Union with the church, the solemn duty, and the blessed privilege of all who would be saved

Front matter

UNITED STATES OF AMERICA.

IT N I N WITH THE CHURCH,

THE

Preface

There are a number of well-meaning persons who remain out of the Church of Jesus Christ. The Author has long believed that this is owing, not to a lack of sincere interest in religion, but almost wholly to difficulties which present themselves to sincere inquirers — difficulties which will readily vanish when properly considered. To such honest-minded persons, this little volume affectionately offers its aid.

It makes no abstruse theological pretensions, but is designed to meet difficulties as they actually exist in the minds of

men. Its object is wholly practical.

IV PREFACE.

This Treatise, in the former pamphlet edition, has had the good effect of convincing some, and of persuading them to unite with the Church. Pastors and Christian friends have been pleased to say, that it is well adapted, in its style and argument, to meet an existing want. At their request, it has been revised and published again, in a better dress; and it is devoutly hoped it may do good.

The Author would yet ask, of those into whose hands this little Book may fall, as a special favor, that they will be so kind as to lend it to thinking persons around them, who are yet out of the Church.

PAET FIEST.

DIFFICULTIES REMOVED.

Part First. Difficulties Removed

Will You read this Little Book?

Introductory.

I take it for granted that you, who are just now commencing to read this little book, are a sincere person. You desire to do right, and to live right. You believe in the Bible, and in the Christian religion.* You often meditate seriously on your prospects in regard to the eternal world. You desire to be honest and faithful "with your own soul. I believe, therefore, that you will solemnly and candidly weigh the matter to which I desire to call your attention. Though I have never seen your face, and may never see it in this world,

8 INTRODUCTORY.

yet I feel an interest in your comfort on earth, and in your salvation in heaven. It is this which impels me to write these things to you. Friend ! please read this little book.

Have you ever made a public profession of religion ? Do you belong to some branch of the Christian Church, as a regular member ? If you do not, will you listen to me, while I endeavor to prove to you, that it is your duty, and the duty of all men, to connect themselves in a regular, public, and orderly manner with the * Church of Christ ?

You have no doubt often thought on this subject; and perhaps you have been more or less troubled in regard to it. It may be that you are at this moment undecided as to what you ought to do, or what you will do. This matter may have rested upon your mind for years, as has often been the case with others; for one year

INTRODUCTORY. 9

hastens fast after another, and ten or twenty years of our life are quickly left behind, and soon old age and death threaten us. There is nothing that we are so apt to put off as coming to a decision on some religious matter. I once knew a man whose mind had been seriously exercised on the subject of his duty to unite with the Church for fifteen years ! He delayed the solemn decision for so long a time. If this has been your case, I hope and believe that you will come to a speedy and a right decision, if you will read on, with a sincere desire to find the truth. Even if you have already decided never to join the Church, I still believe you will change your mind when you carefully consider this subject in its true scriptural light.

I can easily believe that you have delayed thus long for some reason which you consider a good one. No one acts without reason, unless he is intentionally wicked.

10 INTRODUCTORY.

Those who are sincere and yet neglect duty, do it because they think they have found some reason which, makes it proper for them so to do. The reason, then, why you have delayed, is because there is in your mind, some ground which you consider good, upon which you believe yourself justifiable. There is some difficulty in your way. When, either your own mind, or some person, or perhaps the Bible, urges this duty upon you, you meet the plea with some objections or difficulties by w T hich you excuse yourself.

Let us consider these, and see whether one or other of the following objections do not keep you back. Let us see, too, whether they cannot be satisfactorily answered.

How, I earnestly beg you not to lay this little book aside, but to read on with an honest desire to know what is your duty in the case. It is a subject of sufficient solemnity to claim your most serious consideration. Shall you live and die out of Christ's Church ? Oh ! what momentous and eternal consequences hang upon your decision of this question !

I DO NOT KNOW WHICH CHURCH IS RIGHT.

The First Objection.

Here is your first difficulty. You say : There are bo many churches — which is the right one, and which one shall I join ?

