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CHRISTIAN UNION.

CHRISTIAN UNION;

OR,

AN ARGUMENT FOR THE ABOLITION OF

SECTS.

BY ABRAHAM VAN DYCK,
COUNSELLOR AT LAW.

Every kingdom divided against itself is brought to desolation, and every
city or house divided against itself shall not stand. — Matt. sii. 25.
Now I beseech you, brethren, by the name of the Lord Jesus Christ 
that there be no divisions atiumg you. — 1 Cor. i. 10.
And the glory which thou givest me, I have given them, that they may he
onCt even as we are one. — John xvii. 22.

TO WHICH IS PREFIXED,

A SKETCH OF THE LIFE OF THE AUTHOR.

NEW-YORK:
D. APPLETON & Co., 200 BROADWAY.

M DCCCXXXV.

Entered according to .the Act of Congress, in the year 1835,
By D. APPLETON & Co.,
In the Clerk s Office ofthe District Court ofthe United States for the South
ern District of New-York.

G. p. Hopkins & Son, print, 4i Nassau-street.

DEDICATION.

To the Rev. David Abeel, .American JMissionary io South
Eastern .Asia.
Rev. and Dear Sir :
Entertaining the highest respect for your Christian
character and intelligence, and appreciating your fervent
zeal in the cause of our common Master, as well as ypur
services and self-denial in the promotion of his kingdom
as a minister and a missionary, I deem myself happy in
dedicating to you this publication.
The divisions in the church of Christ have long been
to me, as they have been to many ofthe friends of reli
gion, the cause of much anxious solicitude ; to none,
perhaps, more so than to the missionary among the hea
then. He, having escaped from the atmosphere and in
fluence of sect, soon learns to stand on the broad ground
of the Bible, is enabled to take an impartial view of the
nature, use, and wants of the church, and perceives the
sin and folly of controversy and warfare among the friends
of Christ, when all the energy and strength of union is
required to resist and vanquish the hosts of darkness.
From my personal knowledge of your catholic princi
ples, the tenor of your communications made from the
places of your missionary labours, and the sentirngnts
expressed in your public addresses since your return

from Asia, I am persuaded you have often, while in hea
then lands, exclaimed with Henry Martyn, " How small
and unimportant are the hair-splitting disputes of the
blessed people at home, compared with the formidable
agents ofthe devil which we have to combat here !" and
that, with David Brainerd, you have felt a deep abhor
rence and loathing of every thing like party in religion.
The question has often presented itself to those- who
have mourned over the breaches in the family of Christ,
What must be done to heal them, so that the church may
not only appear in all the genuine beauty of its original
unity, as constituted by its Head, but may present an
unbroken front to withstand the many and powerful ad
versaries which impede her march to the conquest ofthe
world? This question is attempted to be answered in
the foUovvdng pages, in which the author has also assum
ed the task of proving that the division of the church into
sects is unlawful, unconstitutional, and pregnant with
evil. He has likewise presented such motives as appear
to hira to be of sufficient weight to induce every friend
of the church, who may receive the doctrine herein ad
vanced, to put forth his efforts to restore its unity.
I am, Rev. and Dear Sir,
Tours in the love of the gospel,
THE AUTHOR.

CONTENTS.

ape

CHAPTER I.
THE UNITY OF THE CHURCH.
Proof that the church is one by the constitution of p
God ..... . 5
Proof that division into sects is a breach of its unity 9
The bond of union . .... 23
CHAPTER II.
THE EVILS or SECT.
1. It banishes love and peace ... 33
2. Cherishes pride ..... 36
3. Multiplies false professors of religion . . 37
4. Keeps men from the proper reading of the Bible 39
5. Prevents reformation in doctrine and Christian
practice ...... 43
6. Strengthens opposers of religion . . 50
7. Retards the latter day glory . . . 51
8. Weakens the church, and tends to destroy it 55
CHAPTER III.
OBJECTIONS TO THE ABOLITION OF SECTS ANSWERED.
1. That the benefit of emulation will be lost . 63
2. That it involves a' sacrifice of principle to unite
with Christians who have not the same faith 66
3. That divers denominations are necessary to pre
serve the purity of doctrine ... 76
4. That divers denominations are necessary to op
erate to advantage upon all classes of the peo
ple . ... . , i" . 81

5. The danger of uniting church and state . 82
6. That if sects were abolished, the church would
soon be again divided .... 84
CHAPTER IV.
OBSTACLES TO THE REUNION OF THE CHURCH CONSI
DERED.
1. The power of long cherished habits and opinions 88
2. The powerful interests that bind men to sect 90
3. The subjection ofthe periodical press to the in
terests of sect ..... 93
4. The fear of odium and contempt . . 94
6. The many objects of attention already befor,e
the Christian pubhc .... 96
6. The present low state of religion . . 98
7. Human creeds and systems of theology . 100
CHAPTER V.
THE FACILITIES OR ENCOURAGEMENTS TO THE REUNION
OF THE CHURCH.
1. Staleness of rehgious controversy . . 104
2. Experience for two hundred years of the evils
of division . . . . . .105
3. The union of several denominations actually
formed for various benevolent purposes . 105
4. Evidence of the harmonious faith of Christians,
furnished by the pubUcations ofthe American
Tract Society  106
5. The alarm manifested by the advocates of sect 106
6. The alarm manifested by the enemies of reli
gion . . ,  107
7. Recent publications evincing a growing desire
of union among Christians . . .107

8. The diffusion of useful knowledge . . Ill'
9. The sure word of prophecy . . .112
CHAPTER VI.
THE MEANS FOR RESTORING THE UNITY OF THE CHURCH.
1. Confess the sin of division, and ask forgiveness
of God . . . .,. . .120
2. Cease from unprofitable controversy . . 133
3. Return to scriptural principles in licensing min
isters of the gospel, and receiving church mem
bers  136
4. Cherish love to Christians ofall denominations 141
CHAPTER VII.
the means for restoring the unity of the church,
(continued.)
5. Labour to elevate the standard of religion . 148
6. Encourage the benevolent associations of the
day ....... 156
7. Return to the primitive mode of reading the Bi
ble  171
8. Cherish the spirit of prayer appropriate to the
times, especially for a more devoted and more
efficient miaistry . . . . .178
CHAPTER VIII.
THE OPERATION AND RESULT OF THE MEANS TO
BE EMPLOYED . . . . .183
IX.
AN ipPEAL TO CHRISTIANS OF EVERY DENOMINA
TION ....... 212

PREFACE.
The main subject discussed in the following pages
was some years ago pressed, by a particular providence,
upon the attention of the author, and has continued to
occupy more or less of his thoughts ever since that time.
He has endeavoured to discover the truth by a direct ap
plication and study of the Holy Scriptures ; and the re
sult has been a strong and settled conviction of the cor
rectness of the principles advocated in this work. He
believes that the church was originally constituted by its
Founder one and indivisible — that the divisions which
have broken it in pieces are in direct violation of this
constitution, and have brought a flood of evils upon the
church, which have hitherto kept her from rising to the
giory to which she is destined.
The author does not advocate an immediate or hasty
amalgamation of sects, or the formation of churches em
bracing all Christians of every creed. He earnestly de
precates such measures until a better feeling shall pre
vail than exists at the present time. But he insists that
as the church was originally constituted one, and will be
one in heaven, and also on earth in the period of the lat
ter day glory, it ought to be one now ; but since it is not,
that Christians are under obligation to restore its unity,
and ought to enter immediately upon the work of prepa-

XI
ration to bring about this desirable result. He has ven
tured to specify some of the mpans which he believes
will tend to promote it, though he admits that the chief
reliance must be on the direction of God, as to the pro
per means, and his blessing upon them. And this direc
tion and blessing he is confident will not be withholden,
when God's people shall have entered in earnest upon
the work. It is not deemed necessary to make any apo
logy for presenting this book to the public. The doc
trines it advances are not new, but have had their advo
cates ever since the protestant church has been despoiled
ofher beauty and shorn ofher strength by the loss of,her
unity. But their voice has been unheard or unheeded
amidst the din of religious controversy, and the rage of
party feeling. The author is persuaded that at the pre
sent time the state of the church imperiously calls for a
work of the kind now presented, and that the minds of
many are prepared to give it a cordial welcome, although
the great mass may yet be unwilling to listen to the over
ture of union. A considerable change, he thinks, has
manifested itself in the feelings of Christians in the course
ofa few months past. He believes that now, in the midst
of existing distractions and divisions, the spirit of union
is operating upon the hearts of God's children, and that
there are now many encouragements to the immediate
commencement of the work of healing the breaches of
Zion. The author is not an advocate for latitudinarian prin-

XU
ciples, and would not open the doors of the church wider
than the Scriptures require, nor does he wittingly under
value the importance of any reUgious truth. But he be
lieves that aside from the cardinal doctrines of man's
depravity and guilt in the sight of a holy God — the way
of his pardon, and restoration to Divine favour through
the blood and mediation ofhis Son, and the necessity of
regeneration through the influence of the Holy Spirit —
there is not, perhaps, any truth of the Bible more impor
tant to the prosperity of the church than the doctrine of
its unity. Now is there any duty of more pressing obli
gation upon Christians at the present time than that of
labouring and making every allowable sacrifice to termi
nate its divisions, and bring it back to its original unity ?
THE AUTHOR.
January, 1835.

A SKETCH

LIFE bF THE AUTHOR,

The author of this volume was a lawyer by profes
sion, jind died in February, 1835, at his residence in
Coxsackie, N. Y. Though a man of talents, he was
never ambitious of notoriety. He was always ready to
do his duty, but never wished to appear conspicuous ;
yet his general character was weU known to many
friends of moraUty and religion in this cpuntry. To
others, the following extracts of a letter may not be un
acceptable :
" A memoir of Mr. Van Dyck, if justice could be
done to the subject, could not fail of being in a high
degree, both interesting and useful. He was a Chris
tian of uncommon attainments in religious experi
ence, as well as knowledge. It could truly be said of
him, that he Uved near to God. Sometimes for months
together, in the best sense, he walked in the light ofhis
countenance. At such seasons, divine communion was
the element in which his mind habitually moved. So
strongly did his thoughts and desires tend upwards, that,
at every cessation of professional business, or worldly
cares, he found himself with God. Of such things, he
was by no means very communicative. He never loved
to talk of himself; he alwaysi shunned it if he dould ;
yet at times, to an intimate friend, £ind for some good
purpose, he was willing to declare what the Lord had

xiv

done for his soul. At the close of his life, he was in a
state of perfect peace and assurance. For the last five
years, scarce a momentary cloud ever obscured his pros
pects ; yet he was no enthusiast No man examined
more carefully the ground on which he trod, or could
more intelligently give a reason of his hope.
" He had habitually very exalted and endearing views
of God and Christ ; and was very sensitive to every
thing that might effect his intercourse with them. His
mind was much occupied with these great objects, and
was much alive to their glory. Hence he not only
abounded, in prayer, but delighted in it. He loved to
pray. It was a pleasure, and not a burden. The sanc
tuary, the social meeting, the family and the closet, all
bore witness to his devotional spirit. His prayers were
particularly remarkable for the confession of sin. That
abominable thing was exceedingly his abhorrence ; and
he saw a great deal of it where ordinary Christians see
but little. His sensibiUty on this point increased very
much in his last days ; yet he was not a gloomy but
cheerful Christian. — Equally remarkable was he in pray
er for a pleading spirit, and for a childlike simplicity of
manner. Then he felt that he had no ground of reliance,
but the mediation of Christ ; and that here he could rest
with the utmost confidence. No person could attach
more importance to the divinity, atonement, and inter
cession of Christ, as practical doctrines, especially in
prayer. Then he would dwell with peculiar interest on
the infinite love and grace of God exhibited in the gos
pel, as encouragement to prayer, and as calculated to
affect"'the hearts of sinners. No one could attach great
er importance to the presence and influence ofthe Holy
Spirit. The Comforter was a friend whom he most
highly valued, and most tenderly loved. He never in-

dulged in any thing like affectation of feeling ; yet his
emotions in prayer were sometimes too strong for utter
ance. Tears then became the best expression of what
passed within. Many instances could be named.
"As to doctrinal views, he was far from being loose or
unsettled. He was decidedly what La commoidy called
a Calvinist ; though he was by no means so bigotted but
that he could clearly distinguish between what was, and
what was not, essential to the system. The relative im
portance which he ascribed to various truths, was regu
lated by the best standard. In this respect, as in others,
he was eminently a Bible Christian. The sacred vol
ume he studied a great deal ; and that with an humble
and teachable disposition. The Spirit he loved to hon
our in looking for his aid to understand the Scriptures.
By this means, he found them an inexhaustible treasure,
from whicb he became greatly enriched.
" Enlightened by revelation, he looked upon the pro
gress of society with the deepest interest. He took
pleasure in the fact, that in this country, from the liberal
nature of our institutions, necessity was laid upon us for
promoting the intellectual and moral improvement of all
classes. He anticipated a time when the associations
and intercouse of men, would depend more on moral
worth, than artificied distinctions. He thought our eiim
should be to raise the people, and receive from them
every wholesome influence. He looked upon mankind
with the Bible in his hand; then, seeing at once their
ruin, and the way of their recovery, he was anxious that
the remedy should be applied without delay. Regard
ing the gospel as the only moral renovator ofthe world,
he was very anxious to see its free course, both at home
and abroad. For this end, he not only prayed, but
' laboured and expended. Few persons, in proportion to

XVI
their means, gave as much for benevolent objects ; and
no where, certainly, was there a more cheerful giver.
Upon the church, likewise, he looked with the Bible in
his hand ; and seeing by its light many things that ap
peared wrong, he was anxious to see them brought back
to where the apostles had left them. Particularly did
he long to see that brotherly love, and that union of feel
ing and effort in the great work of the world's salvation,
for which Christians were once so remarkable. What
Mr. Grimke called " the genius ofthe existing order of
thmgs," he regarded as an incubus upon the church,
which stifled her life an energy.
" From what has now been said, it might be inferred,
that he must have neglected the common duties of Ufe,
and those of his profession. This, however, was far
from being the case. By diUgence, and a proper divis
ion of time, he was able to attend to these, as weU as to
his reUgious duties. His brethren ofthe bar will testify,
that as a lawyer, he did a great deal, and did it well.
Yet religion was his delight. A few years before his
death, he entertained serious thoughts of rehnquishing
the practice of law, for the purpose of being more direct
ly and e.xtensively engaged in doing good. On reflec
tion, however, he became convinced that it was not his
duty. " These must be regarded as merely a few, brief, and
very imperfect hints, of what he was. A full portrait
would require a volume. None, who have enjoyed op
portunities of knowing him, wiU hesitate to place him in
the same rank with such men as Evarts, Grimke and-
Wirt."

CHRISTIAN UNION;

OR,

AN ARGUMENT FOR THE ABOUTION OP SECTS.

Should our Saviour this day come down from heaven,
take up his abode on earth, and in his human nature as
sume the immediate government ofthe church, would he
look with complacency on its divisions into sects and de
nominations ? Would his scattered foUowers appear in
his eye as different streams, all beautifully flowing intp
one mighty river, or as one great army, composed of
many legions, all having the same views, and harmoni
ously co-operating under the same counsels t Would
he not rather express his sorrow and indignation that the
demon of discord had been permitted to sow dissention
among his disciples, and that thereby the world, instead
of having been subdued into faithful subjection to his
kingdom, by the united power of his forces, is yet as to
nine-tenths of it, under the dominion of Heathenism,
delusion, and error. 1

The personal advent of Christ is expected by only a
small number of his professed disciples ; and for all the
purposes of our present subject, we may take it for grant
ed, that he wiU continue on his throne in heaven, until his
mediatorial work shall be completed ; and that to the
end of the world he will govern the church by his minis
ters, his word, and his spirit, and upon the principles de
clared in the Scriptures of everlasting truth ; so that we
must needs be content to answer the above inquiries
from what is taught in the Bible, instead of waiting for a
new revelation from the great head ofthe church, whose
word, already written, endureth for ever.
Among Protestant Christians there are soiae who
maintain that the division ofthe church into sects and
denominations, instead of being detrimental, is rather
advantageous to her best interests. A second class ap
prehend it to be injurious, but entertain so little hope of
heaUng the division, that they give a ready ear to any
^flatterer that may undertake to show its advantages, and
are thus kept in a state of doubt, and consequent inaction.
There is another classy who seem to be convinced that
the schisms in the church are a great evil, but do not put
forth a wish to have a remedy applied in any other way
than by the universal prevalence ofthe sect to which they
belong. And we are happy in the beUef that there are
also many among the people of God, who are perfectly
convinced that the rending asunder of the church of
Christ is the source of many and great evils, and that it
is a flagrant breach ofthe unity ofthe church, as consti
tuted by its head ; and who are desiring and praying that
the omniscient God may lead his children to discern and
carry into effect the proper remedy. There are proba
bly but few intelligent Christians, whose minds are not.

in some measure, exercised upon this important subject.
A spirit of solicitude and inquiry is abroad, and the inte
rest ofthe attentive disciple is increased by what he sees
to be transpiring in the providence ofGod. The finger
ofthe Almighty is pointing to a re-union ofthe church,
according to its original constitution, as the only hope of
saving her from being torn into such fragments as to
render it impossible to sustain her institutions.
We beUeve that God has graciously provided a reme
dy for all the evUs that afiUct his church, and that the
time and measure of redress depend upon the discern
ment and faithful exertions ofhis children, in an humble
reUance upon his assistance. We are confident that the
evil of division is palpable and intolerable, and that the
remedy is obviously indicated in the word of God itself.
But as the first step towards reUef is to convince the se
rious and watchful Christian of the existence of the evil,
and the next step is to point out the remedy, and show
the practicabUity of its successful appUcation, we make
our earnest appeal to Christians of every denomination,
entreating their candid and patient attention to the dis
cussion of these momentous topics.

CHAPTER I.

OP THE UNITY OF THE CIJURQ.H.

1. Proof that the Church is one. Unity essential to accomplish
God's design in estabUshing the Church. Its unity indicated in
the Old Testament. Taught in the New Testament by Christ and
his Apostles. — 2. Division i-nto Sectsis a breach of its unil-y. So be
lieved the Apostles, the primitive Christians ofthe three first centu
ries, and the Reformers, and so teaches Christ in his intercessory
prayer, and in his figure of the vine and i's branches. So teaches
Paul in his figure of the human body and its members, of a family,
of a sheep-fold. The brnid of union is love, and that is preserved
by forbearance in matters of opinion and practice.
The church of God was set up prior to the manifesta
tion of Jesus Christ in the flesh ; whether in Abraham,
as the father* of the faithful, or in the descendants of Ja
cob, or at what period of the Old Testament history, it
is not material to our present purpose to determine. The
design of God in the erection of the church, was, in the
first stage of its existence, to preserve a holy seed for
his worship and service yi the midst of an idolatrous, and
wicked world ; to receive and transmit to future genera-
ions the revelation of God's will to man in his fallen

state ; and ultimately to diffuse the knowledge and in
fluence of reUgion throughout the whole earth.
Although the holy- spirit, speaking by the mouth of
David, and the prophets subsequent to his day, foretold
a future period, when the church should appear in the
greatness and glory to which God had destined her, his
ultimate design, inthe erection ofthe church, was not
communicated to the Old Testament saints, in the form
of a command to extend her bounds and influence, so as
to embrace the whole famUy of mankind. This was re
served untU the tirae ofthe appearance of Christ in the
world, and then was the command given by himself to
his disciples to teach all nations, and to preach the gos
pel to every creature. Yet God, who sees and compre
hends all things, from the beginning to the end, so con
stituted the church, at its first erection, as to combine in
it the principles of that moral power which he saw to be
necessary for the accomplishment ofhis ultimate design.
The church was to be the instrument, in his hands, of
resisting the assaults of wicked men and the hosts of
hell, and eventually to vanquish them, and deliver the
world from the thraldom of Satan and sin, by bringing it
under the lawful and happy dominion of the Saviour.
Whenever power, either of a physical or of a moral
nature, is placed in the hands of members, it is essential
that there should be between them all that union of which
they are capable. And Godhas most unequivocally de
clared his njind, that the individuals composing hischurch,
should be held together by a strong, indissoluble bond of
union. 1. God has constituted the church one and indivisible.
It has but one head, and that is Christ. Col. i. 18.
Under the Old Testament dispensation, prior to the build-
1*

6

ing of the temple, the manifestation of God's glory was
in the cloud and in the tabernacle. There was but one
cloud, and there was only one tabernacle, nor was there
more than one ark of the covenant. And thus was the
untVi/ ofthe church represented in that period. After
the children of Israel had taken full possession of the
land of promise, the unity ofthe church was demonstrat
ed by the erection of one temple ; and to this one tem
ple all the tribes of Israel were commanded to resort for
the public worship of Jehovah.
If the unity ofthe church constituted any portion of its
excellence, beauty, or strength, under the first dispensa
tions, it would be strange indeed, if, under the New Tes
tament, we had found a warrant for the severance of this
union. In the history of , our Lord and Saviour, we find
no intimation from him that the unity of the church was
not to be preserved, nor any warrant for a division of the
church into distinct denominations, sects, or parties.
His intercessory prayer for his church, which consists of
all believers, is, " that they dll may be one," as the father
was in him and he in the father, " that the world may be
lieve that thou hast sent me." John, xvu. 21. And in
the next verse he says, " And the glory which thou ga-
vest me I have given them, that they may be one, even
as we are one." These words do most evidently con
vey the idea ofa most intimate union between the follow
ers of Christ, even as that which subsisted between him
and his father ; and this union was to be visible to aU
mankind, that the world, seeing the union ofhis disci
ples, might believe that the father had sent him. An
union of heart, merely without an open visible union,
which the world would perceive, could have no influence
in convincmg the world ofthe divine mission of Christ.

