ADDRESS

To all that love our Lord Jesus Christ, in sincerity, throughout all the Churches, the following Address is most respectfully submitted.

Dearly Beloved Brethren, THAT it is the grand design and native tendency of our holy religion to reconcile and unite man to God, and to each other in truth and love, to the glory of God, and their own present and eternal good, will not, we presume, be denied by any of the genuine subjects of Christianity. The nativity of its Divine Author was announced from heaven by a host of angels with high acclamations of “glory to God in the highest, and, on earth, peace and goodwill toward men.” The whole tenor of that divine book, which contains its institutes, in all its gracious declarations, precepts, ordinances, and holy examples, most expressly and powerfully inculcates this. In so far, then, as this holy unity and unanimity in faith and love is attained, just in the same degree, is the glory of God, and the happiness of man, promoted and secured. Impressed with those sentiments, and at the same time greviously affected with those sad divisions which have so awfully interfered with the benign and gracious intention of our holy religion, by exciting its professed subjects to bite and devour one another, we cannot suppose ourselves justifiable in withholding the mite of our sincere and humble endeavors to heal and remove them.

What awful and distressing effects have those sad divisions produced. What adversions, what reproaches, what backbitings, what evil surmisings, what angry contentions, what enmities, what excommunications, and even persecutions. And indeed, this must in some measure continue to be the case so long as those schisms exist, for, said the Apostle, where envying and strife is, there is confusion and every evil work. What dreary effects of these accursed divisions are to be seen, even in this highly favored country, where the sword of the civil magistrate has not as yet learned to serve at the altar. Have we not seen congregations broken to pieces, neighborhoods of professing Christians first thrown into confusion by party contentions, and, in the end, entirely deprived of gospel ordinances?

While in the meantime, large settlements and tracts of country, remain to this day entirely destitute of a gospel ministry, many of them in little better than a state of heathenism. The churches being either so weakened with divisions that they cannot send them ministers, or the people so divided among themselves, that they will not receive them. Several at the same time who live at the door of a preached gospel, dare not in conscience go to hear it, and, of course, enjoy little more advantage in that respect than if living in the midst of heathens how seldom do. Many in those circumstances enjoy the dispensation of the Lord’s Supper, that great ordinance of unity and love. How sadly, also, does this broken and confused state of things interfere with that spiritual intercourse amongst Christians, one with another, which is so essential to their edification and comfort.

In the midst of a present evil world, so divided in sentiment, and, of course, living at such distances that but few of the same opinion or party can conveniently and frequently assemble for religious purposes, or enjoy a due frequency of ministerial attentions. And even where things are in a better state with respect to settled churches, how is the tone of discipline relaxed under the influence of a party spirit, many being afraid to exercise it with due strictness, lest their people should leave them, and under the cloak of some specious pretense, find refuge in the bosom of another party. While lamentable to be told, so corrupt is the church with those accursed divisions that there are but few so base as not to find admission into some professing party or other. Thus, in a great measure, is that scriptural purity of communion banished from the church of God, upon the due preservation of which, much of her comfort, glory, and usefulness depends.

To complete the dread result of our woeful divisions, one evil yet remains, of a very awful nature: the divine displeasure justly provoked with this sad perversion of the gospel of peace. The Lord withholds his gracious, influential presence from his ordinances and frequently gives up the contentious authors and abettors of religious discord to fall into grievous scandals, or visits them with judgments, as he did the house of Eli. Thus, while professing Christians bite and devour one another, they are consumed one of another, or fall prey to the righteous judgment of God.

Meantime, the truly religious of all parties are grieved, the weak stumbled, the graceless and profane hardened, the mouths of infidels opened to blaspheme religion; and thus the only thing under heaven, divinely efficacious to promote and secure the present spiritual and eternal good of man, even the gospel of the blessed Jesus, is reduced to contempt. While multitudes deprived of the gospel ministry, as has been observed, fall an easy prey to seducers, and so become the dupes of almost unheard of delusions. Are not such the visible effects of our sad divisions, even in this otherwise happy country? Say, dear brethren, are not these things so? Is it not then your incumbent duty to endeavor, by all scriptural means, to have those evils remedied? Who will say that it is not? And does it not peculiarly belong to you, who occupy the place of gospel ministers, to be leaders in this laudable undertaking? Much depends upon your hearty concurrence and zealous endeavors.

