A Modest Apology for the Conduct of Seceders, &c.
James Dodson
PRICE SIX-PENCE.
A MODEST
A P O L O G Y
FOR THE
Conduct of SECEDERS,
In refusing to join in Christian Communion with Sectarians, Latitudinarians, &c. who have departed from the purity of Reformation once attained to in these Kingdoms.
In a LETTER to a GENTLEMAN.
By a LOVER of TRUTH.
Ezek. xliii. 10, 11. Son of man, shew the house to the house of Israel; shew them the form of the house, and the fashion thereof;—ALL THE FORMS thereof—ALL the ordinances thereof—and ALL the laws thereof;—and write it in their sight, that they may KEEP the WHOLE FORM thereof—and all the ordinances thereof, and DO them.
Matt. xxviii. 20.—Teaching them to observe ALL things WHATSOEVER I have commanded you.
2 Thess. iii. 6.—Withdraw yourselves from every BROTHER that walketh disorderly.
LONDON:
Printed for G. KEITH, in Gracechurch-Street.
M. DCC. LXXIII.
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A MODEST APOLOGY, &c.
SIR,
I received yours, and am glad to find that you have at last agreed to petition the Rev Presbytery of —— for supply of preaching, who I hope will be disposed to give you all due encouragement.
As I doubt not but what you have done this way has been the result of mature deliberation; and am inclined to think, that a concern for the glory of GOD, and a real desire to enjoy the precious ordinances of the gospel, and contribute your mite for advancing the interest of our Lord JESUS CHRIST, and maintaining the purity of his institutions*, have had more influence in determining you to take this step, than any particular humour or private views whatever; so I hope the LORD will
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* Those, in a special manner, that respect the government and discipline of his house, which are so miserably corrupted, contemned, neglected and undervalued in this degenerate age, particularly by the swarms of sectaries which, of late, have sprung up in this land: I say, of late, because it is evident from history, that it is not much above an hundred years since most of them were first known or heard of in England.
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prosper your laudable endeavours, and enable you to wait on Him in the way of duty, till He shall be pleased to send one to break the bread of life among you, and favour you with the dispensation of gospel ordinances in a fixed way.
As for any thing relative to the public cause and testimony in the hands of the Seceding Ministers, about which you are yet in the dark, I trust, if you are enabled to hold fast what you have already attained, that God will reveal even that unto you. They that follow on to know the Lord, shall know him; Hosea vi. 3. and we have his promise, assuring us, that such as follow him shall not be left to walk in darkness, John viii. 12. He leads the blind in a way they know not, and in paths they have not known, Isaiah xlii. 16. It is good therefore to have recourse to Him, and to depend upon him for direction in all our straits and difficulties. He who taught Ephraim to go, taking them by their arms, is still present with his people, to guide them in the way of duty, and to assist, protect, and support them in it. He is a wise and wonderful Counsellor; those therefore who are enabled to trust in Him, and rely upon Him for counsel, in all the dark and difficult steps of their way, will not fail to experience the comfortable accomplishment of that promise, which we have Prov. iv. 12. When thou goest, thy steps shall not be straitned; and when thou runnest, thou shalt not stumble.
That you have still some scruples about withdrawing from the ministry of those of the Independent
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persuasion, or others, who differ from us in their sentiments about church-government, while they preach sound doctrine, and, in the main appear to be well affected to the interests of real religion, is what I do not at all wonder at. Nor can I blame you for scrupling and refusing to follow any man, or society of men, farther than they follow CHRIST; or for not complying with their dictates and sentiments, when you are not convinced in your conscience that they are founded on the word of GOD, and sufficiently warranted by it. It must be allowed, that the disciples of CHRIST ought to call no man, upon earth, Father or Master; and, that a blind submission to the dictates and injunctions of men, even the greatest and best of men, is consistent neither with scripture, nor with sound reason. It is also readily granted, that difference of sentiments about matters of small consequence, or things merely indifferent, can never be a just ground of separation from any church or society, or a sufficient reason for not joining in christian communion with them, when Providence affords an opportunity.
But that you should account a subverting of the order and government of the house of God, the neglecting, slighting and undervaluing any of the ordinances and institutions of CHRIST; the toleration of dangerous errors and heresies, together with the many unscriptural notions and lax principles, maintained by Independents and other
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sectaries, matters of indifference, I acknowledge, does not a little surprise me. Is it a matter of indifference, whether the laws enacted by Zion’s KING for the government of his church be obeyed, or violated and trampled upon? Can it be a matter of indifference, whether the ordinances and institutions of CHRIST be kept pure and entire, or given up and dispensed with? Shall any make breaches in the walls of our Gospel-Jerusalem, the City of the Living God; or break down and destroy the hedge of the LORD’s vineyard, leaving it exposed to the incursions of the beasts of prey, and yet be reckoned no way culpable?
These are the things on account of which we are obliged in conscience not only to differ from Independents, and other sectarians, but to bear open testimony against them; by refusing to join in christian communion with them; while they continue to hold fast such dangerous and hurtful opinions, and vindicate such disorderly practices. And we humbly think, that our conduct in this matter is not only agreeable to scripture, and sufficiently warranted by it, but plain and indispensible duty: in regard, we are commanded to hold fast that which we have, Rev. ii. 25. iii. 11. and whereto we have already attained, to walk by the same rule, and mind the same thing, Phil. iii. 16.
Now, the settling and establishing of the comely order and government of CHRIST’S house, to be exercised by the Pastors and Office-bearers of the Church for the good of the body, is a pitch of
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reformation which has been already attained to in these lands; witness the first, second, and sixth Articles of the Solemn League and Covenant, sworn and subscribed by all ranks of persons, both in England and Scotland, Anno 1643*; as also the Form of Presbyterial Church-Government, agreed upon by the Assembly of Divines at Westminster. In the small tract last mentioned, we have the only form of government which our Lord JESUS CHRIST, the glorious Head and King of Zion, hath instituted, for preserving purity, order, peace and unity in his church, clearly deduced from the sacred Oracles, and
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* In these Articles, our worthy ancestors do in the most solemn manner bind and oblige themselves, to endeavour the preservation of the reformed religion in the church of Scotland, in doctrine, worship, discipline, and government, against the common enemies; and the reformation of religion in the kingdoms of England and Ireland in doctrine, worship, discipline, and government, according to the word of GOD, and the example of the best reformed churches: and also to use their best endeavours, for bringing the church of GOD in the three kingdoms to the nearest conjunction and uniformity in Religion, Confession of Faith, Form of Church-Government, Directory for Worship and Catechising. They, in like manner, bind and oblige themselves, to endeavour the extirpation of all superstition, heresy, schism, and whatsoever should be found contrary to sound doctrine, and the power of godliness; that the Lord might be one, and his name one in these kingdoms. Further, they solemnly engage never to suffer themselves, directly or indirectly, by whatsoever combination, persuasion, or terror, to be divided and withdrawn from this blessed union and conjunction, whether to make defection to the contrary part, or to give themselves to a detestable indifference or neutrality in that Cause, which did so much concern the glory of GOD, the good of the kingdoms, and the honour of the King.
