The unity of the faith in its relations to the authority of Scripture, the sacredness of conscience, and the supremacy of Christ

Part Ii.— A Vindication. Dialogue I

CONCORD AND CONSCIENTIOUSNESS.

I. Conflictin<,' Convictions and Liberty of Conscience, G7

II. Toleration and Persecution, 80

IIL Cliarity, 103

IV. Conscientiousness in Outward Action, 114

DIALOGUE IL

THE LIMITS OF IDENTITY OF OFINION.

I. Common Grouiid and Fundamental Trutli, 129

II. Tilings Indifferent,... 148

III. Love, and the Imperfection of the Human .Allnd, 175

IV. The Primitive Church, 190 vi

CONTENTS.

DIALOGUE III.

THE LIMITS OF VISIBLE DNIFORMITT.

PAGE

I. Ts Unity Independent of Uniformity ? 207

II. Can there be Separation without Schism ? 223

III. Chm-ch Government, 237

IV. The Lord's Supper, 244

DIALOGUE IV.

ESSAYS OX CHRISTIAN UNION.

I. Dr Balmer's Essay, 257

n. The Rev. J. A. James' Essay, 274

III. Dr King's Essay, 279

IV. Dr Wardlaw's Essay, 294

DIALOGUE V.

THE EVANGELICAL ALLIANCE.

I. No Compromise, 310

n. Is the Alliance a Church ? 340

III. The Organization of the Alliance, 358

Conclusion

I. Historical, 377

II. Hortatory, 405

Preface

The publication of this volume would not have taken place, in all probability, at the present time, except for the recent remarkable reUgious awakenings in this and other lands, and the general proposal to celebrate the tricentenary of the Scottish Reformation. But the occasion of its publication is not to be identified with the circumstances of its production. The Author's mind has been long and deeply interested in the question of Christian Union ; and the greater portion of the present work was actually written, before his attention was attracted either to the modern revival movements, or to the tricentennial anniversary of the Protestantism of his fatherland. When lu; began to reflect on these occurrences, he almost instinctively resumed his labour at the unfinished manuscript. And now such as it is, though far from being what he desires, and what the subject demands, he ventures to

a vi PREFACE.

S3nd it forth, in this solemn crisis of our religious affairs. May the Lord of all not withhold His blessing.

The conception of a reviYal entertained by many is an effervescence of the affections, a tide of the religious sensibilities, a wave of excitement on the surface of society, a swelling of the Church's bosom. Xo man, however, can reflect on the subject without perceiving and feeling, that excitement and commotion and awakening are valuable and lasting, only in so far as they are based on knowledge and truth, and directed and controlled by genuine spiritual wisdom.

There are in fact two sorts of Christian revivals. One sort is marked by the carrying home to men's consciences known and recognised truths, so as to lead to practical results. Such in the main was the character of the awakening under Whitfield, the Wesleys, and the Ilaldanes, and of the recent movement among our American brethren. The gospel, not so much unknown, as forgotten, not so much hidden, as disregarded, is brought from the back ground, enunciated with plainness, and applied with a holy fervid unction. Men begin to consider, and to wonder at themselves, that they should have been so long and so altstinately deaf to these sounds, and blind to these sublime and eternal realities.

The Reformation from Popery in the sixteenth century was, properly speaking, a revival. It was, moreover, the

PREFACE. vii

most marked, and auspicious and extensive revival tliat the Christian Church has as yet enjoyed. But it was effected, under God, not so much by the practical apphcation of an old or familiar truth, as by the exposition and vindication of a truth, which was fresh and even strange to the religious community of that day. " Justification by faith alone," as proclaimed by Luther, Knox and their compeers, took by surprise the mass of their contemporaries, and was unrecognised by the learned of that age. Yet it was this truth, and it alone, that turned the flank of the papal legions, and led the oppressed and enslaved peoples of Europe to freedom and victory. It burst almost as suddenly as a meteor on the ecclesiastical firmament, and like an omen and instrument of doom, flashed terror on the monastic orders and towering hierarchy of the apostate church ; while it proved the early dawn of a revival morning, and the bright harbinger of a moral and religious renovation to the down-trodden multitudes.

