exist among the wicked radical disunion and perpetual interference; there is among Christians a real foundation for the most cordial and entire harmony. Remove those wrong affections, which stand in opposition to their prevailing disposition, and persuade them to feel and act as Christians, and they will show that they are one. As far as this union exists, and takes a proper direction, the church becomes an army with banners, which its enemies cannot subdue. The grand principle, on which my reasoning rests, that is, the advantage of well regulated union, is recognised in the constitution of all societies. Why do men unite themselves together in the social compact, except for the manifest advantages which arise from it? The necessity of coalescence is especially felt in times of danger. When the alarm of an approaching enemy is sounded, men, how divided soever before, immediately form themselves into a body, so that their power, which in a disunited state is nothing, may be increased and rendered invincible by union. What could men do against a potent, bloodthirsty foe, should they continue in a separate, unformed state, and each fight at his own door, and according to his own discretion? Without a better mode of defence than this, a whole nation must fall before an inconsiderable host. But when, or in what circumstances is union more needed, than among ministers and Christians at the present day? How great the strength, how alarming the success of the ungodly! How much has Zion already suffered for want of agreement among her sons! Let, then, her watchmen come together, consult for her safety and prosperi ty, and unite in action and prayer, or her desolation draweth nigh. How do men recognise the advantages of union in all branches of business. They join together to promote their success in their mercantile, mechanical, and literary pursuits. In all, the benefits of association are incalculable. But no where can union be of such eminent advantage, as in religion. Because no where else is there a foundation for such perfect agreement in the great object of pursuit, and in the means of obtaining it. My second argument in favour of a GENERAL ASSOCIATION arises from the circumstances of the times. The gospel ministry in this commonwealth is unhappily in a very broken, dişmembered state. In many instances those Christian teachers, who are united in the love of divine truth, and fervently engaged in the cause of the Redeemer, are estranged from each other in affection, and filled with mutual prejudices. Now let each party flatter themselves as they please, this must be recorded to the shame of the ministers of Massachusetts, as long as the gospel abides in the land. Their discord is productive of aggravated evils. It bars them from the comfort and advantage of mutual intercourse and confidence. It weakens their hands, and contracts their usefulness. In their present state of separation and estrangement, what power have they to prosecute any measure for the general interest of Christ's kingdom, or even for each other's edification? People take notice of their variance, and not only deride them, but become hardened against religion. Their minds are unsettled respecting Christianity, by the disagreement of those, who are authorized to teach it. Now how desirable it is, that the scattered fragments of the Congregational ministry in this state be collected & joined together in the bonds of Christian love? Who that has the spirit of Christ, does not devoutly wish it? What a serious attempt for union ought the present state of the ministry to excite? The state of our churches will add to the strength of the argument. When the whole number of professors is comparatively so small, and even among them the spirit of piety is sunk so low; what can be more reas sonable, or promise more extensive good, than for ministers, who have the interest of religion at heart, to meet together in the name of Christ, and deliberate on measures for Zion's welfare? Is it not plainly necessary, that something be done to advance the cause of holiness, and to avert impending judgments? And can it be expected, that God will save and prosper the church, without employing the wisdom and diligence of his servants? If they were agreed among themselves, and would perform as much as possible of God's work, with unanimity; they would possess far greater ability to do good. Their instructions would have a sacred influence with the .... See Baxter's Reformed Pastor. people; their office would be respected, their religion honoured, and their divine Master ador ed. What a blessed contrast to the present state of things would be presented, if a general union should take place among evangelical ministers in this commonwealth. If This argument for a general association will be still further strengthened, when we attend to the number, skill, and activity of Zion's enemies. How are they multiplied, who rise up against the truth? Was there ever a time, when the foes of Christ were more numerous, or when they showed more resolution and boldness, assumed a greater variety of shapes, or were more elated with success? With them it is a day of exploits. They have had famous leaders, and obtained signal victories. They seem inspired with unyielding courage and perseverance. unsuccessful in one way, they still repair to another, and are never weary of exertion. When every other method fails, they know how to take advantage of division among the servants of Christ. Animated by so much appearance of this at the present day, as well as by other circumstances which fire their zeal, they have taken a most daring posture, and appear resolved, by open and by secret means, to make one great effort for general and final triumph. Behold the enemy thus coming in like a desolating flood upon us. Let us throw away all prejudice and strife, combine our influence and lift up the standard of the Lord against them. I argue, thirdly, from the genuine spirit of Christianity. This argument, addressed to the piety of Christ's ministers, calls for attentive and prayerful consideration. All those Scriptures, which require ministers to love one another, to live in peace and unity, and to seek each other's edification and the general interest of the church, implicitly require attention to all the means, by which their love, edification, and unity, as ministers, and the general interest of the church may be advanced. And if it appear, that a general association of ministers in this State is one of those means; who can hesitate with respect to duty? But this argument may be considered in a different view. Christianity is the religion of love. Love to God, which is the sum of Christian goodness, naturally excites in his people, especially in his ministers, a pious solicitude for his glory and cause. Governed by that affection, they will frequently and earnestly inquire, how Christ's church prospers in different parts, what are the measures and instruments of his enemies, and in what way his friends can best subserve his glory and the welfare of his kingdom. Such was the practice of the apostles. Their care and labour were not confined to one place, The general interest of the church constantly occupied their thoughts. Wherever they were, they never lost sight of this object. They sent to the churches to know their faith, They travelled to distant parts, that they might learn what was the state of the saints, and might join with them in consultation and prayer for the success of their common cause. Primitive Christians loved one another, They often met together to