of the lights of Gordon Square. They avoid putting their doctrines in print—and seem to seek to make converts by sly insinuation rather than by open statement. All I can say is—and any outsider can see it—that with apostolic pretensions these men avoid every appearance of apostolical simplicity. They must meet not in an upper room, but in a gorgeous cathedral, where they must clothe themselves in every variety of ecclesiastical millinery, and appeal to the senses, to the eye and to the ear, rather than to the brain or heart. Thus is it, when genius fails, men have recourse to art. Irving would preach for hours to enraptured audiences. The church has no Irving now, but rejoices instead in mosaic pavement, fine music, man millinery, and elaborate ceremonial.
CHAPTER XV.
the free christian union.
Many professedly Christian people, and many who are in no way such, have long been of opinion that there is something that is wrong about our present religious organizations; that they tend to separate rather than unite; that what society requires is not dogmatic theology, but freer Christian union. Rightly or wrongly—and that is a question not to be discussed now—this idea has led to the formation of the society whose title heads this article. In June last year the first practical attempt was made towards the formation of such a society. In the winter previous the basis of union was agreed on, and in the month referred to the anniversary was held in Freemasons’ Hall. Believing that in the vain pursuit of orthodoxy men have parted into rival churches, and lost the bond of common work and love; that doctrinal uniformity is become increasingly difficult,
while at the same time there is a growing and a strengthening of moral and spiritual affinities; that the Divine will is love to God and love to man, and that equally broad should be the terms of pious communion among men, the new Union requires a spiritual fellowship co-extensive with these terms, and aims by relieving the Christian life from reliance on theological articles or external rites to save it from conflict with the knowledge and conscience of mankind, and bring it back to the essential conditions of harmony between God and man. The Society proposes to issue publications to illustrate the spirit of unsectarian Christianity, and to furnish the means of undogmatic instruction; to give aid to persons suffering for conscience sake from the spirit of exclusiveness; to watch legislation so far as it bears on religious freedom; to help existing sects to widen their basis, and to encourage the formation of congregations where the terms of communion shall be broad and undogmatic. Further, it aims at the establishment in London of a central church for the maintenance of Christian worship and life, apart from doctrinal interests and names, the services of which will be conducted by ministers of various ecclesiastical positions. Amongst the committee of this Union
may be noted the names of George Dawson, Esq., the Rev. J. Martineau, and the Rev. W. Miall. The Rev. P. W. Clayden is one of the secretaries.
To the promoters of this new religious organization the attendance the first night must have been eminently gratifying. The large hall was well filled, and outside there were as many cabs and private broughams waiting about as at the Opera when a star of the first magnitude is engaged. On the occasion there was a special form of prayer devised, which was read by the Rev. Mr. Martineau, and two hymns were sung, one of Wesley’s—
“The saints on earth and those above
But one communion make.”
And another from the Breviary—
“Supreme Disposer of the heart,
Thou, since the world began,
With heavenly grace hast sanctified
And cheered the heart of man.”
Besides there was a chant, in which all joined, and a small band to sing the Amen. Two sermons were preached; one by the Rev. Athanase Coquerel, the far-famed leader of the section of the Reformed Church of France which does not sympathize with orthodoxy. In the personal appearance of this celebrated preacher