This truth, preached by all the heroes of the Reformation, was in one sense new and unexpected and abrupt; but in another sense it was venerable from its very antiquity. It was cherished by the patriarchs when they made their peace with God before the altar. It was the centre of the Mosaic economy, it is emblazoned on the pages of the New Testament. The primitive church lived

VDl

PREFACE.

upon it, and it never wanted witnesses ; for even one of Luther's teachers knew it well. Nevertheless, it was not only partially, but utterly and entirely forgotten, nay, denied and denounced, by the Papal Church three centuries ago. It appears, therefore, that the community may be as truly revived by an increase of knowledge as by an increase of grace — by adding unto faith, knowledge, as by changing a dead into a living faith. The resurrection of a powerful truth from the torpor of centuries forms as genuine a religious awakening, as the pricking of lethargic consciences by an appeal to what is more obvious or ordinary.

The object of the following pages is to expound and defend what seems to be a plain and potent truth, — to protest against its common practical neglect and point out the specious modes in which it is theoretically contradicted,— to advocate its claims to be as old as a Divine revelation, — to plead that, as an essential element of Protestantism, pervading the words of Christ and the writings of His apostles, it be no longer trampled under foot by the men of this generation ; and thus to aim at the promotion of a revival of the second sort specified. The Reformers invariably had recourse to argument and discussion, no loss than to rhetoric and oratory, to accomplish tlioir work. The Protestant Revival was cradled in controversy, waxed strong by passing through stormy dc-

PREFACE. ix

bates, and owed much of its gigantic vigour and proportions to its polemical victories. We have no relish for the asperities of controversy, nor for tempests of angi'j debate, nor for the dust and turmoil of ecclesiastical dialectics. For nothing have we laboured more, than most rigorously to abstain from every sentiment and expression, that might be found at variance with the devoutest godly fear and the tcndcrest brotherly love. For every trespass of the kind, into which we shall be found to fall, we will be most deeply grieved.

But we cannot help adding, that the present prevalent feeling against every thing in the shape of discussion or conference among evangelical Christians respecting the points in which they differ, is essentially unprotestant. The horror of religious controversy that pervades some classes of society is a veritable monomania. There is a fashionable and fastidious shrinkingr from honest and honourable debate and rigorous argumentation, that is nothing less than the treachery of indolence to the dignity of Truth and the authority of the Bible. If our forefathers erred in austerity, and in forgetting love when defending truth, their descendants too often err in laxity, and in degrading Truth when honouring love. If we were all more afraid of perverting Scripture, and more zealous for every Truth of God, than wc are, wo should be glad to resort to any legitimate and effectual means by

X PREFACE.

which Truth may be elicited. Few means will be found more successful than friendly conference and amicable discussion.

Some may be inclined to think, that the form into which the argument has been thrown in the second part, is in itself objectionable. Had the body of the work been composed more recently, it is not unlikely that the Dialogue style would have been avoided ; although this would have been done more out of deference to the opinions of others whom the Author respects, than in accordance with his own convictions. This style was resorted to solely on the ground, that it was felt to be best adapted to secure the purpose in view. It possesses peculiar facilities for extricating and expounding Truth. That so much is being done to bring forth fresh illustrations and kaleidoscopic views of the old, familiar and elementary truths of the Gospel, is to every pious mind a matter of deepest joy. It is gladdening to the spirit to think that so many efforts are being made to arrest the gay, to awaken the thoughtless and instruct the ignorant, by appealing to their imaginations, exciting their curiosity, and touching their sensibilities. There is surely room also for an effort to find and defend important and neglected Truth. It may not be altogether out of place to write for reflecting and thoughtful Christians. Both the pulpit and the press frequently form too low an

PREFACE.

xi estimate even of the common understanding, and miss the most effectual war of moving the heart. The best feelings are most thoroughly and powerfully stirred by deep and broad views of truth.

