, are ready to impeach the sincerity of them by whom they suppose themselves causlesly traduced and condemned. This evil therefore is to be diligently watched against by all that love Unity, Truth, Holiness, or Peace. And seeing there are Rules and Pre­cepts given us in the Scripture to this purpose, it may not be unmeet to call over some of them. One Rule of this nature and import, is that we should all of us study to be quiet, and to do our own business, 1 Thess. 4. 11. in things Civil and Sa­cred. Who will harm men, who will be of­fended with them, whilst they are no other­wise busied in the world? And if any attempt to do them evil, what need have they to be troubled thereat? Duty and Innocency will give peace to a worthy soul in the midst of all storms, and whatever may befall it. Now will any one deny, or can they, but that it is the duty, and ought to be the business of every man to seek his own edification, and the saving of his soul? Deny this unto any man, and you put your self in the place of God to him, and make him more miserable than a Beast. And [Page 156] this, which no man can forbid, no man can o­therwise do, than according to that Light and knowledg of the will of God which he hath re­ceived: If this therefore be so attended to, as that we do not thereby break in upon the concerns of others, nor disturb them in what is theirs, but be carryed on quietly and peace­ably with an evidence in what we do, that it is meerly our own personal duty, that we are in the pursuance of; all cause of offence will be taken away. For if any will yet be offen­ded with men, because they peaceably seek the savation of their own souls, or do that in order thereunto, which they cannot but do, unless they will cast off all sense of Gods au­thority over them, it is to seek occasion of of­fence against them, where none are given. But when any persons are acted by a Pragma­tical Curiosity to interpose themselves in the Wayes, Affairs, and Concerns of other men, beyond what the Laws of Love, usefulness, and mutual Christian aid, do require, tumults, dis­orders, vexations, strife, emulations, with a world of evils, will ensue thereon; especially will they do so, when men are prone to dwell on the reall or supposed faults of others, which on various pretences of pity for their persons, or a detestation of their evils, or publick reproof of them, they will aggravate, and so on all oc­casions expose them to publick censures, per­haps, as they think, out of zeal to Gods glo­ry, and a desire for the Churches good: For the passions and interests of such persons, are [Page 157] ready to swell over the bounds of modesty, so­briety and peace, though through the blind­ness which all self-love is accompanied with­all, they seldome see clearly what they do. Would we therefore labour to see a beauty, desireableness and Honour in the greatest con­finement of our thoughts, words and actions, unto our selves and our own occasions, that ex­press Duty will admit of, it might tend very much to the preservation of Love and Peace among Professors, for unto this end it is pre­scribed unto us.

Secondly, it is strictly commanded us that we should not judge, Mat. 6. 1. 2. that we be not judged. There is no Rule for mutual Conversation and Communion, Luke 6. 37. in the Scripture, that is oftner repeated, or more earnestly inculcated: Nor is there any of more Vse, Rom. 14. 3. 4. 10. nor whose Grounds and Reasons, are more evident or more co­gent. Judging and determining in our selves, Jam. 4. 12. or divulging Censures concerning others, their Persons, States, and Conditions towards God, their Principles as to truth and sinceri­ty, their ways as to Righteousness and Ho­liness, whether past or present, any other­wise than by the perfect Law of Liberty, and that only when we are called thereunto in a way of Duty, is the Poyson of common Love and Peace, and the ruine of all Communion and Society, be it of what Nature it will. For us to judge and determine whether these or those Churches are true Churches or no, whether such Persons are Godly or no, whe­ther [Page 158] such of their Principles and actions are regular or no, and so condemn them in our Minds, (unless where open wickedness will justifie the severest Reflections) is to speak Evil of the Law, and to make our selves Judges of it, as well as of them who toge­ther with our selves are to be judged by it. Nor is a judgment of that Nature necessary unto our Advantage in the Discharge of any Duty required at our hands. We may or­der all our Concernments towards Churches and Persons without making any such Judg­ment concerning them. But so strong is the Inclination of some Persons unto an Excess in this kind, that no consideration can pre­vail with them to cast it out according to its desert. Whether they do it as approving and justifying themselves in what they con­demn in others, or as a thing conducing un­to their Interest, or out of Faction and an especial Love to some one Party of Men, or some secret Animosities and hatred against o­thers, it is a matter they seldome well quit themselves of, whilst they are in this world. Yea so far do some suffer themselves to be transported, as that they cannot restrain from charging of others with the Guilt of such things as they know to be charged on themselves, by them who pretend to be the only competent Judges in such Cases. And so will they also reflect upon, and complain of other men for Miscarriages by severities, in Instances exceedingly inferior, as by them­selves [Page 159] represented, unto what it is known they were ingaged in. But men are apt to think well of all they do themselves, or those whom they peculiarly regard, and to aggra­vate whatever they conceive amiss in such as they dislike. Were it not better by Love to cover a multitude of faults, and to leave the Judgment of Persons and things, where­in we are not concerned, unto him who judg­eth Righteously, and will render unto every Man according to his works? However cer­tain it is, that untill the Evil Fountain of bit­ter waters be stopped, untill we cease to bless God even the Father, and at the same time to curse Men made after the Similitude of God, the wounds that have been given to the Love and Peace of Professors will not be healed.

Thirdly, unto the same End are all Men forbidden to think that they have a Domini­on over the Faith of others, or that the or­dering and disposal of it is committed unto them. It is Christ alone who is the Lord of the Consciences of his Disciples. And there­fore the best and greatest of the Sons of Men, who have been appointed by him to deal with others in his Name, 2 Cor. 1. 24. have constantly disclai­med all thoughts of Power or Rule, 1 Pet. 5. 3. over the Consciences or Faith of the meanest of his Subjects. How many ways this may be done, we are filled with Experiences; for no way whereby it may be so, hath been left unat­tempted. And the Evil of it hath invaded [Page 160] both Churches and Particular Persons: Some whereof who have been active in casting of the Dominion of others, seem to have design­ed a Possession of it in themselves. And it is well, if where one Pope is rejected, many do not rise in his Place, who want nothing but his Power and Interest, to do his work. The Indignation of some, that others do not in all things comply with their Sentiments, and sub­ject themselves unto their Apprehensions and Dictates, ariseth from this Presumption: And the Persecutions wherein others ingage, do all grow out of the same bitter Root. For men can no otherwise satisfie their Conscien­ces herein, but by a supposition that they are warranted to give measures unto the Minds and Practices of others, that is, their Faith and Consciences, in Sacred things. And whilst this Presumptious Supposition under any Pre­tence or colour possesseth the Minds of Men, it will variously act its self unto the Destruction of that Gospel Unity, which it is our Duty to preserve. For when they are perswaded that others ought to give up themselves absolutely to their Guidance in the things of Religion, either because of their Office and Dignity, or because they are Wiser than they, or it may be are only able to dispute more then they, if they do not immediately so do, especially seeing they cannot but judg themselves in the Right in all things, they are ready to charge their Refusal on all the Corrupt Affections, Principles and Practices, which they can sur­mize, [Page 161] or, their supposed just indignation suggest unto them. That they are proud, ig­norant, self-conceited, wilful, factious, is im­mediately concluded; and a semblance unto such Charges shall be diligently sought out, and improved. Nothing but a deceiving Ap­prehension that they are some way or other meet to have a Dominion over the Faith of their Brethren and Fellow-Servants, would prevail with men, otherwise Sober and Lear­ned, so to deal with all that dissent from them, as they are pleased to do.