The favorable opportunity which Divine Providence has put into your hands in this happy country for the accomplishment of so great a good is in itself a consideration of no small encouragement. A country happily exempted from the baneful influence of a civil establishment of any peculiar form of Christianity, from under the direct influence of the anti-Christian hierarchy, and at the same time, from any formal connection with the devoted nations, that have given their strength and power unto the beast in which, of course, no adequate reformation can be accomplished, until the word of God is fulfilled, and the vials of his wrath poured out upon them. Happy exemption, indeed, from being the object of such awful judgments. Still more happy will it be for us, if we duly esteem and improve those great advantages, for the high and valuable ends, for which they are manifestly given. And, sure, where much is given, much also will be required. Can the Lord expect, or require, anything less from a people in such unhampered circumstances, from a people so liberally furnished with all means and mercies, than a thorough reformation, in all things civil and religious, according to his word? Why should we suppose it? And would not such an improvement of our precious privileges be equally conducive to the glory of God, and our own present and everlasting good?

The auspicious phenomena of the times furnish collateral arguments of a very encouraging nature that our dutiful and pious endeavors shall not be in vain in the Lord. Is it not the day of the Lord’s vengeance upon the antichristian world; the year of recompences for the controversy of Zion? Surely then the time to favor her is come, even the set time. And is it not said that Zion shall be built in troublous times? Have not greater efforts been made, and more done, for the promulgation of the gospel among the nations since the commencement of the French Revolution than had been for many centuries, prior to that event? And have not the churches both in Europe and America, since that period, discovered a more than usual concern for the removal of contentions, for the healing of divisions, for the restoration of a Christian and brotherly intercourse one with another, and for the promotion of each other’s spiritual good? As the printed documents upon those subjects amply testify, should we not, then, be excited, by these considerations, to concur with all our might, to help forward this good work, that what yet remains to be done, may be fully accomplished?

And what, though the well-meant endeavors after union have not, in some instances, entirely succeeded to this wish of all parties, should this dissuade us from the attempt? Indeed, should Christians cease to contend earnestly for the sacred articles of faith and duty once delivered to the saints, on account of the opposition and scanty success which, in many instances, attend their faithful and honest endeavors? The divine cause of truth and righteousness might have long ago been relinquished. And is there anything more formidable in the Goliah schism than in many other evils which Christians have to combat? Or, has the Captain of Salvation sounded a desist from pursuing, or proclaimed a truce with this deadly enemy that is sheathing its sword in the very bowels of his church, rending and mangling his mystical body into pieces. Has he said to his servants, let it alone? If not, where is the warrant for a cessation of endeavors to have it removed?

On the other hand, are we not the better instructed by sage experience how to proceed in this business, having before our eyes the inadvertencies and mistakes of others, which have hitherto, in many instances, prevented the desired success? Thus, taught by experience and happily furnished with the accumulated instructions of those that have gone before us, earnestly laboring in this good cause, let us take unto ourselves the whole armor of God. And, having our feet shod with the preparation of the gospel of peace, let us stand fast by this important duty, with all perseverance. Let none that love the peace of Zion be discouraged, much less offended, because that an object of such magnitude does not, in the first instance, come forth recommended by the express suffrage of the mighty or the many. This consideration, if duly weighed, will neither give offense nor yield discouragement to any that considers the nature of the thing in question in connection with what has been already suggested.

Is it not a matter of universal right, a duty equally belonging to every citizen of Zion, to seek her good? In this respect, no one can claim a preference above his fellows, as to any peculiar, much less exclusive obligation. And, as for authority, it can have no place in this business, for surely none can suppose themselves invested with a divine right as to anything peculiarly belonging to them, to call the attention of their brethren to this dutiful and important undertaking. For our part, we entertain no such arrogant presumption. Nor are we inclined to impute the thought to any of our brethren that this good work should be let alone, till such time as they may think proper to come forward and sanction the attempt by their invitation and example. It is an open field, an extensive work, to which all are equally welcome, equally invited.