Valuable and indispensable as an union of heart among
beUevers is to the prosperiiy and beauty ofthe church, it
is'the open, Adsible, and known union ofthe disciples,
that must conquer the prejudices and convince the under
standings of the men of the world into the belief that
Jesus Christ came from God. There is no force, no
appropriateness, (be it spoken with reverence,) in the
prayer, if an union of heart is all that is asked. No;
this prayer of our Lord will not be answered ; the avow
ed object for which he desired that his people might be
one, will not be accomplished, until Christians shall' be
one in affection, in counsel, in action, and in name.
Though the personal ministry of Christ was confined
to the Jewish nation, he knew that under the dispensa
tion of the spirit and through the preaching of the Apos
tles, the Gentiles would also be called into the church,
which before that period embraced only the children of
Israel. When the Gentiles should thus be brought to
embrace the gospel, there was not to be a Gentile church
as distinguished from that ofthe Jews, and si line of di
vision drawn between them ; but they together were to
form one church. In express reference to that event
the Saviour says, John x. 16, " Other sheep I have
which are not of this fold ; them also must I bring in,
and they shall hear my voice ; and there shall be onefold
and one shepherd." And after the gospel had, subse
quent to the death ofthe Saviour, been propagated among
the Gentiles, and many in the city of Ephesus had been
received into the family of believers, St. Paul, in the se
cond chapter of his epistle, addressmg the Ephesian
converts, says, " But now in Christ Jesus, ye who some
time were afar off, are made nigh by the blood of Christ,
for he is our peace, wfio hath made both one, and hath

8

broken down the middle wall of partition between us ;
having abolished in his flesh the enmity, even the law of
commandments coiitained in ordinances, for to make in
himself of twain one new man, so making peace ; and
that he might reconcile both unto God in one body by
the cross, having slain the enmity thereby ; and came
and preached peace to you which were afar off and to
them that were nigh. For by him we both have access
by one spirit unto the father."
The doctrine of the unity of the church, so plain
ly declared by the Saviour, was taught and ear
nestly inculcated by his Apostles, unddr the plenary in
spiration ofthe Holy Ghost. St. Paul represents the
unity ofthe church under the figure ofa human body,
consisting, indeed, of many members, but between which
there is an intimate union and necessary dependence,
and between which a schism cannot take place, without
endangering the destruction ofthe body itself. " 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." 1 Cor. xu. 12. " For the body is not
one member but many. If the foot shall say, because I
am not the hand, I am not of the body ; is it therefore
not ofthe body?" v. 14, 15. "Now are they many
merabers yet but one body, and the eye cannot say to the
hand I have no need of thee, nor again the head to the
feet, I have no need of you." v. 20, 21. " That there
should be no schism in the body, but that the members
should have the same care one for another. And whe
ther one member suffers, all the members suffer with it.
Now ye are the body of Christ, and members in parti
cular." V. 25, 26, 27.
When the same Apostle reproves the Corinthians for

their contentions and divisions, he proves to them the in-
admissibiUtyand absurdityof such divisions, by putting
the emphatic question, " Is Christ divided?" leaving it
to themselves to draw the inference irresistibly flowing
from it, that as Christ, the head ofthe church, is one and
indivisible, so must the members of Christ, constituting
the church, be one among 'themselves, as well as one
with him. L Cor. i. 10 to 13. BeUevers are declared
by St. Paul to be members of Christ's body. Eph. v.
30. " For we a,re members ofhis body, ofhis flesh, and
ofhis bones. 1 Cor. xu. 27. "Ye are the body of
Christ and raembers in particular." And they are de
clared to be members one of another, constituting the
body of Christ. Rom. xii. 4, 5. "For as we have
many members in one body, and all members have not
the same office, so we being many are one body in Christ,
and every one members one of another." The saints
are declared to be the family of God on earth, excluding
the idea that there may be more than a single family con
stituting the church of Christ. And in the first chapter '
ofthe first epistle to the Corinthians, the Apostle be
seeches them, by the name of the Lord Jesus Christ,
that they all speak the same thing, and that there be no
divisions among them ; but thatthey he, perfectly joined
together in the' same mind and in the same judgement.
1 Cor. i. 10.. i
2. The division of the church:^ into sects is a violation
of its constitutional unity.- ' ; ¦
Having proved the unity of the church by the consti
tution of God himself, we proceed to show that its divi
sion into denominafioQS and seclsj is a violation of this
unity. : A division into congregations cannot be under
stood to be a breach of this:unity, when made for the

10
sake of local convenience, emd in the spirit oflove ; but
weppeakof those divisions which result from disagree
ment and contention, and from the assumed impossibility
or difficulty of remaining together in peace.
The unity of the church was understood in this sense
by Christ himself; and it was so understood by his Apos
tles after his ascension intp heaven, and the plenary ef-
fusipn of the holy spirit on the day of Pentecost. That
some difference would arise among true beUevers, on
doctrinal and practical subjects, was known to the Sa
viour and his Apostles ; , for they were well acquainted
with the imperfections ofthe human understanding ; but
neither he nor they could have suffered the thought ofa
division ofthe church, for such a cause, to have been
harboured for a moment in the minds of Christians.
Every reader of the Acts of the Apostles knows that
an unhappy disagreement arose between Paul, who was
specially designated to preach the gospel to the Gentilfes,
and some ofthe Jews in those parts where he minister
ed. When the news of this disagreement was carried to
Jerusalem, some of the Apostles who laboured in that
city and in the adjoining country ofthe Jews, took sides
against Paul. It is evident, from the fifleenth chapter of
the Acts, taken in connexion with the second chapter of
the epistle to the Galatians, that this matter caused a
strong excitement, easily accounted for from the nature of
the subject, and the circumstances attending the case.
But neither party took the ground that they might be con
sidered as belonging, one to the Jewish and the other to
the Gentile church, and so each pursue his own course
independently ofthe other. No; they knew they must
be united; that theyhad no right to rend asunder the
church which God had joined together in the bond ofin-

11

violable union ; and that by suffering the commencement
of schisms, a train of evils would hebrought upon the church
of which they were unable to calculate the amount of du
ration. Paul, taking with him Barnabas and Titus, went
to Jerusalem, and conferred with the other Apostles ; an
amicable understanding was, after considerable diffi
culty, effected, and the threatened rupture happily avoid
ed ; the parties acting in the spirit of conciliation and
forbearance. Whenever dissentions arise in communities, a separa
tion between the parties at variance, is, to the corrupt
mind of man, a natural suggestion. This separation
may often be proper and harmless in those communities
which are not designed to be of permanent duration. And
the seeds of disunion being easily sown in the church,
there has been from the beginning, notwithstanding the
evident design of God that the church should endure to
the end of the world, a disposition for one to say to the
other, in case of any disagreement, " Stand by thyself."
Had Paul yielded to this spirit, how plausible might have
seemed to him the expediency of setting up himself as the
head of the Gentile church, leaving John, Peter, James,
and the other Aposdes, to manage the concerns of the
Jewish church 1 He had been chosen and sent by Christ
himself to preach the gospel to the Heathen, and in the
course ofhis ministry among them, hewas constantly
vexed by the Judaising teachers, who sought to bring his
converts under the yoke of the ritual law, whUe he was
anxiously desirous that they should enjoy the liberty
wherewith Christ had made them free. The establish
ment of a separate Gentile church might have seemed to
him the most effectual measure to destroy the influence
of those teachers who so much annoyed him, as well as

12
disturbed and injured thecpnverts under his ministry.
And the difference between.;the Jews and the Gentiles in
their national character, education, manners, habits, and
other circumstances, might have presented an ample
apology to human reason for a separation from the mother
church. But Paul knew that the church was one by the
constitution of Christ its head; and that any division of
it would have been utterly unlawful and inadmissible.
He knew it would be presumptuous impiety in him to re
build the partition wall which Jesus Christ, by his death,
had broken down; and that he might not put asunder
what his divine master had joined together.
The same Apostle, as appears from his acts and lus
epistles, was deeply impressed with the value of the
church's unity, and the calamities that would be conse
quent on its violation. His whole soul seems to have been
burdened with the subject. With what earnestness does
he caution the believers, to whom he addresses his epis
tles, against this principle of division 1 He tells the Cor
inthians it had been declared to him that there were con
tentions among them, for that every one of them said, I
am of Paul, and I of Apollos, and I of Cephus, and I of
Christ. He also tells them, " Ye are yet carnal ; for
whereas there is among you envying and strife and di
visions, are ye not carnal ? For while one saith, I am of
Paul," and another I am of ApoUos, are ye not carnal?"
And again, " / beseech you, brethren, by the name of the
Lord Jesus Christ, that ye all speak the same thing, and
that there be no divisions among you, but that ye be per
fectly joined together in the same mind and in the same
judgement." The Apostle does not assume to heal
their dissentions by interposing his authority to settle the
question which party was right, or wherein the other was

13

wrong; but he goes to the root ofthe evil, showing that
the very fact of the disunion of Christians evinces the
carnality, the unholy temper or habit of mind, into which
they had suffered themselves to be betrayed. The Cor
inthians doubtless beUeved, as the different denomina
tions at this day believe in regard to themselves, that
they had sufficient reason for separating from those who
agreed not with them m their preferences ; but the Apos
tle does not deem it necessary for his argument to de
mand of them what was the difference between himself
and Apollos and Cephas ; nor does he instruct them
that they were disputing about trifles or minor differen
ces. " He presses upon them the unity of the church,
and the sin and absurdity ofa division of it into distinct
denominations arising from strife and disagreement. He
does not admit one party to be less guilty than the other.
The one that said I belong to Paul's persuasion, and he
who said I believe with Apollos, and the third who en
listed himself among the admirers of Cephas, and even
those, who, in the spirit and pride of sect and party, boas
ted of their, superiority to the rest by claiming to belong
to Christ, — all are alike reproved as either not under
standing, or in their unholy excitements for getting the
relation in which they stood to each other as members
ofthe same body of Christ, and " members one of anoth
er." He asks with abruptness and with great pertinen
cy and emphasis, "Is. Christ divided?" As if he had
said, " If there may be two or more churches, either all
but one must be without a head, or the head must be
divided into as many fragments as there are churches,
both of which are equally impossible."
This vital principle was deepljfeengraven on the minds
ofthe primitive Christians, no such thing being known
2

14
as the separation of one body of believers from another
on the ground of difference in matters of opinion, or on
points of practice. The church continued one and un
divided through the age of the apostles, and after the
death ofthe last surviving apostle, even tothe middle
of the third century. In that period the gospel had been
propagated, and the church extended throughout the in
habited world, and yet no such thing as a distinct de
nomination of Christians was known. The church, says
Milnor, " was not broken into handfuls of distinct sects
and parties, all glorying in having something peculiarly
exceUent, and prone to despise their neighbours." See
Milnor's church history, vol. I. 275, 276. And why
during that long period of more than two hundred years,
subsequent to the death of Christ, did the church remain
unbroken ? Was it because men gave but little attention
to religion ? Never has it so much engrossed the minds
of men as during that age of the world. Was it because
the gospel had not spread to a great distance, so as
to come in contact with the minds of men of various
habits, under different degrees of intellectual culture,
and living in different parts ofthe earth? It had spread
from Jerusalem to the ends ofthe world, and the church
embraced within her bosom Jews and Gentiles, philoso
phers, princes and peasants of every clime, combining
all the elements necessary to the production of schism.
Was it because the men at that period were all io-fallibly
taught and guided by the Holy Spirit in the maintenance
ofthe same opinions, and the pursuit ofthe same prac
tices? Not so : scarcely had the preaching ofthe gos
pel commenced, before differences of sentiment and
practice occurred between Christians. This is evident
from the epistles of the apostles Paul, James, Peter,

15

John, and Jude. There were even damnable heresies
broached in the church as well as minor differences, in
the days of the apostles ; and in the long period from
their day to the middle of the third century, the world
was inhabited by an intellectual population, whom, it is
impossible to believe, were unanimous in their religious
opinions and practices. What then was it that kept
Christians together in one church ? It was the strength
ofthe principle which they believed — which they kneie
to be according to the constitution of God, that the
church is one, and any division of it wholly inadmissi
ble ; and their faithful adherence to the directions of the
scriptures that heretics must ibe cast out of the church,
and that the principle of forbearance must be applied to
differences, which are not of fundamental importance.
Accordingly, we find that all who were believed to be the
real disciples of Christ, having been "bom of his spirit,
were received into the church, and heretics were reject
ed; aud this line of distinction was found sufficiently
precise. Milnor's church history, vol. I. 154.
The adherence to these sound scriptural principles
became, however, in process of time, weakened, as the
bond of charity which held the body of believers togeth
er, was relaxed. The thing so much dreaded and so
long resisted, at last happened. The church became
divided. Ichabod was written upon its banner. Its glory
had truly departed. The constitution of the church was
violated, and as might have been expected, one disaster
afler another befel the church until the man of sin ob
tained the ascendency, and brought the dark ages upon
the world. Long, very long was the earth enveloped in
the gloom of night, even until the reformation from po
pery ushered in the light of morning. That morning was

16
bright. The reformed church remained one for many
years, growing with the increase of God. Although mi
nor differences arose, they were not permitted to rend
her asunder. But after the lapse of years, the spirit of
controversy was suffered to prevail among the succes
sors ofthe reformers, and in the heat of their disputa
tions, they separated into different s&ts, according to
their varying creeds. The parties, however, were very
reluctant to commence the business of separation. Their
consciences were ill at ease, knowing as they did the
unscriptural character of any division of the church of
Christ. The reformers themselves, when they withdrew
from the Church of Rome, did not do it on the ground
that it is lawful for Christians to separate from each oth
er. On the contrary, the only justification they avowed
for leaving that church, was that she was not the church
of Christ. They were agreed that the church is one,
and that any division of that church is a breach of its
unity. Having shovni in what sense the unity of the church
was understood by the apostles, by the primitive Chris
tians of the three first centuries, and by the reformers in
the sixteenth century, we proceed to show that the con
stitution of the church admits of no other exposition.
This constitution we have seen is coeval with the church
itself ; and in the intercessory prayer of the Saviour, it
is recognised as applicable to the Christian church, em
bracing all, both Jews and Gentiles who then believed,
or who should thereafter beUeve in his name ; and for
them he prays that they all may be one even as he and
the Father were one. That it is the duty of beUevers to
be united in the sense here expressed, will not be deni
ed. The inquiry therefore is, what is the nature of that

17

union which Christ prays may subsist among his disci
ples ? It is plain that he cannot be understood to refer
to that ineffable union which subsits between himself and
the Father, as two ofthe persons in the Trinity, because,
of this union his creatures are not capable ; but he must
be understood as speaking of a union which may be pre
dicated of mankind ; and as praying for a union among
his people in all those respects in which men can be
bound together in the same sense that he and the Father
are united. Men are capable of a union in feeling, in
counsel, in action, and in name ; and if Jesus and his
Father are in these respects one, his disciples, if there be
any meaning in words, are bound to be, also, one in the
same sense. For the Saviour says in the twenty sec
ond verse, " And the giory which thou gavest me I have
given them ; that they may be one, even as we are ont."
There cannot, then, be a doubt that he intended to pray
for, and inculcate upon his disciples, a union of the
same kind and nature in all respects, as that which sub
sists between him and his Father, with the single excep
tion above mentioned, arising from the subject matter.
In what sense, then, were the Saviour and his Father
one. Independently of their mysterious union above al
luded to, they were one in feeling, in counsel, in action,
and in name. They are united together in the feeling of
love one to another. So must his children be. But so
they cannot be when divided into distinct denomina
tions ; for not only do such divisions spring from the
want of that degree of mutual love and forbearance ne
cessary to hold them together in the bond of union, but
they tend to weaken and destroy what of the principle of
love may be remaining, and produce the contrary affec-
2*

18
tions of opposition or indifference, alienation of heart and
hatred. Jesus Christ and his Father are one in counsel, there
being no discord or contrariety in their plans. So it
ought to be with those who believe in the Saviour. They
should speak the same thing and be perfectly joined to
gether in the same mind and in the same judgement. 1
Cor. i. 10. But this cannot be predicated of believers
belonging to opposing sects. Their counsels and their
plans are not in unison ; and the very reason why they
have separated is, that they could not hold counsel to
gether, because of their various views and feelings.
The Father and his beloved Son are one in action.
The works that Jesus seeth the Father do, these he do
eth also. John, v. 19. They always act in concert. So it
ought to be with believers ; they should stand fast in
one spirit, and in one mind, strive together for the faith
of the gospel. Phil. ii. 2. But this cannot be asserted
of Christians of different persuasions. They have array
ed themselves under different banners, manifesting that
they are not willing to act together ; and in point of fact
each acts independently of the other. They do not
strive together for the faith of the gospel. The faith
which is propagated by the one is denied and opposed by
the other. What one builds, another destroys, for the
plain reason that what promotes the prosperity of one,
often tends to thfe injury and even destruction of the
other. Our Saviour and his Father are one in name. There
is indeed, a variety of names given to them in the
Scriptures, expressive ofthe several perfections of their
character, office, or appropriate work, not indicating op
position or contrariety, but the most perfect harmony.

19

So it should be with the members of Christ's church.
One name ought to suffice for them all; and if more
than one name be applied to them, these names should
convey to the raind a harmonious and not a discordant
sound ; as that of beUevers, Christians, disciples, saints,
children of God, the faithful, the just, and the Uke ; all
of which are in strict accordance with the characters and
relation to Christ which they ought to exhibit. But how
is it in point of fact? The very names by which Chris
tians of different denominations are known, which they
themselves have assumed, and of which all sectarians
are proud, are names of distinction, to show the 'line of
division between one and the other. As the Corinthi
ans were some of the party of Paul, some of Apollos,
and some of Cephas, so Christians now call themselves
Calvinists, Lutherans, Armenians, Presbyterians, Con-
gregationaUsts, Episcopalians, Methodists, Baptists,
Quakers, all indicating the absence, instead of subsis
tence of union between them. Should the apostle Paul
now arise from the dead, and under a commission from
his divine master, visit the churches of Christendom,
what surprise would he not manifest at finding these dis
cordant names among the professed disciples of his
Lord ! Would he not demand of us, as he did of the
Corinthiems in regard to their divisions, who is Calvin,
other than a minister of Christ, that you call yourselves
afler his name, as though he were your master ? What
is Luther, more than any servant of the Lord, that you
should take Ms name upon you ? And who were Armin
ius and Wesley ? Were they more than servants of the
Lord, as you all ought to be ? Are each of these men
entitled to the same honour with Christ himself, that
God's own people should be named after them, even
as the disciples were first called Christians at Anti-

20
och, to denote their subjection to him ? Is Christ divi
ded ? And how many Christ's have ye ? Into how many
fractions have ye divided your blessed Saviour? and into
how many more will you yet divide him, before your di
visions shall have an end 1 Know ye not that the church
constitutes but one body, of which Christ himself is the
head, and of whiph you are all members? Have ye not
read in the Scriptures that there must be no divisions
among you ?
Were there room for any remaining doubt whether
Uie division into sects is a violation of its constitutional
unity, we might adduce further evidence, from a more
particular consideration of the figures of speech, employ
ed by the Saviour and his apostles, to express the unity
ofthe church.
When our Lord represents himself as the vine, he re
presents his disciples as the branches. Hereby is expres
sed, not only an intimate union between himself as tho
vine and his disciples as the branches, but also, an inti
mate and inseparable union between the branches them
selves. While the branches remain attached to the vine,
they draw their nourishment from it, and each bremch
communicates of its support to all the rest ; but by de
taching one of the branches, its union with the vine and
' the other branches is destroyed, and its nourishment
from the parent stock, and the benefit it receives from
the other branches must cease. How absurd would be
the idea, that this detached branch should still claim to
derive its nourishment from the parent stock, and to be
yet united to the other branches ! Not less absurd is the
idea, that a portion ofthe church, after it is detached from
the rest by its formation into a distinct sect, should yet
claim to be united to those from whom they are torn away.

