Essay for Union, Part 2 – Query
The Differences.
Now for the matters in Difference, we mean ſtill amongſt thoſe that ſeem to have their faces Sion ward, and to be ſtudious of Reformation. Truely to conſider what they are, may even make us aſhamed of our diviſions, that ever ſo great offences and diſtances in affection ſhould ariſe from ſo ſmall differences in opinion.
And Firſt, between the Ptesbyterians, and Independents.
There be ſome Controverſies ſprung up between them of ſuch a nature, as we do not judge it neceſſary to the preſent purpoſe, and ſcope of this paper largely to inſiſt thereon. Whereof we may inſtance in three ſorts, or kinds of Queſtions.
1. Thoſe which ſeem to be rather Speculative, and in Logical terms than practical, which, unleſs Satan and Corruption have the managing of them, are not likely much to obſtruct or ſtand in the way of this ſo much deſired Union. As, for inſtance, that acute Queſtion concerning the Univerſal Viſible Church, which though the right notion of it gives a light and influence into the whole buſineſs of Church Diſcipline, and there is ſome diſcrepancy in the notions and apprehenſions of Godly Learned Men about it, yet while the denying of the Univerſal Viſible Church, is not improved to the denying of Communion of Churches, nor yet the aſſerting of it improved to the denying of particular Churches, ſo as to make Godly People lye among the pots, and live at a looſe end, as Lambs in a large place, under no particular Paſtoral charge, under no ſpecial overſight and inſpection for their ſouls: whil'ſt both ſides do acknowledge both in their judgment and practice, not only the Univerſal inviſible Church, about which there is no Controverſie, but alſo particular Churches, and Communion of Churches, not only ſpiritual and myſtical Communion by the ſame Spirit of Faith and Love, dwelling and working in them all, but alſo Viſible Communion in the ordinances and outward diſpenſations of his Grace, all this may well ſuffice unto brotherly Love and Union. There is alſo ſome further diſpute about this word (Church) about the Application of it to a whole Nation. Where Chriſtianity hath obtained a Civil ſanction and eſtabliſhment in the Laws of the Land, as in thoſe we call Chriſtian States or Kingdoms, but if ſuch a Kingdom be called a National Church, the matter is not great, if withal it be remembred and acknowledged, that Chriſt hath not tyed his Ordinances under the New Teſtament to any one place, as of old to the Temple, but hath appointed them to be diſpenſed in the ſeveral Congregations, and Aſſemblies of his people. Theſe and other ſuch like Queſtions, though they may and ought to be enquired and ſearched into, for every Apex of truth is precious, the leaſt Jota thereof is not to be deſpiſed, as the very filings and duſt of Gold is precious, yet being rather in terms and notions, and not ſo directly Practical, and Theological, as there is no juſt reaſon, ſo we hope in the Lord there is no great danger, they ſhould diſcompoſe and diſunite the Spirits of Godly learned and ſober men, who are acted and influenced by the Spirit and grace of Chriſt in their debates and diſquiſitions.