Fourthly, All these Evils mentioned are much increased in the minds of men, Rom. 12▪ 3. when they are puffed up with a conceit of their own Knowledge and Wisdom: 1 Cor. 8. 1. This therefore we are warned to avoid, that the Edification of the Church may be promoted, and Love preserved: For hence are very many apt to take false measures of things, especially of themselves, and thereon to cast themselves into many mischievous Mistakes. 2 Cor. 10▪ 12. And this is apt to befal them, who for ends best known unto themselves, have with any ordinary diligence attended to the study of Learning. For upon a supposal of some competent furniture with Natural Abi­lities, they cannot but attain some skill and knowledge that the common sort of unstudi­ed persons are unacquainted withal. Oft­times indeed, their Pre-eminence in this kind, consists in matters of very small consequence or importance. But whatever it be, it is [Page 162] ready to make them think strange of the A­postles advice, 1 Cor. 3. 18. If any man seemeth to be wise in this world, let him become a Fool, that he may be wise; apt it is to puffe them up, to in­fluence their minds with a good conceit of themselves, and a contempt of others. Hence may we see some, when they have gotten a little skill in Languages, and through custome advantaged by the reading of some Books, are able readily to express some thoughts, per­haps not originally their own, presently conceit themselves to be so much wiser than the multitude of unlettered persons, that they are altogether impatient, that in any thing they should dissent from them: And this is a common frame with them whose Learning and Wit being their All, do yet reach but half way towards the useful ends of such things. Others also there are, and of them, not a few, who having been in the ways wherein the Skill and Knowledge men­tioned are usually attained, yet through their Incapacity or Negligence, or some de­praved Habit of Mind, or course of Life, have not really at all improved in them. And yet these also, having once attained the coun­tenance of Ecclesiastical Offices or Prefer­ments, are as forward as any, to declaim a­gainst, and pretend a contempt of that Igno­rance in others, which they are not so stupid, as not to know that the guilt of it may be reflected on themselves. However these things, at best, and in their highest improve­ment, [Page 163] are far enough from solid Wisdom; e­specially that which is from above, and which alone will promote the Peace and Edi­fication of the Church. Some have no advan­tage by them, but that they can declare and speak out their own weakness; others that they can rail, and lie, and falsly accuse, in Words and Language wherewith they hope to please the vilest of men. And certain it is, that Science, which whatever it be with­out the Grace of God, is but falsly so called, and oftentimes falsly pretended unto, for this evil end of it alone is apt to lift up the minds of men above others, who perhaps come not behind them in any useful understanding. Yea, suppose men to have really attained a singu­lar degree in useful knowledge and wisdom, and that either in things spiritual and divine, or in Learning and Sciences, or in Political p [...]udence; yet Experience shews us, that an hurtful elation of mind is apt to arise from them, if the Souls of men be not well bal­lanced with Humility, and this evil particu­larly watched against. Hence ariseth that Impatience of Contradiction, that Jealousie and tenderness of mens own Names and Re­putations, those sharp revenges they are ready to take of any supposed Inroads upon them, or disrespects towards them, that con­tempt & undervaluation of other mens Judg­ments, those Magisterial Impositions and cen­sures which proceed from men under a Repu­tation of these Endowments. The Cautions [Page 164] given us in the Scripture against this frame of Spirit, the Examples that are proposed unto us to the contrary, even that of Christ himself, the Commands that are multiplied for Lowliness of mind, Jealousie over our selves, the Soveraignty of God in chusing whom he pleaseth to reveal his Mind and Truth unto and by, may in the consideration of them be useful to prevent such Surprizals with Pride, Self-conceit, and contempt of others, as supposed or abused knowledge are apt to cast men into, whereby Divisions are greatly fomented and increased among us. But it may be these things will not much pre­vail with them, who pretending a Zeal and Principle above others in Preaching, and ur­ging the Examples of Christ, do in most of their ways and actings, and in some of their Writings, give us an unparallel'd Represen­tation of the Devil.

Lastly, It is confessed by all, that False Teachers, Seducers, Broachers of Novel Corrupt and Heretical Doctrines, have cau­sed many Breaches and Divisions among such as once agreed in the Profession of the same Truths and Points of Faith: By means of such persons, whether within the present Church-State, or without, there is scarce any Sacred Truth, which had formerly secu­red its station and possession in the minds of the generality of Christians in this Nation, but what hath been solicited, or opposed. Some make their Errors the principal Foun­dation, [Page 165] Rule and Measure in Communion: Whoever complies with them therein, is of them; and whoso doth not, they avoid; so at once they shut up themselves from having any thing to do with them that love Truth and Peace. And where these consequents do not ensue, mens Zeal for their Errors be­ing overballanced by their love of, and con­cern in their secular interest, and their minds influenced by the novel prevailing Opinion of a great Indifferency in all things apper­taining unto Outward Worship; yet the advancing and fomenting of Opinions con­trary unto that Sound Doctrine which hath been generally owned and taught by the Learned and Godly Pastors, and received by the People themselves, cannot but occasion Strife, Contentions, and Divisions among Professors. And it may be, there are very few of those Articles or Heads of Religion, which in the beginning of the Reformation, and a long time after, were looked on as the most useful, important and necessary parts of our Profession, that have not been among us variously opposed and corrupted. And in these Differences about Doctrine, lie the hid­den Causes of the Animosities whereby those about Worship and Discipline are manna­ged. For those who have the advantage of Law and Power on their side in these lesser things, are not so unwise as to deal openly with their Adversaries about those things, wherein the Reputation of established and [Page 166] commonly received Doctrines lie against them. But under the pretence and shelter of contending for Legal Appointments, not a few do exercise an Enmity against those who profess the Truth, which they think it not meet as yet openly to oppose.

