A
Letter to the Religious Societies of England
**I apologize for the wrong readings in a few places, this came from a really old document and I couldn't get it any better than this.**
The Apostle in his epistle to the Hebrews
chap. x. 23, exhorts them to hold fast the profession of their faith without
wavering; and soon after adds, as a most effectual means to so desirable an
end, " Let us confider one another to provoke unto love, and to good
works; not forsaking the assembling of ourselves together'
As Christianity was not then the national
religion, I suppose the assemblies here intended, were not such as our public
congregations, but rather little private societies, or associations. Or
churches, as was the custom of the primitive Christians, who, we are told continued
steadfastly in the Apostle’s doctrine, and in fellowship one with another.
This was the Apostle’s exhortation to the Christians
of those times; and I am fully persuaded there never was more occasion for
renewing it, than the age wherein we live.
Nothing hath of late more alarmed the enemies
of the cross of Christ, than the zeal that God hath stirred up in the hearts of
many to put in practice this apostolical injunction. Balls, plays, horse-races,
and such like unchristian and fatal entertainments, are countenanced and supported
by public authority. And few as yet have had courage to speak, preach, or write
for the suppressing them, so plainly and publicly as they ought; but, if the
children of God meet (as they are required) to build up each other in their
most holy Faith, almost every ones mouth is opened against them. Nay, with
grief it must be spoken, even many of our masters in Israel who ought to be
patterns, and promote every good word and work, are not content with
countenancing the polite and sinful diversions of the age by their presence and
approbation, but are generally most bitter in their invelives against religious
societies. The former, though directly contrary to our baptismal vow, are
deemed innocent, if not useful, by them : the latter, they are continually
crying down (especially if any lite or divine power be amongst them) as
schismatic, seditious, and tending to destroy the present established
constitution.
For these, and many such like reasons, I,
as present with you in spirit, though absent in body, thought it my duty to put
you in mind, zealously to persist in your obedience to the fore mentioned injunction
once delivered to the faints ; and so much the more, as in all probability the
day of persecution nearer and nearer approaches.”
“God
has given an harvest, and there has been a gathering in: a winnowing time will
come. His fan is already in his hand. Yet a little while, and (if the work
lately begun be carried on) I am persuaded he will thoroughly purge his flour.
The shepherds must first be smitten; and next, endeavors will be used to scatter
the sheep. The religious societies Satan has undoubtedly desired to have, that
he may sift them as wheat. My brethren, watch and pray one for another, that
you may be enabled to stand in such an hour of temptation, and having done all,
to stand.
Be not ashamed of that wherein you ought to
glory. Religious society is of divine extraction. As God made man, so God said,
" It is not good that man should be alone: I will make a help meet for
him." Meet, as I take it, not merely for his body (man had no corporal
wants in paradise) but chiefly and primarily for his better part the soul, that
he might have one to converse with of his own species, bone of his bone, and flesh
of his flesh.
It is true, man is now fallen but yet he is
a social creature: and as the end of his coming into this world was to prepare
for a better though without doubt the chief end of society in general, and of
religious society in particular, is, that we may be helps meet for each other
in the great work of our salvation.
Upon this account it was, that the first
Christians so frequently assembled themselves together, when obliged to shut
the doors for fear of the Jews and their continuing in fellowship with each
other, was one main reason why they continued steadfast in the Apostles
doctrine.
Take
then, my brethren, the primitive Christians for your examples : their practices
are recorded for our learning. No power on earth can lawfully forbid or hinder
your imitating them. In all such cafes we must obey God rather than man;
otherwise, we so far deny our holy profession, and are enemies to the cross of
Christ: and though, because you have got a little out of the formal way, some
blind zealots may brand you as schismatic; yet if you fear God, and truly
honour the King, and are of the number of those who are quiet in the land,
there is no reason can be urged against your societies, which will not equally
hold good against all assembling together for religious purposes.