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distinctly explained. From thence it will appear, that our pious progenitors, following scripture light, were happily directed to steer their course in such a manner, as to avoid the dangerous extremes of antichristian and prelatic tyranny on the one hand, and sectarian licentiousness*, anarchy and confusion on the other. As this therefore is a branch of reformation which the Church of CHRIST in these lands has formerly attained to, we cannot drop or give up the same, without disobeying the plain and positive command of GOD, of which we have a plain intimation in the scriptures formerly quoted. And, as we dare not be guilty of such a manifest transgression of the rule ourselves, neither can we agree to a toleration of it in others, however much esteemed for the purity of their doctrine, or the piety and sanctity of their lives.
Though we love, respect, and honour them, on account of these and other commendable qualifications they may be possessed of; yet, as far as they are left to act contrary to the rule of GOD’s word, by dropping any point of truth, or branch of reformation, formerly attained to; and, more especially, when they openly contemn, and set themselves in opposition thereto; we reckon it our duty, not only to dissent from them, but openly to testify against them, and withstand them to the face, because they are to be blamed. This, when done
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* We do not mean in respect of practice, as the word is frequently, and most commonly used, but in respect of principle.
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humbly, prudently, and in the spirit of meekness, is so far from being inconsistent with christian charity, that, if we will credit the testimony of the Spirit of GOD, in his word, it is the best proof we can give of love to our brethren, and a sincere concern for their welfare, in a case so circumstantiated; as will appear to any one, who seriously ponders the following scriptures, Lev. xix. 17. Prov. xxvii. 5, 6.
Further, we are commanded carefully to observe, keep pure and entire, all divine ordinances and institutions; as well those which respect the order and government of the house of GOD, as those which relate to doctrine and worship: Ezek. xliii. 11. Shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof; and ALL THE FORMS thereof, and ALL THE LAWS thereof; and write it in their sight, that they may keep the whole form thereof, and ALL the ordinances thereof, and do them. A command similar to the foregoing we have chap. xliv. 5. The LORD said unto me, Son of man, mark well, and behold with thine eyes, and hear with thine ears ALL THAT I SAY unto thee, concerning ALL the ordinances of the house of the Lord, and ALL the laws thereof, and mark well the entering in of the house, with EVERY going forth of the sanctuary.
Here it is injoined, as the indispensible duty, both of the office-bearers and members of the Church, to take particular notice of the form and
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fashion of the house of GOD, and ALL the forms thereof, and ALL the ordinances, and ALL the laws thereof, and strictly to observe them. Hence, I think, it is manifest beyond contradiction, that none of these are to be ranked among things indifferent, which men may observe and retain, or dispense with and lay aside, as they think proper; or which they may detract from, add to, alter and model at pleasure.
Let it be farther observed, that the frequent repetition of the precept, sets the matter in a very strong light, and seems as if particularly intended to obviate the common objection, or rather vulgar error; that it is not material, whether the Truths and Ordinances of GOD, relating to the order and government of his House, be held fast and strictly observed, or not; in regard, they are not Essentials, or because the knowledge and observance of them are not absolutely necessary to salvation. If any divine ordinance, or any thing relating to the order and government of the House of GOD, may be accounted trivial and of an indifferent nature, it may reasonably be supposed, that the entering in, and goings forth of the House, should be such: yet even these, and every one of them, the Prophet and the house of Israel, are called to mark well, and observe diligently; to set their hearts, or apply their minds seriously to consider them, as things, not trifling and unworthy of regard, but
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deserving particular attention, and of great importance*.
Upon the whole, I presume, that from the texts above quoted this inference may be justly drawn; that if the Lord JESUS CHRIST, the exalted Head and King of Zion, hath enacted laws, and appointed ordinances relative to the government and discipline of his church, as well as the doctrine and worship thereof, every one of them ought to be carefully marked, diligently observed, and earnestly contended for; and none of them dispensed with or given up, on any consideration whatsoever.
I hope it will not be alledged, that the injunctions given in the scriptures above mentioned, were confined to the Old-Testament-Church, or
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* How far the sentiments, temper and conduct, of some in this age, who would appear very serious and devout, pretend to extraordinary experiences and attainments in religion, and seem uncommonly assiduous in labouring for the conversion of sinners to CHRIST, are consistent with these and the like instructions, those who consider both with any tolerable degree of attention, will find it no difficult matter to determine. The order and government, yea all external ordinances of the house of GOD, the persons above mentioned would make us believe are unworthy of our attention; and insinuate, that there is no danger in thinking diversly of them, altering, adding to them, or detracting from them, provided the love of GOD and the life of religion be found and maintained in the souls of men. Thus they would have us turn away our thoughts from that which GOD hath commanded us to set our hearts, and apply our minds to the serious consideration of.
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were peculiar to the Jewish Oeconomy; since the House or Temple represented to the Prophet Ezekiel, of which, together with the Laws and Ordinances pertaining to it, we have a description in the last eight Chapters of his Prophecy, is principally, if not only to be understood of the Gospel-Church; as might be made appear by several undeniable arguments; and in this the most learned and judicious Interpreters are agreed. But what puts the matter beyond all doubt, is, that our Lord JESUS CHRIST gives a similar charge to his disciples, when instructing them with regard to the exercise of their office, after his departure and ascension into heaven,
They teach us to neglect, as matters of little or no consequence, what GOD commands us to mark with care, and observe with diligence. They appear very zealous in urging the observation of some things that CHRIST hath commanded, namely, those relating to inward and experimental religion; but they more than insinuate, that there are other things that He has commanded, which are of so trivial a nature, that Ministers are under no obligation to teach them, and Christians need not be solicitous to know and practice them. Thus they mutilate our Saviour’s precept, strictly enjoining the observation of ALL THINGS that He hath commanded, Matt. xxviii. 19, 20. ALL THINGS, says He; SOME THINGS, say they; those only the knowing and practising of which are, in our apprehension, necessary to salvation.
Blush ye Latitudinarians! ye luke-warm Laodiceans! who, with regard to any divine truth, or ordinance, seldom put the question, Whose image and superscription has this? Does it bear the stamp of divine authority? But, like those who make self their center and their end, ask, Is the knowledge, or observation of it necessary to salvation?