Such are the Causes, and such are the Oc­casions of the Differences and Divisions in and about Religious Concerns, that are a­mong us; by such means have they been fo­mented and encreased: Heightned they have been by the personal faults and miscarriages of many of all sorts and parties. And as the reproof of their sinful failings is in its proper season a necessary duty; so no Re­formation or Amendment of persons will give a full relief, nor free us from the evil of our Divisions, until the Principles and ways which occasion them, be taken out of the way.

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 Schisme 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 your Communion: And this we know exposeth us, in Vulgar Judgments and Apprehensions, unto the Charge of Schisme, 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 [Page 168] 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 Schismaticks or not. Thus they make themselves Actors oft-times in this Cause, who ought in the first place to be charged with In [...]ury; and a Trial is made meerly at the hazard of the Reputati­on of those, who are causelesly 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 Schisme 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 they were perfectly innocent themselves, they will allow of no other Enquiry 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 Schisme that is among us, can duly or justly be reflected on us; [Page 169] which in the Remainder of our Discourse, we shall make to appear.

What are our Thoughts and Judgments, concerning the Church-state and Interest of the Professors of the Gospel in this Nation, we have before declared. And we hope they are such, that in the Judgment of persons sober and impartial, we shall be relieved from those clamorous Accusations, which are without number or measure, by some cast upon us. Our Prayers are also conti­nually unto the God of Love and Peace for the taking away of all Divisions and their Causes from among us. Nor is the satisfaction which ariseth from our sincerity herein, in the least taken off, or rent from us, by the uncharitable Endeavours of some, to rake up pretences to the contrary. And should those, in whose power it is, think meet to i­mitate the Pastors and Guides of the Chur­ches of old, and to follow them in any of the wayes which they used for the Restaura­tion of Vnity 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, [Page 170] that in sincerity of heart we desire in all things to please him, and to conform our Lives, Principles and Practises 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, Vnpeaceableness, 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 ruine. Let none imagine, but that we have considered the Evils, and evil Consequents of the Schismes 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 our selves 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 [Page 171] 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 Non-Conformity, or our forbearance of actu­al personal Communion with the present Church-Constitutions, in the Modes, Rites, and Ceremonies of its Worship: Hence the Schisme complained of, doth ensue. Unless this 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 perswaded that it is to be char­ged elsewhere: For,

First, All the Conditions of absolute and compleat Communion with the Church of England, which are proposed unto us, and indispensibly required of us, especially as we are Ministers, are Vnscriptural; 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 Vnlawfulness or 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 Enquiry is solely about our [Page 172] 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 indispensible 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 Schismes, 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 indispensibly, if we intend to en­joy the Communion of this Church, are of this nature, we shall afterwards prove by an induction of Instances. Nor is it of any concernment in this matter, what place the things enquired after do hold, or are sup­posed to hold in the Worship of God; our present Enquiry is about their warranty to be made conditions of Church-Communion. Now we are perswaded 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 indispensibly to impose them upon all that enjoy it, according to their se­veral capacities and concerns therein: For,

[Page 173] First, The Rule of Communion among the Disciples of Christ in all his Churches, is in­variably established and fixed by himself. His Commission, Direction and Command, gi­ven out unto the first Planters and Founders of them, containing an obliging Rule unto all that should succeed them throughout all Generations, hath so established the Bounds, Limits and Conditions of Church-Communi­on, as that it is not lawful for any to attempt their Removal or Alteration. Mat. 28. 19, 20. 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 whatever I have command­ed you, and lo I am with you alwayes, even unto the end of the world. All the Benefits and Blessings, all the Comfort and use of Church-Assemblies and Communion, depends 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 [Page 174] 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. 6. 1. which so far as it is a Grant and Priviledge 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 it self, [Page 175] as some of the Canonists; on this Principle, have spoken concerning the Pope. Here therefore is a Rule of Communion fixed, both unto them that are to rule in the Church, and them that are to obey. And whereas, perhaps it may be said, that if the Rulers of the Church may appoint no­thing in and unto the Communion of the Church, but what Christ hath himself com­manded, then indeed is their Authority lit­tle worth, yea, upon the matter none at all: For the Commands of Christ are sufficient­ly confirmed and fixed by his own Autho­rity; and to what end then serves that of the Rulers of the Church? We must say, that their whole Authority is limited in the Text, unto Teaching of men to observe what Christ hath commanded. And this they are to do with Authority; but under him, and in his Name; and according to the Rules that he hath given them. And those who think not this Power sufficient for them, must seek it elsewhere; for the Lord Christ will allow no more in his Churches.

To make this yet more evident, we may consider that particular Instance, wherein the Primitive Christians had a Trial, in the Case as now stated before us: And this was in the Matter of Mosaical Ceremonies and Institutions, which some would have imposed on them, as a condition of their Communion in the Profession of the Gospel: In the de­termination hereof, was their Liberty assert­ed [Page 176] 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 Practise 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 any thing under that Notion, which indeed he hath not commanded, is an Adding to his Command, which ought not to be admitted: But to require things In­different, without that pretence, may be al­lowed. But as in the former way, men adde unto the Commands of God Formally, so in this latter, they do it Materially, which also is prohibited: For in his Worship, we [Page 177] are forbidden to adde to the things that he hath appointed, no less than to pretend com­mands from him which he hath not given. He therefore who professeth and pleadeth his willingness to observe and do in Church-com­munion, whatever Christ hath instituted and commanded, cannot regularly be refused the Communion of any Church, under any pre­tence of his refusal to do other things, which confessedly are not so required.

It is pleaded indeed, that no other things, as to the Substance of the Worship of God, can or ought to be appointed, besides what is instituted by Jesus Christ: But as to the Manner or Modes of the Performance of what he doth command, with other Rites and Ceremonies to be observed for Order and Decency, they may lawfully be instituted by by the Rulers of the Church. Let it there­fore at present be granted, that so they may be by them who are perswaded 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 Enquiry, 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 [Page 178] 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 indispensible 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 shewed before, that a Judgment concerning what any one is to do or practise in the worship of God, be­longs unto every man who is to do or pra­ctise ought 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 c [...]mmanded, or not so, by Jesus Christ, not in what is fit to be added [...]hereunto by them­selves. Besides if it must be allowed that such things may be made the conditions of Church-Communion, then any who are in place 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 ex­presly destructive unto that certain and unva­riable Rule of Church-communion, which the Lord Christ hath fixed and established; where­of we shall speak again afterward.