There is an urgent call for a revival inside the Christian community as well as outside ; and if the funda/- mental truths of the Gospel be indispensable for the latter, additional knowledge is as indispensable for the former. It is well to see the profane and vicious converted, and the formalists quickened ; but God's own people need to be revivified, and for this purpose more light is as necessary as more fire. The genuine disciples of Christ in their present circumstances require more than evangeUcal doctrine, or hereditary nostrums, or the hackneyed commonplaces of our political and religious sects, to enable them to " quit themselves Uke men, and be strong." It is at least a worthy aim to seek by temperate discussion for clear and accurate views of that Truth, which the present emergency demands; and thus help the brethren to be " men in understanding," that having experienced the strong and profound feelings, they may perform the heroic actions of "good soldiers of Jesus Christ."

The Literary Dialogue is a powerful instrument, being furnished with a sharp edge, and capable of economising time and space. In selecting it for use, a writer has to run the risk of being charged with temerity for grasping xii PREFACE.

a weapon which he is unable to wield. Being anxious to discuss the whole question, thoroughly yet briefly, we have had recourse to this hazardous experiment. To exhaust the discussion, as far as practicable, requires not only the examination of the various topics involved in it, but also a review of those authors whose sentiments are opposed. An endeavour has been made to attain both of these ends. Selections from books have been introduced' with the view of omitting nothing really relevant to the argument, and at the same time avoiding any misrepresentation of the opinions of their authors.

Although Melancthon had spoken in our own language, instead of using the words of other men, what advantage would have followed ? There would, on the contrary, have been a serious drawback ; for we might have been accused of setting him up as a man of straw for the empty pleasure of sti'iking him down. Quotations, indeed, might have been added, to vindicate the sentiments and expressions imputed to him ; but these must then have been in smaller type, leaving little chance of their being read. It may be questioned whether it be seemly in an author, to set himself off" in larger type, than he allows to his friend whose opinions he is controverting. By the plan now adopted, the vindication of our own views is conjoined with a criticism and exposure of the views of others. The latter is as necessary as the former, to give something

PREFACE.

xiii like completeness to the work, and to justify its publicity.

It may be averred, that we have done injustice to the authors, from whom we have quoted. The Dialogue form does not at any rate necessitate injustice, which is often grossly committed in the ordinary' method of reviewing. It is not our design to review the books and addresses referred to on all their merits, but only so far as they discuss the points to which we desire special attention to be directed. Accordingly, we have laboured to give a fair and honest representation of the sentiments of others, on the precise questions in connection with which their words are introduced. While it has been our constant and earnest aim to avoid any, even the least, infringement of the rules of honourable and Christian argument.

Some readers may be at a loss to understand the exact relation between the Author and the infidel and Popish interlocutors. He holds himself responsible for the correctness of their reasoning. They say what, if they were real parties, they might with perfect propriety and justice be expected to express. But if he were speaking in his own person, he certainly would not always use the language attributed to them, because he is not one of them. They are dramatic characters, and if these characters bo consistently sustained, the important design for which they are introduced is accomplished. It were easy, doubtless, xiv

PREFACE.

to put into their mouths ungentlemanly remarks ; it is equally easy to allow their observations to sink into utter tameness. From olfensive extravagance, on the one hand, and from weary dulness, on the other, he has wished to escape, while trying to help Melancthon to see himself as others see him. Let those who think that undue liberty has been used with this respected name, consider the tenor of his conduct in connection with the Confession and Diet of Augsburg.

So far as we may have erred in giving a false impression of others, or transgressed a respectful propriety in what has been attributed to Lord Herbert and Bellarmine, we will be unfeignedly grieved. If a single word has escaped our pen, which is unbecoming our lofty theme, or unjust or ungenerous to the great and good men with whom we have had the hardihood to come into debate, we desire that we could recall it, and cancel it for ever. On being found guilty in this matter, we shall hasten to render every reparation in our power.

It may be observed that some of the principles expounded in a former publication, are in this one occasionally assumed as almost proved, and form the foundation of the present discussion. At the same time, they will receive a new and independent confirmation, so fixr as the following arguments may be found to bo valid. The Dialogues are intentionally constructed in such a manner,

PREFACE. XV

as may enable a careful and candid reader to see more of the real and deep and powerful principles both of Popery and Infidelity, than he will easily learn from some other sources.

