It is painful to put last in order, not the true, but the untrue idea of a Christian, and therefore to set us right, I will present the original picture again in apostolic words. “Hereby we do know that we know him if we keep his commandments.” “Whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him.” “If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.” “Let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.”[[28]]
There is still another way of bringing into comparison the spirit of Christ and the character of that Christianity which assumes to itself to be the only fruit of his spirit. We can compare the existing state of the Christian world with the expectations of Jesus, with that state of things to which he looked forward as the Reign of his spirit, the Kingdom of the true Gospel upon earth. If the Christianity that prevails has not realized the expectations of Christ, then its practical tendency is evidently not in the direction of the true Gospel; it is, to the extent of the failure, a departure from the power and character of the original spirit. Christ could not be mistaken about the proper operations of his own spirit; and the system whose operations do not fulfil his promises cannot contain a full and perfect ministration of his spirit. And this argument will amount to something like a demonstration, if we can show, first, that this system which has failed to realize the expectations of Jesus as to the condition of his Church, has, for large tracts both of time and space, been the prevailing influence of the Christian world, with nothing to obstruct it, so that it has had full and free scope to work its own works, and to manifest its own spirit; and secondly, if we can point to the something in that system, which manifestly has caused it to be destructive of those hopes, and to work counter to this expectation of Christ.
There is no sublimer idea of Christianity than its delightful vision of a Universal Church; the kingdom of the Gospel becoming a kingdom of Heaven on earth; uniting the nations by a spiritual bond; in every heart among the families of men kindling the same solemn ideas, and opening the same living springs; subduing the differences of class and country by the affinities of worship, by kindred images of Hope, of Duty, and of God, becoming a meeting place for the thoughts of men; including every form and variety of mind within that spiritual faith which leads onwards to the infinite, yet presents distinct ideas to the heart of childhood, and feeds the sources of an infant’s prayer; assembling in their countless homes the Brotherhood of man around the spiritual altar of one Father and one God, whose presence is a Temple wherein all are gathered, and whose Spirit, dwelling in each heart, meets and returns the seekings of all his children.
Such was the Christian vision of the Church Universal, of the union of all good men in the worship of one God under the leadership of his Image, growing up into him in all things, which is the head, even Christ.
Such was the sublime idea that filled the mind of Jesus when he looked forward in heavenly faith to the reign of his spirit, the kingdom of his Gospel in the world. “Other sheep I have which are not of this fold; them also I must bring and they shall hear my voice; and there shall be one fold and one shepherd.”[[29]] “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee; that they also may be one in us: that the world may believe that thou hast sent me.” Such also was the magnificent and healing view that filled the hearts of the Apostles when they protested against burdens being laid upon Christ’s freemen; rebuked the first manifestations of a sectarian Christianity; and would acknowledge no distinctions between those who were walking in the steps of the same master, and moulding their souls into the same similitude of Christ. “There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one is given grace, according to the measure of the gift of Christ. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.”[[30]] “Now there are diversities of gifts, but the same spirit. And there are differences of administration, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all.” “For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit.” “That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. Now ye are the body of Christ and members in particular.”[[31]]
Such is the Christian and Apostolic view of the Church of Christ on earth. Turn we now to the actual Church. Is it a realization of this divine image of the mind of Jesus? Is there in it a unity of spirit in the bond of peace? Do the branches abide in the Vine? Do the scattered and warring members make one spirit in one body? Alas! could there be a sadder mockery, than to pretend to seek in our prevalent Christianity any features corresponding to this divine conception?
Trinitarian Christianity is founded upon a principle directly opposed to the realization of this prospect and vision of Jesus. It declares that there shall be no unity but a doctrinal unity. It rejects that moral and spiritual union which is the bond of peace, and which, as subsisting among his followers, Christ looked forward to as the great proof to the world that God had sent him;—and it declares that there shall be no bonds but the bonds of Creeds. It breaks up the Christian world into distinct and mutually repulsive parties; each claiming—not to be disciples of the life of Christ—not to be one with him as he was one with God, in will, aspiration, and purpose of soul, but—to be in possession of the exact doctrinal ideas which constitute a saving faith, of a certain intellectual process of belief, through which alone God conducts the sinner into Heaven, and without which no soul, whatever may be its spiritual oneness with Jesus and his Father, can be saved. Now it is clear that a system such as this, requiring not a unity of spirit, but a unity of opinion, cannot be that primitive Gospel, which, according to the expectation of the Saviour, was to gather all the believers under Heaven into a universal Church. Trinitarianism, as a system, does not, and cannot, work out these fruits of the spirit of Christ. It does not gather, but scatters; it does not collect into one; but disunites, severs, and casts out. It disowns all harmony but the harmony of metaphysical conceptions. It has no wider way of salvation, no broader bond of peace, no more open road to Heaven, than a coincidence of ideas, on the essence of the Deity, the mysterious modes of the divine existence; a person in whom there are two natures; and then, again, a nature in which there are three persons; and this as preparatory to a moral process, in which a penalty is paid by substitution for a guilt incurred by substitution. I ask not now whether these ideas are true; whether they are realities of God’s mind; but I ask, Have they ever been, or can they ever be, bonds of union for a Church Universal? Are these the grand affinities towards which all hearts shall be drawn; and which, breaking down our minor distinctions into less than nothing, shall bind together the families of man in the fellowship of one spirit? You all know, every man knows, that a uniformity of opinion is an impossibility; that God has nowhere provided the means for producing it; that nowhere does it exist; no—not in that closely-fenced and strictly-articled Church, whose bosom at this very hour is rent by heresies, even as, throughout all her history, they shattered the unity and split the bosom even of infallible Rome; and seeing, therefore, that there is no such doctrinal unity on earth, if Jesus understood his own gospel, this cannot be the oneness with his Father and himself, to which he looked forward as the Reign of his Spirit in the world. And yet the Trinitarian Church of England, one of whose Ministers when, on a late occasion, denouncing Unitarian heresies, took the opportunity to give the relief of expression to his horror of other heresies in the bosom of his own communion, and openly denounced as heretics ordained clergymen and dignitaries of his own Church,—this Church of England, notwithstanding all this, still claims to be the great bulwark, among Protestants, of the unity of the Faith, the dignified rebuker of schisms and sects; and still offers to the harassed and distracted, to the rent and divided body of Christ, a creed—and what a creed!—as the only bond of agreement and of peace.
Either, then, Christ miscalculated the workings of his own spirit, when he contemplated a Universal Church as its natural fruit; or Trinitarianism, when it destroys the spiritual union of the Church, a moral oneness with Jesus and with his Father, by its demand for a doctrinal conformity, is, to the extent of this operation, an Antichrist, a departure from the healing and uniting spirit of the true Gospel. Let me, for the sake of distinctness, put you in possession of the exact difference between the fundamental principles of Unitarian and Trinitarian Christianity. To a Unitarian the essentials of Christianity are; that a man takes into his heart the moral image of Jesus, and loves it supremely, and trusts it absolutely as his example of perfection, and his leader up to God. If I was asked to define a Christian, I would say that he was one who took Jesus Christ as he is presented in the gospels, as his best idea of Duty, and his best programme of Heaven; the very ideal of the religious spirit and life; the perfect image of God; and the perfect model for man. These are a Unitarian’s essentials of Christianity. To a Trinitarian the essentials of a Christian are these: not that he receive Jesus as his image of God, his model of Duty, and his type of Heaven,—but that he receive a certain metaphysical Creed, certain doctrinal ideas, which “except he keep whole and undefiled, without doubt he shall perish everlastingly.” Now, a union of all hearts, under the leadership of one Christ, and in the love and reverence of one moral Spirit, is a possible thing; but a union of all minds in the reception of certain metaphysical ideas which the minds of Milton, of Newton, and of Locke, could not find, either in Reason or in Scripture, is not a possible thing: and therefore my first assertion of the “practical importance” of the Unitarian Controversy is to this effect:—that Trinitarianism, by its fundamental principle of a doctrinal conformity, a principle not known to the true gospel, is the originating cause of all religious disunion and strife; the creator of all schisms, sects, and heresies; the great and effectual antagonist of any realization of that sublimest and most heavenly conception of the Saviour—a Universal Church, cherishing the same Hopes, studying the same Models, trusting to the same Image of God to guide us to His presence,—a union of all hearts, seeking to be one, even as God and Christ were one, in the fellowship of the same spirit. This is my heaviest indictment against the practice of Trinitarianism, that it destroys Christ’s delightful image of his Spirit’s Reign on earth, and creates in its place—what shall I say?—the strife and disunion, the fears of the weak and the arrogance of the coarse; the wranglings of creeds and the absence of love; the heat of controversy and the chill of religion, through the midst of which we are now passing.[[32]]
Trinitarianism has long been the prevailing influence of the Christian world; it holds all the religious power of these countries in its own hands; there is nothing external to prevent its carrying into existence its own ideas; and if in the day of its power it has not wrought the works and realized the hopes of Christ, it must be because it has worked in another spirit, and preached another gospel; adding to the primitive “glad tidings” of “repentance and remission of sins,” other conditions which are not glad tidings, and which are not Christ’s. Now not only can we point to the actual failure in proof of the absence of the true spirit, but we can lay our finger upon the element of mischief, and demonstrate it to be the parent of the evils we deplore, the frustrator of the hope of Christ. Trinitarianism, by demanding a doctrinal assimilation, an intellectual instead of a spiritual union, and wielding, as it does, the prevailing influences of religion, has, in the day of its power, forcibly prevented the formation of that universal Church which Christ contemplated. And until it drops from its essentials the doctrinal oneness, and substitutes in its place a spiritual oneness derived from obedience to God as he is manifested in Jesus, it cannot gather into one fold, and constitute the kingdom of Heaven on Earth.
Now let us suppose, for a moment, that this doctrinal conformity is required by Christianity, and that not TRUST in Christ, but belief of Creeds, constitutes acceptance of the gospel. Then comes the question, and a most perplexing one it would be, how can any one be sure that the creed he trusts to contains exactly the ideas to which God has annexed safety? Supposing creeds to be the essentials of Christianity, then how can any Christian be sure that he has got the true creed? I can easily conceive with what fear, with what apprehensions of mind, with what a paralyzed intellect, and unconfiding heart, sinking the love of truth in selfish terrors, a man trembling under the conviction that his everlasting safety depended upon his reception of a doctrine, would come to the examination of the Scriptures; I can well conceive how his judgment would be gradually bereft of all calm and trustful independence; how his fears and passions would slavishly draw him over to whatever party predominated in intolerance, and in the confidence of their assumptions, frightening him into the belief that safety was with them, for that if creeds were the essentials of salvation, the more of creed the more of certainty;—but after all this sacrifice has been submitted to, after terror has wrought its work, and the intellect has surrendered to the passions—after the man in the pursuit of selfish safety has given up his Reason and his free mind, and stooped his neck to the yoke,—I cannot see how in any way he has altered or bettered his position; I cannot see how he has attained the end for which he has paid such degrading wages; how he can be certain that he has got the creed which ensures salvation;—and after having sold his birthright, parted with his free soul for the sake of a safety built upon doctrines, he discovers at last, unless he is a Roman Catholic, that he has no absolute certainty of these doctrines being the true ones; he is still left in doubt whether after all he is in possession of the particular creed that works salvation—whether, after all, he has not bowed down his soul for nothing. If God requires from men certain doctrinal convictions as necessary to salvation, then how can any man be sure that he has got the true convictions? Even the verbal and plenary inspiration of the Bible, if we believed in it, which we do not, would not relieve a Protestant Trinitarian of this difficulty: for those who agree in believing the Bible in every word inspired, can draw from it very different meanings, as none have reason to know better than the divines of the English Church.