[Page 179] Neither will that Plea, which is by some insisted on in this case, yield any solid or uni­versal relief. It is said, that some may war­rantably and duly observe in the Worship of God, what is unduly and unwarrantably im­posed on them by others. And indeed all Controversies about Church-Constitution, Discipline, and external Worship, are by some reduced unto these two Heads; that the Magistrate may appoint what he pleaseth, and the People may observe whatever he ap­points: For as there is no Government of the Church determined in the Scripture, it is meet it should be erected and disposed by the supreme Magistrate, who, no doubt, up­on that supposition, is only fit and qualified so to do: And for outward worship, and the Rites thereof, both it and they are so far indiffe­rent, as that we may comply with whatever is imposed on us; whether they be good, or 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 servants of men, For what do we do less, than renounce the Priviledge of our Liberty purchased for us at an high rate and Price, or what are we less than Servants of Men, whilst we bring our selves in bondage unto the observation of such things in the worship of God, as we judge neither commanded [Page 180] by him, nor tending unto our own Edifica­tion, but meerly 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 indi [...] ­ferent, 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 rendred necessary unto pra­ctise, 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 its self being contrary to many divine commands and instructions gi­ven us in the Scripture, a complyance with the things commanded therein may become unlawful to us. And what shall they do whose judgment this is? shall they admit of them [Page 181] 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 a­mong us, If one pleads his readiness to do and observe whatever the Lord Christ hath comman­ded, and cannot be convinced of insincerity in his profession, or of want of understanding in any known Institution of his, and thereon re­quires the Communion of any Church; but others say nay, you shall observe and do sun­dry other things that we our selves have ap­poynted, 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 by-stander, to judge on whether side the occasion and guilt of them doth remain.

Secondly, We have the Practise of the A­postles in the pursuance of the Direction and Command of their Lord and ours, for our Guide in this Case. And it may 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 & Church Order among Christians. [Page 182] For as they testified of themselves, [...]ct. 6. 4. that they would co [...]tinually give themselves unto prayer, and the Ministry of the word; 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, S [...]crat. H [...]st. lib. 5. and edification in faith and holiness; but as for the Institution of Festivals or Fasts, of Rites or Ceremonies to be observed in the Worship of the Churches, they intermedled 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 an height and excess, as that the burden of them became intolerable unto Christendome. 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 practise. Neither is the Plea from hence built meerly 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 Rit [...], 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 joyntly determined by them. For being cal­led unto advice and counsel, in the case of the [Page 183] 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 joynt Communion, as was mentioned even now, they not only determine against any such Imposition, but also expresly 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 15. And as they neither did nor would on that great occasion, in that Solemn Assem­bly, appoynt 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 avoydance 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 forgo the use of our Liberty. This was their way and Practise, 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 [Page 184] 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 of them required, was then sufficient unto the Peace and Unity of the Churches. But Pri­mitive Simplicity is now decayed amongst the most; so that a multiplication of Rules and Observances is needful for the same ends. But we have shewed before, that the Accom­modation of Church Rule and Communion to the Degeneracy of Christians or Churches, or their Secular Engagements, is no way advan­tagious 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 adde their willingness to comply with whatever the Apo­stles of Christ have either by Precept, or Example in their own practise, 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 [Page 185] enabling them to impose any other conditions of communion on them. The Institution there­fore of the Lord Christ, and the Practise of the Apostles, lye directly against the imposing of the conditions enquired about. And first to invent them, then to impose them, making them necessary to be observed, and then to judg and censure them as Schismaticks, 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.

Thirdly, 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. 14. 15. Chap. The attentive Reading of those 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 in the consideration hereof, judged that they were still to be ob­served; and their Consciences had been long ex­ercised in an holy subjection unto the Autho­rity of God in the Observance of them. Nor [Page 186] was there yet any express and Positive Law e­rected for their Abrogation; but the cea­sing of any Obligation unto their Observance from their Primitive Institution, was to be gathered from the nature of Gods Oeconomy towards his Church. Many therefore con­tinued to observe them, esteeming it their Duty so to do. Others were perswaded 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 perswaded, 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 judg that it is convenient or expedient to at­tend unto their Observance; Lastly, all Coin­cidencies 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 joynt­practice required, are not appointed by Jesus Christ, nor doth it appear unto them, that he hath given Power unto any others to ap­point [Page 187] them, do not judg 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 applyed 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 judg them not so; when it is out of Question, that they are not appointed by Christ; only it is pretended that they are not forbidden by him? Where indeed the Question was about the Instituti­ons of Christ, he binds up the Churches pre­cisely unto what he had received from him. But in cases of this nature, 1 Cor. 11. 23. 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 prest on them that Doubt; and for their different Appre­hensions [Page 188] 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 joyn with each other, nor com­municate together, endeavouring in the mean time to keep the Vnity of the spirit in the bond of Peace; than that they should be inforced unto an Vniformity 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, untill 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 [Page 189] 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 surmize, 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.

Fourthly, 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 Passeover; 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 rendred 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 practise; 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 [Page 190] 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 was 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 inferiour unto them in number or Autho­rity, opposed unto their Time the example of Peter, whom they affirmed (on what grounds and Reasons they know 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 Catholicisme against that which was countenanced only by the Authority of St. John; as that Church was alwayes 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 to be celebrated on the Lords Day only, and not by the Rule of the Jewish Passover, on the 14 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 [Page 191] side, namely that Easter was to be observed on the Lords 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 byvertue of Apostolical Tradition, was generally granted by all. And he took it as unquestionable upon a current and prevalent Rumor, that the observation of it was con­fined to the Lords 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 Lords day; and cast out of Communion all those Persons and Churches, who would ob­serve any other day; which proved to be the condition of the principal Churches of Asia, amongst whom the Apostle John did longest con [...]erse. Here was our present case direct­ly exemplified, or represented so long be­fore hand; the Success onely of this fact of his, remaineth to be enquired 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 R [...]buke given unto him, and his practise, by one of the most Holy and Learned Persons [Page 192] 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 Lords 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 its self, as Blastus and others; as what great Divisions were occasioned hereby between the Saxons and Brittains, 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 coyned 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 its self, from first to last, ever compensate that loss of Love and Peace [Page 193] 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 untill that time, after they were once delivered from the Attempt of the Circumcised Professors to impose upon them the Ceremonies of Moses; from any appea­rance of unwritten Conditions of Communi­on, is manifest unto all, who have looked into the Monuments which remain of those times. It is very true, that sundry Christians took upon them very early, the Observation of sundry Rites and Usages in Religion, where­unto they had no Guidance or Direction by the word of God. For as the corrupted Na­ture of Man, is prone to the Invention and use of sensible present things in Religion, es­pecially where Persons are not able to find sa­tisfaction in those that are purely spiritual, re­quiring great intention of mind and Affecti­ons in their Exercise; so were they many of them easily infected by that Tincture which remained in them from the Judaisme 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 Hereticks, or at least under such a Degeneracy, as our [Page 194] minds and Consciences cannot be regulated by. The Judgment therefore and Practice of the first Churches are manifest against such Impositions.