In this respect, a private prelate has no
more authority than a private presbyter. If it be lawful for more than five to
meet in a private vestry, it is equally lawful for more than five to meet in a
private house; as is the practice of some of the societies who are under the
government of those called the Twelve Stewards. If it be enquired of you, by
what authority you use sometimes to pray without a premeditated form of words;
you may enquire, by what authority any one reads the church forms, who is not
commissioned so to do, and that in any place but in the church, where only they
are appointed to be read, and only by one so commissioned if they reply, ' We
have Doctor IFoodivard’s form ;" you may answer them with this question,
" What difference is there, in respect to others, between a person's
reading a form, which few that hear it know beforehand, and a person's praying
extempore, as the Holy Spirit gives him utterance?" If they laugh at the
mention of " praying by the Spirit," brethren, I hope you know
better. Stand fast therefore in the liberty wherewith Christ has made you free
and be not afraid, by such a practice, to make innovations in the church, which
does not confine its members to forms, but within the church walls, nor even
there altogether. In private assemblies, such as yours, all are left to their
liberty; and therefore, as many as would hinder you in this, at once discover
their pitiable ignorance of that constitution they pretend to promote, and an
unhappy estrangement from the spirit and privileges of the gospel.
How to improve your meetings, so as best to
promote God's glory, and the good of your own souls, ought to be your constant
and chief concern: for as Christians in general, so members of religious
societies in particular, are as cities built upon a hill; and therefore it more
highly concerns them to let their light so shine before men, that they seeing
their good works, may glorify our Father who is in heaven.
Not that a communion of perfect: saints is
to be expected here on earth: or that you ought to be immediately offended, if
some of your brethren should be overtaken with a fault. In this world, tares will
be always springing up amongst the wheat. Many that are first, will be last,
and the last first. Nay, it is well if some, like Judas do not at length lay aside
their profession, and openly betray our Master.
To prevent this, you ought to be very cautious,
my brethren, whom you admit into fellowship with you. Examine them again and
again, not barely whether they receive the sacrament, and go to church; but
whether they be in the faith. Set them upon proving their own selves; and by no
means receive them into your brotherhood, unless they can produce sufficient
evidences of their having tailed the good word of life, and felt the powers of
the world to come. This, some may object, is not a very good way to increase
and multiply you as to numbers; but it is the best, the only way, to establish
and increase a communion of true saints. And such a society, consisting of a
few solid Christians, is far preferable to one that is filled with a multitude
of such as do not bring forth fruit unto holiness, but have only the fig-leaves
of an outward profession. Formal hypocrites will do any society more harm than
good: and however they may endure for a while, and receive the word with joy;
yet, having no root in themselves, in time of temptation they will shamefully fall
away.
“Next to your care about admitting others,
I think it highly concerns you, whenever you are able, to remember the ???f of
meeting, yourselves; and then (to use the words of the wise son of Sirach on
another occasion) *' you will never do anufs." Now, the end of your
meeting, brethren, is not that you may think yourselves more holy than your
neighbours, much less to form a sect or party, or promote a schism or sedition
in the church or state. No, such thoughts, I trust, are far from you for they
are earthly, sensual, devilish. And, if ever such designs should be set on
foot, I earnestly pray God the abettors of them may be desired, and all their
schemes, though never so plausibly concerted, fall to the ground. The only end
which, I hope, you all propose by your assembling yourselves together, is the
fame for which you were redeemed, the renewing of your depraved natures, and
promoting the hidden life of Jesus Christ in your souls." These terms,
however foolishness to others, I trust, my brethren, are not so to you. I take
it for granted, you are not only desirous of, but already in some measure blessed
with, a saving experimental knowledge of Jesus Christ in your hearts: for
unless a man be born again from above, and made a partaker of the divine nature
by the indwelling of God’s Holy Spirit, he can in no wise enter into the
kingdom of heaven. Whoever denies this to be true in the most literal, real,
and absolute sense of the words, knows nothing yet as he ought to know: for it
is grounded on a self-evident truth, that we are fallen from God in Adam, and
mull be renewed in the spirit of our minds, ere we can be restored to that
blissful communion with him, which is the free gift of God and eternal life.