21

Another figure employed to represent the unity ofthe
church, as we have already had occasion to remark, is
that of the human body composed of aU its various mem
bers. There is an intimate union between aU the parts
ofthe body ; the severance of one ofthe members is the
destruction of that member, and mutilates the body.
Between all the members too, there is a mutual depen
dence ; one cannot say to the other, I have no need of
thee ; and when one suffers, the others also suffer with
it, as is beautifully and strongly iUustrated in the first
epistie to the Corinthians, aheady referred to. It would
be most absurd for the foot or any other member to in
sist on a severance from the body, because of a lack of
harmony between it and the other members ; and after
its severance to claim that it still maintains its former
union with the body. Equally absurd is it for any one
or any number of believers to separate themselves from
the church because of the want of union in feeling,
mind, opinion, counsel or action between them and the
other members ofthe church; and alike absurd is it that
those who are thus separated should claim that they are,
notwithstanding, still maintaining their union with those
from whom they have been severed.
Again, believers are caUed the family of God on
earth. A well ordered family will be harmonious in
their feelings, views, plans, and actions. So long as
it is the design of the institution, that a human family
shall remain together, they will so remain, promoting
each other's comfort and happiness, and qualifying the
different members of it for the parts they are expected to
act in life, after their retirement at the proper time, from
the family circle. They do not separate for the reason
that they cannot live together in peace and love. When-

22

ever a separation for this cause actually takes place, the
design of the institution of families is subverted, the family
loses its character, and is disgraced even in the eyes of
the world. It was the design ofGod, clearly expressed
in the Scriptures, that the church should always be one ;
that all Christians in every place should worship, pray,
render thanksgiving and praise together, except only
where numbers and distance of place prevent ; that they
should counsel and act together, for the salvation of sin
ners, for promoting the welfare of the whole family of
believers, and qualifying each member for a place, which,
after their removal from the family of the saints below,
they hope to occupy in the family of God in heaven.
There ought not to be a breaking up of the family of
God's church for the reason that its members cemnot
harmonize together, and whenever such an event does
in point of fact occur, the family is disgraced in the eye
of God, forasmuch as they have subverted the constitu
tion which he has himself ordained for his church.
Another expressive figure employed by the Holy Spi
rit in speaking of the church, is that of a sheepfold.
Mark the expression, a sheep fold. Not an enclosure
for dogs, wolves, or tigers, between whom it is necessa
ry to build waUs of great strength and height to keep
them from biting, tearing, and destroying one another ;
but of harmless, peaceable sheep, that may safely be kept
together in flocks, be they never so large, and which
are divided into several folds, only for the purpose of sup
plying to them with more facility their food, and their
other necessities and conveniences. And must it be
confessed, that the sheep of Christ cannot live together
in peace ? Do they embody so much of the nature of
the ferocious brute, as that the only means of preventing

23

one from destroying another, is to keep them at a safe
distance? Even thieves and robbers can live in bands
of brotherhood in the same den, with nothing but the tie
of interest and common danger to keep them together.
But the children of Christ's kingdom cannot live in a
state of union, although they are exposed to hosts of
common enemies, and all have the same everlasting in
terests, and ought to be bound in the same bond oflove,
and all the holy ties of religion. What a libel on the
character of Christianity ! What a perverted exhibition
of its nature and influence !
THE BOND OI* UNION.
We have thus seen that God tolerates no divisions in
his church, having constituted it one and indivisible. He
well knew at the same time that the church was compo
sed and would be composed of faUible men, who needed
every guard and help to keep them in the bond of unity,
and preserve them from the danger of schism. He has,
therefore, given abundant directions in his holy word, to
provide against this danger, and which, had they been
obeyed, in the measure in which men have ability to
obey them, would have preserved the unity ofthe church.
The great principle inculcated in the Scriptures for
maintaining the unity of the church, is love.
God himself is love. The union between the believer
and his Lord, is a union of love and confidence ; and
Christians are bound to live in love tcTeach other in the
unity ofthe spirit and the bond of peace. The last com
mand of the Saviour to his disciples was, that they
should love one another. The apostle John declares
the love ofthe brethren to be the great test of Christian
character, and argues that it is wholly vain for a man to

24
pVetend that he loves God, if he does not evince love for
his brother. The exercise of love required among the
members of God's family, is not merely an abstinence
from hatred and hostility, but the exercise of affection,
the feeling and manifestation of kindness, the desire of
maintaining intercourse with each other ; nay, of being
together, counselling and acting together, honouring their
master and head together, suffering together, rejoicing
together, rendering thanksgiving together, worshipping
and praying together, and holding communion together
at the Lord's table.
The truth of all this vnU not be denied ; but how, it
will be asked, is this principle of love to be maintained,
while there is so much in the infirmities, not to say vi
cious propensities of men to impair and expel it ?
We answer that the great secret for the preservation
of love in the church and in every other community, is
forbearance. Where this duty is not religiously observ
ed, love cannot long subsist among sinful mortals ; but
where the duty is recognised, appreciated and performed,
love and unity will be maintained, until the offending par
ty shall wholly forfeit his character as a member of the
community, and not only authorize, but demand an ex
pulsion. The Scripture abounds in its requisitions of this duty
of forbearance. The Lord Jesus Christ inculcates it,
both by precept and example. He inculcates it hy pre
cept, in commanding his disciples to practice the mutual
forgiveness of injuries, not only once, but an indefinite
number of times ; by diverting the attention ofhis fol
lowers more to the beara in their ovm eye, than to the
mote in the eye of their brother ; by cautioning against
the exercise of a rash and uncharitable judgement of

25

others, by insisting on the duty of self denial, and in short,
bythe whole scope ofhis precepts and doctirines, relating
to the intercourse ofhis disciples with each other. Oui
blessed Lord practised this duty of forbearance, person
ally, in his own famUy of disciples. None can fail to
admire his patience with his disciples, in the exhibition
of their pride and ambition ; with their unreasonable re
quest that he would advance them to the best stations in
the temporal kingdom they expected he was about to set
up ; with their unbelief, so unaccountable to us, ofhis
approaching death and resurrection, although plainly
foretold by the prophets and expressly declared by him
self, and with their total ignorance of even the meaning
of the resurrection from the dead. How remarkable
was his forbearance with their desertion of him in the
hour of his extreme distress ; with the denial of Peter,
with the avarice of Judas, until his apostasy was mani
fest. And ailer all his experience of their unteachable-
ness and imperfections, and with the knowledge of their
approaching defection, how patiently and affectionately
does he address them in the thirteenth and subsequent
chapters of John's gospel, as though there had been no
other concern in his bosom than to furnish them with
matter of consolation, during the short period between
his apprehension and his resurrection. All the time of
his converse with the disciples, he indeed, faithfully re
proved them for their faults, and instructed them as they
were able to bear it ; but he cherished them as members
of his family, so long as they gave evidence of their love
to God, and attachment to his cause.
Nor is there a lack of harmony on this topic, between
the Saviour and his apostles. In the fourth chapter of
the epistle to the Ephesians, Paul exhorts the saints
3

26

and the faithful, in all loveUness and meekness and long
suffering, to forbear one another in love. The Colossian
Christians he commends to put on bowels of mercies,
kindness, humbleness of mind, meekness, long suffering,
forbearing one another and forgiving one another, if any
man have a quarrel against any, even as Christ also for
gave you. Col. iii. 12, 13.
The duty of forbearance is in the Scriptures expressly
enjoined in matters of opinion as well as matters of prac
tice. In the fourteenth chapter of the epistle to the
Romans, Paul teaches as follows : " Him that is weak
" in the faith receive ye, but not to doubtful disputations.
" For one believeth that he may eat all things, another
" who is weak, eateth herbs. Let not him that eateth
" despise him that eateth not ; and let not him that eat-
" eth not, despise him that eateth, for God hath received
" him. Wh6 art thou that judgest another man's ser-
" vant ? To his own master he standeth or faUeth ; yea
" he shall be holden up, for God is able to make him
" stand. One man esteemeth one day above another,
" another esteemeth every day alike. Let every man
" be fully persuaded in his own mind. For why dost
" thou judge thy brother, or why hast thou set at nought
" thy brother ? For we shall all stand at the judgement
" seat of Christ."
Much as these texts are quoted and perverted by lat-
itudinarians, they have notwithstanding, a meaning, and
may not be stricken from the Bible. The application of
them to our present point is very striking, when we con
sider that there were among the Christians at Rome,
differences of opinion as to what food might or might not
be lawfully eaten, and also, as to the observance of par
ticular days. It is easy to perceive that these differen-

27

Ces of opinion would introduce different practices in dif
ferent congregations and in different families, as well as
in different individuals ofthe same congregation and of
the same family. What was eaten by the one, another
condemned as unlawful ; and he who refused to observe
a particular day, was deemed disobedient to God's law
by him who did observe it. With the spirit of conten
tion these variances of judgement were calculated to
break in upon brotherly love, and banish peace from
every church and every family ; being not merely dis
agreements on theoretical points of doctrine, but on
matters which must directly influence the practice of the
parties more or less every day. Should differences of
this character arise among Christitms at the present
time, would they forbear with each other ? No ; they
would separate into distinct sects almost as soon as the
difference should be discovered. Why? Because we
have so long been accustomed to the false doctrine of
the lawfulness of divisions in the church, that we would
overlook or disregard the enjoined duty of forbearance.
But with the spirit of meekness. Christian love and for
bearance, such differences may, in the opinion of the
apostle (and he wrote by inspiration ofGod,) be endur
ed, and notvidthstanding such differences, families may
remain together, and the church undivided. These
points of controversy are not, indeed, the same with
those which now divide the church into sects. Our di
visions are upon rituals, upon government, and what are
called questions of theology. But the law of forbearance
extends to all matters of difference between Christians.
No line of distinction is drawn in the Scriptures, nor
does reason require or admit that there should be any.
The ground ofthe duty, as stated by the apostie, is that

28

no man shall assume to be master of another. Ifl may
not be the lord of your actions, by what process of rea
soning can it be shown that I may lord it over your un
derstanding. If the church must forbear with the wrong
conduct or practice of a member, conscientiously beUev
ed by him to be in accordance with the Scriptures, why
should she not bear with the wrong opinion of a member
which he conscientiously judges to be drawn from the
Bible? Xiet us not be understood as denying the right of indi
viduals or tho church, to condemn opinions plainly con
trary to the Word of God and of fundamental impor
tance. On this point there is no dispute among Chris
tians. Our object is to exhibit, the duty of forbearance,
as taught in the Scriptures, and to prove that it is to be
exercised in regard to matters of opinion, as well as to
matters of practice and ritual observances. We Eu-e
aware that much more importance is attributed to cor
rectness of theological opinions, than to correctness of
moral behaviour. This is an error which has probably
arisen from the prominence given to points of theology in
the controversies which have been carried on between
the various denominations of Christians. The idea is
not countenanced in the Scriptures, nor is it supported
by the principles of reason. It is highly important that
Christians should form correct opinions, and that they
should pursue a correct course of conduct. The argu
ment that opinions are most important because they in
fluence our practice, is not a soUd one. While the fact
that our opinions have more or less influence on our
conduct is adraitted, we deny the conclusion that opin
ions are therefore the most important. Our practice
goes as far to form our principles, as our opinions go to

29

determine our practice. A man of corrupt principles
will exhibit them in his practice, and a man of corrupt
behaviour wiU form corrupt opinions. No man can be
too careful to form correct opinions for himself of what
is taught in the Bible, and no man can be too careful to
conform his own life to its requirements. We ought to
love our neighbour sufficiently to desire that his opini^s
and conduct may be according to the standard of truth
and hoUness. ¦ We may not tolerate in ourselves any
erroneous opinion or conduct. We must exercise for
bearance towards our brother in many an opinion and
practice, which in our beUef is erroneous. This is fully
shown in the directions of thp apostle Paul in the verses
above quoted from the fourteenth chapter of Romans ;
and his reasoning is as conclusive as his doctrine is
plain ; namely, that one brother has no right to lord it
over another. Nor has any number of brethren whether
congregated ki a church, or in whatever relation they
stand, any more right to exercise dominion over one
man's conscience in matters of opinion and practice.
Numbers have more power than an individual, but the
duty of forbearance is as incumbent upon a church as
upon an individual. Nay, the comraand is expressly
given by the apostle to the churches.
We speak ofthe duty of forbearance, as it is to be ex
ercised towards Christians, members of the church.
Those who err, may and ought to be instructed, admon
ished, exhorted, reproved, or warned according to the
directions abundantly given in the Holy Scriptures ; but
so long as they, in the judgement of charity, may be
deemed Christians, there is no warrant to expel them
from the church, unless it may be in those cases of error
3*

30
which strike at its foundations. It is time that every
error, whether of opinion or practice, may have a tenden
cy more or less direct or remote to weaken the church,
and if countenanced, may in the end subvert it. Yet
there is a wide difference between one error and another,
as is evident from the Scriptures, and the dictates of
reason. Every error is not alike injurious. There is
none that may be countenanced ; there are many that
must be tolerated, or the principles of forbearance must
be abandoned. There are errors which are in their
character fundamental, or essential, and there are those
of minor importance. The dividing line between them
it may, in sorae instances, not be very easy to trace with
accuracy ; yet such a Une of distinction actually does
exist, and was doubtless more clearly seen in the prim
itive ages, when the church remained entire, than it now
is ; and will again be as clearly discerned when the spi
rit of unity shall have taken up his abode in the church,
and Christians shall have retumed tothe practice of love
and forbearance. Even now, under the dominion of
sect, there are many who are so far deliverd from its
power, as that they would have little difficulty in prac
tice, to draw the line between errors that are essential,
and those which are not essential ; and the facility of dis
covering in the Scriptures, the mind ofthe spirit on this
subject, will increase, as the spirit of division shaU die
away.

Although this chapter is here brought to a close,
much remains to be said upon the proposition therem
maintained, namely, that division into sects is a breach

31
of the constitutional imion of the church. The argument
is resmned under several of the subsequent heads, or
rather, it is continued throughout the greater part ofthe
work.

32

CHAPTER IL

THE EVILS OF SECT,

1. It banishes love and peace. 2. Cherishes pride. 3. Multiplies
false professors of religion. 4. It keeps men from the proper reading
of ihe Bible. 5. It perpetuates errors in doctrine, and prevents re
formation in practice. 6. It encourages and strengthens opposers of
religion. 7. Retards the latter da-y of glory. 8. Weakens and des
troys the church, wasting its resources of money and men. — A
house divided against itself cannot stand. — Reference to pohtical
parties, and to an army. — Testimony of ecclesiastical history. —
Satan, in warring against the church, acts on the maxim " divide
and conquer."
It was to be expected that the violation of a principle
which God has inculcated with so much anxiety, and
guarded with so much pains as the unity of the church,
would be followed with lamentable consequences, either
as a punishment upon his part for the breach ofhis law
and constitution, or as a necessary result ofa departure
from the order which he had established to preserve her
peace, comfort, and prosperity. God knew the value of
union among his followers in this wicked world,' and
the evils which would surely foUow, if they should ever

33

be seduced into the snare of sectaiian divisions. We
wiU not attempt to make a perfect enumeration of the
evils of sect, nor can we adequately expose their inju
rious and ruinous cheiracter ; but will endeavour to make
such an exhibition as to vindicate the wisdom of God in
ordaining that his church should be one and indivisible.
Let it be understood that when we make use of the
word sect, it is not designed as a name of reproach,
nor as applicable to one denomination of Christians
more than to another. We intend to apply the name
indiscriminately to every division of the church into dis
tinct denominations. ,
We now proceed to consider the evils which have
resulted from sectsirian divisions.
1. It banishes peace andlove, while it cherishes hatred
and contention among Christians.
Contention is the parent of division, and happy would
it be for the Christian world, had the birth ofthe progeny
been followed by the death of the progenitor, or even
mitigated his fury, or weakened his arm. If, after a
division had taken place, the disputants and their adhe
rents would be content with the victory always claimed
on both sides, and enjoy the fruits of it in peace, with
out further disturbing the other party and the rest of the
Christian world, we might hope to see an end to the
contention. But such is not the result. Each party
has its zeal inflamed instead of diminished by the
schism that has rent the body asunder; and each is fully
persuaded of the absolute necessity of vindicating the
justice of its own side of the questipn. And thus is
continued between them a war of words and feeUng, in
the conducting of which the parties are not very con
scientious in the choice of weapons, oflen preferring such

34

as inflict the most incurable wounds upon the opponent..
This increases the fury of the contest, and perpetuates it
from generation to generation. How often has perse
cution to imprisonment, confiscation of property, ba
nishment, and even death, been the lot of one of the
contending parties, while the other has exultingly raised
the shout of triumph ! At this day indeed, at least in
this land of freedom, the arm of civil power is no lon
ger put forth to crush religious opponents ; but most of
the evUs of contention are continued to the present tirae.
The gentieness inculcated in the Scriptures is super
seded by the spirit of arrogance and rude rebuke ; can
dour by disingenuousness, and love by the indulgence
of hatred.
The animosities produced by divisions in the church
are not healed by time. The same disputes which
arose three centuries ago, between Luther and Calvin,
with respect to the eucharist, are kept alive between
their respective followers to the present time. The
controversy between the Arminians and the adherents to
the synod of Dort, is ntow carried on with the same
zeal, if not with the same bitterness, as when the ori
ginal combatants were living; and each party is as posi
tive as they were then, of being in the right. The
Baptist controversy is quite as stubborn at this day, as
it was at the commencement; and the questions on
church government so long controverted between the
kirk of Scotland and the Seceders, and between the
church of England and the dissenters, are as far from
being settled as they were when the disputes first arose.
Not only are the ancient divisions maintained, and the
contests between them continued, but new schisms are
occurring. Most, if not all the great denominations, are

35

involved in controversies among themselves, carried on
with more or less of bitterness and intolerance ; some
of them have recently been actually torn apart, and
others are threatened with the same calamity. The '
work of contention and separation is still in progress ;
and when or how it will terminate, must be left to the
disposer of all events to disclose, or the event to de
clare. We see not why it will not continue until every
man wiU be obUged to buUd his own church and main
tain his own priest, unless the friends of Christ shall
open their eyes to see the unscriptural and destructive
character of aU divisions, ahd with repentance for past
errors, seek to return into one fold under one shepherd,
according to the original constitution of the church of
God. Hereby shall all men know, says the Saviour, that
ye are my disciples, if ye have love one to another.
Alas ! how has this mark of Christian character been
blotted out ! By the divisions among Christians conti
nued and multiplied, the love of the brethren, inculcated
with so much solicitude by Christ and his apostles, is
weU nigh become a stranger and an exile from the earth.
The peace of civil society is broken by the discord and
contests which prevail among the disciples of Jesus, the
Prince of Peace. Every neighbourhood is infected with
the spirit of contention which is raging, and the unholy
passions vvhich excite and are excited by it. Neigh
bours; with averted eyes, meet each other, moving in
opposite directions to and from different places of wor
ship. In social visits, reUgion may not be the theme of
conversation among Christians, lest the peace of the
company be broken by the expression of sentiments at
variance with the sectarian principles of some one or

36

more of their number. Even the family, in which if
any where, religion might expect to have a welcome and
a resting place, is divided against itself. The wife can
not sit at the sarae communion table with her husband,
nor go to the same place of worship. The children who
have becorae merabers of the church, have perhaps at
tached themselves to denorainations distinct frora each
other and from those of their parents', and not any two
of the family can consistently attend the same sanctuary.
The base mention of a religious subject would be the
signal for hostilities, and therefore all pious conversation
must be excluded, as the only means of avoiding a
breach of the peace. Family instruction is neglected,
because the faith of the father cannot be endured by the
rest of the household ; and family worship is dispensed
with, because it cannot be performed with union of feel
ing. And thus a Christian family which ought to be the
abode of peace, love, and unity, is converted by the
power of sect into a habitation of discord, alienation of
heart, confusion and irreligion.
The world are witnesses of this want of love among
Christians. Nay, they see that the contrary principle
of enraity is predominant. Where is the wonder that
sinners are hardened and fortified in their impenitence
and unbelief?
2i It.cherishes the spirit of pride and self-preference.
There is perhaps no denomination but which, itself
being judge, has its faith the most pure, its standards
the most excellent, its discipUne the most perfect, its
government the most scriptural, or its people the most
pious. The lovers of sect are fond of comparisons,
and are sure to place themselves above all others in tha
knowledge or practice of the truth, glorying more in

37
being Presbyterians,EpiscopaUans,Baptists, Methodists,
Quaker.*, Burghers or Covenanters, that in the grand
truths and principles ofthe gospel, in whieh Christians
generally are agreed. In the proportion that they prefer
their own sect to every others, they of course ascribe the
more wisdom and goodness to themselves for having
discovered the superiority of that denomination with
which they have chosen to unite. This is the spirit of
pride and self-preference which the apostle reprobated
in the Corinthians who boasted " I am of Paul," and
" I am of Apollos." There is no difficulty in discover
ing this spirit and perceiving its unbecoming character
in those who belong to a different party from our own ;
but who vdll acknowledge that the same principle is
eatmg out the vitals of his own piety, and is rendering
himself as much the subject of odium and pity to others,
as they are to him ?
3. It fills the church with unworthy members.
Such is the eagerness of contending sects to secure
additions to their numbers, that a man can scarcely ex
hibit a sober countenance before he is noticed and mar
ked out as a subject of speedy enlistment into the ranks
of the opposing armies. He is invited and caressed
from various quarters in such a manner as to afford
grounds of fear to a more experienced observer that the
parties are quite as anxious to bring the awakened sinner
into their church, as to lead him to the Saviour. His
doubts whether he be as yet a Christian are soon re
moved by the attentions he receives, and by the officious
and hasty advice which is given him. The zealous of
each sect beset him with their arguments and persua
sions, and he is soon made acquainted with the errors
of every sect, while probably he hears littie of the
4

38
truths of any. He believes he ought to make a public
profession of his faith ; and at the commencement of
his course, he is compelled by the urgency of his as
sailants to enter upon a task to which he is wholly in
competent — namely, to decide upon the comparative
merits of the various denominations whose claims may
have been presented to him. He is constrained to de
cide in a short tirae upon questions of great depth and
intricacy which require the labour of years and maturity
of Christian experience to comprehend and determine.
. And after he has, in his own apprehension, solved every
difficulty, while he may have become very learned in
questions of rituals, church government, and the
doctrines which are controverted among Christians,
perhaps he know_s very little ofthe Bible as a whole, or
of those great and essential truths in which the great
body of believers are agreed. He may, by this pro
cess, become very expert in the peculiarities of his own
sect, while he has raade little or no progress in the
knowledge of Christ, the cultivation ofa proper temper,
or the formation of a Christian character. Such of our
readers as have had opportunities of witnessing the
movements of religious partisans, cannot have failed to
observe that multitudes are hurried into a profession of
religion or into a state of trial in a particular church, lest
they might be caught in the trap of some other denomi
nation. How many false and unworthy members are thus
electioneered into the church, is known to God alone.
No doubt there are many. And could she afterwards
be purified from this mass of unwholesome materials,
the evil would be comparatively trifling in its character.
Where there is only one denomination, this process is