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Matt. xxviii. 19, 20. Go, says He, and teach all nations;—teaching them to observe all things whatsoever I have commanded you. He does not say, “Be sure to instruct them in the essential and fundamental Articles of my holy Religion, the knowledge and belief of which are necessary to salvation; but as to matters of less consequence, which I have taught, and injoyned the observation of, you may leave them at liberty to observe them, or not, as may best suit their different tempers and inclinations, consist with their worldly ease and interest, or be reckoned most expedient for maintaining unity and peace among themselves.” No: The divine mandate is peremptory and positive; Teach them to observe ALL THINGS whatsoever I have commanded you.
But perhaps you may alledge; though the above, and the like scriptures do plainly prove that it is a duty incumbent on the disciples of CHRIST duly to regard, and strictly to observe, ALL his ordinances and institutions; yet, as many learned and godly men, both Ministers and private christians, have different sentiments, particularly, about what relates to the Government and Discipline of the Church, you cannot see it to be your duty wholly to separate from any, merely, because they are of a different judgment in some points respecting Presbyterian Church-Government.
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In answer to this, I would observe, that we are far from being of such narrow principles, as to maintain, that every difference in judgment about these matters, is just ground of Separation. On the other hand, we readily allow, that when men have never been sufficiently instructed concerning them; when the Order and Government of CHRIST’S House have never been established, and made matter of testimony; or, when persons, though they have not attained to a full measure of light concerning some Truths, give satisfying evidences of their willingness to ly open to conviction, and receive instruction concerning them, much forbearance and tenderness are to be exercised in dealing with them. But, I apprehend the case is quite different with regard to Independents, and other Sectaries, in this period. As the greatest part of them either have, or may have, an opportunity of consulting that excellent Confession of Faith, and Treatise concerning Presbyterial Church-Government, compiled by the Westminster Assembly, in which, the truths relating to the Order and Government of the Church are pointed out from the word of GOD, and explained in the most perspicuous manner; it cannot be alledged that any of them want sufficient means of information concerning them. And it is well known, that Presbyterian Church-Government has not only been matter of Testimony, and earnestly contended for by the people of GOD, both in England
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and Scotland in former times; but that it once was authorized and established in both Nations, as an Ordinance of divine appointment, and the only form of government which the Lord JESUS CHRIST hath instituted, and appointed to be observed in his House. To lay aside and give up this, or even give way to neutrality and indifferency concerning it, must, therefore, be a manifest departure from the purity of Reformation already attained to, which is a sin highly displeasing to our Lord JESUS CHRIST. For this He sharply reproves the Church of Ephesus, and threatens to remove her Candlestick out of its place, or deprive her of Gospel-Privileges and Gospel-Ordinances, and wholly to unchurch her, Rev. ii. 4, 5.
The charge brought against that declining and backsliding Church, is too applicable to the bulk of Professors in these Kingdoms at this day; and therefore we have ground to fear, that if we are not excited and determined to return to the LORD, by speedy repentance and a thorough reformation, the awful threatning denounced against her, will shortly be executed upon us. Indeed it is in a great measure accomplished already; while the LORD in a way of righteous judgment, and as a just punishment of our grievous backslidings from him, and of our lukewarmness and indifference about his Cause, hath permitted the mists and darkness of ignorance, error, and delusion, to spread and prevail amongst us to such a degree, that any thing
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of Gospel Light and Purity which yet remains among us, is in danger of being wholly lost and extinguished.
And shall not this excite us, to remember from whence we are fallen, and repent, and do our first works;—to exert ourselves with the utmost vigor and diligence, for restoring the purity of Gospel-doctrine, and all the Ordinances and Institutions of CHRIST;—or at least, for strengthening the things which remain, and are ready to die?
I might farther observe, that those of the Independent persuasion, and other Sectarians in our time, are so little disposed to give any satisfying evidences of their willingness to ly open to conviction, and receive instruction concerning the points of Truth above mentioned, relating to the Order and Government of the house of GOD; that they either set themselves violently in opposition thereto, and are ready on all occasions to exclaim against those who find it their duty openly and earnestly to contend for them, as being men of narrow principles, uncharitable zealots, furious bigots, and the like; or at best, betray a detestable neutrality and indifference concerning them. On all which accounts we reckon, that, at present, it is neither safe nor warrantable to hold communion them. And if we duly consider the exhortation given by the inspired Apostle to the Thessalonians, 2 Thess. iii. 6. We command you, brethren, in the name of our Lord Jesus Christ that ye withdraw from every brother that walketh disorderly;
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* Rev. ii. 5. Rev. iii. 2.
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I think it will evidently appear, that, in the present circumstances, it is not only unwarrantable to join in communion with them, but our indispensible duty to withdraw from them, and bear open testimony against them.
If it can likewise be made appear, that the Independents and other Sectaries have not only violated and broken the solemn vows and engagements, which we in these lands are under to the most High God, but have been instrumental in breaking down the carved work of the LORD’S House, and in taking away the hedge of his Vineyard*, thus opening a door for the beasts of prey, erroneous teachers, to enter in and devour it at pleasure:
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* By the Vineyard, we do not mean a particular Congregation of Christians, but the Church collective, which in scripture is sometimes spoken of under this metaphor; Cant. viii. 11, 12. Isaiah v. 1–7. Matt. xx. 1, 4, &c. It is also represented as an organic body, consisting of many members joined together by proper bonds and ligaments; of which, particular Societies or Congregations are only so many parts or members; whose particular concerns and interests must therefore necessarily depend upon, and be subservient to the good of the whole. I know the Independents exercise a kind of government and discipline in their separate Congregations, which perhaps may be a means of preserving some purity in them. But is this Congregational Government at all calculated to maintain the purity, peace and unity of the Visible Church in general? If any should alledge this, they would argue much in the same manner, as he who should affirm that the small fences about the several inclosures in a garden, or vineyard, are sufficient to defend it from Thieves and Robbers,
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The Church in sacred writ is compared to a House, an Army, a Kingdom, and also to the Human Body; all which are aggregates consisting of different parts, knit and compacted together in such a manner, as may tend most to the preservation and good of the whole. But could a multitude of little cells or apartments, placed at considerable distances from each other, and having no immediate connection with one another, be properly termed a House? Who ever heard of an army made up of several independent regiments or companies; so far from being subject to one common discipline, that, while one is engaged in battle with the enemy, another may be courting and caressing them; and a third troubling themselves with neither, or perhaps turning their backs to the enemy, and deserting their friends in the common cause; and yet none of them liable to be called to account, or animadverted upon for their conduct? Could ever an army of this sort make head against the common enemy with any tolerable success? Was ever a kingdom heard of, the several cities and corporations belonging to which are governed only by their own laws, being altogether independent on each other and on the whole civil body; and where a parcel of rebels and traitors, provided they only think fit to erect one of these little Independent communities, must be allowed a liberty to form plots and conspiracies, not only to the prejudice of the other fraternities, but even to the subversion of the whole body politic, without being liable to any censure or punishment for so doing; yea, claim a liberty of this kind as their natural and just right? Can it be supposed that
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* [continued from page 15] and the inroads of wild beasts; though the strong wall that compasses and defends the whole should be entirely broken down and destroyed: But to reason in this manner would be to affront the common reason and understanding of mankind.