en. joy free conversation, to seek a more perfect acquaintance with each other, to mingle their joys and their sorrows, and to promote, as far as possible, each other's usefulness and comfort. If we are governed by the Christian spirit, we shall studiously imitate the conduct of the primitive saints. Christianity is the religion of candour and forbearance, Under its benignant influence, gospel ministers will compassionate each other's weaknesses; and will endeavour to correct each other's errors, to improve each other's knowledge and grace, and to walk together as far as they are agreed. Christianity is the religion of peace. Though it is made the occasion of kindling a fire on the earth; it must surely be expected to promote peace among its friends. If gospel ministers do not perfectly agree in sentiment; let them lay aside their envyings and jealousies, and come together with conciliating hearts, consulting how to manage their differences so as not to injure the Christian cause, nor discredit the great truths, which they all profess to own. It is not to be expected, that Christian ministers will give up their opinions any farther than an enlightened understanding and conscience direct. But it is to be expected that those who love the peace of Jerusalem, will meekly and kindly explain their sentiments to each other, and endeavour to discover in what, and how far they can harmonize. Although they are in earnest to defend their own peculiar sentiments by fair reasoning; they must prefer the whole of Christianity before a part, and be careful not to hinder the common cause. Peacemakers reject and abhor that conceit of unquiet spirits, that the interest of religion depends wholly on those opinions, which distinguish them from others. They weep over the wounds of the church, and long for its healing; and will, therefore, most cordially encourage every pacific measure. The real mother is not willing that her child should be divided. The real Christian pastor ardently desires the common peace and prosperity of the church, and would not have the whole building endangered rather than that one nail or pin should be driven otherwise than he chooses.* Christianity is the religion of humility. They, who possess its spirit, will not entertain undue confidence in their own opinions or goodness. They prefer others before themselves. In difficult cases, they wish for the advice and assistance of their breth ren. The servants of Christ feel their need of one another. Young ministers might derive special advantage from an association with those, who are more experienced. And few ministers have such inconsiderable talents, that they may not some times improve the wisest. They who are endued with the most shining parts, if they are humble, will not think themselves above the need of assistance, but will earnestly desire the counsel and friendship of others. If any consider their knowledge and virtue so eminent, as to raise them above the need of their brethren, .... *Reformed Pastor. that very consideration may be urged to show, that their brethren need them. Let them, therefore, come forward, and furnish their supply of gifts for the good of the whole. Before closing this paper, justice seems to require, that the principal objections against a GENERAL ASSOCIATION in this state should be briefly noticed. 1. It is asked, What valuable purpose can it answer? What object can be attained sufficiently im-' portant to justify such a measure ? In reply, I would ask, what more valuable purposes can be . mentioned, than those, which a general association is calculated to accomplish? What more important objects can be sought, than the union, the improvement, and the usefulness of gospel ministers, and the prosperity of the churches? Who can charge with excess the most vigorous efforts to obtain these objects? In such a cause, what expense of time and labour, what fervency of prayer can be thought extravagant? 2. It is said, that the discordant opinions, which prevail among the clergy of Massachusetts, preclude the possibility of happy union and useful cooperation; and, therefore, that it is best they should continue as they are, and be content to do what good they can in their own circles. Reply. It is by no means expected, that the GENERAL ASSOCIATION will embrace the whole Congregational clergy in Massachusetts. It is not to be disguised that those, who have laid the foundation of the proposed union, have voted, that the doctrines of Christianity, as they are gener ally expressed in the Assembly's Shorter Catechism, be admitted as articles of faith, and as the basis of union. The door is open for the admission of those ministers, who, with all their minor differences, receive what are called THE DOCTRINES OF GRACE. Now with respect to such minis ters, the objection, above stated, may be satisfactorily answered in two ways. First. There is no difference of opinion among them, which need to prevent brotherly love, or interrupt ministerial fellowship. As this is, in one way or another, granted by all, no pains will be taken to prove it. Secondly. A general association is of all methods the most likely to lessen the difference of opinion among the orthodox clergy, and to termiDate forever that spirit of jealousy and variance, which bas so long disturbed them. A little knowledge of mankind is sufficient to convince us, that the present state of separation, distance, and reserve, tends to increase, rather than to remove their discord in matters of faith. If their discord is an evil; if an increasing harmony among them is a blessing worthy to be sought; let them come together, and see each other's face. With respect to every point in debate, let them fully explain their different terms and apprehensions, and engage in the most open and friendly discussion. Let them strive to communicate and to receive light, to disclose lurking errors, and to confirm the common faith. Let them jointly defend that scheme of truth, and jointly promote that experimental religion, which is precious to them all; and let them unite in fervent prayer to the Author of light and love. Such means, perseveringly used, have never been in vain. The truth is not covered with a veil which cannot be taken away; nor are the hearts of gospel ministers incapable of being meliorated by light, and warmed with brotherly affection. 3. It is said, that such assemblies of clergymen naturally go into notions of ecclesiastical power, and aspire after an unchristian domination. Reply. It is acknowledged, that this has been the case in former times. But how much soever the influence of ministerial associations or assemblies has been abused; this is no argument against employing them for wise and benevolent purposes. Suppose a particular clergyman has taken advantage of his superior influence to trample on his brethren, and to infringe the privileges of the churches. Does this prove that ministerial influence is in itself an evil, or that it may not be made subservient to the best purposes? How often has civil authority been abused? Yet who will pretend that this is a reason why it should not be supported? This well illustrates the subject before us, if we carefully remember, that ministerial or Christian influence is, properly, the influence of truth, of wisdom, and of prayer. In this sense, the influence of ministers is as necessary to the welfare of the church, as civil authority is to the interests of civil society. With what propriety can evangelical ministers be suspected of aspiring after ecclesiastical dominion, because they endeavour, by union and |