39

to a great degree very free from danger. But where
there is more than one, how often is the exercise of dis
cipline wholly neglected through the fear that it will
give umbrage to the offender, and drive him to add the
weight of his name, property or influence to another
denomination ! And thus the misconduct of many re
mains unreproved, and the whole body becomes cor
rupted by the unchristian practices of its members,
winked at by the church.
Besides, it is a common occurrence for a church
member to change the place of his residence. If he
does not find in the place to which he removes a church
of his own sect, however well it may be supplied with
those of another name, his sectarian feelings do not
permit him to put himself under the watchful care of any
of these, and he lives as a sheep without a shepherd.
His sectarian prejudices, moreover, may prevent him
frora feeUng the obligation to attend a place of public
worship where there is none of his own persuasion ; and
he may even be deterred from it by the fear (laudable
among sectarians) of being seduced from the purity of
the faith and practice of his own church, and thus live
a heathen in the midst ofa Christian community.
By all these different means unworthy professors of
religion are greatly raultiplied, causing such an amalga
mation of the church with the world, as to render it
impossible to distinguish between the wheat and the
chaff. The church is groaning, being sorely burdened
under the oppressive load.
4. It disqualifies men for the proper reading of the
Scriptures. The injuries suffered by individual church members
from the causes meationed under the last head, might

40

be alleviated and in tirae removed, had they been taught
and influenced to search the Scriptures, and place upon
them their principal reliance for instruction and gui
dance. The word of the Lord is the bread of life to
every Christian soul, and aU the other means of grace
have their principEd use in exciting the believer to read
the Bible aright. The manner in which it is to be read
and studied is indeed sufficiently indicated in the Bible
itself; but such is man's unteachableness and reluc
tance to obey, that he needs the living minister to
exhort, admonish, explain the truth, and to enforce it
upon the heart and conscience. He needs also other
means, and the Scriptures when constantly and prayer
fully read, vidll lead him to seek those helps, not only
as the appointed means of bis own improvement, but
as the appointed mode of pleasing God.
The church of Rome withholds the Bible from the
laity; and their clergy, for the most part, deny the use
of it to themselves. It is the glory of the protestant
church that she makes it the duty of every one, ministers
and people, to search the Scriptures ; and it is the glory
of the present age that protestant Christians have resol
ved to furnish the sacred volume to every family in the
world. But although we have the Bible and esteem it
of great price, it by no means follows that we derive
from it all the benefit which the proper use of it would
insure. The truth is far otherwise. It is the evident design
of its author that the Bible should be read daily, to fur
nish the food of which the soul of the Christian stands
in continual need; that it should be read again and
again, not only that it may be understood and remem
bered, but that by the frequent and constant perusal of

41

its pages, men may expose themselves to the fulness of
its moral influence ; that it should be the subject of our
meditations by day and by night ; and that it should be
studied with prayer to God for his enUghtening and
sanctifying influence. It is moreover the plain will of
God that the ivhole of the Bible should thus be read,
since aU Scripture is given by inspiration of God, and is
profitable ; and that each part should receive that degree
of attention which its intrinsic importance demands,
and that particular portions ofthe sacred volume should
not so engross our attention as to prevent us from setting
a due value on the other portions of the same word of
truth. This obvious and profitable use ofthe Holy Scriptures
has been subverted by the operation of sectarian prin
ciples. An undue prominence has been given to those
points of doctrine on which believers are at variance,
while the mass of valuable instructions contained in the
Bible, and which are not the subjects of controversy
among Christians, are cast into the shade, possessing
comparatively little interest in the estimation of the
sectarian reader. This false taste and injurious habit
is in great raeasure cherished, if not formed, by the
polemical character of the preaching in the divided pro
testant church. From many pulpits you may hear more
sermons on controverted subjects, than on all others
taken together ; and the love of controversy being na
tural to the hearts of fallen man, this description of
sermons is very grateful to the great majority of hear
ers. Indeed many Christians will not be satisfied with
any but doctrinal sermons ; and they would scarcely
recognise those as doctrinal, which are not controver
sial. While their minister is demonstrating the errors
4*

42

of those who differ from the standards of his church,
and his hearers are wondering at the bUndness and per
verseness of their opponents, they forget that in a
neighbouring church followers ofthe same Saviour, but
hearers of another preacher, are at the same moment
indulging in pious wonder at the dulness of their under
standings. How can it be expected that Christians
under this species of training will read the word of God
"without partiaUty." The truth is that by many the
Bible is read more with the view to defend the tenets of
their own sect, and refute those of their antagonists,
than simply to inquire what is the will of the Lord re
vealed to the reader. How much is the fact to be
deplored that the Holy Bible designed by .its wise author
to Ught every step in the path of the Christian through
this evil world, should be so perverted as to lead the
reader into the darkness of unprofitable controversy with
his fellow pilgrims ; and that the book of God designed
to teach and inculcate the love of peace and unity,
should be perused in such a spirit as to supply to the
reader aliment for contention and breach of charity.
Were Christians taught and induced to read the
Scriptures daily, to read the entire Scriptures, with
humble prayer for Ught from above, they would not ifail
to exhibit a raore consistent Christian character. For
their minds would then come into frequent contact with
every part of God's word, and in due season would they
receive the portion they need. Every blemish, every
fault, every unholy feeling and practice would receive
its seasonable reproof from God himself, speaking in his
word. Every duty would be held up to the view ofthe
Christian, with the arguments and motives for its per
formance. God's character and his own would be con-

43
stantly presented to his consideration, and the claims
which his fellow Christians have upon his forbearance
and his love could not be forgotten and neglected. But
the impartial reading and study of the Bible can never
be expected to be pursued by Christians, so long as
they are taught to attach so much comparative impor
tance to subjects of controversy. These will continue
to engross their minds and affections, while the " weigh
tier matters " of the Bible will be either hastily read, or
entirely passed over as dry and uninteresting.
It is so in poUtics. A single topic, however unim
portant in itself, will, when made the subject of dispute
between the poUtical partisans of the nation, assume
more importance in the eyes of the comraunity, and
receive more ofthe attention than all the other concerns
of the country about which there is no existing contro
versy. 5. It frustrates every effort to reform what is wrong
in the church.
In the first place, the division of the church into dis
tinct sects perpetuates errors in doctrine. Though
none ofthe sects may be uli willing to acknowledge that
in their own creed or confession of faith there is a single
error, they will readily admit that errors abound among
Christians of other denominations. What but differen
ces of opinion among Christians have divided the
church ? One or more points of doctrine affirmed on
one side, and denied on the other, has given rise to the
various sects which have rent the church in pieces ; and
nothing can be clearer than that one of the parties are
supporting error, where their sentiraents are in direct
opposition to each other. We do not maintain that if
there were an amalgamation ofall sects, there would be

44

no errors broached in the church ; but we do hold and
are confident that the surest way to perpetuate any error,
is to encourage or drive one of the disagreeing parties
to form itself into a separate denomination. If the party
seceding be wrong, the error will be adhered to as long
as the sect shall subsist; and if the party seceded frora
be wrong, the .error will be persevered in untU the de
nomination shall become extinct; because in either
case the point of difference will introduce a new article
into their respective creeds, and of that article they will
be as tenacious as every Christian ought to be of the
Bible itself. This assertion is fully verified by history.
How are the errors which are now incorporated into
the creeds, confessions or systems of different denomi
nations, ever to be purged from the church in its pre
sent state of division? Who is to commence the
work ? Who dares to undertsike the task of pointing
out the errors of his own denomination ? If such a man
could be found, he would instantly be denounced and
silenced as the enemy of his church, or [a traitor to his
party. He could not expect and would not meet with a
kinder reception than Jesus Christ himself received
frora the Jewish church, when he exposed their depart
ure frora the truth of God, as declared in the Scrip
tures. If the error raay not be exposed by a member of
the same denomination, how can it be supposed that
any interference will be listened to when coming from
one of another sect? All history and observation
proves that no church has ever yielded to the force of
arguments, however strong, coraing frora an opponent.
When, however, the church shaU be again united, one
of the greatest obstacles to the discovery and acknowl
edgement of error will be removed, and as there will then

45

be no opposing sects to keep aUve party pride, passio
and prejudice, such as may be honestly desirous c
knowing the truth, may with perfect safety, without th
danger of persecution or reproach,, yield themselve
unreservedly to the teaching of the Holy Spirit throng
his own word. They will avail themselves of the his
tory of the past, and the discussions that have alread
been had of perhaps every point of doctrine containe
in the Bible ; and as there will then be no longer an
sense of disgrace in the acknowledgement that we kno'
nothing as we ought to know, men wUl readily renounc
their past opinions, when the force of sound argumei
shall prove them to have been unscriptural. And the
it will be seen and admitted that truth and error hav
been mingled in the creed of every sect, and the watcl
men on the walls of Zion will begin to see eye to eye.
As the division of the church into opposing seci
forbids the hope of eradicating any error of doctrine thi
finds a place in the creed of any denomination, so it
the capital engine of Satan, the arch enemy, to pr
vent any reformation of practice. The protestant churc
in its infant and undivided state, entered with a nob]
spirit upon the work of reformation, diffusing in a sho
period of. time, much of the light and holy influence <
true Christianity. She unhappily became afterwards ti
theatre of theological controversy, which, owning t
the bad spirit in which their disputes were conducte(
resulted more in the excitement of unholy passioni
than in producing conviction of the truth, or the prev£
lence of Christian feeling. The consequence was
separation of the contending parties, and the formatio
of distinct churches, each claiming to be the tru
church of Christ. A division onee commenced, it wa

46
comparatively easy to produce subdivisions, untU in
process of time, it was almost a matter of course for a
difference of opinion to produce a new denomination.
And these unholy divisions have ever sinCe been multi
plying, so that every age has furnished the addition of
many naraes in the dictionary of reUgious sect. Amidst
the stiife which these controversies and schisms have
kept alive, it was to be expected that each sect would
find ample employment for aU the means in their power
to sustain their own existence. And such has been the
fact. They could scarcely have found time, and they
have evinced little inclination to reform abuses in the
church, or to bring the world under the influence of the
gospel. To prove this assertion, we wiU adduce one
or two examples.
The slave trade, now so justly abhorred by all en
Ughtened men, could not have become the legalized
business of protestant Christians, and been openly and
shamelessly pursued by them for the space of two cen
turies, had the church been bound together in the bond
of Christian love and unity. The early leaders of the
Society of Friends protested against the traffic, and
boldly proclaimed it to be contrary to the principles of
the gospel, and a gross violation of Christian duty ; but
the practical belief of the doctrine was diffused only
through the limits of that denoraination. By the rest it
was unheeded or treated with indifference, as the tenet
of a sect, instead of being received as a Christian prin
ciple, which ought to be felt and acted upon by every
meraber of the church of Christ. So likewise the
practice of drinking distilled liquors was seen, by the
primitive Quakers and by John Wesley in his time, to^
be dangerous, injurious and unchristian ; but the truth

47

of this sentiment was heeded only by the Quakers and
the Methodists, while the members of other reUgious
denominations have made, sold and consumed the poi
sons ofthe still as freely and openly as if they had been
the waters of life. Had the church been united in one
body of Christian brethren, the light which was confined
within the narrow bounds of two Christian sects, would,
like the candle of the Lord, have shone upon the whole
of the protestant chm'ch, and ere this, upon the rest of
the world.
The principles of the reformation from popery would
long since have effected the spread ofthe gospel through
the whole earth, had they not been checked in their
operation, for they were the principles of the Bible,
which commands the disciples of Christ to preach the
gospel to every creature. But alas ! the church has
found other employment. The spirit of discord having
broken out among her children, the powers of the
church have been wasted in controversies and persecu
tions, instead of being employed in evangelizing the
world. The Moravian brethren, it is true, have done
something towards the propagation of Christianity
abroad, for more than a century past ; but the other deno
minations seem scarcely to have been apprized of their
operations ; or if they were, they were not moved to
follow the good example. It was the example only of a
sect, and the force of it was lost upon the others, and
they kept aloof from the holy work with as much indiffe
rence as though the " Brethren " had been engaged in
an enterprise which concerned only themselves. There
is not and there cannot be the feeUng of a common in
terest between different sects. It is of the nature of
division to destroy the community of feeUng. What

48
one sect is doing, unless it be to aggrandize itself at
the expense of the others,- seems to attract little atten
tion ; so that a reformation in any particular, remains
confined to the denomination in which it originates, and
the others remain as unconcerned in relation to it, as
they would be respecting the movements among them
selves of any of the different castes in India.
The cause of benevolence has, it is true, of late
excited something like a general interest in some of the
churches, notwithstanding existing divisions, and has
made some progress in spite of the dorainion of sect. It
had reposed in the slumber of ages, until a principle has
recently manifested itself, which, if not resisted, vnll
eventuate in the reunion of the church of Christ. It is
in fact the principle of union itself, drawing together
the warm hearts of divers denominations, who forgetting
minor subjects of difference, unite in a combined effort
to ameliorate the condition of man and to advance the
interests of Christ's kingdom. The same principle has
originated foreign missions, as well as domestic mis
sions, the Bible Society, the Sabbath School Union, the
Prison Discipline and Seaman's Friend Society, the
Tract and Education Societies. The spirit which had
started into life these noble institutions, emphatically the
glot-y of the present age, wUl, if left to its own operation,
sustain them, and bear them on to a happy consumma
tion ; but it is well known to those who are conversant
with the concerns of these benevolent enterprises, that
the power of sect, however it raay in some instances be
disguised, is already set in array against thera ; and
unless that power of sect shall be broken, or its charac
ter essentially changed, the opposition maintained by
it against the cause of reform, wiU be protracted and
severe.

49

The resistance so strongly manifested to the progress
of moral improvement, has, by a vigorous writer of the
day, been aptiy personified under the name of " the ge
nius of the existing order of things." This evil genius
is every where employed with watchful care, exerting
his utmost power and skill to keep the world in its pre
sent condition of wretchedness, guarding the " celestial
empire " against the invasion of Christianity, fortifying
the Musselman in the faith of the prophet and his koran.
He is the privy counsellor of the despots and tyrants of
the earth, instructing them to shut out from their vassals
the Ught of knowledge, Emd to quench the flame of li
berty. He stands at the church door of every sect, cry
ing danger ! at the suggestion of any improvement or
reformation, lest they may lose their distinctive pecuUari-
ties, and fail of showing the same features which they
have exhibited for ages past. Dreading the spirit of
reformation, which seems to be partially kindling in the
protestant world, the malignant genius is constantiy
vociferating, " Let things remain as they are, lest they
become worse." The sentiment is re-echoed by every
sect, and the man who dares to propose any alteration
in the doctrine, government, discipUne, or practice of
his own denomination, does it at the peril of being
charged with disaffection to his own church. This ac
counts for the fact which will be readily adraitted by all,
that a man, whether preacher, ruler, or private meraber,
cannot be a favourite in his own sect, unless he be tho
rough-going in defending every one of its tenets, rites,
ceremonies, and regulations, and in opposing every at
tempt to change the existing order of things. A man of
liberal principles may be popular in other denominations,
where he has little or no power of doing good ; but he
5

50

is sure to be very unpopular in his own connexion,
where he might exert a beneficial influence, were not
his attempts at improvement resisted and baffled by the
power of sectarian bigotry, pride, and prejudice.
6. It gives courage and strength to opposers.
The enemies to true religion are close observers of
.the movements of the church, and especiaUy do they
notice its divisions. The history of sects, not only the
more public, but even the secret moveraents of the con
tending parties are subject to the cognizance of their keen
penetration ; and where is the wonder that they should
discover rauch to the reproach of Christians, as well as
to the confirraation of their own unbelief and hatred of
religion ? The various differences and contentions
among the advocates of Christianity, their divisions into
sects almost innumerable, with the rage of party strife
between them, and even their persecutions of each other,
corae most powerfully to the aid of the depraved heart,
in rejecting the holy truths of the Bible, which they do
not relish, and which they are conscious they do not
obey. If Christianity were exhibited in its native light
by those who believe it, it would go far towards con
quering the power of the infidel to disbelieve ; while now
as the exhibition ofthe Christian character appears to his
eye, instead of removing, it corroborates his infideUty.
Were it not for the deplorable divisions among Christ
ians, the fatal heresies which from time to time are
broached, would receive no countenance in the world.
The heretic would find no place where to set his foot in
the church ; for he would be cut off as a rotten member,
and there would be no sect to receive him. The harmo
nious worship, faith, and Christian practice of the united
church would keep the wolves out of the sheepfold, and

51

they would then have to wander alone in the wilderness ;
or if they should attempt to collect a few followers, and
assume the name of a church, the deception would, in
most instances, be too apparent to deceive even the
unwary. But now, amidst the multitude of denomi
nations, all claiming to be the fold of Christ, and at least
some of them exhibiting a character very different from
that of peaceable and harmless sheep, is it matter of won
der that the Unitarian, the Universalist, the Roman Ca
tholic, and the Mormonite, should confidently claim to
be Christian churches, and be enabled, under the guise
of religion, to do the work of their Master to more effect
than could be done by their open opposition ?
These enemies of reUgion would not be able to sus
tain their courage, did they see the friends of Christ
acting in unison to extend the interests of his kingdom.
All their efforts would be confined to deeds of darkness,
as they would feul to find a place of safety in the Ught of
day ; and should they presume to present an open front
of opposition, the moral power of the united church
would speedily subdue them.
7. It retards the latter day of glory.
The sooner the church is reunited, the sooner may
we expect the commencement of that happy period to
which the friends of Christ are looking with joyful anti
cipations, when all shall know the Lord, from the great
est to the least ; when righteousness and peace shall
every where abound, and the Saviour's reign be esta
bUshed upon the earth. The victory over Satan might
long since have been won, had not the soldiers of the
cross made war upon each other, instead of uniting in a
vigorous and persevering warfare against the common
enemy.

52

The spirit of sect is at variance with the progress of
holiness. Piety wiU not grow in the midst of envy, pre
judice, party pride, hatred, strife and contention, nar
row mindedness, bigotry, opposition to the progress of
truth and reformation, under whose influence the light
of Christianity is hidden under a bushel, and the salt has
lost its savour. The degree of Christian perfection
which the Scriptures teach us to be attainable, will not
be exhibited by believers under all the demoralizing in
fluences of sect ; and in consequence, there will not be
that exhibition of Christian character, which must ulti
mately be the gTeat means under the guidance of the
Spirit of the Lord, to convert a world lying in vidcked-
ness. Independently of these considerations, there is a ten
dency in the prevalence of sectarian divisions, to cripple
all the other means for evangelizing the world, and
bringing nominal Christians more fully under the in
fluence of the gospel. The sectarian cannot admit the
thought that the happy day of the church will arrive until
the world is prepared to receive the doctrines, govern
ment, and rites of his own church. He is v therefore
reluctant, yea, and opposed to aid those general asso
ciations of Christians whose object is to extend the king
dom of Christ without regard to sect. To send the
gospel to the heathen he may admit to be the duty of
every Christian, but he has no heart to aid the board of
foreign missions, unless he can be assured that they will
propagate his own creed among the heathen. He can
not open his purse to the horae missionary society, be
cause he has no security that they will employ mis
sionaries of his own party. He will not support the
Sabbath School Union, because its conductors will not

53

promise to have his own catechism taught to the child
ren ; nor can he contribute to the funds ofthe American
Education Society, because they may bring some men
into the ministry who will not advance the interests of
his own sect. The cause of seamen and prisons has no
charms for him, not having any peculiar tendency to
strengthen his own denomination. We are sorry to add
that judging from the actions of multitudes of sectarians,
there is reason to fear they would rather see the present
state of things in the world continued, than to have the
kingdom of Christ extended by associations of Christians
who do not enter into their peculiar views and partiali
ties. When can the world become evangelized under
the prevalence of this narrow minded policy ? Each
sect is withholding its aid, until itself shall have ac
quired the power to accomplish the great work of con
verting the world. But none of them will ever possess
this power. The only hope of effecting this great and
glorious work, is the decUne and ultimate fall of the
empire of sect. It requires the united hearts, hands,
purses, and prayers of protestant Christians to evan
gelize the heathen, convert the Jew to the faith of
Christ, to purge the Greek and Latin churches from
their corruptions, to bring sinners at home to repent
ance, and bring Christians under the full influence of
the gospel.
The work to be done is great, almost beyond com
prehension. The opposition and difficulties in the way
are numerous and appalling. Were every Christian in
the world employed in accomplishing it, yet how ar
duous would be the work, and how much time must it
consume, what calamities must first be endured by the
church, and what milUons drop into the everlasting
5*

54
abodes of the damned ! How exceedingly lamentable,
then, that those who are to perform the work, should
voluntarily or ignorantly diminish the araount and effi
ciency of their resources, by jealousies, feuds, and di
visions !
But upon the supposition that notwithstanding the re
tarding influence of sect, the cause of foreign missions
should progress, and that the missionary establishments
of the different denominations should extend the bounds
of their present stations, until they shall come in conti
guity to each other, what will be the result ? Will each
occupy his ground in peace, and assign territorial limits
to the location of Episcopacy, Methodism,Baptism, Pres
byterianism, and Congregationalism ? Or will the par
ties, as they come into contact, act over again the same
scene of contention, persecution, and malevolence, in
every form which has been acted in Europe and the
United States ? Or rather, instead of deferring the com
mencement of hostilities until the bounds of their mis
sionary stations shall meet, will not the spirit of prose-
lytism goad on the different sects to establish missions
in places already occupied by others, and so commence
the war of sect without rauch longer delay ?
In any event, how long can it be, before christianized
heathens vriU hear of our divisions and strifes? And
what will be the effect of this inforraation upon the con
verts ? What upon the unconverted? What wUl be the
feelings of our missionaries, when their disciples inquire
of them the meaning of our fierce . disputings and
schisms ? It may, upon the whole, be a happy provi
dence for the heathen that they know so Uttle of the
church ia Christian lands. Should the spirit of brotherly
love now descend upon us, and reunite the church, the