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such a kingdom would long subsist, preserve itself from ruin, or be in any tolerable capacity to defend itself against the attacks of a foreign enemy? A kingdom thus divided within itself, would differ little from a kingdom divided against itself, which cannot stand.
The Church is likewise compared to the human body; but the idea of a human body with fingers, toes, legs, arms, and other members, disjointed and severed from one another, or having no connection with, or dependence upon, each other, yet supposed to be alive, would be extremely ridiculous and extravagant. Yet I presume it cannot be denied, that particular or single congregations of christians are only parts of the universal church, and bear much the same proportion to it, that the members aforesaid do to the human body.
Perhaps some will be ready to object, that the metaphors just now mentioned, and others of a like nature, are used in scripture to represent the near union that subsists between CHRIST and the Church Invisible, and betwixt the several members of that mystical body among themselves. This I readily grant, but at the same time, it is abundantly evident, that they are also applicable to the Church Visible, and represent that unity and beautiful harmony,—or, if the word will not offend, that uniformity in doctrine, worship, discipline and government, that ought to take place among her members. I think it will not be refused, that these metaphors are so to be understood and applied in the following texts of scripture. Isaiah ii. 2. Cant. vi. 4. Rev. xix. 14. Rom. xii. 4. 1 Cor. xii. Eph. iv. 4.
The members of a single congregation among the Independents, are indeed subject to a kind of government; though that is none of the best neither, nor bears the stamp of a divine institution, I mean so far as the coetus fidelium, or community of the faithful, invested with no public character or office in the
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church, are intrusted with, and permitted to exercise, the power of the keys. The congregations themselves cannot properly be said to be under any ecclesiastical government at all; for any one bearing the character of a Minister of the Gospel, may vent as many erroneous and heretical notions as he pleases, without any proper check or control, provided his own congregation does not think fit to dissent from him. Yea, there may be so many congregations of those who call themselves Protestant Dissenters in the same town or city;—one of which professes sound doctrine, another is tainted with Arminian errors; the members of a third are avowed Arians; and perhaps those who make up a fourth, are not ashamed to declare themselves on the side of Socinus; whose votaries and adherents, by making their own reason the supreme rule of all religion, whether natural or revealed, do undermine the very foundation of the christian faith;—and therefore differ little from the grossest Infidels. Yet all these do equally lay claim to the character and privileges belonging to the true members of the christian church;—and, according to the principles of Independents, and other Latitudinarians, none of them are so much as liable to be called to any account or censured by the Pastors and Officers of the Church, met together in the Courts of CHRIST, constituted in his name; though they should openly teach, and use their utmost endeavours for propagating the most dangerous errors and heresies. If such a government is not calculated to produce numberless and endless schisms in the church, and mar that beautiful unity and harmony in the profession of the gospel which ought to take place among her members, I know not what is so.
Among many other evils that attend the Independent form of government, the toleration of errors and heresies, which
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Church-discipline against the teachers and promoters thereof; and also that many of them declaim, and inveigh against all Creeds and Confessions of faith, however consonant to the word of GOD, as unwarrantable impositions upon the consciences of men*; and likewise condemn all
which have a tendency to ensnare, seduce, and destroy the souls of men, is not the least considerable. This by itself, one would think, is sufficient to shew that the Congregational Scheme is far from being calculated to maintain the purity and peace of the church, and that unity among her members in the faith and profession of the gospel which the scripture so strongly recommends. I hope there is a number of godly Ministers and Christians, both among the Independents and Antipædobaptists, who love sound doctrine, and are far from approving the many heretical notions and wicked opinions which are vented among us. But their principles concerning church-government oblige them to plead for a toleration of the several authors and abettors thereof. Can this be the way to preserve the purity, and promote the unity and peace of the church? Would not such a material defect in the civil government, or constitution of any kingdom, be enough to expose the rulers thereof to ridicule, and the contempt of the whole world? And if any should pretend that such a form of government is of divine institution, would not they go nigh to make the GOD of order the author of confusion? Sure I am, it would be a bold impeachment of the wisdom of our Lord JESUS CHRIST, to affirm that, in enacting laws for the government of his church, he has made no better provision for her safety; but left her thus exposed to the attacks of every enemy, to the incursions and depredations of every wild beast, like a city that is broken down, and without walls.
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* Namely, When they are used as measures of uniformity, or tests of orthodoxy. The arguments commonly adduced for
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endeavours for establishing and promoting uniformity in Religion, as having a tendency to infringe that liberty of conscience, which they pretend is every man’s natural right; though, in fact, they tend only to curb that unwarrantable and lawless liberty which some do arrogantly claim; a liberty of acting contrary to GOD’S word, trampling upon
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[continued from page 19] supporting this notion appear to me extremely weak: Say they, the Scriptures are an infallible rule, but Synods and Councils may err, and frequently have erred in framing Creeds or Articles and Confessions of Faith. — I grant both; —but can any other conclusion be justly drawn from these premises, but that the latter are still to be compared with, and examined by the former, and never to be received or submitted to, but when found agreeable thereto? Will it all follow, that Confessions of Faith and Creeds, compiled by the representatives and office-bearers of the Church, are to be rejected, whether they agree with the Scriptures or not, merely because an adherence thereto is required by our ecclesiastical rulers and overseers? Or shall the truths contained in Scripture be disavowed, or an adherence to them refused, when demanded by lawful authority, merely because they are not expressed in the very words of Scripture? This, in my humble opinion, would be so far from arguing any due veneration for, or just regard to the rule, that it would be to set the rule against itself; or at best, would be to set the letter and words of Scripture in opposition to the true sense and meaning of Scripture. It has been a principle generally received by Protestant Divines, that whatsoever is deduced from Scripture by just and necessary consequence, is to be accounted of equal authority, and as really binding upon the consciences of men, as that which is delivered in the express words of Scripture. And indeed it were easy to demonstrate, that unless this be admitted, to make a proper use and application of the Scriptures, must, in many, if not most particular cases, be wholly impracticable.
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the laws of Zion’s King, and venting their own erroneous and corrupt notions, to the seducing and ensnaring of poor souls, by drawing them aside from the purity and simplicity of the gospel, truths and ways of GOD: If, I say, these and the like charges can be made good against the persons we are now speaking of, I hope it will not be denied, that though they should be Brethren, they are Brethren that walk disorderly. And therefore, if it is acknowledged that the Apostle’s exhortation formerly mentioned is part of the unerring rule, it must be our duty to withdraw from them, till they shall renounce their lax principles, and forsake their disorderly courses. As the avowed principles and ordinary practice of Independents, and other Sectaries, do lay a foundation for the several charges against them above mentioned, I presume it would be needless, at present, to spend time in proving them. Besides, if I should enter upon a particular examination of their unscriptural tenets and opinions, it would draw out this Missive to an enormous length, which, I fear, has exceeded due bounds already.
