Essay for Union, Part 1
The Agreements.
Firſt Then, for the Agreements, they may be referred to four General Heads.
Firſt, We do agree in the Fundamentals of Doctrine, in the Articles of the Chriſtian Faith, as alſo in the Rules of a Chriſtian Life; that this is ſo doth appear as by other Evidences, ſo by Comparing together the ſeveral Confeſſions of Faith. That of the Aſſembly of Divines at Weſtminſter was approved and accepted in the ſame words both by the Church of Scotland in the year 1647. And ſo far as concerns matters of Faith or Doctrine, by the Churches of New-England alſo, as they have declared in the Preface to their Platform of Diſcipline, Publiſhed in the Year 1648. As alſo by the great Parliament of England, in the ſame Year 1648. And finally by the Congregational Churches in England in their general meeting at the Savoy Anno 1658. And the Confeſſion of the Churches of the Anti-paedo-Baptiſts in London Publiſhed (circiter) 1650. Though not in the ſame Form of Words, yet upon peruſal of it, we cannot ſay there is any fundamental difference appearing as to the ſubſtance of the matter of Doctrine, held forth therein.
If any objection be made concerning any particular Perſons, as to fundamental unſoundneſs and Corruption of Judgment, or looſneſs and unholineſs of Converſation. The Anſwer is, that there be ſome, yea, we hope many under each of theſe denominations, unto whom God of his Grace hath given the Spirit of a ſound mind, and a Converſation adorning the Doctrine of God our Saviour. But men of Corrupt minds not holding the Head, but holding damnable Hereſies that are Devoratoria ſalutis, are not included nor intended in theſe Propoſals, no more than men of prophane lives. If there be any Perſons or Societies either under theſe or any other Forms or ways of profeſſion whatſoever, who do not agree in the fundamentals of the Chriſtian Faith, or do not live Chriſtian lives, doubtleſs the Lord doth not call his People to unite with ſuch, but to bear witneſs againſt them.
2. This agreement in Faith and Holineſs infers and carries along with it all the Duties of Charity and Chriſtian Love, as Sympathy and Compaſſion towards the Saints in all their Sufferings and Afflictions, to relieve their wants and ſtreights, &c. duties to be performed towards all, even to Enemies and the worſt of men, when their neceſſities call for it, but more eſpecially towards the Houſhold of Faith, even to all the Saints, though differing, though erring in ſome leſſer thing. Hither belongs a candid conſtruction of all their actions and notions, interpreting every thing to the beſt ſence, not taking an eſtimate of any whole party of Profeſſors from ſome few inconſiderable Individuals, nor calculating the whole from the perſonal miſcarriages of ſome, bearing with the infirmities of the weak, forbearing and avoiding unbrotherly and provoking terms and words, with many other things of the like nature, all which are the neceſſary effects and fruits of Cordial and Chriſtian Love.
3. As to the matters of God's Worſhip: There is an Agreement ſo far as concerns the main Acts of natural Worſhip in the firſt Commandment viz. Prayer, Preaching, and hearing the Word, as alſo in the ſpecial time of publick Worſhip, the Chriſtian Sabbath, for we all obſerve that day, and there is no ſcruple made of joyning together in Prayer and Preaching, and hearing one another, which accordingly is ordinarily practiſed amongſt us in this City. Which as it is ſome further ſtep towards Love and Union, ſo we have cauſe alſo to acknowledge it to the Lord, as a conſiderable Advance and increaſe of Light ſhining forth upon us in theſe preſent times, for it was a thing much ſcrupled in the former Age before the late Reformation by ſome whoſe Name and Sect hath diſappeared, being worn out by the further progreſs of the Light and Work of Chriſt amongſt us.
4. As to matters of Inſtitution and Church-Worſhip, in the Second Commandment, here indeed it is that the difference lies, but yet there be ſome General Agreements even here alſo, at leaſt in the Fundamentals of Worſhip. Inſtance may be given in Four Uniting Principles ſufficient for a ſafe and well grounded Union.
1. We all agree that the Scripture is the Rule as in all other matters of Faith and Life, ſo likewiſe in the matters of God's Worſhip.
2. That the Lord hath appointed a Miniſtery in his Church, who are bound by their Office to Preach the Word, and to adminiſter the Seals and Cenſures in his name.
That the Lord's Supper ought not to be adminiſtred promiſcuouſly unto all, Confeſſi. Faith. Cap. 30. of the Lord's Supper, propos. 4.but All Ignorant and ungodly Perſons, as they are unfit to enjoy Communion with Chriſt, ſo they are unworthy of the Lord's Table, and cannot without great ſin againſt him, whil'ſt they remain ſuch, partake of theſe Holy Myſteries, or be admitted thereunto: This is a Truth of ſo great weight and evidence, that both Presbyterians and Independents have thought fit to inſert it, in their Confeſſion of Faith. And it is concluded in that Article of the Creed, the Communion of Saints. Yea the Epiſcopal Party hath born witneſs to it: See the 39 Articles. Art. 27.For they do affirm that the Viſible Church is a Congregation of Faithful Men (therefore not of debauched Perſons) where the Word of Chriſt is duely Preached, and the Sacraments be rightly Miniſtred. And at the ordination of Miniſters they require a promiſe of them to exerciſe the Diſcipline of Chriſt. In the form of ordering Prieſts as Deacons.And if it be required what this Diſcipline is, they thus expreſs their notion of it. In the primitive Church (ſay they,) there was a godly Diſcipline, Books of Com. Prayer, Comminat againſt ſinners.that at the beginning of Lent, ſuch perſons as were notorious ſinners, were put to open pennance and puniſhed in this World that their Souls might be ſaved in the day of the Lord; and that others admoniſhed by their example might be the more afraid to offend. In the ſtead whereof, until the ſaid Diſcipline may be reſtored again, (which thing is much to be wiſhed) it is thought good that in your preſence be read the General Sentences of God's curſing againſt impenitent ſinners, and that ye ſhould anſwer to every Sentence, Amen.
