UNION WITHOUT COMPROMISE
The Rev. Mr. Ingleby, on resuming the discussion of the question of union amongst the various denominations of believers in the Divine origin of the faith of Christianity, made the following very pertinent remarks:—"If it were the will of God that the various denominations of Christians should all think and act alike, as the tribes of Israel were required to do under the Levitical dispensation, we should have laws laid down for our guidance with the same minuteness and explicitness as was done for them. But such is not the case. We have certain general principles laid down, and the motives by which all our actions should be governed set before us with clearness and precision, but we have no particular directions as to the external form of church government. We are therefore left free to adopt that ecclesiastical system which, after careful examination, we find most in conformity with the spirit of the New Testament."
Rev. Mr. Guion.—"You mean, Sir, I presume, that we are left free to choose either the Episcopal, or Presbyterian, or Congregational form of church government?"
Rev. Mr. Ingleby.—"Yes, Sir; and though I do not profess to be deeply read in casuistry, yet I believe that very much may be collected from the facts and incidents recorded in Scripture, and from the casual expressions of the sacred writers in favour of each of these forms of church government."
Rev. Mr. Guion.—"And so I think. We are not living under a law laid down with minute exactness, like the ancient tribes of Israel, but have the right of exercising our choice on these matters of church polity, and our choice is determined by preference or expediency, or both. That is, I may deem it expedient to be an Episcopalian in one country, or a Presbyterian in another, or a Congregationalist in a third; and I may, at the same time, most decidedly prefer one of these modes of church government to either of the other, as being, in my opinion, the nearest approach to the teachings of the New Testament. To adopt such a principle as this is, appears to me more in harmony with the spirit of the New Testament dispensation, than putting in a claim for the Divine right of Episcopacy, or Presbyterianism, or Congregationalism; it is an equitable concession to others of the liberty we claim for ourselves; and hence, without being guilty of any degree of inconsistency, we can cultivate Christian fellowship with our brethren of other denominations, without compromising our own principles."
Rev. Mr. Roscoe.—"You will still leave, I presume, as a question open for discussion, the relative conformity of each mode of church government to the New Testament model?"
Rev. Mr. Guion.—"Most certainly; and when discussions go on, untainted by the dogmatism and acrimony of party predilections and antipathies, and are conducted in a liberal and loving spirit, they tend to give solidity to the foundation on which our relative union is based; and show, at the same time, that it can be cemented and perpetuated without any dishonourable compromise."
Mr. Lewellin.—"I was present in a company some time since, when an ingenious Scotchman made out, as he thought, a very strong claim for the superiority of Presbyterianism to the other forms of church government. Episcopacy, he remarked, has the monarchical element too dominant in her constitution—the clergy are everything; in Congregationalism, the democratic element is too dominant—the people are everything; but Presbyterianism unites the two elements, and in about equal proportions the clergy and the people act together—they are a combined power."
Rev. Mr. Ingleby.—"Ingenious, if not just. However, without pausing to discuss this question, I think it is very plain that the writers of the New Testament evince a much stronger predilection for the facts and doctrines of the gospel than they do for its rites and ceremonies—deeming the one essential to the integrity of the faith, while the other is subordinate and non-essential; and I think we cannot do better than imitate them; for after all, the forms and ceremonies of church government are but as the chaff to the wheat—the mere attire of a living personage, not the person himself. I prefer Episcopacy to either of the other forms, though I will not take upon myself the task of defending every appendage which has been affixed to it; yet, with all my predilections in its favour, if the pure faith of Christianity were ejected from an Episcopal pulpit, as it often is, I would go and worship in a Congregational chapel; and I have no doubt but a spiritually-enlightened Presbyterian would rather listen to the glad tidings of salvation in one of our churches, than to a merely moral sermon in one of his own. In my opinion, the three distinct orders of churches may be planted on the same soil, may grow in harmony side by side; and without any compromise of principle, may co-operate with each other, in combined movements, against either their Papal or sceptical opponents, and feel also a high degree of joyous satisfaction in witnessing each other's prosperity and honour."
Mr. Roscoe.—"Yet I still prefer fellowship with our own church, while cherishing fraternal esteem and fellowship with our Christian brethren of other churches."