I shall not at this time insist in laying open the abuse of that distinction, which some make between Essentials, or Fundamentals, and Circumstantials in Religion*; because, I think it has
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* As there is scarce any thing which men professing christianity are more divided about than this; some accounting
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been sufficiently proved already, that though there are unquestionably some Truths and Articles of Faith, more clearly revealed, and of greater importance than others, yet no truth revealed in sacred writ, no ordinance of Divine institution, nothing that concerns the Redeemer’s interest or glory, ought to be reputed a matter of small consequence, or so indifferent in its nature, that men may either maintain or give it up, as best suits their own inclinations and interests. Has not our Lord JESUS CHRIST, the faithful and true Witness, plainly declared, that the least truth, the least jot or tittle of the Law, is of more value than
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[continued from page 21] that a fundamental truth, necessary to be known and believed in order to salvation, which others think is of little or no importance; while others are known to be of such a catholic disposition, as to expunge almost all the peculiar doctrines of christianity out of the list of fundamentals; it were to be wished, that the admirers of the Catholic scheme, or, those who make it their business to recommend and promote union with christians of all denominations, provided they agree in what they call the fundamentals of Religion, would give a just and plain definition of what they call an essential or fundamental truth, which must not at any rate be given up, or accounted a matter of indifferency. And as there may be some weak, though well-meaning people, who may be very ready to run into mistakes in applying a general definition, however clear and accurate, to particulars, it would be proper, if not necessary, to give also a list, or make a full enumeration of what ought to be reckoned essential and fundamental truths. Till this is done, there is ground to fear that some will be ready to confound essentials with circumstantials, putting the one for the other;
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Heaven and Earth*? Ought it not therefore to be dearer to us than good men or great men; yea than the greatest and best of men? Shall we, after all, call any of the truths, ordinances and institutions of CHRIST, indifferent things, or things that are not worth contending about? Whatever others may do this way, we have not so learned CHRIST. We cannot, we dare not, make so free with any thing that bears his image and superscription.
Thus, SIR, I have given you a short account of some of our principles with reference to church-communion, and the reasons of our conduct in refusing to hold communion with the English sectaries. I leave you to consider how far they are
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[continued from page 22] which cannot fail of being attended with very bad consequences: For should any through mistake drop one, or more, of what are called the essentials of christianity, reckoning them circumstantials, or things indifferent, it must alter, and consequently endanger the whole christian scheme: On the other hand, if any should put circumstantials, one or more, in the place of essentials, and under that notion pertinaciously adhere to them, it must issue in an unwarrantable breach of union, and tend to foment schisms and unhappy divisions among christians. But, after all, I apprehend an attempt of this kind would be as needless, as difficult, in regard it is abundantly evident from Scripture, that none of the truths of CHRIST, no, not those that seem to be of the least importance, can justly be termed circumstantials, or matters of indifference, which are not worth contending about; or which Christians, merely with a view to maintain peace and unity among themselves, may warrantably agree to dispense with.
* Luke xvi. 17.
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agreeable to the word of GOD, and supported by it.
I have not taken any particular notice of those who call themselves Presbyterians in England; not as if I thought them less culpable than the Independents; but because most of them hold, and strenuously maintain the same lax and corrupt opinions, concerning the discipline and government of CHRIST’S house; and if they do not, are chargeable with neglecting a plain duty; while they pretend to own that Presbyterian Church-Government, is the only government that the Lord JESUS, hath appointed to be observed in his church; and yet have either wholly, or mostly laid aside the exercise thereof. Besides, as the Independents are generally more sound in doctrine, and better affected to the interests of religion and practical godliness, I could have more freedom to join with the latter than with the former. Yet, for the reasons above mentioned, I cannot yet see it to be my duty, or the duty of any who desire faithfully to appear for the Cause of CHRIST, in this day of general apostacy, to join with either.
But if you shall think that my Brethren and I, have no charity for any that differ from us in their sentiments concerning church-government, it is a very great mistake. For my own part, I doubt not but there are many godly Ministers and serious Christians among the Independents, and others,
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who are not of our communion; and would desire to love the image of CHRIST wherever I see it, and honour them that fear the LORD, though they should not agree with us in all points. But it is one thing to love their persons, and quite another thing to take part with them, or give them countenance and encouragement in any thing that dishonours GOD, and is prejudicial to the cause and interest of CHRIST. When Paul withstood Peter to the face at Antioch, I hope it will not be alledged that his doing so was any way inconsistent with that love and respect which he owed to Peter, either as a Christian or an Apostle. The application is easy.
As to what you alledge from the Epistle to the Corinthians, as you have not told me which Epistle you mean, or mentioned either chapter or verse, I am at a loss to make a reply. But if, as is probable, you had an eye to the xiiith chapter of the first Epistle, where brotherly love and christian charity are so much commended; I answer, we are willing to give both these their due place, and to extend them as far as the word of GOD allows. We desire to love, esteem and honour, or, to use your own phrase, exercise a benevolent disposition towards all good men who differ from us. But we do not apprehend that it is at all inconsistent with christian charity, to withdraw from them, and testify against them, when they in any respect turn aside from the way of the LORD, and
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set themselves in opposition to his Cause*. Yea, we make no doubt to affirm, that love to their persons, and a regard to their welfare, as well as a concern for the glory of GOD and the good of his Church, oblige us to do so.
That you may inform yourself more fully concerning the nature and divine right of Presbyterian Church-Government, as also concerning the nature and proper boundaries of Church-Communion, I would recommend to you the perusal of such chapters of the Westminster Confession of Faith as treat particularly of these matters, together with the Form of Presbyterial Church-Government agreed upon by the Assembly of Divines at Westminster, and approved by the General Assembly of the Church of Scotland, Anno 1645. Nor would it be improper for you to consult a little book, entitled, A Defence of the Reformation Principles of the Church of Scotland, wrote by that eminently pious and learned Divine, the Rev. Mr William Wilson, late Minister of the Gospel at Perth in Scotland, and published in the year 1739;
* That good men may in a time of general defection, or in a dark hour of temptation, do so, is evident from Scripture; and the history of the church in different periods affords us too many instances of it. All good men are not like the men of Issachar, who had understanding of the times, to know what Israel ought to do, 1 Chron. xii. 32. There were, doubtless, many godly men in the camp of the Israelites, when they sojourned in the wilderness, yet none of them, save Caleb and Joshua, followed the LORD fully, Numb. xiv. 24, 30.