We freely confess that the Church is divided into many parts, and we mourn over it. It is a great evil ; and those who are the means of dividing it are certainly very guilty before God. Christ instituted only one Church, and it is His will that there should be but one fold, as there is also but one Shepherd — one body, as there is but one Head. One of the greatest evils which result from the division of the Church is, that it keeps so many back from joining it. Therefore, to such as aid in causing its divisions, the solemn words of our Saviour must be applied: "Wo unto that man by whom the offence cometh !"

Grant, then, that the Church is divided, and that this is a great evil: it does not destroy it. The Church still exists ; divided as the branches, yet still one as the tree. Any one who reflects charitably and earnestly on this subject, must confess that the Church can still exist, does exist, and is still one Church, under all these divisions.

We will endeavor to show that this is the case. The Scriptures compare the Church to a human body. Christ is the head. The Church is the body. We are the members of that body. Now, though these members are various in their positions and uses, they are still all pervaded by one life. The judgment of the head, and the emotion of the heart, may manifest themselves variously through the body and its members, yet the life of it is but one life. There may be various weaknesses and defects in the body and its members, which very much hinder it, but do not destroy its life. The eye may see dimly, the ear may hear faintly, the taste may be defective, and some of the limbs may be feeble; and yet all these do not entirely destroy the inner life of the man. They deface his beauty, enfeeble his strength, and make him less agreeable to others, but still he is a man. So it is with the Church ; her divisions make her feeble, destroy her beauty, and hinder her efficiency, but do not destroy her existence.

Some branches of the Church are no doubt less pervaded with the life of religion than others. Some are more in error A than others — and this will also make some branches better than others ; just as we sometimes see some branches of a fruit tree less fresh and growing than others. The fruit, on those branches which, have least sap and life, will not be so good and beautiful and perfect as it is on others, and yet the life of the tree is in all, more or less. Or, comparing the Church to a soil, into which w r e are planted, and in which we are to grow, w^e may say, that plants in some soils grow r less perfect than they do in others; and so it is with the Church. Those branches of it w^hich hold most, truth, which are nearest in all things to our Saviour, are the best — in them we w r ill flourish most as Christians, yet we cannot deny that there may also be persons planted in other Christian soil, who also grow in grace and in the knowledge of Christ.

The Apostle says of Christians, "Ye are all one in Christ Jesus." They are not, however, all One in every respect. It is not said they are one in views — one in doctrines — one in their ideas of Church government—one in their practices, customs and services — one in their feelings and experiences ; but they are one in a deeper unity than any of these : they are one -in the life, grace, and power of Christ Jesus. All that are His children in deed and in truth, are in Him — in Him they exchange their sympathies in true charity, and in Him they form a perfect unity. They are in Him as the branches are in the vine — in Him, as the members are in the body — in Him, as grafts are in the stem-— in Him, as the roots of plants are in the ground, "rooted and grounded in Him" and growing up in Him to the 'full stature of men. Thus it is easy to see that outwardly they may differ in many respects, yet in the inward, deeper life and power of religion, they are one in Christ Jesus.

Christians may differ to some extent in doctrines, and yet be Christians. What is a doctrine ? The doctrines of the Scriptures which I hold, are the doctrines of the Scripture as I understand it. But I may "see only in part and know in part ;" or I may see in a wrong light in some respects. It maybe the truth which I see, and yet not the whole truth, or not exactly the truth. Another sees the same truth differently, or sees more of it than I do. That is his doctrine. Hence you see that two persons may hold the same doctrine, and yet hold it in some respects differently, The views of persons must vary as their intelligence varies. We may easily feel the power of a truth, even though we do not see the whole of that truth in all its relations and dependencies ; even as we may feel the heat of the fire when we do not see its light. Hence we are taught "above all things to put on charity." Did not even the Apostles differ in some points of doctrine, and yet they were all Christians? Acts 15:1— 2. Gal. 2:11. Acts 11 : 2-3. Acts 15 : 86—41. These differences were about minor and outward matters — they could not see alike; but was there not an inward unity, which still bound them to each other and to Christ, notwithstanding all their outward differences ?