Rev. Mr. Ingleby.—"Certainly. When we say that the members of our church, and the various orders of Dissenters who have seceded from it, ought, in obedience to the authority of the Lord Jesus Christ, to cherish reciprocal esteem, and live in peaceful harmony, we do not mean that they are to separate themselves from their own communions, or cease to give them a decided preference."
Rev. Mr. Guion.—"In that view of the case I heartily concur; for if the spirit of a comprehensive brotherly love and fellowship were to lead to alienation from our distinctive denominations, it would want one of the evidences of being a peace-maker—healing the breaches which party spirit has unhappily made amongst us. As a member of a family ought to feel a stronger regard, and take a deeper interest in its prosperity and happiness, than he is expected to cultivate towards the community at large, so I think the member of any individual Christian church, may and ought to cherish a greater affection for his brethren with whom he lives on more intimate terms of fellowship than he does for his fellow-disciples in general."
Mr. Roscoe.—"You have, Sir, very clearly expressed the view I now entertain of our relative obligations. We are to do good to all when we have an opportunity, but more especially to those of the household of faith with whom we are united in church fellowship—uniformly endeavouring, by our prayers, our influence, our wealth, and our sympathy, to promote their individual and collective prosperity and happiness."
Rev. Mr. Roscoe.—"You are now leading us from the sentimental and ceremonial to the practical department of Christian obligation, in which I think, from motives of gratitude to our Divine Master, we ought all to be increasingly active, provoking one another unto love and good works. This will be acting more in harmony with our faith, and prove more beneficial to ourselves and others than a rigid adherence to any sectarian form. When returning home the other day from one of my pastoral visitations, I met a very poor man, who had a severe affliction in his family, and he said rather abruptly, 'I wish, Sir, you would give us a sermon from the words of the apostle John, 'But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?' (1 John iii. 17).' I was not surprised at this application, when I found that he had just been to the Hall, the residence of a very wealthy professor of religion, to ask some assistance for his distressed family, but had received only a few words of vague sympathy and regret for his misfortunes."
Rev. Mr. Ingleby.—"Well may the apostle say—how dwelleth the love of God in such a heart! But, alas, wealth too often proves a curse to its possessor. How kindly and tenderly does the apostle address us: 'My little children, let us not love in word, neither in tongue, but in deed and in truth.'"
Rev. Mr. Guion.—"Our Divine Master exhibits himself as the model for our imitation; making, at the same time, our love for each other the test of the genuineness of our Christian character: 'A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another' (John xiii. 34, 35)."
Mrs. John Roscoe.—"As I have loved you!—emphatic words, expressive of the spirit we ought to cultivate towards all our Christian brethren, especially the afflicted, and prescribing the rule for our conduct towards them. If we imbibe this spirit and act upon it, we shall then endeavour to cheer them with our sympathy in the hours of their grief and mourning, and cheerfully draw from our worldly resources to afford them relief when in want. I remember now an anecdote told by the Rev. Mr. Jay:—A pious, but poor member of his church being visited by one of the deacons, and presented with five shillings as a church gift, with the remark, 'Here is a trifle for your necessities,' replied, 'What you call a trifle, I call an estate.'"
Miss Roscoe.—"I believe, dear uncle, that you now have in your congregation an organized society, labouring to promote the physical as well as the spiritual good of the needy and destitute."
Mrs. John Roscoe.—"O yes, we are working the principle of practical benevolence, and on the basis of a comprehensive union; and I am happy to say it works well in spite of the grumblers who would rather sleep on and take their rest than be roused to action. The gentlemen take the management of the domiciliary society, going from house to house with tracts, &c., &c., and the ladies manage the Dorcas society, which is in a very flourishing condition. In addition to a pretty large number of subscribers, we have twenty working members who meet once a fortnight for the purpose of making clothes for the poor. Some of these are persons of wealth, others are in moderate circumstances; and, as in the gentlemen's society, some are church people, and some are Dissenters, you may there see sitting in peaceful harmony, members of the various denominations, all busily engaged in the same sort of labour, and heartily prosecuting the same work."
Rev. Mr. Guion.—"Then you have grumblers amongst you!"