2. Thoſe things alſo are not of preſent Conſideration, which are the Judgement rather of particular Perſons, than of the whole Party. As to give ſome few inſtances of many: Ordination of Paſtors at large, and before Election ad Miniſterium vagum or ſine titulo, which our Brethren of Scotland, as well as of New-England doe not approve, though nevertheleſs they that do, if in all other things without exception, muſt be owned and numbred amongſt the Lord's faithful Miniſters, becauſe they Miniſter to him and to his People in the Goſpel of his Son. Moreover it is granted by all that it is no way fit, men ſhould ſend themſelves and run upon their own heads into the Miniſtery, but that they go forth unto that work by the judgment and encouragement of Godly Faithful Miniſters of more ability and experience than themſelves, For the Spirits of the Prophets are ſubject to the Prophets; who if they ſolemnly ſeek the Lord in prayer with them and for them, there can be no hurt in that. And if withal they lay their hands upon them, this cannot be matter of much offence to any. So that in the Iſſue all the difference remaining as to this point, is not about their paſſing through miniſterial Tryal and approbation, but only about impowring them to Baptize and Adminiſter the Sacraments in an unfixed way without any ſpecial relation to a particular flock or charge; for to Preach the Goſpel, if they do attend upon that work as their particular Calling is generally granted to be lawful, and is ordinarily practiſed without offence, and to the good of Souls, by thoſe we call Lecturers: Hither alſo not impertinently as not being the unanimous Judgment of any whole party, may be referred, the reaſonings which have made ſo great a noiſe about Pariſh Precincts, which though ſome perhaps do religiouſly obſerve, and bind up themſelves unto, yet there be others under every form, who make no ſcruple to tranſgreſs them. For not only the Independents and the Presbyterians, but the very Papiſts, and Prelate-Proteſtants have thought it lawful in the late times to receive thoſe of their way from all the Pariſhes round about, who likewiſe have made no ſcruple to attend upon their miniſtry, and Communicate in the ordinances with them in their own way, when moſt of the publick places were in other hands. Whereby it may ſeem that no ſort or ſect of Chriſtians at this day, in theſe Nations, do judge themſelves neceſſarily involved in Church-Communion by their habitation. However a Church, according to the Scripture being a Spiritual Body or Society, and the limits being part of the Eſſence or Conſtitution of ſuch a Body, that therefore they muſt be Spiritual and of the ſame nature, and not meerly humane as, is the diviſion of Pariſhes is a notion which hath ſo great an appearance of Spiritual reaſon, that there muſt needs be a great meaſure of brotherly kindneſs and indulgence due to ſuch as act upon it, if in all other things they walk without offence. Hither alſo laſtly may be referred, and ſo let them be diſmiſſed and forgotten whatever unbrotherly reproaches and changes of Schiſme or Antichriſtianiſme, &c. may have been uſed by ſome particular men of harſh and violent Spirits, but not approved by others of the ſame judgment, being men of wiſer and cooler Spirits.
3. A Third ſort of Queſtions not to be now inſiſted on is, the unhappy differences that have fallen out about State-matters, the effects whereof we feel at this day, which are and muſt be left quietly and peaceably with the Lord, and wherein perhaps we may all ſtand in ſome need of pardon and forgiveneſs, not only from God, but from one another. But the debate and diſcuſſion of all ſuch things, and how to accommodate them, may be waved for the preſent, as either not very momentous, or not ſeaſonable, or not likely to be much conducing to the preſent ſcope, which is healing and reuniting the Spirits of good men.
We find then the remaining differences which ſeem to require a preſent and more particular conſideration, conſiſt chiefly in three Things.
1. That from whence they have their reſpective denominations is about Claſſes and Synods. The Presbyterians conceiving as it is expreſſed by the Provincial Aſſembly of London, Jus div. C. 14. P. 240.That Jeſus Chriſt hath laid down in his word a pattern of a Synod, yea of a Juridical Synod conſiſting of Governing Officers of divers Presbyterial Churches. The Congregational Men on the contrary hold, Ames Bradſhaw, Eng. Pur. C. 2. Th. 3.that Jeſus Chriſt hath not ſubjected any Church or Congregation of his to any other ſuperior Eccleſiaſtical Juriſdiction than unto that which is within itſelf, ſo that if a whole Church of Congregation ſhall err in any matters of Faith or Religion, no other Church or Spiritual Church Officers, have by any warrant from the Word of God, power to cenſure, puniſh or controul the ſame, but only to Counſel and adviſe them.
Now that this difference may not appear greater than indeed it is, we may do well to conſider the Conceſſions on both ſides.
For Firſt we find that our Brethren of the Presbytery on the one ſide grant that a Church in an Iſland, Prov. Aſſ. Lond. Jus. div. C. 15. P. 251.or in a Pagan Country where it cannot conveniently aſſociate, muſt not be denyed intireneſs of Juriſdiction within itſelf. The Congregational Brethren on the other ſide grant the lawfulneſs and uſefulneſs of Synods in the Church of God, See the Apologetical narrat.and the accountableneſs of particular Congregations thereunto. The abſolute unaccountableneſs whereof they do, even with deteſting expreſſions diſclaim. So that when things are throughly examined, all the difference remaining as to this head ſeemeth to be only about the beſt way for regulation of Synods. For the Congregational men would have them to be Elective and occaſional, not ſtanding and permanent, and to go no further than the firſt remove beyond the particular Congregation, but the ſubordination of Synods one unto another in greater and leſſer Aſſemblies they ſtick at. And towards an erring Church they would not have them to put forth a formal act of Cenſure or excommunication, but only a ſentence of non-Communion, whereby the difference is reduced to a very narrow point, ſurely not wide enough to be a juſt Cauſe for breach of Love and diſtance of affection amongſt Brethren.