Should we speak of competency, viewing the greatness of the object, and the manifold difficulties which lie in the way of its accomplishment, we would readily exclaim, with the Apostle, who is sufficient for these things! But, upon recollecting ourselves, neither would we be discouraged; persuaded with him, that, as the work in which we are engaged, so likewise, our sufficiency, is of God. But after all, both the mighty and the many are with us. The Lord himself, and all that are truly his people, are declaredly on our side. The prayers of all the churches; nay, the prayers of Christ himself, John 17:20, 23, and of all that have ascended to his heavenly kingdom, are with us. The blessing out of Zion is pronounced upon our undertaking. Pray for the peace of Jerusalem, they shall prosper that love thee. With such encouragements as these, what should deter us from the heavenly enterprise, or render hopeless the attempt of accomplishing, in due time, an entire union of all the churches in faith and practice, according to the word of God? Not that we judge ourselves competent to effect such a thing; we utterly disclaim the thought, but we judge it our bounden duty to make the attempt. By using all due means in our power to promote it, and also that we have sufficient reason to rest assured that our humble and well-meant endeavors shall not be in vain in the Lord.

The cause that we advocate is not our own peculiar cause, nor the cause of any party. Considered as such, it is a common cause, the cause of Christ and our brethren of all denominations. All that we presume, then, is to do what we humbly conceive to be our duty, in connection with our brethren, to each of whom it equally belongs, as to us, to exert themselves for this blessed purpose. And as we have no just reason to doubt the concurrence of our brethren, to accomplish an object so desirable in itself, and fraught with such happy consequences, so neither can we look forward to that happy event, which will forever put an end to our hapless divisions, and restore to the church its primitive unity, purity and prosperity; but, in the pleasing prospect of their hearty and dutiful concurrence.

Dearly beloved brethren, why should we deem it a thing incredible that the church of Christ, in this highly favored country, should resume that original unity, peace, and purity, which belongs to its constitution, and constitutes its glory? Or, is there anything that can be justly deemed necessary for this desirable purpose, but to conform to the model and adopt the practice of the primitive church, expressly exhibited in the New Testament? Whatever alterations this might produce in any or all of the churches should, we think, neither be deemed inadmissible nor ineligible. Surely such alteration would be every way for the better, and not for the worse, unless we should suppose the divinely inspired rule to be faulty, or defective. Were we, then, in our church constitution and managements, to exhibit a complete conformity to the Apostolic church, would we not be in that respect, as perfect as Christ intended we should be? And should not this suffice us?

It is, to us, a pleasing consideration that all the churches of Christ, which mutually acknowledge each other as such, are not only agreed in the great doctrines of faith and holiness, but are also materially agreed, as to the positive ordinances of Gospel institution, so that our differences, at most, are about the things in which the kingdom of God does not consist. That is, about matters of private opinion or human invention. What a pity that the kingdom of God should be divided about such things. Who then would not be the first amongst us, to give up with human inventions in the worship of God, and to cease from imposing his private opinions upon his brethren that our breaches might thus be healed? Who would not willingly conform to the original pattern laid down in the New Testament for this happy purpose?

Our dear brethren, of all denominations, will please to consider that we have our educational prejudices and particular customs to struggle with as well as they. But this we do sincerely declare, that there is nothing we have hitherto received as matter of faith or practice, which is not expressly taught and enjoined in the word of God, either in express terms, or approved precedent, that we would not heartily relinquish, that so we might return to the original constitutional unity of the Christian church. And in this happy unity, enjoy full communion with all our brethren in peace and charity. The like dutiful condescension we candidly expect of all that are seriously impressed with a sense of the duty they owe to God, to each other, and to their perishing fellow-brethren of mankind. To this we call, we invite, our brethren of all denominations by all the sacred motives which we have avouched as the impulsive reasons of our thus addressing them.

