Andrew Fuller, Kettering, to John Rippon, care of Thomas Rippon, Drawing Office, Bank of England, London, c. January 1791.

Christian Brethren,

         The annual association of a number of the churches for the purposes of promoting each others spiritual welfare, tho’ agreeable to every social principle wch as men, or as Xns we possess, has nevertheless, not met with universal approbation. Several respectable churches stand out of such connexions, and object to others, engaging in them. They seem to suspect our having divine authority for such associations, and, to be jealous lest the independency, or congregational order of the churches should be invaded. In order to remove those objections, and to establish the legality and utility of the practice, I would submit a few plain thoughts to your consideration.

         Before we proceed any farther, however, we ought to distinguish between those associations wch by action of their general claim and exercise an authority in the affairs of particular churches and those wch disclaim all such authority. In this respect our associations are sufficiently distinguished from the Synods of the presbyterians. We ought also to distinguish between the use and abuse of the same thing – That the association of churches may be abused is readily admitted; there is nothing however laudable in itself, but what is subject to abuse. All that can reasonable be required of us in this case is, that we be ready to correct an abuse whenever it is discovered. Having observed thus much, I shall attempt to prove that the association of churches is both lawful and useful –

         First, That it is lawful – I scarcely need say that the term lawful is here used not for that which is allowed by the laws of our country, but for that wch is justified by the laws of God. Indeed we have reason to be thankful for the former, that in this country we so far enjoy the rights of men as that we may without interruption, worship God according to the dictates of our consciences; we ought however to be careful that the dictates of our consciences coincide with the mind of God in his word. In order to judge whether any assembly be lawful it seems necessary to enquire into the purposes for which those that compose it are assembled. Few people will imagine it wrong for a number of people to meet together, provided the purposes to be answered by it are right and good. Here then let us ask a few questions –

         First, Is it unlawful for Xns to meet together at any time, to sing and pray, to preach and hear the word of God? None will pretend to say it is – But these are some of the very purposes for which we meet together. Thus far then we shall be allowed to be right.

         I ask, Secondly, Is it unlawful for the churches to write Letters of information concerning their state, whether it be prosperous or adverse; and for the ministers or messengers of other churches to read or hear such information? I suppose this will not be pretended; but this ^is^ another purpose of our meeting together. – I suppose therefore we are right thus far.

         Let us enquire further, Is it unlawful in any difficult case for one Xn to ask advice of another, or for one body of Xns to ask advice of another body of Xns? This will not be pretended, but this is another avowed purpose of our meeting together.

         Let us enquire once more, Is it unlawful for one Xn to remonstrate against the faults of another, Xn or one body of Xns to remonstrate against the faults of another body of Xns? If there is any thing in our associations that looks like an invasion of the independency of the churches, it is this. It is a case that may easily be supposed to occur, that a church in the connection may so far degenerate as to give up the fundamental principles of the gospel or sink into vain jangling with one another, or neglect become loose & immoral in their conduct, or though that should not be the case with all, yet with some, & the rest may connive at it so far as to neglect all godly discipline, so that the cause of Christ shall be greatly exposed to reproach.# In such a case we should remonstrate, either by word or Letter, and exhort the church to what we thought their duty, and if our remonstrances had not effect, we should drop all connection with them. This however is no more an invasion of the independency of the churches, than for one Christian who sees another in a fault to tell him of it, even though they may be members of different communities.

         It may be asked, have we any example of the apostles or primitive Christians meeting together in the manner you do? I answer, we find in general that the primitive churches corresponded with one another. Though they exercised the congregational form of church government, – not interfering with each others concerns in any way that might clash with it, yet they did not confine their attention,  ^or^ concern to their own churches, but extended it as far as they could. There was a continual interchange of kind offices amongst the primitive churches; sometimes by Letter, and sometimes by the deputation of messengers. The messengers Two brethren who travelled with in company with Titus are called ^mentioned as^ the messengers of the churches, having been chosen and deputed by a number of the Macedonian churches to act as their agents in a charitable business, and they ^are^ said to be the glory of Xt – (2 Cor. 8.23.) Their character and conduct were such as did honour to the cause of Christ wherever they went. – But this is not all – There arose a case in the church at Antioch in Syria concerning circumcision. They could not decide it themselves to the satisfaction of the parties; they agreed therefore to depute Paul and Barnabas to go to Jerusalem to the apostles and elders on the subject. These two faithful messengers were brought on their way, that is, had their expences borne by the church that deputed them. The apostles and elders came together, freely debated upon the subject, and at length came to a decision. This decision was sent to the church at Antioch, and read before all the brethren, who rejoiced for the consolation. Acts XV.