55

converts among the heathen^ when they Jearn the hiS'
tory of Christian sects, would hear it as the record of a
period past, and of an evil removed, and from which
the church had learned the curse of division and the
blessings of union ; and they might escape the snare
into which we have fallen. But let them become ac
quainted with the controversies in the church from
which they received the gospel, whUe these are actuaUy
agitating and distracting us, what can be expected but
that the war of sect vrill at once break out among them ?
And who can calculate how long and to what degree
they will be doomed to experience its bitterness, and
how many centuries the latter day of glory may be re
tarded ? May the Lord in his mercy deliver the hea
then from the evUs of division. May they know
Christianity only in its benign, peaceful, sanctifying,
and all its heavenly influences.
8. It weakens and tends to destroy the church.
This operation and tendency is manifest in many
ways. The divisions of the church are wasting its re
sources, both of money and men.
Almost every denomination feels the necessity of
having its theological school, although perhaps not more
than a dozen of students are found in it at the same time,
and this school must have its library, and as many profes
sors as one that instructs two hundred students. Some
deemit quite importantto havealso their sectariancoUege,
and even their sectarian academy, to educate their youth,
with the view to transfer them afterwards to their own
theological seminary. To sustain these institutions,
there must be agents and a complicated^nd expensive
machinery for obtaining the funds necessary to defi-ay
the original cost and the continual expenditures. Each

56
denomination thinks it also quite essential to have also
its newspaper, magazine, and books, to diffuse inteUi
gence of its operations, and to defend and promote the
peculiarities of its faith and practice. Several of these
theological serainaries, colleges, and academies, news
papers and magazines, might be united in one, without
the loss of any real advantage, and to the saving of an
immense waste of money, and ofthe precious time ofa
host of instructers and editors.
Every denomination must also be at the expense of
having its preacher, and of building, repairing, and
furnishing its church, and perhaps a lecture room be
sides ; so that it is not uncommon in compact settlements,
to have four or five places of worship, with as many
preachers of the gospel, to accommodate four or five
hundred hearers, who might all, with rauch profit in every
point of view, meet at one place, and enjoy the ministry
of one man. On the other hand, in sparse and poor
settlements, it is in many instances impossible to sup
port public worship, for the sole reason that a sufficient
number of Christians of the same denomination cannot
be found to defray the expense ; and consequently the
population in such places rapidly become heathens in a
Christian land; while if those araong thera who value
the gospel, would only disregard the petty distinctions
which keep them apart, they might enjoy all the privi
leges of the Christian religion, and be bringing up
Christian, instead of heathen families.
We do not complain that too much money is expended
for the support of the gospel. The people of this coun
try have ample means, even under the wasteful expen
diture induced by our sectarian divisions, to sustain the
institutions of religion at home, including the supply of

57
the destitute in our new settlemens pr elsewhere ; but
it grieves us to reflect that so much is wasted when the
whole is needed. For all the money which the people
are willing or can be persuaded to cast into the treasury
of the Lord, there is urgent need to print and distribute
Bibles and tracts, to promote sabbath schools, to sup
port the cause of foreign and domestic missions, of sea
men and of prisons ; institutions which some in almost
all the denommations of Christians are hailing as the
harbingers of the latter day glory. But how can it be
expected that these benevolent associations will be sus
tained with a Uberality in any degree adequate to the
exigency of the times, so long as the support of public
worship at home is made many times more expensive
than it need be.
Consider also the prodigious waste of men. Should a
correct computation be made of the waste of men, cau
sed by the division of the church into sects, the result
would doubtless surprise even those who have been in
the habit of mourning over this waste as an evil. We
ask, can the church afford such a waste? The truth is,
that educated men of piety, are scarce. The world
needing many limes more than it possesses, to answer
aU the purposes of benevolence, and there is a great
deficiency even to supply the wants of our own. country.
How great then is the pity that such multitudes should
be stationed where one half their number would do all
their profitable business as well ; and how much more
is it to be lamented that a host of talented men should be
employed in building and repairing partition walls, which
the interests ofthe church require to be demolished.
But besides the wasteful expenditure of men and mo
ney, there are other tendencies in the division of the

58
church to impair its energies and eventually to bring it
to destruction. The Saviour himself recognised the
truth of the sentiment that divisions weaken and destroy,
for he says. Matt. xu. 25, "Every kingdom divided
against itself is brought to desolation, and every city
and house divided against itself shall not stand." On
what possible ground the church should be exempted
from the operation of a principle applicable to all other
communities, we are at a loss to imagine.
Let us advert to its operation in politics. There are
in all free governments two parties, one of thera sup
porting, and the other opposing the administration.
When one of these parties fall into controversy among
themselves, and become rent into two or more divisions,
does that party gain or lose strength by it ? Without
doubt its strength is impaired by the division. In regard
to the subject of religion, there are also two parties, its
friends and its opposers. Would the friends of religion
be encourEiged by learning that infidels, Roman Ca
tholics, Unitarians, and all the other opposers of the
cause of Christ, had united under one name, and are
acting under the same counsels and with one heart in
opposition to the truth of God ? And would our opposers
rejoice, or would they tremble to see Christians cease
from their contentions, heaUng their divisions, and uni
ting in one brotherhood, to bring the world to the obe
dience of the gospel ?
The church is represented as engaged in a warfare
with its enemies. To wage war, it is necessary that
there be two opposing armies. One of these armies we
wUl suppose to have no other divisions than convenience
requires, each division, regiment, battalion, and com
pany acting under the command of one general in chief;

59
the other army is divided into separate bands, all pro
fessing indeed to be on the same side, but each whoUy
independent of the other, and of course choosing its
own time and mode of operations. Which of those two
armies, assuming them to be equal in numbers and skiU,
would combine the greatest strength ? We need not wait
for an answer. The church has been very improperly
compared by the apologists for sect to the host of the
chUdren of Israel beautifully divided into tribes, each
acting under its own prince and under its own banner,
and marching to the conquest of Canaan. But these
tribes were led by one commander, and were moved by
one soul ; and independence, jealousy, contention, and
discord vvere not inscribed on the banner of each, as they
are on those of Christian sects. The various sects do
indeed profess to be subjected to the same captain,
namely, Jesus Christ ; but his commands come to their
prejudiced ears in such contradictory sound's, that in
stead of being moved to act in unison, they move in op
posite directions.
The pages of ecclesiastical history afford ample proof
of the position that the church has been weakened by
its divisions. During the first century commencing at
the birth of Christ, when the church was united, more
was done to diffuse and maintain Christianity in its pu
rity and power, than in many centuries after she was
shorn of her strength by becoming the subject of divi
sions. And during the short period subsequent to the
comraencement of the reforraation, whOe the protestant
church remained undivided, more was effected in tha
extension of Christianity and the estabUshment of its in
fluence, than in the centuries of theological controversy
and sectarian zeal which have foUowed. What progress

60
has been made in the seventeenth and eighteenth cen
turies, in the demolition of Satan's throne ? Nothing
was done, save what was done by the Moravians to en
lighten the darkness of heathenism, nor to dispel the
delusions of Mahomet, nor to purify the countries co
vered with the abominations of popery, and the corrup
tions of the Greek church ; and how littie, if any thing
was done, to elevate the standard of religion in Christian
lands, or to supply the destitute with the means of grace.
And why has the church made no progress? Is not
Christianity like a grain of mustard seed, whose tend
ency is to grow quickly into a stately tree, so that the
fowls of the air lodge under its branches ? Is it not like
leaven, whose nature is to diffuse itself through the whole
lump? How comes it then that the church has not
increased in hoUness and extent? The strength of the
church Ues in the union of its members ; but the bond
of union has been broken, and the church has conse
quently been involved in a protracted civil war between
her own members, instead of invading and conquering
the country of the enemy.
Satan, having drawn the church from the strong po
sition of its unity, has persevered in his efforts to pro
mote further divisions, and has been too succesful.
Knowing that to divide is to conquer, he is still pursuing
the broken ranks ofhis enemy, and is sowing the seeds
of discord in the nuraerous fragraents. Almost every
denomination has, within a few years past, been broken
into new divisions, and some appear at this moment to
be ripe for another schism. Unless God in his mercy
interpose and breath the spirit of union upon his church,
we see not what is to prevent the process of subdivision
to continue its course until the church shall in truth be
brought to utter desolation.

61

CHAPTER III.

OBJECTIONS TO THE ABOLITION OFSECTS
ANSWERED.

1. That the benefit of emulation will be lost. 2. That it will in
volve a sacrifice of principle, to unite with Christians who have not
the same faith. There is one faith common to aU Christians. —
What is the faith once delivered to the saints, — and how to be
contended/or. — Forbearance also a principle not to be sacrificed.
— 3. That divers denominations are necessary to preserve pU7-ity of
doctrine. 4. That they are also necessary to operate upon all classes
of the people. 5. The danger of uniting church and state. 6. That
if sects were aholished, the ch-urch would soon again be di-vided.
Having exhibited at some length the evils of sect,
we ought perhaps in the next place to inquire whether
there are not some advantages which have resulted to
the church frora its divisions. None surely to balance
the terrible evils which have been occasioned by them.
Division being itself an evil, any advantage that may
have arisen from it, cannot prove that it is beneficial.
6

62
It proves only that God can overrule the greatest evils
so as to {)roduce frora them some measure of good.
In this point of view, every evU which has befallen the
church or the world, has its use. We are informed,
frora high authority, that heresies have an important
.use, namely, to sift the church of its chaff; but this can
scarcely be admitted as a soUd reason why heresies
should be countenanced and continued, nor would it be
very wise to institute a comparison between the value
of heresy and that of the truth of God. Even the apos-
tacy of our first parents has been overruled to a yery
valuable purpose, namely, to.exhibit the justice and the
mercy of God, and his unfathomable wisdom. Must
we therefore defend the apostacy and cling to it ? Or
is it not clearly every man's duty to use his utmost en
deavours to recover frora its fatal effects, and to become
holy as God is holy ?
If we have not raade a very overcharged exhibition of
the evils of division, it is scarcely possible to conceive
that there can be any advantages to conterbalance them.
If we have proved the unlawfulness and the unconstitu
tionality of sectarian divisions, then it raatters not how
many or how great are the benefits resulting from them;
for we may not weigh the advantages resulting from
continuing in disobedience to God's law against the
crime of disobedience. This is utterly inadmissible.
Yet may we be permitted, in order to give to our sub
ject a full discussion, to examine the supposed advan
tages of the divisions in the church : this we shall do
while we answer the objections which are made to the
abolition of sects.

63
FIRST OBJECTION.
It is objected that by abolishing sects, emulation be
tween Christians, which is one of the most powerful
motives of action, will be destroyed.
To sustain this objection, it must be alleged that*
while the church is divided into sects, one being jealous
of the prosperity and honours of the rest, they will be
more unwilling to be outdone in any good work, than if
the church were united under one narae. The objector
may, however, deny that the eraulation of opposing de
nominations is founded on jealousy of each other's well-
fare and glory, and may simply appeal to the injunction
upon Christians, to "provoke one another to good
works," and may insist that this command will be best
performed by the church in its divided state.
It is the misfortune of error, always to be driven to
false principles to support its positions ; and its advo
cates are often under the necessity of appealing to un
holy motives, not sanctioned, but condemned in the
word of God. We can readUy conceive how the praise
worthy conduct of an individual Christian may provoke
(that is excite) another to imitate and even excel him ;
and how the good works of Christians in one place may
incite those of another place to follow the example ;
and we see not why the power of example cannot ope
rate as effectuaUy upon Christians in the united church,
as when divided into parties. The only reason that can
possibly be assigned, is that sects are envious and jea
lous of the success enjoyed, and the commendation
bestowed upon other sects, and this gives power to the
principle of emulation, which prompts each to excel,
and thereby appropriate to itself the profit and praise

64
which would otherwise fall to the share of its rival.
The history of sects abundantly shows that they have
been more swift to foUow evU than good example.
What one has learned from and has been excited to do
by the example of another, has been directed more to
¦the interests of party than to advance the kingdom of
Christ. And what better could be expected as the fruit
of so unholy a motive, as that of envy or jealousy?
From these sordid passions, arise all the emulation that
exists between opposing sects, at least all that can fur
nish a more] powerful motive than that which may
actuate Christians in the united state of the church. It
is this emulation which is condemned by the apostie
as one of the fruits of the flesh, springing, as it does,
from the corruption of the unregenerate heart. Gal. v.
19 to 21. When the happy exerapUfication of Christian
character or conduct by one man, or by the church in
one place, becomes the means of awakening the atten
tion of other men, or of the churches in another place,
and of exciting them by the exhibition of what others can
do, and are wUling to do for Christ, to go and do like
wise, without the desire of gratifying jealousy or self
glorying, then alone are Christians provoked or excited
to love and good works from scripturjl motives. This
was the use which the apostle sought to make of a
praiseworthy example, when he commended to the Co
rinthians the liberality of the churches of Macedonia.
2 Cor. viu. The apology for sectarian divisions, on
the ground that the church wUl lose the benefit of carnal
emulations, is only a specimen of the body of false ethics,
which have been learned in the school of sect. We
have already exposed numerous instances, and wUl dis-
discover many more, as we prpceed in eur discussion.

65

The advocates for sect seem absolutely to have for
gotten that love — not the love of sect — but tl^ love of
holiness, the love of Christ, the love of mankind, is
represented in the Scriptures as the most powerful of
aU the motives that can actuate an intelligent mind. It
was love that moved the Father to spare his well belo
ved Son, and moved the Son to leave his Father, as
sume the nature of man, and suffer, and die. It was
the love of Christ that moved Paul, and all the holy
apostles, to forsake all and endure all things, that they
might please and obey him, and benefit mankind. It
was the principle of holy love which the apostie Paul
names as the constraining power that actuated the gen
uine preachers of the gospel. It is the same principle
which he describes with so much eloquence and force,
as that which sustains the Christian under tribulation,
distress, persecution, famine, nakedness, peril, and
sword. Rom. viii. 35, &c. And when will this principle
exhibit its greatest efficiency ; while it is contaminated
and enfeebled by its commixture with sectarian and
party pride, envy, jealousy, and emulations ; or when
its professors shall have achieved the victory oyer their
carnal affections, healed the dissentions in the church,
and united in one brotherhood the family of God on'
earth ?
Further, if the division of the church gives birth to a
more powerful motive to do good, than can exist in its
undivided state, it seems strange that Christians are
not comraanded, or at least encouraged to split into par
ties, so as to put themselves into the best possible con
dition for doing good. It is passing strange that the
apostle Paul, who enjoins it upon Christians to provoke
one anotfier to love emd good works, should not only
6*

66
have neglected to ppint to the best mode of effecting
this object, the division of the church, but that he
sheuld have enjoined the Corinthian believers, who
were already splitting intp parties, that there must be no
divisions among them.
SECOND OBJECTION.
Another objection to the abolition of sects, is that ii
involves a sacrifice of principle, to unite with Christians
ofa different faith.
In the epistle to the Ephesians, the apostle Paul
exhorts the saints and the faithful in that city, evldentiy
includuig those who loved the Lord Jesus Christ -in
sincerity, with all lowliness and meekness to forbear one
another in love, and that they should endeavour to keep
the unity ofthe spirit in the bond of peace. The argu
ment upon which he founds the duty of forbearance, is
that there is one body and one spirit, even as they were
all called in one hope of their calling; and that there is
one Lord, one faith, and one baptism. Eph. iv. 2 to 5.
In the twelfth and thirteenth verses of the same chapter,
he states the end' or design ofthe means of grace enjoy
ed by the church, to be for the edifying of the body of
Christ, " tiU we aU come in the unity of the faith, and
the knowledge ofthe Son of God to a perfect man."
These verses evidently convey the idea that there is
a faith common to all believers, even as the hope of their
calUng is common to thera all. That the CJiristians at"
Ephesus were perfectiy united in all points essential and
unessential, can scarcely be believed, although the
apostle does not mention any particular differences as
existing between them. That they were liable to such
differences, is evidenced by the injunction made by the

67

apostle of the duty of forbearance to be exercised by ofio
towards another, being bound together by the same
hope, faith, baptism, and under the authority of one
master. What sacrifice of principle is demanded by the pro
posal to unite in one church all the saints of God ? Is
it asked of you that you shall renounce the belief of
what appears to you to be the mind of God, in any por
tion ofhis word? By no means. You are left at per
fect liberty to adhere to your own belief, without 'the
surrender of a single article or point ; but you ought to
be wUling to allow the same freedom of opinion to
others which you demand for yourself. Do you answer
I am willing that Christians should adhere to their opin
ion, though different from my own : but they must go
to another church? We answer, this is not forbear
ance, but merely abstinence from the grosser forms of
coercion and persecution. That there is a wide differ
ence between these, you wUl readUy concede.
Do you know. Christian brother, what you raean by
a sacrifice of principle, as being demanded of you by
the proposal to belong to the same church with those
who do not in all things agree with yourself? Or do
you only require that those who shall live in the same
communion with yourself should embrace every doctrine
¦which -you hold to he fundamental ? Then there is no
difference between us ; for all Christians fundamentally
and essentiaUy have but one faith, according to the as
sertion of the apostle above quoted.
Or do you contend that to belong to the same church,
its members should have the same creed on all impor
tant points? Then it may be necessary for you to de
fine what you mean by the word important. If that

68
word conveys to your mind an idea different from the
word fundamental or essential, we demand of you what
authority you have from the Scriptures, for refusing to
hold communion with such as you admit to be sound in
the faith on aU fundaraental points, and yet differ from
you on matters not fundaraental but iraportant. I\ is
obviously more easy to discover from the Bible what are
the essential articles of the Christian faith, than what
are the iraportant ones ; and Christians standing free
frora the artificial shackles of sect, would find Utfle or no
difficulty to unite in a declaration of what are the funda
mental doctrines of the gospel. If a definition can be
made at all of the word important, when appUcable to
matters of reUgious belief, it must be entirely of the in
vention of man ; and on this subject, there is room for
so much difference of sentiraent, as that scarcely two
intelligent Christians would be found of the same opin
ion. The truth is that every doctrine contained in the
Bible is more or less important ; and if the chUdren of
God must be agreed on every important article of be
lief, before they can, without a sacrifice of principle,
belong to the same church, they must either be perfectly
of one mind, as to every tenet they draw from the Scrip
tures, or they must find some scale which has never yet
been discovered, whereby to determine how important
a given article of beUef must be, to warrant a separation
between Christians. This wiU be conceded to be im
practicable ; and therefore the objector is driven to take
the ground that every man must be his own judge of the
importance, of any specified doctrine ; and that he is at
liberty to belong or not to belong to the sarae commun
ion with others who differ from him, according to his
own .private judgement of its importance. And thus we

69

are left without any rule of action, except the judgement
of the individual, irrespective of the Holy Scriptures.
Ahd then it results in this that the principle which the
objector is so reldctant to sacrifice, is not any principle
deduced from the only standard of faith and practice,
but his own private fancy.
We presume it will not be denied that our Saviour was
as tenacious of principle as any ofhis followers ought to
be. But he remained in the same spiritual family with
his disciples, notwithstanding their doubts and their un
beUef of doctrines which were, in his view, very irapor
tant, naraely, the spirituality of his kingdom, his death,
and resurrection ; he having received them upon the
evidence they gave of their attachment to hira and his
cause, and their belief in him as the Son ofGod and the
promised Messiah. If in his ministry he was more lax
in the admission of disciples than he designed his fol
lowers should be, this can only be inferred either from
the dimness of the Ught, then but dawning upon the
world, when compared with the full light that was there
after to shine upon it, or from some command or intima
tion given by hiraself, or by his inspired apostles after
his death. We may indeed require a different degree of
evidence touching the Christian character of such as
may apply for admission into the church, than what was
required by the Saviour and his apostles, since we have
now a more full revelation from God, as to what con
stitutes that character, than what was given in the Old
Testaraent ; which was all the Scripture then extant :
and inasrauch as a simple avowal of faith in Christ, in
that peripd of the church, afforded, under aU the cir
cumstances then existing, stronger evidence ofa change
of heart than the same act would now afford ; yet the

70
inquiry in relation to proper subjects of church member
ship must, at this day, be directed to the same point to
which it was then directed, namely, to ascertain whether
they have passed from death to life, from darkness to
Ught. We may be allowed at this day to be more mi
nute in our inquiries, both as to matters of faith and reli
gious conduct, in order to arrive at this conclusion, in
proportion to the facihties now enjoyed of knowing with
certainty the rnind ofGod on points of faith and practice,
and the inducements to make a profession of religion,
while the heart is unrenewed, »when compared with the
first periods of Christianity. But inasmuch as the Sa
viour did not insist as' a text df discipleship, that those
whom he received should assent to every important arti
cle whieh he knew to be contained in the Old Testa
ment, what right have we to demand as a condition of
church membership an assent to every important article
which we helieve, but do not know to be contained in the
Scriptures? As Christ required fromhis disciples such
a belief as afforded reasonable evidence of their love to
God, so we may require such a belief as to afford rea
sonable evidence of the sarae fact. But as soon as we
push Our inquiries beyond this point, we cease to follow
the example of our Lord and Master, and require what
we have no warrant to require.
If Christ or his apostles have given us any other di
rections as to the terms of church feUowship, than those
which he himself practised, we may lawfully follow
them, and are bound so to do. No such directions are
found in the New Testament. The Saviour hiraself
evidently desired that all his disciples should be one in
feeling, in counsel, in action, and in name, even as he
and the Father were one. The aposties practised on