You are all, dear brethren, equally included as the object of our love and esteem. With you all, we desire to unite in the bonds of an entire Christian unity. Christ alone being the head, the center, his word the rule, an explicit belief of, and manifest conformity to it, in all things, the terms. More than this, you will not require of us, and less we cannot require of you, nor, indeed, can we reasonably suppose any would desire it, for what good purpose would it serve? We dare neither assume nor purpose the trite indefinite distinction between essentials and non-essentials in matters of revealed truth and duty. Firmly persuaded that, whatever may be their comparative importance, simply considered, the high obligation of the Divine Authority revealing, or enjoining them, renders the belief or performance of them, absolutely essential to us, in so far as we know them. And to be ignorant of anything God has revealed can neither be our duty nor our privilege.

We humbly presume then, dear brethren, you can have no relevant objection to meet us upon this ground. And, we again beseech you, let it be none, that it is the invitation but of a few. By your accession, we shall be many, and whether few or many, in the first instance, it is all one with respect to the event, which must ultimately await the full information and hearty concurrence of all. Besides, whatever is to be done, must begin sometime, somewhere. And no matter where, nor by whom, if the Lord puts his hand to the work, it must surely prosper. And has he not been graciously pleased, upon many signal occasions, to bring to pass the greatest events from very small beginnings, and even by means the most unlikely. Duty then is ours, but events belong to God.

We hope, then, what we urge will neither be deemed an unreasonable nor an unseasonable undertaking. Why should it be thought unseasonable? Can any time be assigned, while things continue as they are, that would prove more favorable for such an attempt, or what could be supposed to make it so? Might it be the approximation of parties to a greater nearness, in point of public profession and similarity of customs? Or might it be expected from a gradual decline of bigotry? As to the former, it is a well-known fact that where the difference is least, the opposition is always managed with a degree of vehemence, inversely proportioned to the merits of the cause. With respect to the latter, we are happy to say that in some cases and places, and we hope universally, bigotry is on the decline. Yet we are not warranted, either by the past or present, to act upon that supposition. We have, as yet, by this means, seen no such effect produced, nor indeed could we reasonably expect it; for there will always be multitudes of weak persons in the church, and these are generally most subject to bigotry. Add to this that while divisions exist, there will always be found interested men, who will not fail to support them. Nor can we at all suppose that Satan will be idle to improve an advantage so important to the interests of his kingdom.

And, let it be further observed upon the whole, that, in matters of similar importance to our secular interests, we would, by no means, content ourselves with such kind of reasoning. We might further add that the attempt here suggested not being of a partial, but of a general nature, it can have no just tendency to excite the jealousy or hurt the feelings of any party. On the contrary, every effort towards a permanent scriptural unity amongst the churches, upon the solid basis of universally acknowledged and self-evident truths, must have the happiest tendency to enlighten and conciliate by thus manifesting to each other their mutual charity and zeal for the truth. “Whom I loved in the truth, saith the Apostle, and not I only, but also all they that have known the truth; for the truth’s sake, which is in us, and shall be with us forever.”

Indeed, if no such divine and adequate basis of union can be fairly exhibited, as will meet the approbation of every upright and intelligent Christian, nor such mode of procedure adopted in favor of the weak, as will not oppress their consciences, then the accomplishment of this grand object upon principle must be forever impossible. There would, upon this supposition, remain no other way of accomplishing it but merely by voluntary compromise and good-natured accommodation. That such a thing, however, will be accomplished, one way or another, will not be questioned by any that allow themselves to believe that the commands and prayers of our Lord Jesus Christ will not utterly prove ineffectual. Whatever way, then, it is to be effected, whether upon the solid basis of divinely revealed truth or the good-natured principle of Christian forbearance and gracious condescension, is it not equally practicable, equally eligible to us, as ever it can be to any? Unless we should suppose ourselves destitute of that Christian temper and discernment, which is essentially necessary to qualify us to do the will of our gracious Redeemer, whose expressed command to his people is that there be no division among them, but that they all walk by the same rule, speak the same thing, and be perfectly joined together in the same mind, and in the same judgment. We believe, then, it is as practicable as it is eligible. Let us attempt it. “Up and be doing, and the Lord will be with you.”