Mrs. Roscoe.—"Indeed, we have. They are a very prolific family—they may be found everywhere, and the whole fraternity is distinguished by a strong family likeness."
Miss Roscoe.—"Do you give the clothes to the poor, or do you sell them?"
Mrs. John Roscoe.—"In general we sell what we make, yet very much below the cost price; but in extreme cases we give clothing, and, in addition to this, when any of those who require relief are ill, we visit them, and we often find that a kind visit is esteemed as much, if not more than our gratuities."
Rev. Mr. Guion.—"I can easily believe that, because there is great power in sympathy to alleviate the sorrows of the heart. We cannot explain the action of moral power, nor conceive the mode of its operation, however sensible we may be of its effects. What power, for example, in a frown to depress! and in a smile to elevate and tranquillize! What power in words both to cheer and sadden the heart! As I have loved you—these expressive words should guide our fraternal intercourse with our Christian brethren, who, when they feel our sympathy to be real, will often attach a much greater value to it than to any amount of pecuniary assistance."
Mr. Roscoe.—"We are too apt to forget that our Christian brethren, in common with ourselves, are children of one Father, and that we are all now passing through a preparatory discipline to fit us for a higher and purer condition of existence in another world. If these great facts were more powerfully impressed on our hearts, there would be more sympathy and more charity; the rich would cheerfully administer to the wants of their poor brethren, and those who have but little worldly substance to bestow, would more often soothe and enliven them by their sympathy and good wishes. Christian fellowship would then be more than a mere term—it would be a reality."
Rev. Mr. Ingleby.—"Your remarks, Sir, are quite correct. And here we see the wisdom as well as the love of our Redeemer in grafting our obligations to the most intimate Christian fellowship on the very constitution of our nature, which inclines us to live in social intercourse; guarding us at the same time from the danger of contracting a sectarian spirit by enjoining on us the duty of doing good unto all men, as well as to those who belong to the household of faith."
Mr. Lewellin.—"It is to be lamented, Sir, that there are many who do not keep pace in liberality of sentiment and feeling, and generosity of disposition, with the denomination or church to which they belong—they will not labour in the field of practical benevolence, and they do not like to see others exerting themselves; in fact, they will do nothing but find fault with the active labourers, either impeaching the purity of their motives, or predicting the failure, if not the pernicious results of their efforts. And when these morbid grumblers happen to be imbued, as is often the case, with a sectarian spirit, and take rank with high churchmen or with bigoted Dissenters, the moment they see a conjunction of the different orders, they tremble for the safety of the ark of their covenant, and raise a hue and cry against the union of the sects—become bitter in their spirit and censorious in their speech—and appear in a light very unbecoming the genuine disciples of our Lord."
Rev. Mr. Ingleby.—"Such professors do essential injury, not only to the honour of the church and denomination to which they belong, but to the cause of religion in general. The evil which results from the anti-Christian temper and spirit of these arrogant and censorious professors, who usually contrive to attract more notice than the rest of their fellow-members, is incalculable. It supplies infidels with their most plausible topics of invective; it hardens the conscience of the irreligious, weakens the hands of the good, and is probably the principal obstruction to that ample effusion of the Holy Spirit which is essential to the renovation of the world. If, then, we wish to make any deep and permanent impression on the sceptical and irreligious—to silence their objections and convince them of the Divine origin of the faith which we profess—we must correct our tempers—we must live in peace amongst ourselves, discover no disposition to injure or annoy each other, and give unequivocal proof that the questions on which we differ are the subordinate tenets of revelation, which may be received or rejected without affecting its truth, or impairing its strength; and, by a union of affection and concentration of our talents, we must advance in the beautiful development of our Christian life, remembering that the wisdom which is from above is 'first pure, then peaceable, gentle, and easy to be intreated; full of mercy and good fruits, without partiality, and without hypocrisy.' When the pious members of the Establishment and the various denominations of evangelical Dissenters are brought to merge their speculative and ceremonial differences in the cultivation and display of this Christian temper, the eulogium pronounced on the primitive disciples may then with truth be applied to us—'See how these Christians love one another!'"