Yea ſo near do theſe two Forms come together, and ſo narrow is the parting point that ſome of the Presbyterian judgment have ſaid, Mr. Marſhal, Serm. on Rom. 12.4.They grant that which doth tantamount, and they differ but in ſome leſſer things, and this diſagreement (ſay they) ſhall not hinder us from any Chriſtian accord with them in affection.Prov. aſſ. Jus div. miniſt. preface.
The Independents reciprocally profeſs themſelves to be for a tender Presbytery. And that ſuch is that of the Churches in New-England: Mr. H. P. advice prope fin.And ſo deſirous of Union with their Brethren and ſo loth to differ, that ſome of the firſt who have appeared in that cauſe do approve and cloſe with him; Mr. R. M. Ans. to Mr. C. H.they anſwer, in drawing down the differences to the narroweſt compaſs, and they write as do others generally of the ſame Judgment, in a moderate and Brotherly ſtile.
2. There is much Controverſie alſo concerning the foreign or firſt ſubject of the Power of the Keys, foreignwith the ſeveral proportions of power belonging reſpectively to the Presbytery, and to the Fraternity. A Subject worthy of deepeſt ſearch, and which accordingly hath exerciſed the thoughts and pens of many. But we hope in the Lord that this difference upon a ſevere Conſideration of it, will not be found ſo great, nor ſo difficult to be accommodated as may ſeem: for if there be, but a practical avoiding of the rocks and extreams on both hands, both of the Eccleſiaſtical Anarchy and confuſion on the one hand, and of Eccleſiaſtical Tyranny and oppreſſion on the other: If the Authority of the Elderſhip be ſecured that it be not devoured and ſwallowed up, by the Liberty of the Brotherhood, nor yet the Liberties of the Brethren by the power of the Elders, this is the ſubſtance of the matter, and in this we all agree:
For Firſt it is agreed and granted by the Independents, that Chriſt hath placed the ruling power in the hands of his Officers only, and that the People are not the Rulers, but only the Ruled. For to make them all Rulers, and the Elders Cyphers, this is not the order of the Goſpel which ſaith Obey them that have the rule over you, and ſubmit your ſelves. Hebrews 13.17. And we beſeech you Brethren to know them which labour among you, and are over you in the Lord, and admoniſh you; and eſteem them very highly in love for their works ſake, and be at peace among your ſelves. 1 Theſ. 5.12, 13. Therefore to caſt aſide the fear and reverence of them and their Authority, and ſo to give them but a painted power and empty titles, and to make them Rulers in name, but not in deed, this is ſuch a Violation of Goſpel order and caſting off the Yoke of Chriſt, as muſt needs break the Churches peace, and open a gap to all contention and confuſion. Any ſuch exorbitant Independency of Carnal Liberty, and contentious confuſion, our Brethren of the Congregational way, do neither plead for, nor practiſe, but diſavow and diſclaim.
And yet withal Secondly, it is agreed and granted by the Presbyterians, that the People are not to behave themſelves as mere idle ſpectators, and perſons altogether unconcerned in Church matters, but that they ought ſome way to Concur and conſent at leaſt in matters of chief weight and moment, as in the conſtituting of Officers, and in the receiving and ejecting of members, and conſequently that they are to be acquainted with ſuch tranſactions, to the end that if they have any thing to object or alledge, they may bring it in to the Elders to judge thereof. Thus much is granted and practiſed amongſt our Brethren of the Presbytery. So that if both theſe be put together, it will appear that here is ſome good meaſure of practical Agreements, for which we are to bleſs God and to pray, that it may be further improved, though there may be ſome notional difference.