The only way to this, is faith in Jesus
Christ ; faith in contradistinction to, though necessarily productive of, good
works, " I am the way, the truth, and the life: whosoever believeth on me,
though he were dead, yet shall he live," says Christ himself. And I think
it my bounden duty, to exhort you at this time, to contend earnestly for the
doctrine of justification by faith only, because so many blind guides are
lately gone out into the world. My brethren, it is much to be feared that many
of our present preachers are no better than doctrinal papists. And however this,
to those who having eyes see not, may be judged an uncharitable censure; yet
surely they cannot justly blame me for want of candor, who consider, that one
of the most reputed orthodox prelates in the kingdom, in a late pastoral letter
advises his clergy, "So to explain the doctrine of justification in the sight
of God by faith only, as to make good works a necessary condition." Such
advice from a Roman cardinal would be no more than we might expect but, coming
from a bishop of the Church of England is surprising, and much to be lamented.
God forbid, my brethren, that you should so
learn Christ! If the scriptures are true such a doctrine is absolutely false. The
lively oracles nowhere declare good works to be a necessary condition of our justification
in the sight of God; on the contrary, they everywhere affirm, that '' Salvation
is the free gift of God, through Jesus Christ our Lord: that we are saved by
grace through faith; and that it is not of works, lest any man should
boast." No, my brethren, in the great mystery of man's redemption by Jesus
Christ, boasting is entirely excluded.
We
must not expect to be saved, or any way recommend ourselves to God, by any or
all the works of righteousness which we have done, or shall, or can do. The Lord
Christ Is our righteousness—our whole righteousness: imputed to us, instead of
our own. '' We are complete in him," says the scripture. " We are
accounted righteous before God, only for the merits of our Lord Jesus Christ,
by faith," saith the eleventh article of our church. And If so, how are
good works, my brethren, a necessary condition of our justification in the
sight of God? The law indeed says, “Do this, and live" but the gospel brings
us the glad tidings, that "Christ is the end of the law for righteousness
to every one that believeth." Christ, by his sacrifice, and perfect obedience
has every way fulfilled the law for us; and God will not require to be paid
twice. Christ bought our justification with a great price, even with his own
blood. It comes to us freely, without any regard to works past, present, or to
come. This is the constant language of Christ and his apostles; and therefore,
to use the words of the fore mentioned article, " That we are justified by
faith only, is a most wholesome doctrine, and very full of comfort."
Observe, my brethren, justified by or through faith, and not for faith; for
faith is only a means or instrument whereby the whole righteousness of Jesus Christ
is applied to the sinners soul: and whosoever does thus believe in his heart,
setting of his seal that God is true, may be assured that his paradise sealed
in heaven notwithstanding he has lived in an open breach of God's commandments
all his life-time before, "Believe, (says the apostle to the trembling
jailor) and thou shalt be saved" Whosoever believeth that Jesus is the
Christ, is born of God." So that this faith will not be dead, idle or
inactive: for 'tis not a faith of the head, or a bare assent to things credible
as credible as the devils thus believe and tremble: but it is a faith of the
heart, a living principle of new life, infused into the soul by the spirit of
God, applying that inwardly, which was wrought for him outwardly by the
obedience and death of Jesus Christ, and continually exciting the possession of
it to shew it forth by his works; not as necessary conditions, but as proofs of
his justification in God's sight; and as so many tokens of his gratitude and
love for what God has done for his soul. This is what the apostle stiles a
"Faith working by love.”
I cannot conclude this better than in the
words of a truly evangelical writer now before me. "The law (sayst thou)
must be obeyed." I answer, " Christ Jesus hath done that in his own
person, and justified me thereby; and, for my own part, I will not labour now
to fulfill the law for justification, lest I should undervalue the merits of
the man Christ Jesus, and what he hath done without me; and yet will I labour
to fulfill, if possible, ten thousand laws if there were of many : and O let I;
be out of love to my sweet Lord Jesus. For the love of Christ constrains
me."