71

no different principle than their Master had done before
them in the reception of members into the church. And
Paul directs the church at Rome, after having strongly
inculcated the principle of forbearance, to receive one
another, as Christ also received them, to the glory of
God. Rom. xvi. 7.
The objector stUl urges that Christians are command
ed, Jude 3, to " contend earnestly for the faith once
delivered to the saints ;" and how, it is asked, shall we
contend for the faith, if we give countenance to error,
by holding church fellowship with those who deny it ?
The question is what the apostle Jude intended by the
faith once deUvered to the saints.' From the context it
seems quite evident to us that he refers to the faith
which was not possessed by those ungodly men who had
crept in, unawares, turning the grace of God, into
laciviousness, and denying the only Lord God, and our
Lord Jesus Christ; that he means the same faith which
is common to aU real Christians, and of which the apostie
Peter speaks, 2 Pet. i. 1, where he addresses those
who had obtained the Uke precious faith with himself,
through the righteousness of God, and our Saviour Jesus
Christ; that it is the same faith of which St. Paul
speaks, Eph. iv. 5, where he declares that as there is
but one Lord, so there is but one faith ; and that must
be the faith which is common to all who love the Sa
viour. " The doctrine of the priraitive church is to be
"learnt with the utmost certainty, from the books ofthe
" New Testament. These books were received by the
"leading men in the Christian assemblies, and ap-
" proved of by the people at large ; they were pubUcly
" read and carefully preserved and transmitted, and hav-
" in"' been coUected into a volume, towards the end of

72

" the first century, they became to all the followers of
" Jesus throughout the world, the only standard of faith,
" and the only rule of righteous conduct. The primi-
" tive church believed that there is one God uncreated
" and everlasting ; that the Logos or Word of God, who
" was in the beginning with God, and was God, became
" bone of our bone, and flesh of our flesh, and dwelt
" upon the earth ; that he gave himself for us, an offer-
" ing and a sacrifice, and that being justified by faith,
" we l^ave peace with God ; that our present state is a
" state of condemnation, corruption, and suffering ; that
" by the transgression of our first progenitor, sin entered
" into the world, and death by sin, and that death hath
" passed upon all men, for that all have sinned. That
" the soul of man shall exist in a future and unchangea-
"ble state of happiness or misery ; that by the influence
" of the Holy Ghost, our understandings are enlightened
" in all heavenly knowledge, and our hearts changed
" from all evil dispositions ; that Jesus Christ having
"risen frora the dead, wUl appear in the end of aU
" things, as the judge of the whole world, and that in
" the great day of trial and retribution, he wUl receive
" his foUowers into mansions of happiness, where they
" shall, abide forever, beholding his glory, the glory
" which he had with the Father, before the world was.
" This is the sum ofthe doctrine raaintained by the early
" churches, and it is this doctrine alone which they
" agreed in considering [as the faith once delivered to
"the saints." Edinburgh Encyclopedia, vol. viii. 126.
Title " Ecclesiastical History."
But if the objector has satisfied himself on due exa
mination, and the exercise of his deUberate judgement,
what is precisely in aU points the faith mentioned by the

73

apostle Jude, so as to distinguish it from the faith of all
other sects than his own, we will ask him not to surren
der the privUege of contending for it as earnestly as his
sense of the injunction may warrant ; but we entreat
him not to contend for it in a raanner manifestly unlaw
ful. Let him argue and persuade with all his powers,
and with all the perseverance which the desire and hope
of doing good may inspire ; but let him not contend for
the faith once delivered to the saints, by driving from or
keeping out of his church every Christian who cannot
conscientiously assent to every article in his creed, nor
by refusing to hold full Christian fellowship with such eis
he has reason to beUeve really and truly to be raerabers
of Christ's spiritual body. Jesus Christ did not so
contend for the faith, when he received his disciples
with all their obscurity of views, their prejudices and
misapprehensions. The apostles did not contend for
the faith delivered to the saints, by cutting of from the
church such as conscientiously beUeved circumcision to
be required under the Christian dispensation. St. Paul
commanded the Corinthians to excoraraunicate the in
cestuous person, and directed Titus to cast incorrigible
heretics out of the church ; he expressed to the Gala
tians his wish that the corrupt teachers who had troubled
them and seduced them from their belief in the right
eousness which is of faith and, not of works, were cut
off; but.he does not advise the raore orthodox Galatians
to organize themselves into a church, and adopt such a
creed as would exclude their less orthodox or less esta
blished brethren. On the contrary, he exhorts aU the
brethren not to bite and devour one another ; to main
tain love, peace, long suffering, and to restore in meek
ness such as had been overtaken in a fault, without dis-
7

74

tiaguishing whether this long suffering was to be ob
served towards delinquents in matters of faith, or mat
ters of practice. In the ample instructions given in the
episfles to Timothy and Titus, in regard to the govern
ment of the church, not a word is uttered that can bd
construed into a comraand or even a warrant to exclude
such as have not the sarae views of divine truth in every
particular with themselves. The epistles and the book
of revelations furnish us with many ofthe marks of un
christian professors and teachers, and particularize
many matters of belief, the maintenance or denial of
which evidence the state of the heart; but in no in
stance is any countenance given to the idea of with
drawing from or e.^icluding such as hold to the founda
tion of the faith once delivered to the saints. It was
left to God to consume the wood, hay, and stubble that
might be erected upon the true foundation.
Were Jesus Christ or his apostles less acquainted
with the faith once delivered to the saints, or were they
less tenacious of principle than the apologists of sect at
the present day? They were intimately acquainted
with every principle of religion, and of the relative ira
portance of every one of thera. There is no principle
more earnestly or more clearly inculcated in the Scrip
tures, than that of Christian forbearance, in both mat
ters of faith and practice, enforced by the fact of the
unity ofthe church, all its members being members one
of another, and Christ the head of the whole body.
You, then, who are so fearful of making a sacrifice of
principle, what exempts you from the observance of the
principle of forbearance which stands out so clearly
throughout the whole of the inspired volume, as that he
who runs may read ? The principle to which you tena-

75

ciously adhere is, to speak in the mildest terms of hu
man invention, and not to be found in the Bible. While,
then, you make conscience of not sacrificing a principle
for which you have only the authority of man, you do
not scruple to violate a raost iraportant principle, taught
and strenuously insisted on in the oracles of God.
This notion of a sacrifice of principle being involved
in belonging to the same church with those who do not
in aii points agree is, after all, rather an error of the
heart, than a mistake of the judgement ; in other words,
it is but an apology for the manifestation of wrong feel
ings towards those who have obtained like precious faith
with themselves. This we infer from the facility with
which the notion is, in piactice, often abandoned by
good men, who are by no means deficient in judgement.
A mere change of circumstances is often followed by a
chEmge of conduct in such as previously refrained from
holding Christian fellowship with their brethren of an
other denomination, lest it should countenance their er
rors, or otherwise involve a sacrifice of principle. A
marriage sometiraes effects a total revolution in this par
ticular with a whole faraily, and that without exciting
any surprise, or causing any suspicion as to the purity
of their motives, or any doubt of the propriety of their
conduct. Often has a minister of the gospel been call
ed to take the charge, and actually taken charge of a
church composed of the very men with whom he could
not previously have held Christian fellowship, nor they
with him, without being accused by themselves and
others of having made a sacrifice of principle. And
these changes take place, without the consciousness in
any of the parties, that any principle has been sacrificed.

76

THIRD OBJECTION.

Another objection against the abolition of sects is,
that divers denominations are necessary to preserve the
purity of doctrine.
There is a class of sectarians who conceive of the
truth as the miser does of a precious jewel, that may be
locked up in a casket, and remain there for ages, and
preserve all its intrinsic value. The man of business
would estimate the value ofthe jewel by its utiUty in car
rying on the purposes of trade, and in purchasing the
necessaries of life. The man of benevolence would
esteem it valuable only, as it would serve to diffuse the
means of comfort and happiness among his fellow crea
tures. But these sectarians seem happy in the thought
of possessing a document setting forth in uninspired
language their peculiar views of doctrine in the form of
a creed, catechism, confession of faith, or system of
theology, and they carefully lock it up in their own
small denomination, as a precious jewel, not to be seen
or to benefit any but themselves and their own children.
They are perfectly aware that their own sect is too weak
to carry the gospel abroad to the heathen and the desti
tute, and they feel under no obligation to make the at
tempt. If they entertain the hope that the pure doctrine
in their possession will ever benefit the world, the hope
must be founded on the supposition that by some means
to them unknown and unthought of the savour of its in
trinsic exceUence will be diffused on every side, until,
Uke leaven, it shall fill the earth with its fragrance.
They conceive of the truth in their possession as of the
most fine gold, and rather than to hazard its admixture
with the less precious silver and brass of other denomi-

77

nations, they would leave the world under the tyranny
of Satan, and its'inhabitants to drop, by thousands, an
nually, into the bottomless pit. Surely no argument
can be necessary to expose the folly and wickedness of
such contracted unscriptural views.
There is another class of Christians who believe that
the different denominations hold each other in check
and preserve between them the balance of truth. This
is a quaint notion, and although entertained by numbers,
cannot have been adopted as a sentiment upon very ma
ture consideration. Were all sects abolished, so as to
leave Christians at liberty to study the creeds of other
denominations, they might from them all compose a
formula of faith which would possibly be nearer the
truth than any human production that has yet appeared ;
but how the articles of one church can hold in check the
articles of another, or how the balance of truth can thus
be preserved, is to us utterly uninteUigible. The truth
of one creed is not needed to hold in check the truth of
another, for if they are both truths, they require neither
to be checked, or balanced. The truth of one cannot
check or balance the error of another, fpr every deno
mination adheres closely to its own truths and its own
errors ; and it certainly will not be pretended that the
errors of one serve any valuable purpose to check or
balance the errors of another. But suppose the check
or balance may be actually inherent in the variety of
creeds, how and upon whom are the benefits of it to
be made to bear ? Were but a portion of the Christian
community divided into sects, the residue would reap
all the advantages to be derived from this check ; but to
whose benefit is it to inure, since every professor of
reUgion is obliged to belong to one sect or another, and
7*

78
IS m duty bound, by the laws of sect to prefer his own to
aU the rest, in the same sense that a citizen is bound to
adhere to his own country, when opposed by all the world
besides. AU the profit, then, of this balance of truth
must be left to those who make no pretensions to reli
gion, and who of course cannot be supposed to be very
soUcitous on the subject of theological truth.
But to speak without irony, we verily believe that in
stead of the different denominations holding each other
in check, the creed of one drives another farther from
the Bible, and that instead of preserving the balance of
truth between them, sectarian divisions have a strong
tendency to mar the beauty, corrupt the purity and destroy
the power of truth. It is certain that of the opposite
articles of different creeds, one or the other must be
erroneous. By being adopted as a matter of faith in a
certain denomination, the error is perpetuated ; while
but for the existence of sectarian divisions, it raight soon
have been buried in oblivion. That practical religion
has much degenerated under the dominion of sect, is
most certain, which could scarcely have been the result,
if a diversity of denominations serve to preserve the pu
rity of doctrine. We are willing to concede that the
doctrinal opinions held in one sect may, in some instan
ces, have been modified by such as are held in an anta-
• gonist one ; but we deny that this is at aU attributable to
the existence of sectarian divisions. This is merely the
influence of mind upon mind, and the same operation
would be going on, were the church again united.
There would then, without doubt, be differences of
opinion on unessential matters, and all the benefit of the
influence of mind upon mind would stiU be realized ;
with this important advantage, that the prejudices, non-

79

intercourse and opposition caused by distinctions of sect,
would not subsist among those ofthe same church, and
there would be more candour, sincerity, Eihd simplicity
of desire to learn the truth from each Other, than there
now is.
The best scheme for preserving the purity of doctrine,
according to some Roman Catholic divines, is to in
vest in a councU of ecclesiastical dignitaries, the prero
gative of determining m all cases what shall be re
ceived . as the truth. We do not readily perceive why
one meraber of such a council might not be a check
upon the other, nor why the^ different individuals who
compose the council may not preserve the balance of
truth between them, quite as weU as the different sects.
There is this advantage in favour of the councU, that it
forms but one body, the majority whereof declares the
rule, whUe among the sects, each one declares for it
self, no one haviug authority over the rest ; and there
fore Protestants can receive the truth only in contradic
tory decrees pronounced by a raultitude of independent
courts. The members of the Roman Catholic church,
on the other hand, enjoy the privUege of knowing the
exact truth, as declared by one infallible court, free
frora the trouble, labour, and perplexity of balancing a
multitude of confficting decisions. In point of theory,
the church of Rome seems to possess a decided advan
tage, and we might be tempted to give the preference to
her views of the rules of faith and judge of controversy,
did not we know how lamentably Christianity has been
corrupted by her, if not wholly banished from her com
munion. Both Roman CathoUcs and sectarian Protestants ad
mit that the truth is not so clearly expressed in the

80
Scriptures ; but that it requires to be avritten over again,
in different language, by authority of the church, to make
it intelligible, and deliver it frora controversy. There
are indeed two points of difference between them ; Pro
testants place the authority in many councUs, and the
Catholics adrait of but one. The latter pronounce the
decrees of their own council to be infallible ; the former
do not in terms claim the decisions of their many coun
cUs to be infallible, but many of them adhere to those
decisions with as much tenacity to all practical purpo
ses, as if they were infaUible. In discussing the ques
tion on the rule of faith and judge of controversy with
the Catholics, the Prptestant sectarians make the Bible
the only rule of faith, and every man for himself, under
the teaching ofthe Holy Spirit, the judge of what the
Bible raeans ; but when they deal with a clergyman or
layman of their own denomination, while the Scriptures
are, in theory, admitted to be the only rule of faith, the
the church is substituted for the conscience of the indi
vidual, who must, by uniting himself with the church,
surrender his judgement to her dictates.
We believe that purity of doctrine was maintained in
the days of the apostles, and in the primitive ages of
Christianity, without the aid of sectarian divisions ; and
if a united church was competent, with the help of the
Holy Spirit, to understand the meaning ofthe Scriptures
of truth in that period, we cannot coraprehend how it
•can be necessary, in this age of the world, to keep the
church in its divided state, in order to preserve the right
understanding of the Scriptures, especially as we have
the same Spirit for our teacher, besides the discussions
and history of many centuries.

81

FOURTH OBJECTION.

It is objected against the reunion of the church, that
sundry denominations are necessary to operate to advan
tage upon all classes of the people.
Some denominations, it is said, are better adapted
for the rich, the polite, and the learned ; others for the
middling classes in point of wealth, manners, and intel
ligence ; others for the poor and unlearned ; some for
the populous towns and compact portions ofthe country ;
while others are better calculated to carry the gospel into
the sparse settlements and the wUderness.
While the church was united in the early periods of its
history, the gospel was carried to aU classes of the peo
ple ; and we see not why the same object may not be
accoraplished afler sectarian divisions shall cease. Un
der the present organization, polity, views and feelings
of some other denominations, we admit that the whole
of the population would scarcely be supplied with the
means of grace, to the extent they now are ; and this
defect may have operated as an encouragement to the
formation or enlargeraent of other sects. But there is
nothing in the nature of a united church that would hin
der it from embracing within its operations the whole
family of human souls ; on the contrary, there is much
in union to facilitate extension and profitable distribution
of labour. It requires a variety of talent, disposition,
and habit to answer all the ends of Christian effort, and
this variety may be found employed and directed by the
united as well as the divided church, and may be made
to operate with more efficiency, and the whole con
ducted in the spirit of love, instead of being moved by
the spirit of party jealousy and strife. In the apos-

82
tolic age, there was a diversity of talent, taste, acquire
ment, and habit, and a diversity of spiritual gifts be
sides. The apostles, however, did not deem it neces
sary or expedient to divide the church into parties, so
as to afford better scope for the qualifications of the la
bourers to be eraployed. Nor does St. Paul seem to
have discerned the advantage the church might have
reaped from permitting the Corinthians to consummate
their party divisions, by the forraation of several inde
pendent sects, who might then have fivaUed themselves
of the diversified talents and dispositions of their Paul,
their Apollos, and their Cephas, and the various spiri
tual gifts of the admirers and foUowers of each leader.
This would commend itself to our advocates for sect, as
an admirable expedient for operating upon all classes of
the community, to the best possible advantage. But
so tiiought not Paul ; for he enjoins them, in the most
strenuous manner, to heal their carnal divisions, not to
arrange themselves under different names ; but to re
main together in one body, of one name and heart ; so
that all might act in harmony, like the different members
ofthe human body. This is the wisdom ofGod, which
is often found to be in direct opposition to the wisdom
and traditions of men.
FIFTH OBJECTION.
The next objection against the abolition of sects, is
the danger of uniting church and state.
This objection, sometimes made by the friends of re
Ugion, has been borrowed from its opposers, who dread
the concentrated energies of a united church. What
they fear is not siraply a union of church and state, but
their aversion to Christianity leads them to fear that it

83

may attain such an ascendency as to elevate a majority
of Christian men to office in the civil government. This
event cannot certainly be deprecated, but must be de
voutly desired by all intelligent Christians. It is barely
possible that the sectarian prejudices of sorae may be so
sh'ong as that they would prefer to be governed by mfen
destitute of religion, to the hazard incurred by the gene
ral prevalence of religion, that some of the larger sects
might grow into a majority of the electors, fill the offices
of state with raen of their own denomination, and then
perpetuate fhe ascendency by law.
Itis the low state of piety that keeps the church divi
ded into parties, and it will never be reunited, until the
pure reUgion of the Bible shall have taken a stronger
hold upon the hearts of its professors. Low as religion
is, not a Christian of any intelligence can be found,
who does not deprecate the union of church and state,
as one of the greatest calamities that can befaU the
church, it being clear, from history and the relation of
cause and effect, that when civil power is not attainable
without a religious profession, the whole world of avarice
and ambition will crowd themselves into the church, and
destroy its spiritual character. The principle which will
bring Christians into one band of union, is that of love,
no other principle being of sufficient power to melt down
the obstacles, and introduce harmony into the discor
dant materials. The process of effecting a reunion of
the church must greatly increase the amount of personal
religion among her merabers. If, then, with our present
degree of light, religious feeUng, and regard for the
church, we see and deprecate the union of church and
state, how can it be supposed that such a union will be
desired and attempted, when Christians shall be more

84

deeply imbued with the spirit of the gospel, as they
must be, before sects shall be abolished.
We admit it to be possible, that with the prosperity
of the church, the spirit of the world may, in process
of time, be revived ; professed Christians may then
seize the reins of government, and by legal enactments,
exclude others from it. But this argument proves too
much ; because frora the same premises, it may, with
equal reason, be concluded that the general prevalence
of the Christian religion is not desirable, lest the admi
nistration of the civil government should fall into the
hands of Christians, and all other persons be excluded
by law. This is surely a strange argument, when used
by Christians, however rauch in character it may be,
when proceeding from the eneraies of religion.
No; intolerance has no affinity with the pure and spi
ritual religion of the Bible. It is the corrupting influ
ence of the spirit of sect and party which has given
birth to all the test acts which have ever been adopted.
And should unfortunately any of the denominations now
in existence, or hereafter to arise, becoming iriore con
formed to the world than the rest, gain the favour ofthe
irreligious part of the community, or form an aUiance
with some political party, and thereby attain to the com
mand of the civil government, they would be under a
strong temptation to intrench theraselves in power, and
trample upon the rights of conscience. Here lies the
danger of the union of the church and state, and not in
the abolition ofall sectarian distinctions.
SIXTH OBJECTION.
The last objection which we shall notice against the
abolition of sects is, that the reunion of the church, if
effected, will be only temporary.

85

Tins objection lies with equal force against every
proposal for reforming what is amiss, or for suppressing
what is evU. It will do no good to aboUsh lotteries,
because men are more disposed to obtain money by
gambling than by honest labour ; and therefore public
feeUng wiU dictate public sentiment, and soon effect the
restoration of the lottery system. Why should we weary
ourselves in the attempt to suppress the evil of intem
perance, and the abominations of the theatre, since the
appetites and propensities of men wUl soon bring them
back to former habits ? And why should we disquiet
ourselves and the Christian community, by attempting
to aboUsh sects, since the discordant opinions, and con
tentious dispositions of Christians will soon split them
again into parties ?
What answer would Paul or our Saviour give to this
objection? They would point him to the constitution of
the church one and indivisible. They would show him
the bond of union which God has provided to encom
pass aU his chUdren, and hold them together, namely,
the holy principle of love, maintained in all its strength
and beauty, by the exercise of mutual forbearance in
the spirit of meekness. They would remind him ofthe
many great and precious promises recorded in the Scrip
tures, and designed to make the children of God parta
kers of the divine nature, which is love itself, and upon
which promises the church of God may confidentiy rely,
when she walks in the path of duty. They would prove
to the objector that this same bond oflove, if Christians
would only gird it around them, would be seen to pos
sess the same efficacy which it had in the primitive ages,
when for two or three centuries, the world was con-
8

86

strained to exclaim, behold how these Christians love
one another ! •
Admitting, for the sake of argument, that the union
ofthe church, though framed upon due deliberation, and
after years of well directed preparatory measures, should
prove not to be of perraanent duration, is it not worth
^ome pains to procure a temporary respite from the
contentions, strife, and multiplied evUs of sect ? Is not
a short peace among nations at war, deemed among all
the wise worth the trouble of a negotiation for the resto
ration of peace ?
If by a hasty movement upon some sudden impulse,
the various denominations should become amalgamated,
we readily concede that it would be Utopian to expect a
long continuance of such^a union ; as much so, as it
would be to calculate upon a cessation from war in the
earth, in case a congress of nations should suddenly
eigree forever to sheathe the sword, without any prepa
ratory measures having been taken to impress upon the
minds of rulers and people a due appreciation of the
sinfulness and evUs of war, and the value of peace.
To bring about the union ofthe church upon a solid and
perraanent basis, requires much of patient preparatory
labour. Our views of what is necessary and expedient
to accompUsh this all-important object, will be given in
a subsequent chapter.