         Should it be objected that the apostles being under divine inspiration, <--> their proceedings are not always designed to be our example, I answer that is true in some cases, but in this case, the argument of inspiration is in favour of our practice; for if the apostles, inspired as they were, found it necessary to assemble together in order to know the mind of Christ, and form such a

# At the time when the above was delivered there was a case depending, and in that very church too where we were assembled, Blackshaw & Bates, one the pastor, & the other a deacon of the ch: of Leicester both notorious drunkards. The Association determined at that time to remonstrate agst their Neglect of discipline – The remonstrance was made the same evening not without effect – Bates was soon after excluded, & Blackshaw would have been silenced had he not voluntarily resigned – Since then things have been going on better at Leicester – The above address was design’d by the speaker of it as preparative to the to the remonstrance. This note I write to Mr Rippon, but it would be improper to print it.

[fol. 38v.]

decision as should serve for a rule of their future conduct; much more do we who are destitute of their advantages.

         I hope what has been alleged may suffice to prove the association of churches to be lawful, let us next attempt to prove that it is useful. And here let us enquire

         First, Is not that of use wch has a tendency to promote a union amongst Xns of the same principles, prospects, and pursuits? Whatever may be said against a religious union of persons whose principles are discordant, it is doubtless desirable that that those who are agreed, should, as much as possible, avail themselves of that agreement by forming a kind of general union. Bodies, we all know, require strength by union; a single drop of water, though put in motion, has but little force, but a sufficient number of drops united constitute a tide which bears down all before it. It is on this principle that we perceive the wisdom & goodness of Xt in appointing church-communion, two are better than one. We need assistance from each other, not only to sympathize with us in our afflictions, but ^to^ stimulate us in duties. The sweet singer of Israel could not well perform alone, and therefore called upon others to assist him, saying, O, magnify the Lord with me, and let us exalt his name together! A Christian community is compared to the human body. ^A body^ consists of divers members, and each member possesses a kind of distinct office, as the eye of seeing, the ear of hearing, and the feet of walking; hence that which taken separately would be useless, when united with the body becomes useful; even the most insignificant members cannot be spared, all must occupy their place, the eye cannot say to the hand, or the head to the feet, I have no use of you. This beautiful representation is applied by the apostle Paul to church-communion: (1 Cor. XII.) and it will equally to the communion of churches. There is as great variety in the gifts of ministers, and those who are usually constituted messengers of the churches, as there is in those of private christians. If you confine the talents of ministers to the narrow limits of their own congregations, you injure the cause of religion, and render them comparatively useless. Some, it is well known, are endowed by the great head of the church with an eminent share of wisdom and spiritual understanding, some excel in affection, some in faithfulness, some in diligence – in a word, some are found to be as the eye, and others as the hand to the whole body of their connections. But in what way can these excellencies be so well applied to the general good as by a union of churches, in wch the abilites and virtues of each are thrown together, and make one aggregate sum, or common stock, of which the whole may equally participate.

         But let us ask again, Is not that useful wch enables us better to perform those duties which God requires at our hands in behalf of his cause and people? The apostles made a point of remembering the cases of all the churches constantly in their prayers, and requested the prayers of the churches for them, and for on another. But in order to perform this duty it was necessary for them to hear of each others affairs, so as to be acquainted with their particular circumstances. The same duty is injoin’d upon us as ministers and as christians which was practised by the apostles, and primitive Christians; and doubtless we must use the same means in order to perform it, that is, we must by some means become acquainted with the affairs or particular circumstances of the churches, otherwise our prayers will have but little fervor or meaning in them.

         Let us enquire farther, Is it no use for a number of churches within reach of one another to agree and do their utmost to supply those amongst them who are destitute of pastors, till such time as pastors may be provided? Or suppose the pastor of any particular church should be laid aside from his work for a time by affliction, in wch case the church having to raise their usual contributions, and perhaps a little more in order to render their pastor comfortable in his affliction, may not be able to procure a succession of supplies, is it not useful for the rest of the churches in the connection to supply such a church gratis during their pastors affliction? This for some time past has been a rule in our own association.

         Let us ask again, Is it not of use to assist infant interests, where a few poor people in any town or village are inclined to meet together for worship, and to hear the gospel preached to them as often as they can obtain it? Such instances often occur. Most of our churches perhaps have arisen from such small beginnings. Assistance in such cases, every friend to the interest of Religion will allow ought to be given; and an association of churches renders such assistance comparatively easy, either by each agreeing to spare their minister a sabath in a year for that purpose, or by affording them some pecuniary relief from an association fund established for that and other purposes, and supported by the voluntary subscriptions of the respective churches. This last method has been adopted by this and some other associations.