You see, my brethren, this is a topic which
I love to dwell upon. A divine fire kindles in my heart, whilst I am musing on,
and writing to you about it: and I should here enlarge, but I must hasten to
recommend to you another thing of unspeakable importance to the well-being of
Christian society, a spirit of universal love. Let not bigotry or party-zeal be
so much as once named amongst you; for it becometh not saints. Our Lord was a stranger
to it. Whosoever did the will of his father; the same was his brother, his sister,
and his mother. Wherever he saw the marks of true faith, though in a centurion
or a Syrophenicicvi who were aliens to the commonwealth of Israel, and
strangers to the covenant of promise, how did he publish and commend it. Be
followers then of him, my brethren, as dear children; and love all who love our
Lord Jesus in sincerity and truth, although they should not in all things
follow with us. Pharisees and Sadducees, the self-righteous and free-thinkers
of this generation, all the children of the devil, whether rich or poor, high
or low, however they may differ in other respects, yet agree in one thing, even
to conspire against the Lord and against his Christ. Why should not the
children of God, notwithstanding their little differences, unite in one common
interest against spiritual wickedness in high places? O that all who call themselves
Christians, were thus minded? How should we see the kingdom of Christ come with
power, and Satan like lightning fall from heaven! From the beginning, it hath
been his policy to divide Christians into sects and parties, hoping not only to
weaken their interest, but to make them thereby believe, that religion wholly
consists in being of this or that particular communion: and this futility of
that old serpent hath so prevailed, that though we all profess to hold one
Lord, one faith, one baptism; yet numbers look upon those who differ from them,
and that only in externals, almost as creatures of another species, and forbid
us with such even to eat. This was once the state of the Jewish as it is now of
the Christian church; —but God shewed his dislike of such a temper, by
convincing Peter in a miraculous manner, that he was henceforward to call
nothing common or unclean, but freely to converse with all who feared him and
worked righteousness, for that all such were accepted of him. My brethren, be
not you disobedient to this heavenly vision: for our sakes no doubt it was
written, and for as many as the Lord our God stiall call. The self-righteous,
and perhaps some who are weak in faith, will censure and condemn your conduct
(as the brethren did Peter) when they behold your free conversation in Christ:
but Peter has furnished you with an answer, “Forasmuch as God hath given to
them the like gift as to us, who believed on Jesus, what are we, that we should
withstand God?” How dare we make a difference, when God has made none ?. How
dare we not freely converse with those who have received the Holy Ghost, as
well as we?
“Further, my brethren, content not
yourselves with reading, singing and praying together, but set some time apart
to confess your faults and communicate your experiences one to another. For
want of this (which I take to be one chief design of private meetings) most of
the old societies in London, I fear, are sunk into a dead formality, and have
only a name to live. They meet on a Sabbath evening, read a chapter, and
fmgapfalmj but seldom, if ever, acquaint each other with the operations of
God's Spirit upon their fouls; notwithstanding this was the great end and
intention of those who first began these societies. Hence it is that they have
only the form of godliness left amongst them, and continue utter strangers to
the state of one another's hearts. How love, or the power of religion can subsist
in such a lukewarm and superficial way of proceeding is very hard to conceive.
My brethren, let not your coming together be thus altogether in vain, but
plainly and freely tell one another what God has done for your souls. To this
end, you would do well, as others have done, to form yourselves into little
companies of four or five each, and meet once a week to tell each other what is
in your hearts; that you may then also pray for and comfort each other, as need
shall require. None but those that have experienced it can tell the unspeakable
advantages of such a union and communion of souls. By this means, brotherly
love will be excited and increased amongst you, and you will learn to watch
over one another for good. This will teach you the better how to pray, and to
give thanks for each other in your private retirement, and happily prevent and
deliver you from many snares of the devil: for Satan loves that we should keep
his temptations to ourselves, but cares not so much to meddle with those, who
he knows will discover his devices to their brethren. Besides, this is a most
effectual means for each to try the sincerity of his own heart, as well as
another's. No one, I think, that truly loves his own soul, and his brethren as
himself, will be shy of opening his heart, in order to have their advice,
reproof, admonition, and prayers, as occasions require. A sincere person will
esteem it one of the greatest blessings; nor do I know a better means in the
world to keep hypocrisy out from amongst you. Pharisees and unbelievers will
pray, read, and sing psalms, but none, save an Israelite indeed, will endure to
have his heart searched out. He that hath ears to hear, let him hear.