87

CHAPTER IV.

OBSTACLES TO THE REUNION OF THE
CHURCH.

1. The power of long cherished habits and opinions. — 2. The
powerful interests which bind men to sect. — 3. The subjection o'
the periodical press to the interests of sect. — 4. The fear of odium
and contempt.1 — 5. The many objects of attention already before
the pubhc. — 6. The present low state of rehgion. — 7. Human
creeds, confessions of faith, and systems of theology.
Our aim, thus far, has been to impress upon the rea
der our own convictions of the unconstitutional and evil
nature of sectarian divisions. Admitting that we have
succeeded in satisfying his judgement ofthe correctness
of our own convictions, he may yet see such obstacles,
difficiilties, and discouragements, in the way of reuni
ting the church, as to deter or discourage him from em
barking in the enterprise of coUecting the scattered frag
ments, and restoring her original unity. We propose,
in this chapter, to take a view of these obstacles, and to
show that they are by no means insurmountable. They
may be removed, we apprehend, with the exercise of a

88

moderate share of Christian fortitude, zeal, and perse
verance. I. The power of long cherished habits and opinions,
is the first obstacle which we shall notice.
It is true that Christians of the present, and several
ofthe preceding generations, have breathed the very at
mosphere of sect and party. The reUgious education of
children, where it has not been of an infidel cast, or
wholly neglected, has been of a sectarian character.
From chUdhood to mature age, the same training has
been continued ; for our books, our schools of reUgious
instruction, our preaching, the organization of our chur
ches, have been sectarian. And it may be supposed
that the Christian comraunity are in conseqence as firm
ly settied in their opinion of the lawfulness of sect, as
the Hindoo is in the propriety of caste, or the Mahome
tan in the truth ofthe alkoran. We may be told, more
over, that this opinion has been fortified by the secta
rian habits which they have produced or cherished ; in
somuch that the professors of the gospel of peace and
love, are so much accustomed to the exercise of jea
lousy and alienation of heart towards Christians of other
sects, that the thought of uniting with them is wholly
inadmissible. Formidable as this obstacle is, we cannot admit it to
be insuperable. It cannot be so difficult to convince
the Christian whose mind is enlightened with a knowl-
ledge of the principles of the Holy Scriptures, that he
may have overlooked or misappUed those principles, as
it is to convince the Hindoo of the absurdity of caste,
or the Mahometan of the falsity of the koran. To
break down the prejudices of these, we have no argu-

89

ments to adduce but such as are addressed to their un
derstandings, which have become wholly obscured by the
false principles of their faith ; but with the Christian,
we meet on common ground, for we both acknowledge
the Bible as the only rule of our faith and practice. And if
from the Bible it can be satisfactorily proved that sects
are unlawful, unconstitutional, and a Pandora's box of
evUs to the church, what right have we to assume that
the lovers of truth wUl not be willing to hear the voice
of truth speaking in the oracles of God, and obey its
dictates? The reformation' from popery, in the six
teenth century, is a standing proof of the power of scrip
tural truth to change the most inveterate and long che
rished opinions ; and the progress of temperance in our
own times, is a convincing proof of the power of an en
lightened conscience to change the most fixed habits,
and even to conquer the strength of long indulged appe
tite. The word of God is represented to be, and truly is,
as the fire and hammer that breaks in pieces the hearts
of the eneraies of God, hard by nature, and more har
dened by the continued practice of sin ; and why then
should we fear that the sarae word will fall powerless
upon the hearts of the friends of God, which have been
softened by the influeijces ofthe Holy Spirit. We may
not judge so uncharitably rf our Christian brethren,
concerning whom we are in duty bound to think no evU,
but to beUeve all things, and to hope all things. 1 Cor.
xiii. 5, 7.
The sentiment that the antiquity of opinions and cus
toms proves them to be correct, is much impaired in the
minds of the Christian public ; and as it is believed that
the men of the present generation are capable of under-
8*

90
standing the reasons adduced by their predecessors, for
the opinions they have formed, it is no longer received
as proof of an innovating spirit, to examine into the
soundness of human opinions, practices, customs, and
habits, how long soever they may have prevaUed, and
been assumed to be correct. The spirit of inquiry is
awake, and has been quickened by the discoveries which
have been made since the principle of implicit deference
to by-gone ages has been on the decline. As it is now
acknowledged that the church for two hundred years has
slept' upon the duty of carrying the gospel to a dying
world, and has cherished in her bosora the dreadful evil
of lotteries, intemperance, and slavery, the public mind
is in some measure prepared to search what other evUs
may have crept into the church, during the long period
of spiritual death and inactivity, wherein the powers of
darkness have had ample scope for the exercise of their
craft and malice. The maxim ofthe Bible " to the law
and to the testimony," is again coming into vogue, as
in the days of the reformation. Why then should we
despair of the willingness of Christians to judge ofthe
divisions which have tom the church in pieces, by the
infallible standard of right and wrong ?
II. Another obstacle that may be supposed to lie in
the way of effecting a reunion ofthe church of Christ, is
presented in ihe powerful interests which bind men io
the car of sect.
But who are the persons so strongly interested to sup
port sectarian divisions? The lay members of the
church and the people at large would clearly be gainers
by the reunion ofthe church, as they wUl save the enor
mous waste of men and money which we have pointed

91

out as one of the evils of division. The cost of main
taining the ministers of the gospel, theological schools,
religious pubUcations, and the erection and maintenance
of houses for public worship, would probably be dimi
nished one half by the abolition of sects. It would be
principaUy the ministers of the gospel, and perhaps only
a few of them, whose employments would be deranged
by the change ; and the derangement would be tempo
rary only, as the united church wUl need all thfe efficient
clergy which the present age can furnish. The officers
of our theological schools would not necessarily be sub
jected to any change of employment, unless such
schools, as are not in fact needed, should be discon
tinued. But whatever sacrifices might be required of those
officers, ministers of the gospel, or the higher dignita
ries of the church, in order to remove so vast an evil as
that of division, we may not indulge the doubt that they
wUl be made with all the cheerfulness which Christian
benevolence does not fail to inspire. Men who have
devoted themselves to the service of Christ, may be
made to understand what the interests of his church re
quire, and raay be induced to act in accordance with
their convictions. They may be induced to practice the
self-denial so frequently and strenuously inculcated by the
Saviour and his aposties, and which they so eminently
exemplified in their own practice, even to the forsaking
of kindred, houses, lands, places of profit, and to the
loss of life itself, if necessary to render obedience to the
commands of Christ, and to advance the interests of his
kingdom. St. Paul expresses his persuasion in the
strongest terms that nothing can separate the true be
liever from the love of Christ. And there are not lack-

92

ing striking examples in our own times, of raen posses
sing .noble minds and commanding talents, who have
abandoned comfortable homes, lucrative and honourable
employments, the enjoyments of civilized Ufe and coun
try, and a healthful cUmate, to carry the gospel of sal
vation to the destitute, and to serve their divine Master
in the stations allotted to thera in his providence. Many
laymen in this country have, in obedience to the dictates
of an enlightened conscience, and the requirements of
the public good, relinquished the lucrative employments
of making and vending the products of the still. And
can it be believed that the clergy, who are expected to
take the lead in the direction of correct public sentiment,
and to be ensamples in all things to the people, will be
less disposed to yield to the circumstances that may be
imposed on them, in consequence of so desirable a
change in the concerns of the church, as the' restoration
of its original unity ?
Perhaps we ought to adrait that one of the most
powerful interests which bind men to the support of
sects, arises from the ambition of ministers of the gos
pel. There are, in this higly honourable and useful
order of men, some who love distinctions and influence ;
and there may be those whose consequence, in their
own view, consists mainly in being one of the leaders
of a party, and whose standing would inevitably be
lowered by the amalgamation of sects. They could not
be great men in a large community, though they may
hold a station of considerable consequence in a smaller
one. It may be that this might influence some to op
pose the reunion of the church. Were there many of
this stamp, we confess it would present a most formida
ble obstacle. But we hope their number is small, and

93

that the opposition would prove feeble. Their characters
are probably more correctly estimated than they them
selves are aware, and their adherence to the interests
of sect, would be attributed to the right cause.
Why then should it be supposed that the interests of
Christians wUl oppose an insurmountable obstacle in so
holy an enterprise as that of healing the dreadful wounds
infficted on the church by its divisions ? Or shall we be
compeUed to add this to the list of the evUs of division,
that it has banished the virtue of self-denial from the
church ?
HI. The subjection of the periodical press to the in
terests of sect, is another obstacle that may be urged to
the proposed reformation.
And by some ofthe friends of union, it may be feared
that the religious newspapers and periodicals of the day
are too much under the influence of sectarian opinions,
feelings, or patronage, to admit of their becoming the
channel of bringing before the public doctrines subver
sive of their own views, or those of their patrons ; and
it may be apprehended that there is no other adequate
medium of enlightening pubUc opinion.
We are very reluctant to believe that there is any
considerable number of our reUgious publications, into
which it would be refused to admit discussions of such
grave and important subjects, as the unity ofthe church,
and the duties devolving upon Christians, in consequence
of existing divisions. The spirit of bigotry has too
much declined, and that of free inquiry has too far ad-
vanced-to allow the indulgence of such apprehensions.
.We thuik it is evident from the complexion ofthe publi
cations in question, that there wiU be no disposition to

94
withhold from the public the opportunity of reading dis
cussions of doctrines not stale, nor manifestly erroneous
or dangerous ; or of opinions not decidedly singular ;
especially when deduced from the Scriptures ; the ac
knowledged standard of religious truth. If the danger of
losing patronage should be supposed to enter at all into
their calculation, they may see the prospect of gaining
more by the facility thus afforded to the friends of union,
than they would lose by displeasing the apologists for
sectarian divisions. The advocates for the unity of the
church entertain no fears from the reflection that their
opponents would justly claim and be entitled to an equal
right to be heard ; for they are perfectly wUling, if their
views are not capable of enduring the ordeal of strict
scriptural examination and sound argument, to submit
to the decision of an inteUigent Christian community.
Should, however, the periodical press, contrary to our
hopes, exclude all discussions on the subject in ques
tion, there is another resort. It is the glory of the
Araerican people that the press itself, in this country, is
free as the light of heaven, and in one form or another, is
accessible to all ; and whatever means may become
necessary in order to bring the question of the unity of
the church fairly before the Christians of America, it is
confidently believed that the friends of union will be
found willing to furnish them.
IV. The fear of odium and contempt.
So deeply fixed and rooted, it may be imagined by
some, is the opinion of the lawfulness and advantages
of divisions, thatthe advocates and friends of reunion
will be treated with derision, scorn, or hatred, as vision
ary theorists, or dangerous innovators, and perhaps be

95

regarded as attempting to add another narae to the long
list of religious denorainations already distracting the
church ; or be viewed in the same light with the petty
sects of Christians, Mormonites, and others, which
profess not to belong to any of the pre-existing denomi
nations, and to have no other creed but the Bible.
The subtle eneray of G od knows weU, that so long as
he can succeed in fomenting divisions in the kingdom of
Christ, his own dominion in the earth is secure ; but he
hears of the reunion of the protestant church as the
kneU of his departed power, for then shall the seed of
the woman be endued with strength to crush the ser
pent's head. The cunning adversary has therefore, like
a master spirit, contrived to magnify and multiply the
obstacles to the reunion of his broken enemy ; and per
haps one of his most artful devices has been to thrust
forward his own instruraents to taJce in part the same
ground which he knew his enemy must occupy to deliver
the church from the curse of division. He has accord
ingly excited fanatics, infidels, and men who hate the
holy truths of the Bible, to arrogate to themselves the
honour of being its most devoted friends, pretending to
receive the Scriptures as the only standard of their faith.
He has instigated these eneraies of the church to assume
the form of religious societies, professing to receive into
their communion all Christian^ upon the broad ground of
the Scriptures. That these are wolves in sheep's cloth
ing has been so manifest from their unchristian conduct
and palpable errors, that they have succeeded to decoy
only a few of the ignorant and unwary ,and they have
become the subjects of odium and contempt. And now
it may be feared that the true friends of religion will, be
regarded with like feelings, when they propose to reunite

96
the church upon the broad ground of the constitution
ordained by its head.
We have stated this obstacle thus fully in order to ex
hibit it in its true aspect, and thereby show that there is
nothing formidable in it. All designing Crrorists, it is
well known, mingle something of truth with their false
hoods ; otherwise they would secure no adherents ; and
if the sectarians to which we have just alluded have
adopted any one principle which is true, that principle is
no less true for having been avowed by them, although
they are the enemies of the church. Satan himself
uttered some scriptural truths when he tempted the
Saviour in the wilderness, and no Christian can justly
be hated or despised for using the same for a lawful pur
pose. If it be a true doctrine ofthe Bible that God con
stituted the church one, and that its divisions into sects
is unlawful and pregnant with evUs without any counter
vailing advantages, then it is right and honourable to ad
vocate and promote by proper means a return to its ori
ginal unity ; and if they find it necessary or profitable to
assume principles, which have been perverted by fanatics
and ungodly men, but which are nevertheless true, it
seems to require only a small share of Christian fortitude
to bear all the scorn and reproach to which they may in
consequence be subjected.
V. Tlie many objects of attention already before the
public. Those who view this as an obstacle in the way ofthe
friends of union, must suppose that there are already so
many schemes of benevolence engaging the time and
care ofthe Christian community, that the plan for re-

97

uniting the church cannot be hoped to receive the atten
tion and support necessary to its accomplishment. -
We beUeve this to be a mistake. Wonders have been
accomplished by a division of raental and bodily labour.
And so in all the ¦ operations of reUgious charity, much
can be done by the occupancy of hi.«« proper place by
each, according to his capacity and inclination. The
American Bible Society found agents and patrons to
sustain it, notwithstanding the number already embarked
in the cause of foreign missions ; and when home mis
sions were subsequently undertaken. Christians were
found prepared to attend to the concerns of that enter
prise. The Tract Society caused no diminution of at
tention or effort to any of the preceding. The Sunday
School Union, the Education, Seamens' Friend, Prison
Discipline, and Temperance Societies, as their succes
sive claims have been presented to the public, have com
manded as much of attention and interest, and the means
of commencing and sustaining them have been as rea
dily supplied as if they had respectively been the only
benevolent enterprise on foot in the country. The
Temperance Society, though last on the list, has been
more vigorously sustained than any of its predecessors.
All these associations are now in progress, but are
not corabining the power they ought and which they
would combine, if the whole body of Christians were
held together in one bond of union. This would give
them tenfold more of strength and efficiency. Admit
ting that to bring about this union, it will be necessary to
secure an additional amount of attention and labour ; it
must also be conceded that as yet, but a small propor
tion of the whole number of true believers is actively'
employed in any Christian enterprise, and that it is very
9

98.

desirable that aU wlio are competent should find seme-
thing todp.in the. service of their Mast^i;. The evUs of
division are palpable to the understandings of all classes
of Christians, and all are capable of bearing some part
in restoring the prevalence of love, forbearance, and
unity in the church; Why then should we indulge the
fear that this lioly and all-important • enterprise wUl faU
pf commanding the support necessary to its accomplish
ment ? Let it be commenced, and it will not only be
sustained, but give tone and vigour to every other scheme
of benevolence.
VI. The low state of religion.
Many who entertain the belief of the ultimate reunion
ofthe church, do not view it practicable at the present
time, or at any except a remote period, and are conse
quently discouraged from any effort towards accomplish
ing it, whUe the standard of reUgion is so low ; and are
induced to postpone even the consideration of the sub
ject until a more favourable era shall have dawned upon
the church.
It is indeed of vital importance that the standard of
religion should be elevated to a much higher point than
it is at the present day ; and we agree that untU it shall
be so elevated, little wiU be done to advance the great
interests ofthe Redeemer's kingdom in any form. But
how is a better state of things to be brought about ? We
answer, the church must he purified by action and trial;
and we are happy in the belief that the process has com
menced. Those benevolent enterprises which require
contributions of mpney, such as the cause of jraissions, ,
the spread of the Bible, and the like, are trying Chris
tians on their love of maramon, when the lpve; pf Christ

99

requires thetn to ^urretidei: it. The temperance refor
mation tries them on their attachment to appetite, habit,
and fashion ; while those plans which call on Christians
for their personal attention, thought, and active exertions,
such as the distribution of tracts and teaching in Sunday
Schools, are trying their love of ease. We cannot con
ceive of any means better adapted to forward the salu
tary process of trial and actiwi, than the scheme of heal
ing the divisions of the church. It wiU act like the re-
fmer's fire and the fuller's soap. It wiU test the love of
Christians for the universal church of Christ on earth,
and their regard for the authority of God in constituting
the church one and indivisible. It wUl distinguish be
tween the love of party and the love ofthe brethren ; be
tween the love of sectarian emoluments and dignities,
and their love of the service of Christ. It wUl discover
to raen the strength of their attachment to their own tem
poral interest, and to their own pecuUarities, and to the
traditions of men when brought in competition with the
commands ofthe Saviour, and the requiremen'ts of God's
own word.
In what manner Christians generally will be brought
into active efforts to advance Christ's kingdom, by pro
secuting the scheme for reuniting the qhurch, will be
shown in a subsequent chapter, where we shall point out
the means to be pursued for its attainment.
WhUe, therefore, we admit that the low state of reU
gion forbids the hope.of an immediate abolition of sects,
it furnishes no reason why the work needful to accom
pUsh the object should not be commenced. This ap
pears to us to be the point to which Christian effort
should now be directed, and we perceive littie ground of

100

hope that the standard of rehgion wiU be elevated by any
other means.
VII. Creeds, Confessions of Faith, and Systems of
Theology. Though this obstacle is ofa character somewhat simi
lar to that with which we commenced this chapter, it is
believed to be so far distinguished from it as to require a
separate consideration. It may be feared that this will
prove the most formidable of all the obstacles to the re
union of the church, as these creeds constitute the very
walls of partition that divide the church. The creeds,
and in some instances the confessions of faith, are for
mally proposed to applicants for church membership, and
their assent thereto required as an indispensable term of
their reception. Books containing systems of theology.
Bibles with commentaries in support of those systems,
creeds, and confessions of faith, are scattered in each
sect, more or less throughout the families of which they
are composed; and the children drink in with their
mother's milk a veneration and attachment to the creed
of their parents. How then, it is asked, can there be
any hope of removing this obstacle ?
We admit that here is presented a serious difficulty,
which it may require time and patiepce to remove ; but
that it is insuperable we are not wUling to believe. In
dependently of" the consideration that God loves the
truth, aijd has power over the human heart to impress
the truth upon it, our hope is that the effort is to be made
upon Christians, who admit the Bible to be from God,
ahd acknowledge it their duty to render obedience to aU
its requirements ; that we shall be addressing ourselves

loi
to ministers of the gosfiel and others, who are' capable
of understanding aiid appreciating the claims ofthe in
spired writings, as infinitely superior to any human pro
duction, how wise soever may have been the author, or
however wise or numerous may have been its advocates
and adherents. However venerable any huinan vvritings
may be, even in the eyes of those who have long been in
the habit of referring to therh as standards, they are stUl
but the work of men, fallible men, and cannot stand in
opposition to the loord of God, lohich is the only standard
of reUgious faith and practice. If the church was con
stituted by its head one and indivisible, and if the exist
ing divisions are in violation of its constitutional unity ;
if these points are incontrovertibly proved, then, as spon
as it shall be perceived that creeds or any other work of
man stands as a barrier against the reunion ofthe church,
charity forbids us to assume that Christians will be too
stubborn to consent to the removal of the obstacle.
Every creed is under the control ofthe denomination
which has adopted it, and may be modified or surrender
ed at its will. So may every thing except the Bible.
This alone is sacred, being the vi'ord and work of God
himself. If this be lost all is lost ; if this be preserved
all is safe ; whatever else is changed or abandoned.
The true doctrine of the unity of the church being con
sidered and examined, will be found to be at variance
with the lawfulness of any creed, not embracing aU who
love the Lord Jesus Christ in sincerity. To convince
the generality of inteUigent Christians of this truth, is an
attainable object, and well wortfi a few years of- thought
and effort. And it may be found amidst the changes
which are now going on witLsuch rapidity in the world,
that sooner than we now dare to hope, creeds may be so
9*

102
modified as to exclude only the tiindamental .errorist.
Then, to keep out the irreligious man, who may profess
a sound faith but deny the same in. his practice, must be
entrusted, as it raust be under ev^ry form of administer
ing the, church, to a faithful ministry, and. a watchful dis
cipline) upon the principles of tKe Bible.

103

CHAPTER V.

THE FACILITIES OR ENCOURAGEMENTS
TO RIJUNION.