Yet further they order Miniſters thus to act in the admiſſion of Perſons to the Lord's Supper. Rubrick before the Communion.If any (ſay they) be an open and notorious evil Liver, ſo that the Congregation by him is offended, or have done any wrong to his Neighbours by word or deed, the Curate having knowledge thereof, ſhall call him and advertiſe him in any wiſe not to preſume to come to the Lord's Table, until he have openly declared himſelf to have truly repented and amended his former naughty life, that the Congregation may thereby be ſatisfied, which afore were offended. The ſame order ſhall the Curate uſe with thoſe betwixt whom he perceiveth malice and hatred to reign, not ſuffering them to be partakers of the Lord's Table until he know them to be reconciled. The Miniſter ought to admit the penitent Perſon to the Holy Communion, and not him that is obſtinate. Thus fully, thus expreſly do even Epiſcopal men own and bear witneſs to this Truth.
4. There is this further Agreement, that the Ceremonies and other Epiſcopal Inventions in the worſhip of God are ſinful and unlawful. Upon this Account, and in the Teſtimony of this truth, it is that we are all fellow ſufferers and Brethren in Affliction at this day, under the Prelates who by their violence againſt us for the Truth and Teſtimony of theſe times, as well as by their Compliance with Rome and other evils, but chiefly by their Aſſiduity, in that good work of ſilencing Godly Miniſters and impoſing upon tender Conſciences, do manifeſtly declare what Intereſt and what Spirit they are of, and how uncapable and unwilling to unite with us.
There may be perſonal Love and Honour, due to ſome Individuals amongſt them, eſpecially to ſome who lived in former darker times before the day broke out upon them, and were indued with another and a better ſpirit than uſually appeareth and looketh out in that form, Even the Spirit of a ſound mind, and a good life, and brotherly love and tenderneſs towards tender Conſciences: There is Chriſtian Love and eſteem due to ſuch, as perſonally and individually conſidered, and we ſhould be willing and ready to receive and unite with them in the Lord. As neither do we judge every Individual in the external Communion of the Church of Rome: But of the whole Bulk and body of them in their preſent Intereſt and Conſtitution, as alſo of the form it ſelf as Complexly conſidered with all that is involved in the Bowels of it, there is not the ſame Reaſon.
But thus far in theſe four particulars at leaſt, there ſeemeth to be a general Concurrence and Conſent amongſt the whole reforming Party, even in the matters of inſtituted Worſhip.
Secondly, And as for thoſe Inquiries, what ſhall then be done for Union with ſuch whoſe way of Worſhip doth exclude the Scripture and the Miniſtry, and who make promiſcuous adminiſtrations and Superſtitious Ceremonies, the condition of their Communion, Beſides what hath been already hinted, we ſay further,
That the Scripture and the Miniſtry are things too precious to be parted with, for Union with any ſort of men whatſoever, and the ſame we muſt needs ſay concerning the Chriſtian Sabbath before mentioned. Moreover Communion with Scandalous Perſons, and Conformity to the Ceremonies and Superſtitious Vanities, are ſuch hard conditions of Church Communion as cannot with a ſafe Conſcience be accepted of. Therefore we humbly judge that the beſt expreſſion of our Love to men of ſuch Principles, and the beſt way and means for Union with them is this, to labour to reduce them and bring them off from the error of their way, and the rather, for that it is attended and accompanied uſually with looſneſs and prophanneſs, which whil'ſt they do perſiſt and continue in, and that in a day of ſo clear Goſpel Light, and Liberty, as through Grace theſe Nations have injoyed, it may well become all the People of God to ſay, O my Soul come not thou into their ſecret, and unto their Aſſembly, my glory be not thou united.
We have therefore omitted in this Eſſay for Union amongſt thoſe People of God, all ſuch dead and blaſted forms, out of which God is gone, and which are but ſtreams and rivulets as it were of that dead Sea, that Sea of Blood the Fiſh whereof dyeth. Rev. 8.8, 9. and Chap. 16.3. Not of that Chriſtal Sea. Rev. 4.6. Lively Images of the Beaſt. Rev. 13.14, 15. Thoſe names of men, and not of God's appointing. Rev. 11.13. Plants which our Heavenly Father never Planted in his Church. Mat. 15.13. And which therefore in times and places of Reformation have been pluckt up, and caſt forth, to the rejoycing of the upright in heart.
Thus much for the Agreements amongſt the Reforming Parties.