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wherein the matters aforesaid are set in a very clear light, and the reformation-principles of the church of Scotland, agreeable to those of most other reformed churches, particularly with regard to church-communion, amply and judiciously vindicated.
Lest you should imagine that the seceding Ministers are altogether singular in their sentiments about Independent Church-Government, I shall here lay before you the judgment of the once famous and flourishing church in France concerning it, in an act passed in one of their national synods that met at Charenton near Paris, Anno 1644, occasioned by the disturbance that was then given to some of their churches by certain Independents residing in that country, particularly in the maritime provinces. They express themselves in the following terms: “Upon report made by certain deputies of the maritime provinces, that there do arrive into them from other countries, some persons going by the name of Independents, and so called for that they teach every particular church should of right be governed by its own laws, without any dependency or subordination to any person whatsoever in ecclesiastical matters; and without being obliged to own or acknowledge the authority of colloquies or synods, in matters of discipline and order, and that they settle their dwellings in this kingdom; a thing of great and dangerous consequence,
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“if not in time carefully prevented: Now, this Assembly, fearing lest the contagion of this poison should diffuse itself insensibly, and bring in with it a world of disorders and confusions upon us; and judging the said Sect of Independentism, not only prejudicial to the church of God (because as much as may be, it doth usher in confusion, and open a door to all kinds of singularities, irregularities and extravagancies, and barreth the use of those means which would most effectually prevent them) but also very dangerous to the civil state; for in case it should prevail and gain ground among us, it would form as many religions as there be parishes and distinct particular assemblies. All the provinces are therefore enjoined, but more especially those which border upon the sea, to be exceeding careful that this evil doth not get footing in the churches of this kingdom; that so peace and uniformity in religion and discipline may be preserved inviolably; and nothing may be innovated or changed among us, which may in any ways derogate from that duty and service we owe to GOD and the king*.”
What were the principles and sentiments of that famous Assembly which met at Westminster, Anno 1643, and of the Church of Scotland in her purest times, as also of the good old English Puritans, concerning the government of the
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* Quick’s Synodicon, Vol. 2d, Page 467.
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church, is so well known, that I reckon it quite needless to give you any particular account of their sentiments in relation to this subject. I shall only take the liberty to remind you of an ancient advice, which, in dark and trying times, like those we live in, claims our particular attention, Go thy way forth by the footsteps of the flock, Cant. i. 8. To this may be added another dictated by the same Spirit, and of equal importance in the present case, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest to your souls, Jer. vi. 16.
You express some fears, lest by refusing to join in christian communion with those that differ from us, in what some are pleased to call matters of small consequence, we should give too much ground for alledging that we pretend to infallibility, or at least, that we are too narrow and confined in our opinions. To this I answer, that by refusing to concur with any in a course of backsliding; and endeavouring to observe, and act according to the word of GOD, the unerring and only rule of duty; by endeavouring to bear testimony against the wrongs and indignities done to our Lord JESUS CHRIST, the glorious Head and King of Zion, and to fulfil the vows and engagements which we in these lands have come under to the most High GOD; I hope we give no just ground for any accusation of that kind. But if any will take the liberty to cast such reproaches upon us, merely for essaying to bear witness to
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the truth, and do our duty, we cannot help it. We would desire, in this case, to follow the example of the blessed Apostles and Disciples of CHRIST, of old, who rejoiced that they were worthy to suffer shame for the name of JESUS.
As for any pretensions to infallibility, we utterly disclaim them; being sufficiently sensible that we are compassed about with infirmities, and liable to mistakes as well as others. But we bless GOD, that we have a perfect and infallible rule to walk by. This we would desire to have an eye to in the whole of our conduct; and if any can make it appear, that in any thing relative to our public administrations and proceedings, particularly with regard to church-communion, we act contrary to it, or deviate from it, we shall reckon ourselves greatly obliged to them, and thank them for detecting our mistake. But we hope that big words and bold calumnies shall never fright us from an adherence to the truth, or from contributing our small mite, for maintaining the purity of Divine ordinances and institutions.
It will be hard indeed, if we cannot bear testimony against prevailing errors, corruptions and backslidings, or attain to certainty about any point of truth or duty, without pretending to infallibility. At this rate we must either turn mere Sceptics in religion, or set up for infallible. If any should alledge that you have no just ground to separate from the established Church of England, on
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account of her corruptions in worship, and the many idle, superstitious and idolatrous ceremonies retained in her Liturgy, unless you can prove yourself to be infallible, — I suppose you would easily perceive the weakness and absurdity of such reasoning. If you think you are sufficiently warranted to condemn the superstitious rites, unscriptural ceremonies, and corruptions of the worship of GOD, authorised and practised in the Church of England; and that you have just reason on account of these, to withdraw from her communion, without pretending to infallibility; we reckon we may also warrantably condemn the corruptions in church-government and discipline, together with that anarchy and confusion which take place among Independents and other Sectaries, and think that we have good reason to refuse holding communion with them on account of these, without pretending to any thing of that kind. I hope, Dear SIR, you will not suffer yourself to be imposed upon, or diverted from duty, by such trifling objections and vain surmises.
I know it is commonly alledged that there are some truths, particularly those which relate to the government and discipline of the church, so darkly revealed in Scripture, that it is hard to determine any thing positively concerning them; and therefore to be so tenacious of them, as to make them a bone of contention among christians, favours too much of bigotry and an uncharitable spirit.
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To this I answer: Though it must be allowed that all truths are not alike clearly revealed in Scripture, yet to charge the sacred writings with obscurity, or ambiguity, in a matter of such importance, as that which concerns the external order and government of the house of GOD, I am afraid would derogate too much from the excellence and perfection of the supreme and unerring Rule, if not amount to a plain denial of them.
Moses, the great Prophet of the Old-Testament-Church, gave particular instructions to the Children of Israel, concerning the whole frame and structure of the Tabernacle, and all things pertaining to it; and in so doing strictly observed the commission and instructions he received from GOD, who had expressly commanded, that every thing relating to the construction and service of the Tabernacle, should be done in an exact conformity to the Pattern shewn in the Mount*. For his faithfulness herein he is dignified with the most glorious character, that perhaps was ever given to any mere man on earth, while he is said to have been faithful in all the House of GOD, or, in every thing pertaining thereto. And shall we think that our Lord JESUS CHRIST, the great Prophet of the New-Testament Church, has given us no particular instructions with reference to the constitution, order and government thereof; but left it to be modelled and governed by men, according
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* Exod. xxv. 40. Heb. viii. 5.
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to their own will and pleasure; or, that he hath only given some obscure and imperfect hints concerning them, which it is difficult, if not impossible, to understand and be directed by? This would be to make him inferior to Moses in wisdom, or at least in zeal, and faithfulness, in discharging the important trust committed to him by the Father; whereas in these, as well as in all other respects, He is worthy of far more glory than Moses. For, as the Apostle says, Moses verily was faithful in all his House, as a Servant; but CHRIST as a Son over his own House, Heb. iii. 5, 6.