Fifthly, 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 vertue 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, a [...]d subjection thereunto, he may be justly excluded from all Church Priviledges 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, 3. Joh. 9, 10. who were recommended unto the Church by [Page 195] the Apostle, 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 vertue of their Pre-eminence they would put upon them. And what endless Perplexities they must be cast into, who have learned in these things to call him only Lord and Master, is apparent unto all. Baptism, with a voluntary credi­ble Profession of Faith, Repentance and Obe­dience unto the Lord Christ in his Commands and Institutions, is all the warranty which he hath given unto any of his Disciples, to claim their Admission into his Churches, which are instituted and appointed to receive them, and to build them up in their Faith. And if any Person who produceth this war­ranty, and thereon desireth, according to order, the Communion of any Church; if he may be excluded from it, or forbidden an entrance into it, unless it be on grounds suffi­cient in the Judgment of Charity to evince the falseness and hypocrisie of his Profession, little regard is had to the Authority of Christ, and too much unto Mens 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 [Page 196] 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 rendred practicable and easie, by vertue of their Communion as Churches a­mong themselves: For from thence, Com­mendatory Letters, supplyed the Room of actual Profession in th [...]m who having been admitted into one Church, did desire the same Priviledge in any other. And on this Rule were Persons to be received, though weak in the Faith, Ro. 14. 1. thought it may be in some things otherwise minded than the generality of the Church, Phil. 3. 15. though babes, and unskilful, as to degrees, He. 5. 12 13, 14. in the word of Truth. But this Rule was alwayes attended with a Proviso, that men did not contradict, or destroy their own Profession by an unholy Conversation: For such Persons never were, nor ever are to be admitted unto the especial Ordinances of the Church; and a neglect of due Attendance hereunto, is that which principally hath cast [Page 197] us into all our Confusions, and rendred 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 Priviledges of his Churches, and an Admission unto a joynt-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 rendred 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 Litber­ty, 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, & to make them the Rule of admitting professed Christians unto their Communion, is an Assumption that cannot be justified. And it is certain, that the assuming of an Authority by some Churches for such like Impositions, is that which hath principally oc­casioned many to deny them so to be; so at once to overthrow the foundation of all that Authority, which in so many Instances they find to be abused. And although the Church of Rome may prevail on weak and credulous Persons, by proposing unto them an absolute Acquiescency in their Dictates and Determi­nations, [Page 198] 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 so to do. Nor can any man on this Principle know, or probably conjecture, when he hath a firm station in the Church, or an indefensa­ble interest in the Priviledges 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, beit good or bad, right or wrong. But neither hath the Lord Christ left his Disciples at this Vncertainty 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 Priviledge, if they are not recei­ved thereon, do not by their abstinence from it, contract the Guilt of Schisme or any bla­meable Division.

Moreover, upon a supposition of such a Li­berty [Page 199] 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 it self 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 Customes was much more voluntary than in after Ages; neither were they made absolutely conditions of communion, unless among a very few? Do not all Protestants grant and plead that the Papal Church hath exceeded all bounds of moderation and So­briety herein; so that from thence they take the principal warranty of their secession from it? Do not other Churches mutually charge one another on the same account? Hath not a charge of this Ex [...]ss 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 [Page 200] 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 mens own Prudence and Discretion. And this was directly the state of things in the Church of Rome; whence they thought it alwayes 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 it self 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? [Page 201] May any make a Judgment but themselves, who impose them, when the number of such things grows to a blameable excess? If others may judge, at least for themselves, & their own practice, and so of what is lawful or not, it is all that is desired. If themselves are the 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 mens Judgments, and all appre­hensions of Duty in Professors, be not swal­lowed up in the Gulph 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 Catholick Church lies in Essentials; that for a particular Church to disagree from all other particular Churches in some extrinse­cal and accidental things, is not to separate from the Catholick Church, so as to cease to be a Church; but still whatever Church makes such extrinsecal 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 Schisme, that being cast out of [Page 202] that Church on those terms only, returns them unto the Communion of the Catholick 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, indispensibly to be submitted unto and ob­served, are by any Church imposed on those whom they expect or require to joyn in their Fellowship, Communion and Order; if they on whom they are so imposed, do thereon with-hold 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 ex­dressed either verbally or virtually, they are not thereon to be esteemed guilty of Schisme; 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 its self, 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 indispensibly enjoyned that we [Page 203] 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 publick 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 great diversity, yea and confusion in the Worship of God, we can on­ly say, that it did not so of old, when the Pastors of Churches were left wholly to the exercise of their own Gifts and Abilities in all Sacred Administrations. But it is the making of an Assent and Consent unto it, with the constant use of it, or attendance unto it, a necessary condition of all Communion with the Church, which at present is called into que­stion. It will not, we suppose, be denied, but that it is so made unto us all, both Ministers and People; and that by such Laws both Civil and Ecclesiastical, as are sufficiently severe in their Penalties. For we have Rules and Mea­sures of Church-communion assigned unto us, by Laws meerly Civil. Were there any [Page 204] 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 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. 1 Tim. 2. 1. Commanded in­deed we are to make Prayers and supplications for all sorts of men in our Assemblies, to in­struct, Acts 20. 28. lead, guide, and feed the Flock of Christ, to administer the holy Ordinances instituted by him, 1 Pet. 5. 2. 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 the Ministry of the Word. Act. 6. 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 [Page 205] on him to produce Instances unto his purpose. But withall 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 enjoyned them the constant use of it in their Assemblies, nor that they did so use it, nor that the repetition of it should be a condition of communion in them, though the owning of it as by him proposed, and for the Ends by him designed, may just­ly be made so; least of all is it, or can it be proved, that any Rule or just encourage­ment can hence be taken for other men, who are neither Jesus Christ nor his Apostles, but weak and fallible as our selves, 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 pra­ctise or example of the first Churches. Litur­gies themselves were an Invention of after-Ages, [Page 206] and the use of them now enquired 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 tollerable 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 Usuage 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; yea 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 Schismes do ensue among us on this account; that some indispensibly require an Assent and Consent unto the Li­turgy, and all things contained in it, as the condition of compleat Church-communion, or a necessary attendance on the whole Religi­ous worship thereby performed, and therein [Page 207] 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 publick places, Employments and Prefer­ments, but only where lies the lin, 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 expresly contrary to their Consciences and Perswasions.