Rev. Mr. Guion.—"The novelty of the sight would certainly command attention; and though I am fully persuaded that nothing but a supernatural power can renovate the human heart, yet such a display of united affection might have a wondrous effect, almost approaching that of a miracle, in the conversion of the world."
Mr. Roscoe.—"If it be true that our personal happiness bears a proportion to our conformity to the spirit and temper of Jesus Christ, it is evident that a liberal-minded Christian must partake of a much larger share of enjoyment than one who lives under the influence of that sectarian bigotry which keeps him in a state of alienation from his brethren of other communions."
Mr. Stevens.—"Most certainly, Sir; and by your permission I will now read you a paragraph with which I was very forcibly struck when I first lighted upon it. The author is speaking of bigotry, and he says, 'This sectarian and intolerant spirit can view no excellence out of its own pale, and deems every opinion heresy that does not bow to its authority. Its plans of doing good always betray the selfishness of their origin; and unable from its very nature to form designs commensurate with the grandeur of religion and the necessities of the world, it not only refuses to co-operate with Christians of another party in promoting the well-being of society and the advancement of religion, but contemplates with jealousy and often with abhorrence, the noblest efforts of benevolence, when not performed under its exclusive auspices. Persons governed by such a spirit cannot view with complacency the separate divisions of the universal church, though there is nothing in their constitution that necessarily militates against the unity of the spirit and the bond of peace. This unlovely bigotry narrows the range of the intellect—perverts and contracts the best affections—and, under its influence, even good men forget the charities of their renewed nature, and sometimes prostitute their talents to bear false witness against each other. To this bigotry, that religion, whose very essence is love, is directly opposed. Christians who imbibe the spirit of the New Testament, and who suffer that holy book to operate with full force upon their minds, are distinguished by a noble freedom from sectarian antipathies. They can say from the heart, 'Grace be with all who love our Lord Jesus Christ in sincerity.' Without verging to the extreme of latitudinarian indifference, they can rejoice in the success of parties different from their own, and they do not complain because 'devils are cast out by those who follow not with them.' Every man is a friend and a brother who consecrates his being to the glory of the Saviour, and every society a church in whose temple Jesus evidently records his name.'"
Rev. Mr. Roscoe.—"Yes, Sir, I am conscious that a pious man, who possesses the pure spirit of his religion, is at once the most useful and the most happy man. As his happiness arises from sources more refined than those to which the men of the world have access, his usefulness is of a more important and more durable nature. I remember an observation which was once made on a friend of my own, when he withdrew from a select company to which he had been communicating some benevolent scheme—'When he visits us he always leaves something behind that is worth thinking of and worth talking about.'"
Rev. Mr. Ingleby.—"Yes, Sir; as the spirit of the gospel is a liberal so it is an active spirit. It does not wish to monopolize the immunities of religion, but to diffuse them; and such is the intensity and ardour of its benevolence that the meanest, the most abject child of sorrow, the poor outcast from the common sympathies of humanity, the forlorn object of woe whom few men would pity, whom no man could save, are the partakers of its bounties."
Mr. Roscoe.—"As the general well-being of society is essentially benefited by the active benevolence of Christianity, may we not, Sir, indulge a hope that the prosperity of vital religion in our different communions, would be promoted by the cultivation of a reciprocal affection?"
Rev. Mr. Ingleby.—"There may be, I grant, external prosperity in our churches, even while the vital spirit of religion is languishing in the hearts of the people; as the oak may send forth its spreading branches and luxuriant foliage, when at the heart the tree is hollow and rotten. And perhaps the vital spirit of religion is exposed to more danger in the season of external prosperity than in the season of external adversity. When the congregation is large, and the spirit of unanimity and liberality is generally displayed—when a cordial attachment subsists between the pastors and their people; and the lookers-on are heard to exclaim, they are of one heart and of one soul, some may be tempted to forget from whom these invaluable blessings proceed, and cherish a self-complacent, if not an independent spirit. But I never knew vital religion flourish amongst any people who were not united. The Spirit of the Holy One never comes to breathe on the dry bones of the slain when the valley echoes with the neighing of the horses, and the rattling of the chariots of war. Wars must be made to cease, the bow must be broken, and the spear cut in sunder—the chariots must be burned in the fire, and the tranquillity of unruffled peace must reign over the whole scene, ere he descends to unite the disjointed parts, and animate the lifeless body. It is to the influence of the Holy Spirit over the mind that we are to ascribe that portion of vital religion which we enjoy. He still dwells amongst us, yet not in the plenitude of his power. Occasionally he descends in the ministry of reconciliation, and effects a moral transformation on the character of a large proportion of the people, as in the islands of the Pacific Ocean; but in general, the exercise of his power is restricted to a small number in our congregations, who are, at distinct and distant intervals, made alive from the dead. But as this is emphatically termed the dispensation of the Spirit, and as the honour of glorifying Christ, in giving efficacy to the truth which he has revealed and attested, is reserved for Him, to what secondary cause shall we attribute his very partial communications, except to the offence which our discords and alienation of attachment have given him? If He require peace and affection in an individual church, as the precursors of his gracious visitations, does He not require the same amongst the separate divisions of his universal church?"