         Is it not of use in cases of difficulty, and such will arise, to enjoy the collected wisdom of a number of those who have no other interests to serve in advising us, but the promotion of the general good? The primitive churches had their difficulties, difficulties wch they knew not how to solve amongst themselves, and wch they used frequently to propose by letter to the apostles. The apostles were under such direction as no body of men in this age can justly pretend to, yet seeing we are not indulged with that advantage, we do well to avail members of the advantages we have.

         Farther, Is it not of use that a friendly watch should be exercised over us as churches as well as in the character of individuals? It is a fact which cannot be denied, that churches as well as individuals are liable to degenerate, both as to faith & practice. Sometimes we see men who take the lead amongst a people in religious matters acting unworthy of their trust, and exposing the cause of Xt to great reproach. In such cases [fol. 39r.] tis too common to see discipline neglected, the upright few discouraged, the young and the weak stumbled, and the scoffer furnished with matter of triumph. What is now to be done? Nothing at all? Shall we for fear of invading the independency of the churches let all go to wreck without any attempts to save them? It is true we have no right to force, but ought we not therefore to remonstrate & admonish? Is it of no use at such a time to strengthen for the associate body to strengthen the hands of the upright and encourage them to execute the laws of Xt affect whom it may? “Be strong, and of good courage, fear not; those who would lord it over Gods heritage, whateer be their office or their outward circumstances, if you would have fellowship with Xt, or fellowship with us execute the laws of Xt impartially.” Such remonstrance, and such advice may make a Diotrephas tremble, and stimulate a people to perform their duty.

         Once more, Is it not of use for the churches to be seriously addressed in an annual Letter, especially if that Letter be adapted to times & circumstances? The current of things in regard of religious principles may generally be expected to be such as to require vigilance and diligence in those that would approve themselves pastors after Gods own heart; and the peculiar temptations to which either the churches in general, or some of them in particular are exposed at certain seasons exposed, require that those whose business it is to watch over them in the Lord, should be upon their watch-tower. Now it has been thought that an Annual Letter addressed from the Elders & Messengers to the chruches is as good a medium of conveying truth, refuting error, of warning, counselling and exhorting, as any that can be devised. We hope the Letters which have been annually addressed to the churches of this association, now for about two and twenty years, have not been in vain.

         To sum up ^conclude^, if facts have any weight, we know of no ill effects from our churches having associated during the above space of time; and, besides the pleasure of mingling souls with those we love, we know of several good effects, which if propriety did not forbid their being enumerated, might be pleaded in its favor.”

                                                                                             Kettering Jany 1791

Dr Brother Rippon

         Ever since I recd yrs I have been so engaged as not to be able to attend to it till within 2 or 3 days past. The above thoughts I believe are the substance of what was delivered at Leicester in 1787. But what was then delivered was with only about half an hours time for preparation, and I kept no notes of it. If they are of any use to you they are at your service. There may be some inproprieties in language perhaps as I have drawn them up in a hurry. – If you see any, correct them.

         Respecting the Register – I think it a good plan – You may send me half a Dozen – If I can sell more I will – What I do not sell I shall return – We have none who chuse to engage to be constant subscribers – “Stay, they say, & let us see how the first is executed” – so, you see what you have to do.

         Mr Wallis has been very ill a long time – he has lost the use of his legs – I never expect him to be able to walk again. Shall be very glad to send over some of the controversial pieces to America – My first treatise is nearly out of print, I have none of them therefore to send – The Second viz The Reply to Button & Taylor are pretty many of them on hand. They were sold for 1/6 these I should be willing to sell at 1 shillg or if you think it best at 9d. I have about 300 of them viz 50 at Bucklands Execrs 50 by me bound ^I suppose stitch’d^ & 180 unbound ^unstitch’d^ I have also several of my Reply to Martin sold at 6d ch I would sell for 4d or 3d. I think I could furnish you with about 230 of these.

         Besides these there are the Thorn Sermons 2 of wch were printed for 6d.  These might be sold for 4d? Bror Ryland is concerned wth me in these  I have 60 by me and he has some; besides what are unsold of them at Bucklands – Buckland however had but 20 last March.

                                 Yrs Affect

         A. Fuller

Address: Rev. Mr Rippon 

[most likely sent to the care of] Mr Thos Rippon | Drawing Office | Bank of England |Single        Sheet only| London

Postmark: Northampton [date unreadable]

Text: John Rippon Letters, British Library, Add. Ms. 25387, fols. 38-39.