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 Wayes and Means of their Administrations, we shall not repeat, as un­willing to give offence unto any. We can­not but know how, and in what sense these things are proposed unto us, and what is expected from us thereon. Neither dare [Page 208] 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 p [...]esent 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 [Page 209] amongst us, is erected by the Authority of the Magistrate, who hath supream 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 enquire 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 unscrptural. For in the case of Conformity, there is not only a submission to the Government required, but expresly (as was said) an approbation of it, that it is such as it ought to be. For in Reli­gious things our practise declares a cordial approbation; as being a part of our Profes­sion, wherein we ought to be sincere. Some again make some Pleas, that Bishops, and some Government by them, are appointed by the Apostles; and therefore a submission unto them may be justly required as a conditi­on of communion. For we will not now di­spute, but that whatever is so appointed▪ may be so required; although we believe that eve­ry particular Instance of this nature, is not [Page 210] 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 pre­eminence 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 [Page 211] 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 testifie 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 it self 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 meerly 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 mens own Judgment and Choyce; and 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 [Page 212] of it, or at least that it doth so princi­pally, it becomes them by whom it is owned and avowed so to do, to take care, that, that Government be derived from the Authority of Christ, and administred according to his Mind, or all Church Communion, properly so called, will be overthrown.

Thirdly, 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 dayes; some for not Kneeling at the Sacrament of the Lords 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 easie 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 practise, 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 [Page 213] 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 enquiry 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 Priviledges 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 lyeth, for a refusal to observe those voluntari­ly imposed Ceremonies in sacred Worship, but also prosecute them with outward force to the Ruine 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 [Page 214] the highest severity, on no greater Occasions than the omission of the observance of these Ceremonies. Whether such proceedings are measured by present Inte [...]est, or the due consi­deration of what will be pleasing to the Lord Jesus Christ at the last day, is not difficult to determine.

Fourthly, 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 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 en­joyns unto all a Consent unto sound Doctrine, and a Form of wholsome words, may be admit­ted so far as those Articles concern only Points of Faith; But whereas there is annexed unto them, and enjoyned 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 the things themselves there­in approved of.

These are the Conditions of Communion with [Page 215] the Church of England, which are proposed unto us, and which we are indispensibly to sub­mit unto▪ if we intend to be partakers thereof; and these are all which 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 Mans Day, the Judgment whereof we neither stand nor fall unto. Yea, we esteem our selves 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 remain, if any such Divisions would yet re­main. But so long as there is a desire to make the Wills and Wisdomes of some men, fallible even as others, the Rule and measure of obedi­dience in spiritual things, an end of strife and contention among Christians, will be expe­cted in vain. And this we say, with hearts in [Page 216] some measure sensible, and pained, to see the Body of Christ torn in pieces by the lusts, passi­ons, and carnal interests of men. Could we contribute any thing to the healing of the Wounds and Ruptures that are amongst Chri­stians, provided it may have a consistency with the mind of Christ, aud 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 non-compliance with their Impositions.

Secondly, By the Conformity required of us, we must consent unto the Omission of sundry Duties, which are made so unto us by the Command and Appointment of Jesus Christ. If we are at any time hindred in the discharge of any necessary Duty by others, we have somwhat to plead in our own excuse: But if we our selves voluntarily consent to the neglect or omission of them, we cannot avoyd 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, a [...]d what we will omit in the Worship of God. Now in the Conformi­ty required of us, we are to give this consent, [Page 217] 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 hindred or forbidden. We have our selves 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 blameable. The Lord Christ hath prescribed no such Law of Vnity 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 [Page 218] of him in the way of Duty. However there­fore we value Church-Peace and Union, we dare not purchase it, by an Abrenunciation of any Duty we owe to Jesus Christ, nor would an Agreement procured on such Terms be of any use unto us, or of advantage to the Church its self. Wherefore that com­plyance in Church communion which would be obstructive of any necessary Dutyes, is not by the Lord Christ enjoyned us, and therefore its omission cannot be culpable in us, but it would its self 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 indispensibly required of us. And this we shall do in some few Instances.

(1) Every Minister of the Gospel hath by the Appointment of Jesus Christ, the whole immediate Care of the Flock, whereof he is Overseer, committed unto him. That no part hereof which belongs unto their Edification is exempted from him, Acts 20. 17. 28. the Charge that is gi­ven unto him, and the Account which will be expected from him, 1 Tim. 3. 5. do sufficiently evi­dence. For as Ministers are called Overseers, Rulers, 1 Pet. 5. 1, 2, 3, 4, 5. 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, Heb. 5. 17. a discharge of all which must come into their [Page 219] 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 hath 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 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 Kingdome 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 the Meta­phorical [Page 224] Expression of the Keys of the Kingdom of Heaven; the Reason of the Allusion and its Application, being obvious. And if these are not received by any, they are Usurpers, if they undertake to administer unto the Church authoritatively in the Name of Jesus Christ. If they are given or granted unto them, how may it be made to appear that they are so, for the Ends mentioned only, but not for the Rule and Government of the Church, which also belongs unto them? where is the Exception 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 forreign 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 [Page 221] 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 are 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 accompanyed 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 it self be deprived of an helpful Means ap­pointed by Christ himself to farther its Effi­cacy. And those who shall content themselves with the Preaching of the Word only, without an Enquiry 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 [Page 222] hath, where some against their wills have been hindred 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 Perswasion, what they were exclu­ded from attending unto in publick 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 administred by them who preach not the Word unto the People, they will be weak and enervous 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 Mens Lives, Experience doth abundantly testifie. 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 administred, are excluded from an Interest in [Page 223] 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.