Finally, my brethren, expect a large share
of contempt; for Christ's servants were always the world's fools. As for this sect or heresy, (said the Jews to Paul)
we know it is every where spoken against." And Paul himself, before
converted, had authority from the chief priests, to bring as many as he found
of this way before them. Thus were the disciples of the Lord treated in the
infancy of the church; and as it was formerly, so it is and will be now. In our
days, to be a true Christian, is really to become a scandal. If you were of the
world, the world would love its own; but if you are not of the world, and
Christ has chosen you out of the world, for this very cause the world most assuredly
will hate you. However it may seem strange to the natural man, yet there never
was a true saint, who was not, like his Saviour, accounted beside himself. And
they that will live godly in Christ Jesus, must to the end of time suffer
persecution for his name's sake.
But, God forbid, my brethren, that a
little, nay, that all the contempt in the world, should anywise move you away
from the steadfast profession of the hope of the gospel. Our Lord was despised
before us; and you know the servant will not presume to be above his Master. No;
it is sufficient if he be as his matster, ''Made perfect through
sufferings." Be steadfast: therefore, my brethren, quit yourselves like
men, be strong ; yea, Be strong in the Lord, and in the power of his
might." Be not ashamed of the gospel of Christ, but follow your master
without the camp, bearing his sacred reproach. When you are reviled, revile not
again. Bless, my brethren, and curse not. Be subject to the higher power in all
lawful things, and beware of all who would turn religion into saction. Remember
again and again, that the weapons of our warfare are not carnal; and that it is
our glory, when called to it, patiently to suffer for the truth's sake.
Thus, my brethren, out of the fullness of
my heart have I written unto you. Many
of you I never yet saw and perhaps never may see in the flesh; however, I love
you in the boviels of Jesus Christ, and heartily beseech God to bless what I
trust his spirit has now enabled me to write unto you.
You see, my brethren, I have confined myself
to such particulars as relate to the improving your societies, and making them
truly Christian. I hope you will in like manner take heed to your ways in
common life, and never give the adversary room justly, to speak reproachfully
of your conduct. My brethren, the eyes of all men are upon you. Indeed it
highly concerns you to walk exceedingly circumspect towards those that are
without. I am sure you will not be offended, if, out of love, I remind you to
perform all relative duties with the utmost cheerfulness, and with a single eye
to the glory of God. Let your obedience be constant, universal and uniform,
founded on a living faith in Christ Jesus, that by well-doing you may put to silence
the slanders of foolish and evil men. Let your speech, and all your anions, manifest
whose disciples you are.. Confess your Lord publicly before men, and be not
afraid to tell those that have ears to hear, what God has done for your souls.
It is good to keep close the secrets of a king, but it is honourable to reveal
the works of the Almighty. Above all things, my brethren, have fervent charity
among yourselves. Bear ye one another's burdens, and so fulfill the law of
Christ. Be pitiful, be courteous, be tender-hearted; and let it be said of you
as of the primitive saints. See how these Christians love one another. Fulfill
all righteousness, by constantly attending on every ordinance of God. Use, but
not abuse the means of grace, by resting on them; knowing that "The
kingdom of God is not meats and drinks, but righteousness, peace, and joy in
the Holy Ghost.” Think that day lost, wherein you do not make an advance in
some of these. The work of regeneration, though instantaneous at first, is
progressive afterwards. The seed sown in the heart must be continually watered,
otherwise it will not grow into a great tree. I pray God therefore to sanctify
you throughout, in spirit, soul and body, and preserve you blameless till the
coming of our Lord Jesus Christ with all his saints, Then all tears shall be
wiped away from your eyes, and we shall spend an endless eternity in singing praises
to him that sitteth upon the throne, even unto the Lamb for ever and ever. Now
unto Him that is able to keep you from falling, and to preserve you faultless
before the presence of his glory with exceeding joy, to the only wise God our
Saviour be glory and majesty, dominion and power, both now and ever. Amen