Christians may differ even in the manner in which divinely appointed ordinances are to be used, and yet be one in Christ, and all in His Church. There may be a great variety of administration, without losing the substance of the ordinance itself. In regard, for instance, to the communion of the Lord's supper, the most solemn, important and interesting, of all the ordinances, there may be outward variety where the 2* life, grace, spirit, and intent of the ordinance is still retained. One branch of the Church, for instance, prefers to celebrate it in the night, and attaches to it the ancient agapae, or love-feast, and even the Paschal lamb ; others lay no stress on any of these things. One receives the emblems kneeling, another standing, and still another sitting. One uses unleavened bread, another attaches no importance to this matter and uses leavened. One breaks the bread, from a loaf, others use the wafer. One celebrates it monthly, another quarterly, and others annually. Any one who attends the celebration of this blessed feast, in the different branches of the Church, will discover variety and difference in great detail, in the outward administration ; but would it be reasonable, would it be charitable, would it be scriptural, to say that, under any of these forms, it is not the Communion ? Certainly not. " Now there are diversities of gifts, but the same Spirit; and there are differences of administration, but the same Lord ; and there are differences of operations, but it is the same God which worketh all in all." 1 Cor. 12 : 4—6.

The same may be said of the Sacrament of Baptism. There is a great variety of administration as to the outward rite.— One prefers one mode, and another prefers another ; but all agree that it is to be done "with water," and "in the name of the Father, of the Son, and of the Holy Ghost." Who will say that the real substance of the sacrament is not retained under all this outward variety of administration ? If outward exactness were required, in all particulars and details, it would have been so revealed. Just as in the Lord's Supper, we are told to eat bread and drink wine, but are not told whether we shall eat much or little, whether we shall do it sitting, kneeling or standing, whether we shall do it by day or by night; so in baptism, it is to be "with water" and in the Triune name, but it is not said that much water or little shall be used; whether the person shall kneel, stand, or sit ; whether it shall be applied three times or once.

'Now we freely confess that such outward forms should never have divided the Church, and those who divided it on these accounts are guilty before God ; yet we insist upon it, that the substance of these ordinances may be retained under this outward variety. Hence you are not justifiable in remaining out of the Church, because these differences cf administration exist.

Christians may differ also in their views of church government, and yet all be in the Church, under all these forms. The very fact that Christians differ in- what they consider the true form of church-government, is the best proof that no particular form is distinctly, and absolutely, and unchangeably fixed in the Scriptures. That government and order shall exist in the Church, is clearly revealed ; and this all admit ; but what shall be its form, in all its details, is not revealed. The Church is not constructed like a house, all the parts of which are at once perfect in the plan ; but it is like a tree, or human body, a living organism, which perfects its parts in the process of its own growth towards perfection. The life of the plant or tree remains the same, and yet its outward form is constantly changing. The Church is always represented as such — a living, progressive organism. It is never compared in the Scriptures to any thing that has not life. Even where it is compared to a house or temple, the Apostle violates the common use of metaphors, in order to make it living. Thus: "Ye also as lively stones, are built up a spiritual house." 1 Pet. 2 : 5. And again we are told that in Christ " all the building fitly framed together, groweth unto an holy temple in the Lord." Eph. 2 : 21. Here we can easily see that the Church, as a whole, may have life for all, and carry power with her to govern, and yet the particular mode and manner of government may be more or less conditioned by circumstances. Thus the history of the Church is like a tree, whose outward shape is determined to a great extent from the place where it stands, and yet the inward life of the tree is ever the same, let it stand where it will, and let its shape be what it may. So in regard to the Church. It is in this respect in the Church just as it is in the State. Civil government is an ordinance of God ; " the powders that be are ordained of God." It is not, however, the form of government which is divine, but the power by which this form is to be animated. — Some form must of course exist, but God has not said which. The form may be an absolute monarchy, it may be a limited monarchy, it may be an aristocracy, it may be republican, democratic, or some mixture of any number of these ; and yet, under all these forms, God gives to the regular officers divine right to govern, administer laws, reward and punish. So it is in the Church. The form may be Episcopal, Presbyterial, Congregational, or some mixture of any of these ; and yet, under it, God gives the right to rule to those whom he has constituted office-bearers in the Church. We do not mean to say that all these forms are alike good, or that individual piety will flourish equally well under all of them; but we wish to say that a person may be a real Christian under any one of them ; and that therefore no one has a just excuse in remaining out of the Church because of this difference and variety of form.