The Author does not address those who are ignorant or indilFercnt about the great theme of our Lord's intercessory prayer. He is throughout writing on the supposition that his readers are most deeply and devoutly impressed with the scriptural injunctions and exhortations, which set forth so calmly and clearly and authoritatively the urgent necessity and holy propriety of Christian Union. The views propounded in the following pages can only be carried into practical effect, under the pervading and intense influence of a high-toned spiritual affection — such a love to the brethren, as can only be compared to the full and fathomless love of Christ Himself. While even a quenchless, self-denying love like this will be found, not unfrequently, at fault and astray, unless it be under the guidance and control of unexceptive and unchangeable principles, such as it is our aim to find and unfold.

And Himself gave some to be apostles; and some, prophets ; and some, evangelists ; and some, pastors and teachers; to prepare the saints for work of service, for the up-building of the body of Christ: till we all come to the unity of the faith and the knowledge of the Son of God, to a full-grown man, to the measure of tlte stature of the xvi

PREFACE.

fulness of Christ : in order that we he no longer children, tossed to and fro and driven about udth every wind of doctrine, hy the sleight of men, and cunning craftiness, luhereby they lie in wait to deceive : but imbued with truth, that tve should in love grow up to Him in all things, who is the Head, the Christ : from whom the whole body fitly joined together and compacted by every assisting joint, according to the proportionate energy of every part, maketh increase of itself unto its own up-building in love." — Eph. iv. 11-16.

Lest any one should accuse the author of uot acting consistently with his avowed principles, it is proper to state that the following overture was brought by him, before the Presbytery of which he is a member, and was adopted, and transmitted to the Synod.

Overture to the Synod of the United Presbyterian Church from the Presbytery of Carlisle anent Christian Union and the Tricentenary of the Scottish Reformation.

WTiereas the Unity of the Faith and the Union of the Christian Church are so reasonably to be expected and so ft-equently enjoined in Holy Scripture ; are found occupying so prominent a place in the intercession of the Lord Jesus Christ ; are so necessary and conducive to the comfort and edification of the people of God and to the conversion of the world ; whereas their attainment and maintenance are thus highly obligatory upon all the jaofessors of Christianity ; whereas, therefore, any rupture in the fellowship of Christ's disciples or any breach in the unity of their faith is so sinful in itself, so displeasing to Jesus the King of Saints and the Head of the Church, so disastrous to the Christian Community, and so undutiful and ungenerous to all tliat do not know or do not obey the Gospel —

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xvii

And whereas, at this present time, the Evangelical Protestant Church is torn by many discordant and incompatible beliefs and rent into many incongruous and ill-assorted sects and parties, while there is a peculiarly urgent and special call upon them to be of one mind and of one accord in their sentiments and eflForts, on account of the vast mass of heathenism yet unevangelized, the subtlety and power and extent of modern Infidelity, the recent policy and progress and boldness of the Great Apostacy, the manifestly unscriptural principles involved in some of the proceedings of the Supj-eme Government of our native land, and the multitudes of our fellow-countrymen who are notoriously living without God and without hope —

And whereas there are schemes proposed for healing the divisions of Zion, and effecting harmony among the distracted Churches of the Reformation, which, however well iutentioned, are not in some respects well founded —

And whereas one great support of schism is found in opposing and irreconcileable interpretations of the Bible, (inasmuch as the chief pretexts and pleas in defence of denominationalism would be extinguished, if jarring doctrines and duties were not drawn from the Word of God), the recognition of the following principles seems to be absolutely necessary, and that without any disparagement to the place and power of charity and brotherly love, for the full accomplishment of a reasonable and scriptural Union among Ciiristians —

Tiiat tlic Bible is throughout in all its declarations perfectly consistent with itself —

That since Protestants do agree in many of the lessons of tiie Bible, they are able, if they use tlie right means, to come to an agi'eemcnt, or at least to avoid contradiction, as to all tiie doctrines and duties which arc enjoined by God —

That since conflicting inteiT)retations of the Bible by those who profess to reverence and obey it as the Word of God are not, therefore, inevitable, but may be avoided, it is apparent tiiat in every instance one or otiier of the conflicting parties incurs guilt in the sight of the Most High —

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PREFACE.