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 Priviledges 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 Church alwayes 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 prophaned, 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 [Page 220] were continued for a long season under their Care and Inspection, but were not admitted into the Society of the Church in those Or­dinances, until upon good trial they were approved. And if any one after his Ad­mittance, was found to walk unanswerably unto his Profession, or to fall into any known Sin, whence Offence did ensue among the Faithful, he was immediately dealt withal in the Discipline of the Church; and in case of Impenitency, separated from the Congre­gation. Nor did the Guides or Pastors of the Churches 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 Houshold of his Lord the provision [Page 225] 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 Masters Order and Warrant, would intrude themselves into his Family, and unjustly pos­sess themselves of the Priviledges 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 Houshold of their Lord and Master, and the Provision that he hath made for it. These therefore being undeniably parts of 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. [Page 226] Take care they must, that none who have that Right granted them by the Law of Christ, be discouraged or excluded; nor any altogether unworthy 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 En­quiry after these things, in those that are to be admitted unto the Table of the Lord, is to prostitute the Holy Ordinances of the Gospel unto contempt and abuse; and to run cross to the constant practice of the Church in all Ages, even under its greatest degeneracy. And the Right Discharge of this Duty, if we may be allowed to be in earnest in spiritual things; if it be believed, that it is internal Grace and Holiness, for the sake whereof, all outward Administrations are instituted, and celebrated; is of great weight and importance to the Souls of men. For on the part of persons to be admitted, if they are openly and visibly unworthy, what do we thereby, but what lies in us, to destroy their Souls? It cannot be, but that their hardning 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 [Page 227] the Church, [...]ressing 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 hardning, and rendring 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 Vnholiness, 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 Adninistration 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 Adninistration of the Other Ordinances, there is an abatement [Page 228] 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 mean time, the Church it self, as to its Purity, and the holiness of its commu­nion, is dammaged by the neglect of a care­ful inspection into this Duty: For it cannot be, but that Ignorance, Worldliness, and Prophaneness will spread themselves as a Leprosie 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, Holiness and excellency of his Person and Doctrine, become the principal Means and Occasions of his Dishonour in the world; Eph. 5. 25, 26, 27. and he that shall read that Christ loved his Church, and gave himself▪ for it, that he might sanctifie and cleanse it with the washing of water by the Word; that he might present it unto him self a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish; 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 [Page 229] 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 carelesness 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 meer 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 [Page 230] 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 one should extend the Rule be­yond the interpretation that is put upon it by the present current administration of Church-Discipline, there is no great question to be made what entertainment he would meet withal for his so doing. And it is to no pur­pose to come into the Church, as it were on purpose to go out again. And if instead of dealing with the Souls and Consciences of men, in the Name and Authority of Christ, as Stewards of his Mysteries, any can con­tent themselves, to be Informers of Crimes unto others, we desire their pardon, if we can­not comply with them therein. And this is the Sum of what at present we are pleading a­bout. It is the duty of Ministers of par­ticular Churches, to judge and take care con­cerning the fitness of them, according unto the Rules 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 unto 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; [Page 231] 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 shewed before, that after we have conformed, we can pretend no excuse from what is enjoyned 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 consequents 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 [Page 232] should at his pleasure, on his own presump­tions, intrude himself into a participation of the holy things of the House of God. The consideration of Mens 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 Christian Re­ligion, those who preached the Gospel unto the conversion of the Souls of men; were principally intrusted with this Power, and it was their duty to gather them who were so converted, into that Church-Order and Fel­lowship wherein they might partake of the Sacred Mysteries, or solemn Ordinances of the Christian Worship. And this course of proceeding continued uninterrupted, with some little variation in the manner of the ex­ercise of this Power and Duty, until Corrup­tion had spread it self 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 it self 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 [Page 233] 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 the 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 Wayes 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 [Page 234] 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 compleat Society of the Faithful, is not arbi­trary, as is pretended. They have the Rule of the Scripture, which they are diligently to attend unto. This is the entire Rule which the Lord Christ hath left unto his Church, both for their Doctrine and Discipline: What­ever is beyond this, or beside it, is not his, nor owned by him. What is not done ac­cording to this Rule, is of no force in the Consciences of men, though it may stand, un­til lawfully recalled, for the preservation of outward Order. And whatever Arbitrari­ness may be supposed, in making a judgment upon the Rule of the Word, or in the Ap­plication of its rule unto the present Case, it must abide in some or other. And who shall be thought more meet, or able to make a right determination thereon, than those whose Duty it is, and who have the advantage to [Page 235] be acquainted with all Circumstances belong­ing to the Case proposed. Besides, there is the Judgment of the Church, or the Congre­gation it self, which is greatly to be regard­ed. Even in the Church of England a sus­pension of any from the Lords 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 Enquiry 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 [Page 236] Liberty unto it; Acts 9. 26, 27, 28. and the Primitive Church practised accordingly: So also is the judg­ment and Desire of the Congregation to be considered in the admission of any, Ro. 14. 1. 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 a 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 recti­fie them upon their Advice and Judgment. And it were easie to manifest how through these Means and Advantages, the Edification of the Church, and the Liberty of Christi­ans, is sufficiently secured, in that discharge of Duty which is required in the Pastors of the Churches, about the Admission of per­sons unto a Participation of holy ordinances in them.

5. This Duty therefore, must either be wholly neglected, which will unavoidably tend to the corrupting and debauching of all Chur­ches, [Page 237] and in the end unto their Ruine; 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; and whilst the Admi­nistration of it is committed unto men, utter­ly unacquainted with, and inconcerned 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 [Page 238] thereunto, and acquiesce therein. But what would they have us do? or what is it that they would perswade us unto? Is it that this kind of Rule in and over the Church, hath Institution given it in the Scripture, or coun­tenance from Apostolieal 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 perswade us, that as Ministers of the Gospel, and such as have, or may have the care of particular Churches committed unto us, that we have no such concernment in these things, but what we may solemnly renounce, and leave them wholly to the mannagement 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 testifie other things unto us. Wherefore we dare not vo­luntarily engage into the neglect or omission of this Duty, which Christ requireth at our hands, and of whose neglect we see so many sad Consequents and Effects. The Lord Christ, we know hath the same Thoughts, and makes the same Judgment of his Churches, as he did of old, when he made a solemn Reve­lation and Declaration of them: And then we find that he charged the Failings, Neg­lects, [Page 239] and Miscarriages of the Churches prin­cipally upon the Angels or Ministers of them. And we would not willingly by our neglect, render our selves 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 our selves 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 joyn­ed 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 Decayes and Ruines of it. Many Hypocrites may obtain an [Page 240] admission into Church Societies, by the strict­est Rules that any can proceed upon therein: And these after they have known and professed the wayes of Righteousness, may, and often do turn aside from the holy Commandment delivered unto them, and fall again into the Polutions of the world. Many good men, and really sincere Believers, may through the power of Tempta­tions, be surprized 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; 1 Cor. 5. 1, 6, 7. no way whereby they may clear themselves from a participation in such impieties, 2 Cor. 2. 6. or deliver themselves from being looked on as those who give countenance unto them, 2 Cor. 7. 11. as they who con­tinue in this Communion may and ought to be; Mat. 16. 18. no Power whereby they may put forth from among them, the old Leaven which would otherwise infect the whole; Mat. 18. 15, 16, 17, 18, 19, 20, Rev. 2 2. no way to discharge themselves and their Societies of such Persons as are impenitent in their Sins? No Means for the awakening, conviction, Humiliation, and Recovery of them that have offended; no way to declare his Mind and Judgment in such Cases, with the Sentence that he denounceth in Heaven against them that are impenitent? 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 an holy Commu­niou, [Page 241] 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 controll. But if he hath made the Provision enquired 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 enquired, 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 ex­treamly forced and unproveable exceptions of some interested Persons; that none can be ig­norant of what is required of them, Mat. 18. v. 15, 16, 17, 18, 19, 20. And a Liberty to discharge their Duty herein, they are bound [Page 242] 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, Lev. 19. 17. not only the Guilt of their own, but of other Mens sins also lies upon them. 1 Joh. 2. 9, 10. & [...]. 15. 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; and this hatred is a sin of an heynous Nature, in the sense of the Gospel. 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 least any root of bitterness spring up among them, whereby they might be defiled. And hereunto also are subservient all the Commands that are given them to exhort and admonish one another, that the whole Church may be preserved in Purity, Order, Holiness and Faithfulness. But the chief enquiry 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 [Page 243] 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 its self 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 Case 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 ingaged 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 hindred in, is of another Consideration. But for us voluntarily to ingage unto the O­mission of that Duty, which we cannot but believe that it will be required of us, is an [Page 244] 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, untill 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 joyning 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; 1 Cor. 5. 6, 9, 10. though whether suitably unto the Doctrine of the Apostles or no, 2 Thess. 3. 6. is very questionable. But suppose this should be so; yet where wicked Persons are admitted, without Distinction or Discrimination, unto the Communion of the Church where they are tollerated therein, without any procedure with them, or against [Page 245] 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 suspition of the Guilt of Schism, forsake the Communion of such a Congregation, to joyn 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 mannage­ment 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 an Head in Christ Jesus, the Churches and all things that belong unto it should be Holy; that is, visibly [Page 246] so; Isa. 26. 2. so the Description generally, and unifor­mally given us of the Churches of the New Testament, Ezek. 43. 12. when actually called and erected, is, Chap. 44. 9. that they consisted of Persons called, sancti­fied, justified, ingrafted into Christ; or Saints, Believers, Levit. 11. 44. faithful ones, purified and separate unto God. Such they professed themselves to be, Rom. 1. 6. such they were judged to be by them that were concerned in their Communion; 1 Cor. 1. 1, 2. and as such they ingage themselves to walk in their Conversation. Chap. 12. 13. By what Authority so great a Change should be now wrought in the Nature and Constitution of Churches, Phil 1. 4 that it should be altogether indifferent of what sort of per­sons they do consist, Col. 2. 11. we know not. Yea, to speak plainly, we greatly fear that both the Worship and Worshipers are defiled, 2 Tim. 2. 22. where open impenitent sinners are freely admitted unto all sacred Administrations, without con­troul. And we are sure, that as God complai­neth that his Sanctuary is polluted, when there are brought into it, Ezek 44. 1. strangers uncircumcised in heart, and uncircumcised in flesh; so the true Members of the Church are warned of the E­vil and dangers of such defiling mixtures, 1 Cor. 5. 6. and charged to watch against them.