Mr. Lewellin.—"Most unquestionably, Sir, though the fact has not produced that deep impression on the popular mind which its importance demands. But the day of peace, I hope, is dawning upon us, and the union of Christians of various denominations will, I trust, be drawn closer as time moves on in its course. The voice of prayer is more frequently and more generally heard for the outpouring of Divine influence on the external means of grace, and already we see here and there some verdant spots of spiritual beauty and of life, amidst the surrounding desolations of evil and of death; thus exhibiting to us, as in miniature, the future state of the whole moral world, 'when judgment shall dwell in the wilderness, and righteousness remain in the fruitful field; and when the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever.'"
Rev. Mr. Guion.—"The miraculous gifts with which the apostles were endowed, while they had to contend 'against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in the high places' of pagan idolatry, and social profligacy, have long since ceased, with the exigency which called them forth; but the renewing and sanctifying agency of the Spirit remains, and will continue to the end of time—the express declaration of our Saviour not admitting of a doubt of its perpetuity:—'And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.' And if, as we have reason to believe, his extraordinary outpouring on our churches will not take place till we are united in the bonds of peace, it behoves each individual Christian to cultivate the spirit of concord, with the utmost degree of vigilance and caution. To our prayers for his concurring testimony with the word of life, we must add a watchfulness over our own tempers, lest we should be involved in the charge of preventing the bestowal of the blessing which we solicit, by grieving the Agent on whose will it depends."
Rev. Mr. Ingleby.—"Your remarks, Sir, are just, and I wish they were deeply engraven on the heart of every Christian, by the Spirit of the living God; and then the ministration of righteousness, intrusted to us, would display a glory surpassing the brightest emanation of the Divine presence which the annals of the church record. Then we should see the prejudices of the people, which now obstruct the progress of pure evangelical religion, giving way; and the result would bear a spiritual resemblance to the blessed effects produced by the descent of the angel of Bethesda."
Mr. Lewellin.—"May we not suppose, Sir, that the general impression which is produced amongst the pious of all denominations of the absolute necessity of the outpouring of the Spirit on the labours of ministers at home, and of missionaries in foreign parts, viewed in connection with the growing liberality and esteem we cherish towards each other, is one of the spiritual signs which indicate the bestowal of the blessing so earnestly implored?"
Rev. Mr. Ingleby.—"I think we may. It is the beginning of that great work which the Divine Spirit will complete when the fulness of the time comes, and the effects of which being of a moral and spiritual nature, will continue to bless the world after the subordinate agents of its production have entered into rest. 'Nevertheless, we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.'"
Mr. Lewellin.—"And as this union and affection will form one of the most powerful evidences of the divinity of our Lord's mission, it will, at the same time, be a practical refutation of some of the charges which have been brought against Christianity, as though it had an anti-social and repulsive tendency; and it will also exhibit the finest representation of the internal economy of the heavenly world which can be given. There is diversity of rank but unity of thought; and though the various orders of beings may occupy superior and subordinate stations under the government of the Eternal King, yet no one is envious of another's elevation, or jealous of another's influence."