That since of every pair of antagonistic interpretations fastened upon tlie Bible one of them is nndoubtedly erroneous, it may be affirmed tliat so long as snch interpretations prevail among Protestants, the glory of their well -Avorn watchword, that "the Bible, and the Bible alone" is their religion, ia sensibly tarnished, if its truth be not seriously impaired —

Tliat the right of private judgment, though a grand and precioits privilege, is liable to many giievous abuses, and that this inalienable prerogative of man is surely abused, when the exercise of it in any case leads Christians deliberately to adopt and publicly avow an en-oneous belief —

That every apology on behalf of both the parties who find incompatible doctrines or duties in the Bible practically sets aside the authority of the Lord Jesus over his own Church, inasmuch as every false interpretation is virtually either adding to the "Word of God, or taking away from its contents —

That every attempt to palliate and excuse the conduct of both parties who plead Scripture against each other, brings reproach and Aveakness upon the cause of Christianity, for every such attempt implies cither that the Bible is in itself defective and even erroneous, or else that the human understanding, though aided l)y the Holy Spirit, is not trust-worthy ; thereby supporting either a fundamental error of Popery, or a fundamental error of infidelity —

And whereas the unprecedented religious awakening in America may well be regarded, not so much as a complete and final blessing, but rather as an instalment and pledge of a richer and more copious eflusion of the Holy Spirit, so that many in Protestant Christendom are now anticipating extraordinary times of refreshing and enlargement, and some new and signal development of the Kingdom of Heaven, whereof Christ is the Governor, and which shall not be destroyed —

And whereas the Synod did at its last meeting appoint a Committee, with the view of making arrangements with other denominations to observe the Tricentenary celebration of tiie Scottish Reformation ; and whereas our existing evangelical sects and par-

PREFACE.

xix ties have sprung up stibsequcntly to that revival season from the Lord, at which time, as well as in the primitive ages of the gospel, our present sectarian nomenclature even was unknown, there appears to be a most fit and auspicious opportunity now for the Synod of the United Presbyterian Church to take up with renewed earnestness and expectation the whole question of Christian Union —

It is therefore hun)bly overtured to the Synod, that they take the premises into their serious and prayeiful consideration, and if they shall see cause, declare it to be a fundamental principle, on which all efforts for the promotion of Christian Union should be based, namely, that conflicting and contradictory intei-pretations of the Word of God may be avoided by Cliristians ; provided they will examine and stud}- the Bible with due care and conscientiousness, and in humble dependence upon the gi-acious aid of the Promised Spirit of Truth. And, consequently, that in order to attain a sure and healthy union, it is necessary, as it is obviously most becoming, that those Cliristians, who find opposing doctrines or duties in the Bible, endeavour by prayer and conference, and the large and continual exercise of fervent brotherly kindness and charity, to reduce their diflerences, till they shall see eye to eye, and be united in the one true meaning of the jiure word of the living God —

Finally, if the Synod shall think proper to adopt this declaration, or any other of similar import, that they appoint a Committee to make formal intimation of the same to the otlier Protestant Evangelical Denominations, inviting them U) consider and adopt it also, and to ajjpoint Committees to confer with the Synod's Committee as to furtlier proceedings ; and if the Synod are not prepared at this time to adopt the declaration and ajjijoint a Committee, that they recommend tin; ])rinciple embodieil in (lie overtiwe as A\-ortliy of public attention in connection with the Tricentenary Celebration of the Kcformation in Scotland.

The following is tlie Minute of Synod in regard to the above : — " After reasoning, the Synod, unanimously apjiroved of the spirit of tlie overture, and remitted it to the Committee on the Tricentenary

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Celebration of the Reformation in Scotland, to avail themselves of such opportunities as may occur in connection with the interesting event refen-ed to, of giving effect in every scriptural way to the known principles of this Church on the subject of Christian union."

PART I.

AN EXPOSITION.

SECTION I.

THE QUESTION STATED.

The only question in connection with the union of the Christian Church that presents a serious difficulty to the understanding, and calls for laborious and prayerful thought, is this : How is the oneness of the Church compatible, theoretically and practically, with difference and conflict of sentiment among men who are called Christians ?