He that ſhall peruſe and compare together Mr. Cotten of New-England, his Treatiſe of the Keys of the Kingdom of Heaven, and Mr. Gillaspy of Scotland, his diſpute againſt Engliſh Popiſh Ceremonies, will find them both of one heart and mind, as to this ſignal inſtance of the Peoples power and priviledge, viz. the Right they have to Elect and chooſe their own Miniſters. And it is a Truth ſo clearly aſſerted in the Scriptures of Truth, for they chooſe Deacons, Acts 6. And in the choice of an Apoſtle they went very far, Acts 1.23. And they choſe Elders by ſuffrage in every Church, Acts 14.23. foreign cum per juffragia creaſſent. Beza. And it is ſo abundantly and ſo conſtantly witneſſed by the Saints and Martyrs, and by all our Proteſtant Divines againſt the Papiſts, and by our Brethren and Fathers, the old Puritan Non-conformiſts in all their Books and writings againſt the Prelates, and ſealed with their manifold and faithful ſufferings, that now in this height of Goſpel light to relinquiſh it, would be a very retrograde motion in the work of Reformation, and bring the Sun as it were Ten degrees backward. And if any ſhall require and inſiſt upon the relinquiſhment of it, we muſt ingeniouſly confeſs unto them, that we are loth to purchaſe our Union with them at ſuch a Price. We muſt confeſs it upon his Account, who hath purchaſed the Liberties of his people with his own blood, and whoſe Royal Authority, and whoſe infinite wiſdom hath thought fit to ordain in his laſt Will and Teſtament; therefore the People may not, muſt not be utterly excluded, we cannot, we dare not yield thereunto, howſoever their Concurrence may be manifeſted and expreſſed, whether by lifting up of hands, or by ſilence, or by other ways of voting, either more explicitely, or more implicitely, according to the various Circumſtances, of Perſons, Places and Times, which may admit of ſome variety, and ſo far as the Rule admits of any Latitude, we would not be too ſevere and narrow. In the teſtimony before quoted out of the 39 Articles, and the Book of Common Prayer, which are owned and ſubſcribed even by the Epiſcopal men, and by all the Conforming Clergy, there is reiterated and expreſs mention of the Congregation as intereſted and concerned in Church Affairs, both in the Secluſion of Impenitent Sinners, as Perſons by whom the Congregation is offended, and in the open declaration of their repentance, that ſo the Congregation may thereby be ſatisfied, and they readmitted.
From all that hath been ſaid as to this head, we hope, we may come to this reſult, that if we could but underſtand one another, there needs no further expedient, for the compoſing and reconciling of this Controverſie.
3. There is alſo ſome difference about the ſubject of Baptiſm, and the extent as to the external diſpenſation of the Covenant of Grace ſealed by it. The Presbyterians conceiving that it belongeth to all that profeſs the Proteſtant Chriſtian Religion, and to their Children. The Independents reſtraining it only, to ſuch Parents as beſides their profeſſion of the Chriſtian Faith walk without offence, and ſo are judged worthy of the Lords Supper, and to their Children. The Anti-paedo baptiſts reſtraining it, yet further to the Excluſion of all Infants, as from the Covenant, ſo likewiſe from the Seal thereof, as belonging in their judgments, only to perſons grown up to years of diſcretion upon their own perſonal profeſſion of the Faith. And indeed this difference though not ſo much debated and written of as the former about Claſſical ſubordinations and Church Power, yet being a matter of daily practice, doth incur more into the obſervation and underſtandings of the Common People. The diſtance being very conſpicuous between this three-fold Judgment and practice of Baptiſing almoſt all the Children in the Nation, and none at all, and none but ſuch whole Parents are accepted as Godly unto full Communion.
Here then be three ſeveral ways, the diſtance whereof is in ſome meaſure underſtood. But yet in the help of Chriſt, let us try how near they may be brought together, reducing the differences to the narroweſt point we can.
Firſt Then, they that are counted largeſt, are not for Baptiſmal adminiſtrations abſolutely Univerſal, but they require a profeſſion of the true Chriſtian Faith at leaſt. Moreover the Independents, who are counted ſomewhat narrow in this matter, yet they do not monopolize and impropriate Baptiſm to themſelves, as though it belonged only to thoſe of their way: But they do profeſs and affirm, that if the Parents be ſuch whoſe hearts God hath touched, though they walk not with us, if they be by other Saints and Miniſters with whom they walk, Judged Godly, and found worthy of the Lord's Supper for themſelves: They do acknowledge ſuch Parents, under what Form ſoever, to be worthy alſo of that Bleſſed priviledge of Baptiſm for their Children.