Christians may differ also in their customs and forms of service in worship. Some may make preaching most prominent; others may have more singing, more prayer. Some may be more formal, others more familiar and free. Some may be more quiet, others more spirited. Some may be more plain and simple, others more solemnly ceremonial. Some may worship under the magnificent Gothic arch, others in a farm-house, school-house, or grove; and yet all may worship Him who is a Spirit, in spirit and in truth. Again we would not say, that some customs and modes of service are not better adapted to the true spirit of worship than others, yet we devoutly and charitably believe that among all these you may be a Christian. It is therefore your duty to connect yourself with that Church which, after a careful and prayerful examination, you believe to be nearest right, and among whom you believe you can be most useful to the world and the Church, and in which you can make the best advances in holiness. Then serve your God and your generation in humility and love; and towards all others put on, "above all things/' that charity which "beareth all things, believeth all things, hopeth all things, endureth all things, and which never faileth." The hull is not as good as the kernel, and the bark is not the tree, therefore despise not him who differs with you about outward things. Cultivate a deeper and more inward fellowship with Him. According to the Apostle's beautiful advice, w r alk with Him in " all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bonds of peace." Eph. 4 : 2— -3. Whenever you are tempted to narrow-hearted bigotry, call to mind the example of the Saviour. "And John answered and said, Master, we saw 3 one casting out devils in thy name ; and we forbade him, because he followeth not with ns. And Jesus said unto him, Forbid him not: for he that is not against us, is for us." Luke 9 : 49, 50. Are you not convinced, from these remarks, that though the divisions of the Church are an evil, yet they do not destroy the Church — that it still exists in all these divers branches — that it is still one in its deeper life and spirit, although some of its branches are more living than others, yet in any one of them, which you believe to be best, you may be a Christian — and that through it you may be connected with that kingdom of Christ which includes all saints, and out of which there are none which He acknowledges as his subjects.

If you still persist in keeping out of the Church on the ground of this excuse, then permit me to ask whether you are consistent with your own views in this respect.

Do you refuse to belong to a government, as a regular citizen, because there are different forms of government, and because all do not agree as to which is the best? Do you refuse to stand in connection, and to act in concert, with a political party, because there are other parties in politics? Yea perhaps you are a member of some benevolent society, though there are many other ones, having the same, or at least a similar, object in view. You hold certain views on subjects, though others hold different views on the same subjects. You do not cease the business in which j t ou are engaged, because others do the same business in a different way. You perhaps even hope and strive in a certain way to get to heaven, though you know that others have different views on the same matter; why then do you refuse to join some branch of the Church, because there are others who differ, and choose to serve God in a w^ay that is not outwardly the same in every respect? Certainly this is not consistent — it is not a reasonable course of conduct. If we would do nothing till all would agree as to hoiv it should be done, we would do little indeed. — We verily believe that, if you will carefully consider the matter in this light, you will be convinced that, to keep out of the Church because it is divided into different branches, is to do so without good reason.

You can certainly find one or the other of these branches of the Church near enough to what you believe right, according to the Scriptures, to permit fellowship with them. Use your judgment prayerfully, and then join in with some branch of Christ's kingdom on earth.

There are so many unworthy Professors. The Second Objection.

There are so many bad professors of religion. There are so many belonging to the Church who are not fit to belong to it. There are many in the Church who would better be out of it. Many make a loud profession, take the communion, and pretend to be religious in the Church and on the Sabbath, who are worse than I am.

In some such form as this, an objection is expressed, and an excuse made, which is very common — perhaps more common than any other. You will certainly read on, while we examine this excuse ; and if you see that it affords no good reason for your remaining out of the Church, you will cast it away.