Are we not all praying for that happy event, when there shall be but one fold, as there is but one chief shepherd? What? Shall we pray for a thing, and not strive to obtain it, not use the necessary means to have it accomplished? What said the Lord to Moses upon a piece of conduct somewhat similar? “Why criest thou unto me? Speak unto the children of Israel that they go forward, but lift thou up thy rod, and stretch out thine hand.” Let the ministers of Jesus but embrace this exhortation, put their hand to the work and encourage the people to go forward upon the firm ground of obvious truth, to unite in the bonds of an entire Christian unity. And who will venture to say that it would not soon be accomplished? “Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people,” saith your God.

To you, therefore, it peculiarly belongs, as the professed and acknowledged leaders of the people, to go before them in this good work, to remove human opinions and the inventions of men out of the way by carefully separating this chaff from the pure wheat of primary and authentic revelation; casting out that assumed authority, that enacting and decreeing power, by which those things have been imposed and established. To the ministerial department, then, do we look with anxiety. Ministers of Jesus, we can neither be ignorant of, nor unaffected with the divisions and corruptions of his church. His dying commands, his last and ardent prayers for the visible unity of his professing people, will not suffer you to be indifferent in this matter. You will not, you cannot, therefore, be silent upon a subject of such vast importance to his personal glory and the happiness of his people. Consistently, you cannot, for silence gives consent. You will rather lift up your voice like a trumpet to expose the heinous nature and dreadful consequences of those unnatural and anti-Christian divisions which have so rent and ruined the church of God. Thus, in justice to your station and character, honored of the Lord, would we hopefully anticipate your zealous and faithful efforts to heal the breaches of Zion; that God’s dear children might dwell together in unity and love. But if otherwise, we forebear to utter it. See Mal. 2:1-10.

Oh that ministers and people would but consider, that there are no divisions in the grave, nor in that world which lies beyond it. There, our divisions must come to an end. We must all unite there. Would to God, we could find in our hearts to put an end to our short-lived divisions here, that so we might leave a blessing behind us, even a happy and united church. What gratification, what utility, in the meantime, can our divisions afford either to ministers or people? Should they be perpetuated till the day of judgment, would they convert one sinner from the error of his ways, or save a soul from death? Have they any tendency to hide the multitude of sins that are so dishonorable to God, and hurtful to his people? Do they not rather irritate and produce them? How innumerable and highly aggravated are the sins they have produced, and are at this day, producing, both amongst professors and profane.

We entreat, we beseach you then, dear brethren, by all those considerations, to concur in this blessed and dutiful attempt. What is the work of all, must be done by all. Such was the work of the tabernacle in the wilderness. Such is the work to which you are called, not by the authority of man, but by Jesus Christ and God the Father, who raised him from the dead. By this authority are you called to raise up the tabernacle of David, that is fallen down amongst us, and to set it up upon its own base. This you cannot do, while you run every man to his own house, and consult only the interest of his own party. Till you associate, consult, and advise together, and in a friendly and Christian manner explore the subject, nothing can be done. We would therefore, with all due deference and submission, call the attention of our brethren to the obvious and important duty of association. Unite with us in the common cause of simple evangelical Christianity. In this glorious cause, we are ready to unite with you. United we shall prevail. It is the cause of Christ, and of our brethren throughout all the churches of catholic unity, peace, and purity, a cause that must finally prosper in spite of all opposition. Let us unite to promote it.