But as to the Third opinion, that of the Anti-paedo-Baptiſts, here indeed lies the greateſt difficulty, becauſe it is thought by many, that in the true and unconſtrained Conſequences of it, it draws very deep, beſide all the Prejudices that have ariſen as to that Form, upon other pretenſions and occurrences, that have hapned both at home, and abroad, too many to be here enumerated. And that it is indeed a matter of deeper Comprehenſion in all the Influences and Concernments of it, than we can wade into at this time, we muſt ingenuouſly confeſs to our diſſenting Friends, but yet notwithſtanding we muſt acknowledge alſo our want of light, and ability to evince and demonſtrate any of theſe three Judgements, to be in its own nature, if ſingly conſidered, and by itſelf, a fundamental errour. Therefore we humbly Judge that it is a duty incumbent on us in the Spirit of Goſpel Love to bear with one another in it, till it pleaſe the Father of Lights, out of his Free-Grace and mercy to ſhine in upon us, and upon our differing Brethren with further and more Convicting light.
But here be ſome other Queſtions concerning this great and Bleſſed ordinance of Baptiſm, wherein both the other Forms do fully agree in one and the ſame mind and Judgment againſt the Anti-paedo-Baptiſts. And concerning the manner of Adminiſtration which theſe conceive, ought to be by dipping or plunging the Body under water. Confeſs. Anab. prop. 39.The Presbyterians and Independents on the contrary hold that, dipping of the Perſon into the water is not neceſſary, Confeſs. Faith Cap. of Baptiſm propos. 3.but Baptiſm is rightly adminiſtred by powring or ſprinkling water upon the Perſon. Alſo concerning the Adminiſtrator, the Anti-paedo-Baptiſts hold that it may be done by Diſciples, being men able to Preach the Goſpel. Confeſs. Anab. prop. 31.But the Presbyterians, and Independents concur that it doth belong peculiarly to the Office of the Miniſtry, and ought not to be diſpenſed, but by a Miniſter of the Goſpel lawfully Called.
As for ſuch as make Baptiſm in their way the very Eſſence and Form of the Church, this is indeed to un-church all others beſide themſelves, R. L. of Goſpel ſeparation.and ſo puts a Bar upon Church Union with them, as being no Churches; But the ſeverity of this diſ-uniting principle, as we cannot find it expreſly aſſerted in their Confeſſion of Faith before mentioned, H. L. of Baptiſm.ſo we know ſome of that way who do diſown it, and affirm that Baptiſm doth not enter the definition of a Church, but they make Union and Communion with Chriſt the foundation of Church-Communion, which as it is a more Scriptural, ſo it is a more Brotherly, and a more uniting principle.
Theſe therefore are the main things in difference, and under diſpute amongſt the three Forms, omitting only ſome few things which either ſeem to be of Leſſer moment, or cannot well be affixed to any of the three Forms or Parties, as the Judgment of the whole Party, or elſe are implyed and included in theſe which have been mentioned.
Propoſals.
And now having ſeen and taken this ſhort ſurvey of the Controverſies agitated amongſt profeſſors under theſe ſeveral Forms, we may with the more clearneſs proceed to conſider, whether there might not be ſome nearer cloſure and Union than yet hath been, and that without intrenching upon the different perſuaſions of each party. Doubtleſs there may, if our Spirits be not at a greater diſtance than our Principles.
Suppoſing both the Agreements, and the Differences to be truly, and rightly ſtated, as to the main things in this which hath been ſaid, as we ſuppoſe all that underſtand them will readily acknowledge, and the Agreements being ſo great and many, and the differences ſo few, that which we have to propoſe upon the whole is this.
Quaery.
Whether Union in ſo many great Truths, which in the Light and Grace of Chriſt, and in the Conduct of his Word and Spirit we have attained to, be not a ſufficient foundation for three things more.
1. For a mutual owning and giving the right hand of Fellowſhip to each other as true Churches and Miniſters of Jeſus Chriſt, in whom ſomething of his grace and preſence doth appear, notwithſtanding thoſe leſſer differences before mentioned.
2. And conſequently to concern our ſelves in the Affairs of one another, ſo far as to give mutual Advice and Aſſiſtance as occaſion may require. And,
3. To receive the Approved Members of each others Congregations to occaſion all Communion in the Lords Supper.