Rev. Mr. Ingleby.—"There is one circumstance connected with our entrance into heaven, which I think ought not to be overlooked. It is this. When we enter, or when we are anticipating that great event, we shall place no dependence on our distinctive peculiarities; nor advert to them, except to express our regret on account of the evil effects which they too often produce. At that period in the history of our being, the mind will be too deeply absorbed in the contemplation of its specific character and condition—will be too solemnly affected by the anticipation of its final destiny, and will feel too deeply abased, under a consciousness of its utter unworthiness of the Divine favour, to dwell even for a moment on any other subject than its redemption from all evil and from all misery by the death of the Lord Jesus Christ. In comparison with this, every other subject that has engrossed our attention, or interested our feelings, will vanish away, as a thing of nought; and after having thus disengaged ourselves from all association with the minor questions, which now agitate, and divide, and dishonour us, we shall be free to enter the joy of our Lord, as sinners redeemed by his blood, rather than as saints belonging to any one denomination of Christians."
Rev. Mr. Guion.—"I have just had, Sir, a practical illustration of the truthfulness of your observations. I was sent for early, a few mornings ago, to visit a pious member of my own church, and in the evening of the same day, at the request of a friend, I went to see a member of a Dissenting church, a very godly man; and, to the rejoicing of my heart, I found them breathing the same spirit—avowing the same belief—deriving consolation from the same source—and giving utterance to the joyful anticipations of mingling their grateful feelings together in the same heavenly temple, where they hope to serve the Lord day and night in harmony and peace."
Mr. Lewellin.—"And, as we shall mingle together in heaven, I presume, Sir, we shall know each other there. Some pious Christians entertain doubts on this subject, but as it is one which has such a tendency to reconcile our minds to the departure of our friends, I cannot avoid cherishing it with fond attachment."
Rev. Mr. Ingleby.—"Yes, Sir, some good people have their doubts on the subject; but I wonder how they can entertain them. Even though on such a subject we receive no light from the testimony of Scripture, still it is so congenial with the dictates of enlightened reason, and the warm attachments of pure friendship, that I am at a loss to conceive how any one can disbelieve it.
'Deep, deep the love we bear unto the dead!
Th' adoring reverence that we humbly pay
To one who is a spirit, still partakes
Of that affectionate tenderness we own'd
Towards a being, once, perhaps, as frail
And human as ourselves.'"
Mr. Roscoe.—"Nothing, in my opinion, is more calculated to dispel the fear of death, than a firm belief that we are going home to dwell in our Father's house along with our departed brethren in Christ, whom we shall meet and recognize. This thought, which is so gratifying to our feelings, is supported, I think, by the language of the New Testament."
Rev. Mr. Ingleby.—"I think so too. The apostle, when writing to the Colossians, says, 'That we may present every man perfect in Christ Jesus;' by which, says Dr. Paley, I understand St. Paul to express his hope and prayer, that at the general judgment of the world, he might present the fruits of his ministry perfect in every good work; and if this be rightly interpreted, then it affords a manifest and necessary inference that the saints in a future life will meet and be known again to one another; for how, without knowing again his converts in their new and glorified state, could St. Paul desire or expect to present them at the last day? The celebrated Baxter says, and I think there is much force in the statement, 'I must confess as the experience of my own soul, that the expectation of loving my friends in heaven, principally kindles my love to them on earth. If I thought I should never know them, and consequently never love them after this life is ended, I should in reason number them with temporal things, and love them as such; but I now delightfully converse with my pious friends, in a firm persuasion that I shall converse with them for ever; and I take comfort in those of them that are dead, or absent, as believing I shall shortly meet them in heaven, and love them with a heavenly love that shall there be perfected.'"
"Then," said Miss Roscoe, "death will merely suspend our intercourse with our friends for a little while—it will not break it off for ever. This is a thrilling subject of thought and meditation. We part, but shall meet again in a purer and happier world, and in a more glorious form, and then we part no more. We may then hail Death as a herald of mercy, instead of shrinking from his approach as the King of Terrors."
Rev. Mr. Guion.—"Then, when mingling together, if we ever advert to the scenes of our earthly existence, as we probably shall often do, we shall rejoice that our union is now complete, unbroken by any discordant opinion; and, while exulting amidst the unfading glories of the celestial world, we shall gratefully ascribe our salvation to the free and discriminating grace of God, our Father and Redeemer."