Sermons Preached at Brighton / Third Series

by Frederick William Robertson

The first subject then, which we have to consider, is the Unity of the Church of Christ.

And the first thing we have to do is both clearly to define and understand the meaning of that word “unity.” I distinguish the unity of comprehensiveness from the unity of mere singularity. The word one, as oneness, is an ambiguous word. There is a oneness belonging to the army as well as to every soldier in the army. The army is one, and that is the oneness of unity; the soldier is one, but that is the oneness of the unit. There is a difference between the oneness of a body and the oneness of a member of that body. The body is many, and a unity of manifold comprehensiveness. An arm or a member of a body is one, but that is the unity of singularity. Without unity my Christian brethren, peace must be impossible. There can be no peace in the one single soldier of an army. You do not speak of the harmony of one member of a body. There is peace in an army, or in a kingdom joined with other kingdoms; there is harmony in a member united with other members. There is no peace in a unit, there is no possibility of the harmony of that which is but one in itself. In order to have peace you must have a higher unity, and therein consists the unity of God's own Being. The unity of God is the basis of the peace of God—meaning by the unity of God the comprehensive manifoldness of God, and not merely the singularity in the number of God's Being. When the Unitarian speaks of God as one, he means simply singularity of number. We mean that He is of manifold comprehensiveness—that there is unity between His various powers. Amongst the personalities or powers of His Being there is no discord, but perfect harmony, entire union; and that brethren, is repose, the blessedness of infinite rest, that belongs to the unity of God—“I and my Father are one.”

The second thing which we observe respecting this unity, is that it subsists between things not similar or alike, but things dissimilar or unlike. There is no unity in the separate atoms of a sand-pit; they are things similar; there is an aggregate or collection of them. Even if they be hardened in a mass they are not one, they do not form a unity: they are simply a mass. There is no unity in a flock of sheep: it is simply a repetition of a number of things similar to each other. If you strike off from a thousand five hundred, or if you strike off nine hundred, there is nothing lost of unity, because there never was unity. A flock of one thousand or a flock of five is just as much a flock as any other number.

On the other hand, let us turn to the unity of peace which the apostle speaks of, and we find it is something different; it is made up of dissimilar members, without which dissimilarity there could be no unity. Each is imperfect in itself, each supplying what it has in itself to the deficiencies and wants of the other members. So, if you strike off from this body any one member, if you cut off an arm, or tear out an eye, instantly the unity is destroyed; you have no longer an entire and perfect body, there is nothing but a remnant of the whole, a part, a portion; no unity whatever.

This will help us to understand the unity of the Church of Christ. If the ages and the centuries of the Church of Christ, if the different Churches whereof it was composed, if the different members of each Church, were similar—one in this, that they all held the same views, all spoke the same words, all viewed truth from the same side, they would have no unity; but would simply be an aggregate of atoms, the sand-pit over again—units, multiplied it may be to infinity, but you would have no real unity, and therefore, no peace. No unity,—for wherein consists the unity of the Church of Christ? The unity of ages, brethren, consists it in this—that every age is merely the repetition of another age, and that which is held in one is held in another? Precisely in the same way, that is not the unity of the ages of the Christian Church.