We might yet further insist on the great evil it would be in us, Heb. 12. 15, 16. 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 [Page 247] 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 reform'd. 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 with-hold themselves from the Commu­nion of that Church, or those Churches, whereof the things mentioned are made Con­ditions necessary and indispensible; and wherein they must be denyed 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 our selves 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 [Page 248] thereof. If men will continue to charge, ac­cuse or revile us, either out of a causeless dis­tast against our persons, or Misunderstanding of our Principles and wayes, or upon uncertain Reports, or meerly 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 endeavors 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 with­all: For it is said that we do not only withdraw our selves from the communion of the Church of of England, but also that we assemble in separate Congregations for the Celebration of the whole Worship of God; whereby we evidently make a Division in the Church, and contract unto our selves the guilt of Schism; For what can there be more required thereunto. But what would those who make use of▪ this Objection [Page 249] 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 joyn with them, or any others, upon the Terms of Christ and the Gospel. And do they think it meet that we should revenge their fault upon our selves, by a voluntary absti­nence from all the wayes 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 joyn in some Societies, that in them we should assemble together for the worship of God in him, and that we should in them do and observe what­ever he hath appointed, we look upon as our indispensible 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 your selves, you are Schismaticks. 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.

[Page 250] It will, it may be, be demanded, by what Warrant or Authority we do assemble our selves in Church Societies for the Administra­tion of Gospel Ordinances; and who gave us this Authority? VVe answer, That it is ac­knowledged there is a Difference between them and us, so that with them we cannot enjoy the VVorship of God. But of this Difference we are not the Cause, nor do give occasion to any blameable Divisions, by our Principles or Pra­ctises. VVhere 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 VVill. 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 complyance with his Commands, and more they will not plead a power for. VVhere the Spirit and Word of Christ are, there is his Authority. And this is no otherwise com­mitted unto men, but to enable them to act obedientially towards him, and Ministerially towards others. And were Church Actings considered more with respect unto the Obedi­dience that in them is performed unto Christ, which is their first and principal Considerati­on, [Page 251] 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 VVork, according unto what Christ hath appointed; and their Duty it is, to teach unto all men the good wayes of Christ, and to go before them who are convinced and perswaded by them, in their practise. 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 looks back again, is not fit for the Kingdome of God. He alone who calls them to this work, can discharge them of [Page 252] it; and that either by the Rule of his Word, or his Providence. And when men are invin­cibly hindred, 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 perswaded 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 it self a part in these Differences, by the conditions of communi­on which it would impose upon them, is no competent Judge in this case: Nor will their Prohibitions, who apparently thereby re­venge their own Quarrel, influence the Con­sciences of them that dissent from them. For we speak not of what will or may take [Page 253] 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 Publick 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 reason 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, [Page 254] 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 satisfie 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 Go­pel, it would not be obligatory unto them: For if it should be so esteemed, it were in the power of any Supream 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 should be his In­heritance; and the Commission he gave thereon unto his Apostles to teach all Nations, and to preach the Gospel to every creature under heaven. But it being some only that are concerned in [Page 255] 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 secur'd on other Terms, hath been al­ready declared: But that one mans 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 Non-confor­mists, 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 maes Duty, But we have manifested, as satisfactorily unto our own Consciences, so we hope unto the minds of un­prejudiced [Page 256] 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 Schisme, 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 Catholick 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 meerly 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 pub­lick avowment of the same Faith.

3. Into Particular Churches we neither are, nor can be admitted, but on those terms and conditions, which not only we may just­ly, but which we are bound in a way of Du­ty to refuse. And this also hath been plead­ed before. Besides, no man is so obliged un­to communion with any Particular or Paro­chial Church in this Nation, but that it is in his own power at any time to relinquish it, [Page 257] 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 Customes indispensi­bly annexed unto it, by the Laws of the Land, and the Church, which are not lawful for us to observe, being Christs Freemen: It being moreover our duty to assemble our selves in Societies for the Celebration of the Worship of God in Christ, as that which is expresly 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, [Page 258] 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 Vnion, 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.