First of all, then, we fully and freely confess that what you say is so. We make 3* this confession sadly, and in deep humiliation. We lament sincerely that it is true. We believe also that this is one of the greatest evils which afflict the Church. An enemy within can always do more injury than an enemy without. The very fact that it is the cause of keeping so- many persons back from making a profession of religion, is one of the strongest proofs that it is a great evil. It is to those w T ho are in the Church in form, but out of it in heart and lif<5, that the Saviour's cutting reproof is administered : " Ye shut up the kingdom of heaven against men : for ye neither go in yourselves, neither suffer ye them that are entering, to go in." — Matt. 23:13. Such persons are in very truth offences or stumbling-blocks — for this is the scripture meaning of the w^ord offences — over which many of the world stumble into perdition, who, had not these been in their way, would have entered the kingdom. Hence the Saviour says, "AYo unto the world because of offences !" It is the world, those who are in the world, that receive injury from such professors ; because they are kept out of the Church by their unworthy conduct. " It must need be that offences come." In the present state of the world, so full of evil men, it must need be that in some instances men of wicked hearts will find their way into the Church, to the disgrace of religion — "But wo to that man by whom the offence cometh." What the. weight is of this wo — the Saviour's wo — the " wrath of the Lamb " — will be found out by actual experience, when God shall judge them in that great day which will reveal the secrets of the hearts of men. How awful to perish as members of the Church ! How awful from the very gate of Heaven to be cast down to hell !

Having now fully agreed with you that there are those in the Church who are a disgrace to it, and who are very guilty in the sight of God on "that account, we must still differ with you when you make this an excuse for remaining out of it. For —

1. You will agree that they are not all such who are members of the Church. While I agree with you that there are many bad professors, you will agree with me, that there are many good ones. This cannot be denied. We will venture to say that you can point out many among your acquaintances whom you believe to be sincere, humble, devoted Christians — such as live up to their professions, as far as it is possible for them to do in a world so full of temptation and evil, and who show themselves, in heart and life, as " Israelites indeed." You know some aged members of the Church, who have spent a long and steady life in devout service of God and man ; of whom you will be constrained to say, as they sink into the grave, that good men have fallen. You can also fix your mind on some among your acquaintances in middle life, who are devoting the full strength of manhood to God, in connection with the Church. You even know some in the bloom of youth, who have set aside youthful follies, and who are laying upon the altar of Christ, the first and warmest affections of their life, and who most devoutly and sincerely do " remember their Creator in the days of their youth." You must confess that this is so. Is it not more reasonable then, and much wiser, to imitate the examples of these, than to stumble at those who are unworthy, to the eternal injury of your own soul? It will do you no good, in the day of Judgment, to say that there were hypocrites in the Church. The question will be, are you among the good ? It will be no comfort to be excluded from the heavenly kingdom ourselves, even if half of those in the Church shall meet the same fate. It is our duty to be, and to do, like the good in the Church, and not like the unworthy. If there are only a few that are on the narrow waj 7 , let us see to it that we are among that number.

The very fact that there are so many who only say Lord, Lord, while they do not the will of our Father who is in heaven, makes it only the more necessary for others to profess religion in the right way. If many disgrace religion by a bad profession, so much more important is it for you and I to honor it by a good one. God and His truth need true witnesses before men, and if these witnesses are few, are not we so. much the more called to stand out and witness for God and religion by a faithful and sincere profession ? If the country is in danger, and there are many traitors among those who are set for its defence, then it is the more our duty to fall into the ranks as true men.

2. You demand too much, in asking that the Church shall be free from all unworthy professors. If you stand on that ground, you would not have joined Christ while he was on earth ; nor would you have joined any of the Churches which the Apostles established, and to which they ministered. You know that there was one among the twelve, who betrayed him, who was a '• thief," a "son of perdition," one for whom it had been " better if he had never been born." There was another among them, who denied him three times, and with "cursing and swearing." But this did not injure the rest of the disciples. They did not stand away from Christ on that account. They, though they were in such company by profession, were nevertheless as good men as ever lived. Christ, who knew their hearts — for He "knew what was in man," — walked in their company, and He was not polluted by them.

How then can you sincerely say, that it is a good excuse for you not to join the Church, because there are now and then those who betray and deny Christ ? No ; the more false friends He has, the more reason is there why we should cleave to Him as true friends.