Come forward then, dear brethren, and help with us. Do not suffer yourselves to be lulled asleep by that syren song of the slothful and reluctant professor, “The time is not yet come—the time is not come—saith he—the time that the Lord’s house should be built.” Believe him not. Do ye not discern the signs of the times? Have not the two witnesses arisen from their state of political death, from under the long proscription of ages? Have they not stood upon their feet in the presence, and to the consternation and terror, of their enemies? Has not their resurrection been accompanied with a great earthquake? Has not the tenth part of the great city been thrown down by it? Has not this event aroused the nations to indignation? Have they not been angry, yea, very angry? Therefore, O Lord, is thy wrath come upon them, and the time of the dead that they should be avenged, and that thou shouldest give reward to thy servants, the Prophets, and to them that fear thy name, both small and great; and that thou shouldest destroy them that have destroyed the earth. Who amongst us has not heard the report of these things, of these lightnings and thunderings, and voices of this tremendous earthquake and great hail; of these awful convulsions and revolutions that have dashed and are dashing to pieces the nations like a potter’s vessel? Yea, have not the remote vibrations of this dreadful shock been felt even by us, whom Providence has graciously placed at so great a distance? What shall we say to these things?

Is it time for us to sit still in our corruptions and divisions when the Lord, by his word and providence, is so loudly and expressly calling us to repentance and reformation? “Awake, awake; put on thy strength, O Zion, put on thy beautiful garments, O Jerusalem the holy city; for henceforth there shall no more come unto thee the uncircumcised and the unclean, Shake thyself from the dust, O Jerusalem; arise, loose thyself from the bands of thy neck, O captive daughter of Zion.” Resume that precious, that dear bought liberty, wherewith Christ has made his people free, a liberty from subjection to any authority but his own, in matters of religion.

Call no man father, no man master upon earth; for one is your master, even Christ, and all ye are brethren. Stand fast therefore in this precious liberty, and be not entangled again with the yoke of bondage. For the vindication of this precious liberty, have we declared ourselves hearty and willing advocates. For this benign and dutiful purpose have we associated, that by so doing, we might contribute the mite of our humble endeavors to promote it, and thus invite our brethren to do the same. As the first fruits of our efforts for this blessed purpose, we respectfully present to their consideration the following proposition, relying upon their charity and candor that they will neither despise nor misconstrue our humble and adventurous attempt. If they should in any measure serve, as a preliminary, to open up the way to a permanent scriptural unity amongst the friends and lovers of truth and peace throughout the churches, we shall greatly rejoice at it.

We by no means pretend to dictate, and could we propose anything more evident, consistent, and adequate, it should be at their service. Their pious and dutiful attention to an object of such magnitude will induce them to communicate to us their emendations. And thus what is sown in weakness will be raised up in power, for certainly the collective graces that are conferred upon the church, if duly united and brought to bear upon any point of commanded duty, would be amply sufficient for the right and successful performance of it. For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit, to another the discerning of spirits, but the manifestation of the Spirit is given to every man to profit withal. As every man, therefore, hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God.

In the face then of such instructions, and with such assurances of an all-sufficiency of divine grace as the church has received from her exalted Head, we can neither justly doubt the concurrence of her genuine members, nor yet their ability when dutifully acting together to accomplish anything that is necessary for his glory and their own good. And certainly their visible unity in truth and holiness, in faith and love, is, of all things, the most conducive to both these, if we may credit the dying commands and prayers of our gracious Lord. In a matter, therefore, of such confessed importance, our Christian brethren, however unhappily distinguished by party names, will not, cannot, withhold their helping hand. We are as heartily willing to be their debtors as they are indispensably bound to be our benefactors. Come, then, dear brethren, we most humbly beseech you, cause your light to shine upon our weak beginnings, that we may see to work by it. Evince your zeal for the glory of Christ, and the spiritual welfare of your fellow-Christians, by your hearty and zealous cooperation to promote the unity, purity, and prosperity of his church.

Let none imagine that the subjoined propositions are at all intended as an overture towards a new creed or standard for the church, or, as in any wise designed to be made a term of communion; nothing can be farther from our intention. They are merely designed for opening up the way that we may come fairly and firmly to original ground upon clear and certain premises, and take up things just as the Apostles left them. That thus disentangled from the accruing embarrassments of intervening ages, we may stand with evidence upon the same ground on which the church stood at the beginning, having said so much to solicit attention and prevent mistake, we submit as follows: