ADDITIONAL REMARKS ON MR. NOEL’S TRACT ON “THE UNITY OF THE CHURCH.”
The writer of these pages has no personal knowledge of the author of the tract, of whom he has only heard by report, that he is a zealous minister and popular preacher. His writings indicate natural suavity of temper. Having therefore no feeling of personal disrespect, he deems no apology to be necessary for the freedom of his strictures on a work which challenges attention and defies contradiction.
Mr. Noel has openly and dogmatically set forth a theory of the visible Church and her fellowship, not only hostile to the Church of England and fraught with absurdity, but propounded under the alluring guise of Christian charity; a charity which has won for him the applause of the professors of modern liberalism, because, on a cursory glance, it appears to embrace all sects and denominations of Christians. It is proper, therefore, to set the matter in a true light, by showing that this liberality of sentiment is more specious than real; that Mr. Noel is throwing out false colours, and that while, in no measured terms, he condemns the supposed want of brotherly-kindness in the members of the Church of England, his own apparent liberality is resolvable into nothing else than Calvinistic exclusiveness and intolerance.
Liberality is the order, the fashion, the idol of the day. In many it takes the form of infidel indifference, regarding as equally true, or equally false, every creed that is called Christian.
The charity of our holy and Apostolical Church is not thus lax and indiscriminate. It rests not upon scepticism, but upon sound and definable principles. It does not proceed on the assumption that all creeds are equally good, but that men of all creeds have a political right to follow the dictates of conscience, whether enlightened or erroneous, in matters purely spiritual, and that they are responsible only to God for their religious faith and worship; indulging, at the same time, a charitable persuasion of the sincerity and Christian goodness of multitudes who are believed to be labouring under mistaken views of truth. This is true Christian charity, which tolerates error, hopes well of misinformed but sincere piety, breathes no malignant feelings, indulges in no haughtiness of conscious superiority; but, after all, holds firmly to its own persuasion of what is true and right, without the smallest approach to a compromise of principles even with honest and well-meaning error. This is the charity of the sound English churchman, and this charity lies at the foundation of the religious liberties of the British empire.
As churchmen we contemplate with reverence, our protestant, episcopal, and apostolical communion. We believe that it rests on “the foundation of Apostles and prophets, Jesus Christ himself the chief corner-stone.” And we contend for the right of the Church to demand from her own ministers faith in her doctrines, and to model her own worship, and adjust her own ceremonies according to her own holy discretion. But we compel no man to come in. We love and cherish the chartered and constitutional liberties of our country; and while we sympathize not with the errors which are tolerated, we rejoice in the freedom, the just and evangelic freedom, which leaves every man, without control or interference, to settle all points of religious duty with his conscience and his God. We do not feel bound to attempt what would be impracticable, to construct a church which should suit the caprices of all, and whose flexible creed, like the vane which surmounts the steeple, should shift with “every wind of doctrine;” but we allow the discontented to depart without molestation, and we honour their conscientious scruples, while we regret and condemn their errors.
With charity so large yet discriminating, founded on principles which approve themselves to the judgment and the heart, we solemnly protest against every charge of intolerance and bigotry that is brought, by friend or foe, against our National Church.
But this does not satisfy Mr. Noel, who proposes, what appears at first sight, a charity still more generous and comprehensive. The Anti-pædobaptist and the Presbyterian, with all their germane varieties, are not only to be treated with forbearance and regarded with charity, but are all to form one fellowship, united and co-operating in the great cause of their common Christianity. Take the following passage. “And these” Baptism and Church government, “are two of the most important points which separate Christians. Should they separate them? As well might the brothers of a family be separated by the most trifling difference on some question of taste or literature. . . . . . Episcopalians and Presbyterians, Baptists and Pædobaptists, with all others, who differ on obscure and undecided points, ought, if they have one Lord, one faith, one baptism, one God, and one hope, under the influence of one Spirit, who sanctifies them all, to be one in profession, in action, and in heart.” This passage, which is in the spirit of the entire tract, is open to grave animadversion.
1. The points mentioned as being “most trifling differences,” are regarded by all theologians of any reputation as questions of great moment, although not equally so with those which immediately touch our salvation. Mr. Noel is altogether original in regarding either the construction that is to be put on the sacrament of baptism, or the degree of importance to be attached to the episcopal office, as matters “most trifling.”