When the question is proposed in this form, there are obviously involved in its statement certain limits, which the answer should distinctly determine. To maintain that Christians need not think alike on any one point whatever, is as extravagant as to maintain that they must think alike on all points without exception. Seeing, then, that it is about equally unreasonable to endeavour to exclude cither all unanimity of opinion, or all diversity of opinion, from the fellowship of Christ's followers, the great problem to be considered and resolved is evidently this : to determine how far unanimity must extend, and where diversity may begin ; or to draw a line such, that on one side of it harmony of opinion nnist bo found, to cement and preserve from dissolution Christian brotherhood, and on

SECTION I.

the other side of it variety may be allowed, without any damage to the integrity or cordiality of Christian communion.

Till this problem be distinctly and satisfactorily answered, it seems to be utterly vain to look for the realisation of Christian union in anything like an auspicious form, or on an extended scale. Let us suppose, that in a Christian society which has been established for some considerable time, and been successfully engaged in the prosecution of its high and holy purposes, there arise amono: its members conflictino; sentiments on some important topic of the day. If this society does not clearly know, or has no means of determining with certainty, on which side of the line which has just been specified, the point in dispute lies, they will feel entirely incapacitated on this account to preserve " the unity of the Spirit in the bond of peace." They are constrained from the practical necessities of the case to decide, that the matter in debate is one of such a kind, that collision of sentiment either is sufficient, or is not sufficient, to break up their religious concord. It is unquestionably a choice of two grave and urgent evils, to decide this point erroneously, or to feel unqualified to decide it at all. Ilence any Christian assembly which finds itself reduced to this dilemma, if the finer sensibilities be not very much blunted, will experience keen and poignant distress.

The question as it has now been proposed, however important it may be, does not seem to be hopelessly unmanageable ; while the necessity that calls for its solution is equally obvious and pressing. IJcing unacquainted with any well known and easily accessible work, in which an

THE QUESTION STATED.

unambiguous and determinate answer is given to this question, especially in its bearings on the present condition of Christendom, and having felt our own mind directed to some considerations that appear to us theoretically plain and practically valuable, we do not feel at liberty to withhold them from the scrutiny of our brethren. Such as they are, we now venture to bring them to the bar of pubhc opinion.

There are two different ways in which the union of the Christian Church may be broken. Schism has sprung either from personal animosities or from antagonistic principles. As to the first, there is no theoretical difficulty in discussing or disposing of it, however many or formidable may be the practical difficulties which it involves. When two parties are formed, solely through personal jealousies and individual enmity, without conflicting opinions on any doctrine or duty of Christianity, there is no doubt that guilt is incurred, and that it lies on those who have manifested an unholy temper. The envies and rivalry of partizansliip may extend very widely, and work most serious evil, without issuing in the open separation of the Christian society into two permanent sects. When such a separation takes place, however, and distinct organizations are formed, these will bo neither extensive nor of long continuance, unless they have something else to sustain them besides personal " hatred, variance, emulations, wrath, or strife." Before sects can be consolidated, and transmitted from age to age, and transferred from land to land, pi(pie and estrangement of feeling must have been transmuted into conflicting opinions, or associated in one way or another with marked diversity of

SECTION I.

judgment on some general matter of religious faith and practice.

The second way in which two parties may be formed among the disciples of Christ, is by their adopting contrary opinions, on an item of their code or an article of their creed. Opposite judgments have been formed and held, we admit, without either party ceasing to love and respect the other as fellow-disciples, as well as without a palpable separation taking place into two distinct societies. If it were maintained that this should be the case always — that whatever diversity of sentiment may arise among the members of one Christian association, such diversity not only should not interfere with the cordiality of brotherly sympathy and affection, but also can never justify an open rupture, then the question of Christian union were most simple and easily disposed of. But the fact is, that conflicting sentiments have not only interrupted and marred the closest Christian intimacy, but have also irresistibly compelled Christian men to separate, and to occupy hostile positions. Moreover, whenever two parties are formed, whether the alienation be merely perpetuated within the same ecclesiastical pale, or whether separate enclosures be formed, there would not be the shadow of a plea either for the prolongation of the strife, or for the erection of another pale, unless on some point of their faith or practice the two parties had come to espouse diverse conclusions.