There have been indeed many warm debates among those who profess Christianity, concerning the Divine right and particular form of Church-Government, with the manner in which it ought to be exercised; some contending, that our Lord JESUS CHRIST hath given us no particular rules concerning the government of the church at all; others affirming, that he hath intrusted the power of governing his church with Bishops and Prelates; while a third sort maintain, that the power of the keys is equally committed to all believers, or to the community of the faithful, which is the opinion of Independents and most other Sectaries*.
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* Yet it might be easily proved that such notions are not more different from one another, than they are contrary to the Scripture. For it is abundantly evident from several passages in the New-Testament, that the office of ruling or governing the church, according to the laws and institutions of CHRIST, her glorious Head, belongs only to her pastors and overseers; (not
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So many different and contrary opinions concerning this matter, plainly indicate the darkness and obscurity of mens conceptions with regard to it; but it will by no means follow from thence, that there is nothing revealed or taught in Scripture, relative to the order and government of CHRIST’s House, with such a degree of evidence and perspicuity, as is sufficient to determine the assent, and regulate the practice of his Disciples and Followers with reference to the same. For it is to be observed, that the darkness and doubts which men frequently labour under, with respect to Divine Truths revealed in the word of GOD, are to be imputed rather to the prejudices, or some wrong bias, in their own minds, than to any defect or obscurity in the Scriptures themselves.
It would therefore be a bad way of arguing, to conclude, that any Divine Truth is of small importance, or not to be held fast and earnestly contended for, because it has been a subject of debate among wise and learned men; or because some such pretend to be in the dark about it. Our LORD tells us, John vii. 17. That if any man will do his will, he shall know of the doctrine whether it be of God: And it is not to be doubted, but many of those truths, which by some are reckoned
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[continued from page 33] excluding ruling elders, who by divine institution are likewise invested with a public office and character in the church, 1 Tim. v. 17. 1 Cor. xii. 28. Rom. xii. 8.) and is to be exercised by them in Collegio, and in such a manner as may be most conducive to the good of the whole body.
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among the most dark and doubtful, are such as christians, after due examination, and an impartial inquiry into the mind of GOD revealed in his word, might soon come to be satisfied in their consciences about, and see it their duty to embrace, maintain and hold fast, as having a stamp of Divine Authority upon them.
I remember, in a late conversation I had with you, you signified you was somewhat in the dark with respect to the duty of National Covenanting. I cannot now propose to enter upon any particular consideration of this matter: I shall only therefore quote a few texts of Scripture, from which I think it is abundantly evident, that it is both warrantable and laudable under the New-Testament dispensation, for nations or communities, as well as for particular persons, on some special occasions to devote themselves to GOD in a covenant of duty; yea as much the duty of Christian nations and societies now, as it was of the Jewish nation, and people of GOD, before the coming of the MESSIAH, and the erection of the Gospel-Church.
The first text I shall mention, we have Isaiah xliv. 5. That the several expressions here used, to denote the exercise of the Church and the several members thereof, under the influence of the Divine Spirit; namely, the saying I am the Lord’s, —subscribing with the hand unto the Lord—calling themselves by the name of Israel; can mean no less than an avouching the Lord to be their
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GOD, or a devoting themselves to him and his service by some public and solemn transaction, is what I think can hardly be denied. The only remaining doubt with any, therefore, must be, whether this was to take place in some after-period of the Church, during the Mosaic œconomy, or a duty also to be practised in gospel times. But if it is considered, that the solemn duties here mentioned, were to be essayed and performed in consequence of a plentiful effusion of the grace and influences of the Holy Spirit; and that not only upon Jacob and Israel, by whom undoubtedly we are to understand the Jewish Church, but also upon their offspring, viz. the Gentiles, who by the preaching of the Gospel, the law that was to go out of Zion, and the word of the Lord from Jerusalem, were to be converted to the Faith of CHRIST, and assembled to his standard; it will appear evident, that the promise has a respect to Gospel-days, and was to have a remarkable accomplishment under the New-Testament dispensation; and consequently, that the performance of these solemn duties, secured by it, could not be peculiar to the state of the Church under the Jewish œconomy.
It is further observable, that some other texts of Scripture parallel to this, are, in the New Testament, expressly applied to the Gospel Church, Joel ii. 28. iii. 18. compared with Acts ii. 17. John vii. 38, 39. But what leaves not the least
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room for doubt, whether swearing to the Lord of Hosts, or avouching the LORD to be our GOD in an explicit and solemn manner, be a duty in New-Testament times, as well as under the Old-Testament œconomy, is that remarkable passage which we have Isaiah xix. 18. where it is foretold, that five cities in the land of Egypt should speak the language of Canaan, and swear to the Lord of Hosts. It is not said, they should swear by Him only, as in matters of controversy between man and man, before a civil judicature, which cannot otherwise be decided; but that they should swear to him; which, without doubt, must be understood of religious swearing, of their devoting themselves to his honour, and binding themselves to his service by a solemn oath and vow; or swearing allegiance to him as their King, as Mr Henry explains the words*. It is no less evident, that this promise, or prophecy, was to have its particular accomplishment
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* With the pious Mr HENRY agrees the learned VITRINGA, as may be seen by consulting his exposition of the passage referred to. The words of that celebrated commentator are as follow: Vult (nempe propheta) dicere, non tantum Ægyptios Deum Israelis respecturos & culturos esse ut Rectorem generis humani, & ultorem perjurii, verum etiam, se jurejurando ipsi obligaturos esse ad obsequium, venerationem, omnemque Religionis cultum; sic enim phrasis in Scriptura usurpatur, &c. which may be thus translated: “The meaning is, not only that “the Egyptians would respect and worship the God of Israel “as the Ruler of mankind, and the Avenger of perjury; but “also, that they would bind themselves by oath to obey, adore, “and serve him, in the performance of all religious duties; for “so the phrase is used in Scripture, &c.”
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in gospel times, when the middle wall of partition between Jews and Gentiles was to be broken down, and the latter made fellow heirs of the same promises, fellow members of the same body, and admitted to an equal participation of gospel privileges, with the former; for it is said, that this piece of solemn worship should be performed by five cities in the land of Egypt, in that day; a phrase in Old-Testament prophecy often put for the gospel day*. This will further appear, if we compare the text just now quoted with the following context, particularly verses 20, 21, 24, 25.