Every century and every age has held a different truth, has put forth different fragments of the truth. In early ages for example, by martyrdom was proclaimed the eternal sanctity of truth, rather than give up which a man must lose his life.... In our own age it is quite plain those are not the themes which engage us, or the truths which we put in force now. This age, by its revolutions, its socialisms, proclaims another truth—the brotherhood of the Church of Christ; so that the unity of ages subsists on the same principle as that of the unity of the human body: and just as every separate ray—the violet, the blue, and the orange—make up the white ray, so these manifold fragments of truth blended together make up the one entire and perfect white ray of Truth. And with regard to individuals, taking the case of the Reformation, it was given to one Church to proclaim that salvation is a thing received, and not local; to another to proclaim justification by faith; to another the sovereignty of God; to another the supremacy of the Scriptures; to another the right of private judgment, the duty of the individual conscience. Unite these all, and then you have the Reformation one—one in spite of manifoldness; those very varieties by which they have approached this proving them to be one. Disjoint them and then you have some miserable sect—Calvinism, or Unitarianism; the unity has dispersed. And so again with the unity of the Churches. Whereby would we produce unity? Would we force on other Churches our Anglicanism? Would we have our thirty-nine articles, our creeds, our prayers, our rules and regulations, accepted by every Church throughout the world? If that were unity, then in consistency you are bound to demand that in God's world there shall be but one colour instead of the manifold harmony and accordance of which this universe is full; that there should be but one chaunted note—the one which we conceive most beautiful. This is not the unity of the Church of God. The various Churches advance different doctrines and truths. The Church of Germany something different from those of the Church of England. The Church of Rome, even in its idolatry, proclaims truths which we would be glad to seize. By the worship of the Virgin, the purity of women; by the rigour of ecclesiastical ordinances, the sanctity and permanence of eternal order; by the very priesthood itself, the necessity of the guidance of man by man. Nay, even the dissenting bodies themselves—mere atoms of aggregates as they are—stand forward and proclaim at least this truth, the separateness of the individual conscience, the right of independence.

Peace subsists not between things exactly alike. We do not speak of peace in a single country. We say peace subsists between different countries where war might be. There can be no peace between two men who agree in everything; peace subsists between those who differ. There is no peace between Baptist and Baptist; so far as they are Baptists, there is perfect accordance and agreement. There may be peace between you and the Romanist, the Jew, or the Dissenter, because there are angles of sharpness which might come into collision if they were not subdued and softened by the power of love. It was given to the Apostle Paul to discern that this was the ground of unity. In the Church of Christ he saw men with different views, and he said So far from that variety destroying unity, it was the only ground of unity. There are many doctrines, all of them different, but let those varieties be blended together—in other words, let there be the peace of love, and then you will have unity.

Once more this unity, whereof the apostle speaks, consists in submission to one single influence or spirit. Wherein consists the unity of the body? Consists it not in this,—that there is one life uniting, making all the separate members one? Take away the life, and the members fall to pieces: they are no longer one; decomposition begins, and every element separates, no longer having any principle of cohesion or union with the rest.

There is not one of us who, at some time or other, has not been struck with the power there is in a single living influence. Have we never for instance, felt the power wherewith the orator unites and holds together a thousand men as if they were but one; with flashing eyes and throbbing hearts, all attentive to his words, and by the difference of their attitudes, by the variety of the expressions of their countenances testifying to the unity of that single living feeling with which he had inspired them? Whether it be indignation, whether it be compassion, or whether it be enthusiasm, that one living influence made the thousand for the time, one. Have we not heard how, even in this century in which we live, the various and conflicting feelings of the people of this country were concentrated into one, when the threat of foreign invasion had fused down and broken the edges of conflict and variance, and from shore to shore was heard one cry of terrible defiance, and the different classes and orders of this manifold and mighty England were as one? Have we not heard how the mighty winds hold together, as if one, the various atoms of the desert, so that they rush like a living thing, across the wilderness? And this, brethren, is the unity of the Church of Christ, the subjection to the one uniting spirit of its God.

It will be said, in reply to this, “Why this is mere enthusiasm. It may be very beautiful in theory, but it is impossible in practice. It is mere enthusiasm to believe, that while all these varieties of conflicting opinion remain, we can have unity; it is mere enthusiasm to think that so long as men's minds reckon on a thing like unity, there can be a thing like oneness.” And our reply is, Give us the Spirit of God, and we shall be one. You cannot produce a unity by all the rigour of your ecclesiastical discipline. You cannot produce a unity by consenting in some form of expression such as this, “Let us agree to differ.” You cannot produce a unity by Parliamentary regulations or enactments, bidding back the waves of what is called aggression. Give us the living Spirit of God, and we shall be one.