If any should object, that by the inhabitants of these five cities in the land of Egypt, may be understood the Jews residing in those parts, who should be excited and influenced to renew the solemn vows and engagements which their fathers came under to the LORD, as had been often done by the children of Israel and Judah, during their abode in their own land: Such a notion is plainly refuted by the context, particularly verse 21, where the persons to be engaged in that solemn duty, are expressly said to be Egyptians, or natives of the land of Egypt. If the exercise of
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* We do not say that this is always the meaning of the phrase in the prophetic writings of the Old-Testament; but from the context, and several of the events here foretold, it is evident, that this prophecy could not have its accomplishment till after the coming of the Messiah, the preaching of the Gospel to the Gentiles, and the abolition of the Jewish œconomy.
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vowing and swearing to the LORD in a covenant of duty, was peculiar to the Jewish Church-state, or to those who lived under the Mosaic œconomy; it will be hard to shew that Egypt and her inhabitants had any more concern in it, than Britain and her inhabitants. But if it was a duty, and part of that homage and worship which GOD required and accepted from the former; after their land had been enlightened by the gospel, and the LORD in his providence had given them a call to it, and opportunity for performing it; we may warrantably conclude, that it must also be the duty of the latter, in like circumstances.
Further, that vowing to the LORD in a covenant of duty, is a piece of worship acceptable to him under the New-Testament dispensation, as well as under the Old, is abundantly evident from the practice of the Churches of Macedonia; of which we have an account, 2 Cor. viii. 5. where the Apostle, after he had been recommending it as a duty incumbent upon Christians, to give part of their substance, for supporting the cause of CHRIST and their poor brethren; records it to the honour of the Macedonians, that they were not only forward to perform this duty, but were directed and enabled to do it after the due order, and in the most acceptable manner, by devoting themselves to the LORD in the first place: This they did not as we hoped, but first gave their ownselves to the Lord, &c. When the Macedonians are said to have
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given their ownselves to the LORD; that they did so not in a private or personal capacity only, but in an open, explicit and conjunct manner, or by a public deed, attended with some special and extraordinary solemnity, is what, I think, cannot with any shew of reason be denied. Without supposing this, it will be hard to shew the propriety of the Apostle’s remark upon their conduct on this occasion. For if it should be wholly understood of the duty of private, or personal, covenanting practised by the several members of that Church, or only of the inward disposition and exercise of their souls, it might be asked, how these came to be so well known to the Apostles, and members of other churches? Besides, in this case, there would have been nothing extraordinary in the conduct of these Macedonians, in regard they had done nothing on this occasion but what all true believers among them, yea all true Christians, must be supposed to do frequently.
Upon the whole, without offering the least violence to the words, I think we may draw this conclusion from them, that it was by an open avouching of the LORD to be their GOD, and devoting themselves to him and his service in a covenant of duty and gratitude, that the Churches of Macedonia did give their ownselves to the LORD; and that therefore the practice of this duty is both allowable and commendable under the New-Testament dispensation.
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We might farther observe, that the duty of national covenanting is evidently of a moral nature; for to avouch the LORD to be our GOD, make an open profession and confession of his name and truths, and engage ourselves to walk in his ways, and keep his statutes and judgments, are all duties commanded in the moral law. That it is the duty of particular persons to do so, on some special occasions, is what I suppose none will deny; and why it should not be as much the duty of a nation or community, to devote themselves to the LORD and his service, and swear allegiance to him in a covenant of duty, as of any particular person; I think no sufficient reason can be assigned*.
If it should be doubted whether the religious oaths and covenants, sworn by our ancestors, do
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* It is not strange that those who are of opinion that there can be no such thing as a National Church under the New Testament, should deny the warrantableness of national covenanting; but if the rulers, or representatives, of any nation or kingdom, with the concurrence of the greater part of the people, shall embrace the christian faith, authorize the profession of the true religion, and agree to promote and advance the same to the utmost of their power, subordinating all their civil and secular interests to the glory of GOD, may not this be called a National Church? And can it be said that it is unwarrantable for any nation to do so, or that such a thing can never be expected to take place under the Christian dispensation? If this were true, I do not see how the following prophecies could ever have an accomplishment; Isaiah lv. 5. Jer. iv. 2. Rev. xi. 15.
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do bind their posterity, every unprejudiced person might soon come to be fully satisfied in this point, by a serious consideration of the following texts of Scripture; Deut. xxix. 14, 15, 24, 25. Jer. l. 5. Isaiah xxiv. 5. Jer. xi. 10. Gen. l. 25; compared with Exod. xiii. 19. Josh. ix. 19. compared with 2 Sam. xxi. 1, 2.
Thus, SIR, I have endeavoured to lay before you some of the reasons of our conduct, in refusing to join in Church-communion with Independents and other Sectaries, or with those lax Presbyterians who are symbolizing with the generation, in their corrupt and backsliding courses. If you should think that I have advanced any thing too strong on the head of separation,—it is proper to observe, that what I have laid before you in this Missive, is only my own private judgment, as I have not had the opportunity of consulting any of the seceding Ministers about the matter; though I presume I have asserted nothing but what is agreeable to their declared sentiments.
If after due examination you shall find, that the principles of the seceding Ministers, and their adherents, concerning Church-communion, are founded upon the word of GOD, and sufficiently warranted by it, I hope you will not scruple to admit and adopt them; but if in any thing they should be found repugnant thereto, I would not advise
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advise you to give place to them, no not for an hour: To the law and to the testimony: if they speak not according to this word, it is because there is no light in them; Isaiah viii. 20.
I fear I have been already too tedious, and shall therefore conclude, wishing that the LORD may direct you to what is most for his own glory and your good; and that he may, in due time, give you a pastor according to his own heart, who shall feed you with knowledge and understanding. He hath the seven stars in his right hand, and he walketh in the midst of the seven golden candlesticks; therefore the eyes of all his people, especially when in desolate circumstances, should be towards him. He is the great Shepherd of Israel, who hath all under-shepherds at his disposal. All the provision for the flock is in his hand; to him therefore they must apply for it.
If I may presume to offer you my advice; I think you and your friends who have subscribed the petition formerly mentioned, are well affected to the cause of reformation and desirous to enjoy the pure ordinances of the gospel, should frequently set apart some time for social prayer, and supplicating the throne of Grace, that GOD may send one to labour among you, whom he will own and make successful in his work; and that you yourselves may be directed in the way of duty; to what is most for the glory of GOD, and may tend most to promote
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promote the interests of the Redeemer’s kingdom and the good of precious souls, in the place where Divine providence has determined the bounds of your habitation. When GOD is about to bestow blessings upon a person, or people, He ordinarily makes them sensible of their value and importance, stirs up and spirits them to ask them with fervour, earnestness and importunity. What he has promised his people, they usually obtain by prayer; and they have no reason to expect it in any other way. I will, says He*, for this be enquired of by the house of Israel, to do it for them.
Dear SIR,
Your’s, &c.
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* Ezek. xxxvi. 37.