The staleness of reU^ous controversy. — Experience for 200
years ofthe evils of division. — The union of several denomina
tions actually formed of late for various benevolent purposes. ^-^^
The harmonious faith of Christisuis on essential doctrines, evi
denced hy the publications of the American Tract .Society. — The
alarm manifested by the advocates of sect. — The alarni manifest
ed by the enemies of religion. — Late puhlications, ^c. evidencing
that the principle of union is at work in the hearts of Christians. —
The diSbsion of useful knowledge. — Prophecy.
Having considered the obstacles standing or suppos
ed to stand in the way ofthe reunion ofthe church, and
having shown that none of them are insuperable, let us
next inquire whether there be hot at the present time
favourable circumstances and indications, which ought
to iJe regarded as encouraging to the friends of union,
and facUitating the accompUshment of the woric before
them.

104
1. As the spirit of controversy is one ofthe great
causes of division, it is certainly encouraging to observe,
that religious controversy has become so stale, as not to
command the universal attention and excite the intei^e
interest which it has in tirae past. Although there is
not, perhaps in the generaUty of Christians, any decrease
of attachment to the pecuUarities of their own sect, that
attachment can no longer be secured by the interest felt
in reUgious controversy. The truth is, the topics of dis
cussion are exhausted. AU the points of difficulty pre
sented in the Bible have already been again and again
examined and argued out, so that it seems almost im
practicable to present any new subjects of dispute, and
novelty is indispensable to command sufficient interest
even to insure the reading of what raay be written. Be
sides, a cpnsiderable proportion of intelligent Christians
find so much of active labour to perform, that they have
neither time nor inclination to read on subjects of con
troversy. For these reasons it is that the discussions
on theological subtieties and practical differences, which
fill some ofthe columns of our religious periodicals, are
uniformly passed over by perhaps more than half of then
readers. Neither the dispute between the old school
and the new school, however zealously conducted ; nor
the apparently new aspect which that controversy may
have assumed in the subtle discussions between Taylor
and his antagonists, nor the still more recent " Act and
Testimony" of the dissenters from the Presbyterian
church, suffice to awaken' a general interest in the
Christian community.^ The batde is interesting to few
except the combatants ; while the many turn away in
disgust or grief from the spectacle. And the more fhe
form of these profitless j anglings shaU be multiplied, the^

106

sooner wUl the body of Christians spue the unhallowed
effusions of party zeal out of their mouths.
There seems to be a growing aversion to speculative
theology, from a belief of its unprofitableness ; the learn
ing of the schoolmen is passing into oblivion or dis
esteem ; and ' the intense anxiety which formerly pre
vailed to know what men ought to believe, is moderated
by the desire of knowing also what they ought to do in
order to please God. The whole of religion is assum
ing a more practical form, and it is no longer belfeved to
be enveloped in all the mystery which the learning and
zeal ofthe disputatious have thrown around it.
2. We have all the advantages which the history of
the church is capable of affording to show the useless
ness of sects, and their evU effects and tendencies. The
experience of two hundred years is thus brought before
us, and proves satisfactorily, how futUe is the attempt to
make a purer church by narrowing the terms of commu
nion and raerabership, and, thus corapelling the believer
to make a choice between opposing denominations, or
to Uve without any visible coraraunion with his fellow
heirs of SEdvation. The history of two centuries has
also furnished us with an ample view of the manifold
and grievous evils which have resulted from the vielatipn
ofthe constitutional unity of the church. _
3. We have not only the evidence that a portion, atid
a considerable and very respectable portion of the Chrisr
tian community, have begun to sfee the necessity of , a
union between Christians of different denominations, but
we have the strong and encouraging fact that an actual
union has been formed fbr several important and valua
ble purposes, in the formation ofthe Boards of Foreign

" 106
and Domestic Missions; as Iwell as the Education and
Tract Societies, andthe Sunday Schopi Union.
4. We have evidence of a most pleasing and satis
factory nature of the harmonious faith of all evangeUcal
Christians in every doctrine and practice that is of es
sential importance, in the nine voluraes of tracts pub
lished to the world by the Araerican Tract Society, con
taining a body of doctrinal and practical divinity of more
value than all the human creeds, confessions of faith, and
systems of theology which form the standards of any
church on earth. The great and many truths erabraced
in these volumes, most clearly show how much of Christ
and his salvation, and the duty of man to God and his
fellow men, raay be taught and preached without con
flicting with the sectarian opinions of any denomination.
The existence of these volumes of tracts of such a cha
racter is indeed a most reraarkable fact ; and it is matter
of regret fhat they-have not found a place in the library
of every clergyman and of every Christian family in the
United States.
5. May we not also derive encouragement from the
alarm which is manifested by the advocates of sectarian
division, and the measures which they have taken ahd
are taking to strengthen the chains of sect? We do not
intend to charge them with aiming simply at that object.
They are doubtless moved by an honest apprehension
that the signs of the times indicate a great revolution in
the concerns ofthe church, which they fear wUl overturn
established opinions and usages, and so open the flood
gates of error as to confound truth with falsehood. This
has been the ground of justification for the continued
violation of the constitutional unity of the church during

107
the last two centuries ; < as though the Bible did not con
tain within itself the principles necessary to preserve the
holy religion it reveals,, and as though something of the
wisdom of man exercised in contrariety to the wisdom
of God, were requisite to guard the purity of the faith
once delivered to the saints. The measures now in
operation to fortify the walls of sect, need not be speci
fied in this place, especially as they are distinctiy seen
by every observer of what is doing in the church. They
have been prompted by the fear of disaster, from the very
events and operations which we hail as the earnests of
approaching deliverance for the chvirch from its unholy
distractions, and of gathering into one the whole family
of Christ.
6. We derive stronger encouragement from the union
of all opposers of religion against whatever deserves the
name of Christianity. All the hosts of opposition are
fast combining themselves into one army, to wage war
against the Lord and his anointed. The church of
Rome will soon, unless some sudden change occurs in
the course of things, fold in its embrace Unitarians, Uni-
versaUsts, and Infidels. They see, or the maUgnant
spirit that impels them sees, that they are ere long to
contend with the united church of Christ, which is the
object of their deadly hatred, and the wrath ofthe foul ad
versary is evidendy great, apprehending that his hitherto
undisturbed sway of the world is short. As the hosts of
the grand adversary are mustering and concentrating
their strength ; it raust either be in consequence of indi
cations perceived by him of a formidable union of the
army of the Lord Almighty, or it ought to be viewed as
the signal and caU for such a union.
7. ; There are evident tokens pf a divine influence

108

upon the minds of Christians, which wUl not permit
them to rest under the present state of unlawful and un
natural division in the church. One ofthe offensive
forms in which the unchristian character of divisions be
tween the foUowers of Christ is exhibited, is the exclu
sion of each other from the table of the Lord, because
they are not of the sarae denomination. Some entire
religious communities have acted i]pon this exclusive
practice of close communion for ages, without having
been disturbed by any doubts of its accordance with the
Holy Scriptures. This state of the conscience was
owing entirely to the state of feeling, for it is the want
of correct religious feelings which has engendered most
ofthe speculative or practical heresies which have trou
bled the church of Christ. The language of sect to
every one that believes not and walks not with them in
all things, is, " Stand by thyself; come not near to me ;
for I am holier than thou ;" and, when addressing her
own adherents, says, in reference to all other Christians,
" Come ye out from among them, my people, and touch
not the unclean thing."
But as soon as a spark of that universal love to man
kind, which ought to reign in every heart, began to glow
in the bosoms of Christians in England and America,
and manifested itself in active efforts to e.xtend the in
fluence ofthe gospel, an assault was made on the throne
of sect. It was accomp'anied with a conviction of the
unscriptural character of the exclusive doctrines that
had so long been sanctioned by the strenuous supporters
of sectarian divisions. While Doctor Mason of New-
York was writing his plea for open communion, vidth
the view of proving to his own denomination the duty of
receiving at their table every Christian of whatever church

109
he was a member, Robert Hall, ofthe Baptist Church in
England, was preparing his book on the same subject, in
order to press the same duty on his brethren. These
two giants in literature and theology were moved at the
same time toward the same object, each of them being
entirely ignorant of what the other was doing or purpos
ing to do. Both of these publications, powerful and
conclusive in the principles they advocate, strike a
deadly blow at the empire of sect ; for although the
authors, forcibly impressed with the utter incompatibility
with Christian feeling and the constitution ofthe church,
of the practice which excludes believers in Christ from
partaking of his supper at the same table with their
brethren, aimed only at the establishment of that truth,
yet the premises upon which their conclusion is based,
lead irresistibly to the further conclusion that the division
of the church of Christ into independent sects, is unlaw
ful and unconstitutional. That this was the legitimate
conclusion to be drawn from these books was well un
derstood by the discerning of even their own churches,
and from that tirae neither of these two authors, good,
wise, and great men as they truly were, was a favourite
with his own denomination. The principles established
in these publications are now operating in the minds of
Christians on both sides of the Atiantic, and if they are,'
as we verUy believe thera to be, ofthe leaven of Christ
ianity, they wUl sooner or later diffuse themselves through
the whole mass of the Christian church. Their pro
gress may for a whUe be retarded by the opposing in
fluences brought against them, but ultimately, if they
are from God, they must become prevalent. He will
continue to press upon the minds of his people the truths ^
, 10

no

he has commenced to teach them, untU they shaU be
understood, believed, and obeyed.
What other cause wiU be assigned for the fact, that
notwithstanding the anxious efforts made to bind more
fast the cords of sect, there is exhibited in raany of the
books and other productions of the press, on both sides
of the Atlantic, as well as in the conversations of the
most exemplary Christians, and every where except in
assemblies for sectarian purposes, a growing intensity of
desire that the partition walls in the church of Christ
may be broken down ? Who would not have been as
tonished a "few years ago, at a public avowal like that
recently made in the city of Durham, in England, of a
plan for reuniting all the Protestant churches of Great
Britain and Ireland, on the broad ground of the Trinity ?
What meaneth the offer ofa premium by a Bible Society
in one" of our own cities at the south, for the best Tract
on a closer union of Christians in their prayers for the
spread ofthe gospel? In our religious newspapers we
meet with frequent expressions of desire by Christian
writers of the increase of brotherly love, and for an inti
mate union among the friends of God. Many of the
published serraons of the day breathe the same spirit.
They do not indeed advocate the abolition of sects, but
they notwithstanding present us with strong evidence of
an increasing uneasiness in the minds of Christians, un
der the existing divisions of the church. Two recent
publications of an exalted Christian character do expli
citly express the conviction of the authors, that the
church ought to be restored to its original unity, and in
tiraate their belief that the work is practicable. We
would also mention another most important fact which

Ill

may not be known to many among even general readers.
One branch of theological study in the university of
Leipsic is Irenics, (things relating to peace and tran
quilUty,) the ultimate aim in which is the union of all
sects and parties. How shall we account for all these
indications, otherwise than by admitting the fact that
the spirit of unity is at work on the hearts of God's
people ?
8. Another encouragement of a somewhat different
character, is presented in the increase of general know
ledge and its diffusion among the' people. Much has
been done of late in this country, but more has been
done we apprehend in Great Britain, in this department
of benevolence. Valuable improvements are now in
progress which are giving a more universal spread to the
blessings of intellectual improvement, and are greatly
elevating the standard of education. We are happy to
witness such noble institutions as " The Society for the
Diffusion of Useful Knowledge," in England ; and we
hope that our own country wUl not consent to be left be
hind in this race of benevolent effort. The noxious
plant of sectarian bigotry finds a congenial abode in the
dark shade of ignorance, but droops and dies in the sun
shine of intellectual improvement. The influence of
knowledge to liberate the raind frora the narrowness of
sectarian prejudice, is the more apparent when we ad
vert to the fact, that among pious laymen it is very rare
to find a man who has acquired extensive information,
and yet sets a high value upon the peculiarities of the
denominatioii to which he may belong. But among the
clergy this incongruity discovers itself more frequently ;
and this, when it does occur, may be attributed to his
peculiar disposition, or the circumstances in which the

112
individual is placed. He maybe naturally or from habit
rigid or intolerant. His domestic or theological educa
tion and training may have been of a very exclusive
character, and the scene of his labours may not have
presented a favourable opportunity, or may have failed
to improve his facilities for acquiring a more liberal cast
of mind, He may be the pastor ofa people vvho under
a forraer incumbent have drunk in a sectarian spirit, and
he may, through lack of firmness or some other cause,
have become moulded into their views, instead of having
ameliorated their state of mind ; or it may be that he oc
cupies a position in which the whole ofhis influence and
consequence or emolument depends upon his being a
high-toned partizan. But, as a general proposition, how
easy is it at the present moment to gather into one so
ciety Christians whose minds are enlarged with general
information ; how much more are they now one in heart,
counsel, and action, than those whose limited knowledge
contracts their minds and precludes the entrance of
liberal views and feelings. " Light in the understand
ing is the Source of aU reformations, the detector of all
evils and abuses, the corrector of all errors and miscon
ceptions." And " knowledge and liberaUty of sentiment
almost uniformly go hand in hand."
9. All these indications, it is tme, may fail, and we
should not derive so much encouragement from them
as we do, had we not " a more sure word of prophecy,"
qf which we hope the accomplishment is near at hand,
and the day of its fulfilment dawning upon the world.
The fields seem to be whitening for the promised har
vest. The fold of Christ is now broken into numerous
divisions, but:4he time must again return when there
shall be but one fold, as there is but one shepherd.' The

113
church of Christ is now rent into parties, that envy and
vex one the other, as Judah and Ephraim of old ; but
the time must come when Ephraim shall not envy Judah,
aud Judah shaU tiot vex Ephraim. The watchmen
on the walls pf Zion are now, in the divided state ofthe
church, each one speakmg with his own trumpet, and
oftentimes with the trumpet of contention and war ; but
the period must come when the sweet sounds of the
gospel shedl proceed harmoniously from all the preachers
of that gospel, for thus saith the Lord of his church ;
" Her watchmen shall lift up the voice, and with the
voice together shall they sing ; for they shall see eye to
eye, when the Lord shall bring again Zion." The in
tercessory prayer of the Saviour is itself virtually a pro
phecy; for the Father always heareth him, and will per
form his request ; and he asks " that they sdl may be one
EIS we are one." Hath the Lord spoken, and shall he
not do it ? It is also foretold that in the happy state of
the world which is coming, "they shall beat their
swords into ploughshares, and their spears intp pruning
hooks; nation shall npt lift up sword against nation,
neither shall they leam war any more." And again,
" The wolf shall dwell with the lamb, and the leopard
shaU lie down with the kid." " They shall not hurt or
destroy in all my holy mountain." These and other
prophecies of the like tenour are by some interpreted to
apply to the church ; but admitting that to be doubtful,
can it be believed that the nations and the world of
mankind oul of the church wUl sheathe the sword of
war and contention, while the church shall remain the
victim of controversy and division ? WiH the world be
reformed before the church? Then we may not call
Christiana the salt ofthe earth, but the world is the salt
10*

114
Qf the, church, and the city set on a hiU, and the.lea.ven
to be diffused through the mass of believers. If, the
pacification of the world is to he effected by the children
of God, is it to be supposed that they will exert their
influence to hush the world into peace, and make no
effprt to establish peace and union in the church? A
peace society for abolishing the practice of war has in
deed been formed, and.' it has in its composition the
spirit of Christianity, and embodies many pf tiie- best
friends pf religipn ; but while we express dur fears that
litde wUl be effected towards stopping the effusion of
folpod, whUe war pr divisipn is raging in the bosom of
the church, yet do we view the formation of this society
as.the earnest, with the means that are already in ope
ration to restore, or the tendencies already in motien
towards restpring union among Christians, that the reign
of sectarianism is: short.
The Lord has not uttered his . prophecies with the
-view of exciting expectations which, he does not intend
to fulfil. He wUl perform all his promises, and verify
all his predictions.
Yes, we can already perceive that the way is prepar
ing for the Lord tp bless the effort to coUect his scattered
friends, and encompass them with the bond of heavelily
love, and clothe them with the beauty and strength of
unity. The flight of the lottery system, upon the bare
exposure of its evUs, and the deep wounds exhibited by
the monster intemperance, almost as soon as he was
touched with the spear of truth, are the earnests of what
God is waiting to do, as sppn as his people are willing
to act for the purificatien of his church from the evils
that oppress her.
In fact, the throne of sect is evidently affected with

115

the symptoms of old age, and showing the marks of de
caying power. Sect ceumot breath the atmosphere of
the nineteenth century, and is now employed in the
Tain attempt to generate by artificial means the atmos
phere of a by-gone age, in which alone it can continue to
Uve. Yea, if our vision does not deceive us, the flame
is already kindled, which the breath of the Almighty
wiU soon blow into so bright* a blaze, that the dark age
of sect wUl retire from it, as the shadows of night flee
away on the approach ofthe sun.

116

CHAPTER VI.

THE MEANS OF RF. STORING THE UNITY OP
THECHURCH.

1. Confession of the ain of division, and asking forgiveness of
God for our own sin and the sin of our fathers. — Why confess
the sin of our fathers ? Scriptural examples, and divine precept
on the subject, and the reason of the requirement. 2. Ceasing
from unprofitable controversy. 3. Returning to scriptural princi
ples in licensing ministers and receiving church members. 4. Che
rishing love to Christians of every denomination. 5. Labouring
to elevate the standard of piety. 6. Encouraging the benevolent
associations of the day. 7. Returning to the primitive mode of
reading the Bible. 8, Cherishing the spirit of prayer appropriate
to the times.
The violation of the unity of the church has brought
upon her a train of evils which is incalculable ; and, as
certainly ais the words of the Saviour are true, that a
house divided against itself shaU not stand, so surely will
the divisions ofthe church, unless healed, work out her
destruction. But there is hope that the time of applying
an adequate remedy is near. The Lord, in his wise
providence, sometimes permits an evU to proceed to
extremities, in order more deeply to affect the hearts of

117

his people, and te throw upon them the necessity of de
vising measures for a mpre radical refprmatipn than
wpuld ptiierwise have been thought of. By such per
mission, he convinces men of tbe dreadful consequen
ces of departing from his law ; shows them their entire
dependence upon him for Ught and strength, and con
strains them, in the agony of their souls,^to cry out.
Help Lord, or we perish. In this way he prepares his
wayward chUdren to return to the path of obedience
to his commands, and to foUow the intimations of his
providence. It was so in regard to the giant evU of in
temperance. It had grown, and Uke the evil of division,
it had grown with the countenance and co-operation of
Christians, into such magnitude as to threaten speedily to
sweep the church as with the besom of destruction from
the earth. The friends of God then directed their eyes
to him, and beseeching him in the earnestness of their
souls to save his church and the world, asked him what
raust we do to stop the torrent of desolation ? He heard
their prayer, pointed to the principle of total abstinence,
and has clothed that principle with a power which has
excited the astonishment of the world.
The only remedy for the evils of sect, is the restora
tion of the church to ita original unity. This reunion
cannot be effected in a day, nor in a year. To propose
an immediate amalgamation of all sects, under present
discordant feelings and piejudices, would be unwise;
it would be madness. The time has not come,. — merely
because the ^uwh is not prepared. She ought to be
prepared now, but she ia ncrt,. and never wfll be with
out the empkiyment of means adapted to the end. The
vifay may indeed be prepared without the eigency pf man,
with the purppse of accomplisbing it ; for Gpd may per-

118
mil the principle of division to pursue the course of its
own tendency, until every sect is dissolved to its very
elements, and then, what believers shall be left remain
ing, may be glad to unite on any terms, to enjoy the
public ordinances of religion. But must we wait untU the
church is dissolved, and then begin to collect the elements
and organize the church anew ? Or is it our duty to
employ the means in our power to save the church from
dissolution ? The Lord may, if it please him, without
the use of human means, and without first permitting
the church to be destroyed, dispose its members to re
store its original unity ; but this is not the ordinary mode
of his operations. Whatever is wrong in the church, he
requires of his people to see and reform. And will not
excuse their neglect induced by their expectation that
God will bring all things right without their agency.
Before we specify the means to be pursued in order
to effect the reunion of the church, we beg leave to
impress on our Christian readers the necessity of coming
to a decision on the great and important points which
we have discussed, of the unity of the church, and the
unlawfulness and evils of division. While the minds of
Christians are undecided on these subjects, we despair of
any thing being done towards accompUshing the desired
object. We have not the vanity to believe that the dis
cussion contained in this work will be satisfactory to
many minds whose own reflections had not previously
brought them to the same conclusions. All we have
hoped is that we may succeed in awakening a measure of
attention in the Christian community, and induce some,
perhaps many, to examine for themselves whether these
things are so> If upon examination they find that we
have the truth on our side, we may claim, and do claim

119

of our Christian brethren that they give it their fuU and
Cordial assent, to whatever results the admission of the
truth may lead them. This request we know to be rea
sonable, and we cannot consent to have it refused.
We further beg of them not to be appalled by the dif
ficulties and discouragements that may lie in the way of
the proposed reformation. JVe cede malis, is a maxim
of the ancients ; and we believe the assertion may be
made with perfect safety, that there is a remedy pro
vided in the goodness and wisdom of God, for all the
evils which afflict the church, and press her into the
dust. Had Luther yielded to the difficulties which ob
structed his course, in breaking away from the tyranny
and abominations of popery, the reformation would
never have been effected. If the spirit of Howard had
sunk under a view of the appalling obstacles in the way
ofameliorating the condition of prisons, his philanthropic
feelings would have died in his own bosom, and the world
would not at this day be blessed with the wonderful impro
vements which have been made in prison discipline. Had
the advocatesof emancipation and of temperance shrunk
back frora their work, at the view ofthe powerful impe
diments in their way, the chains of slavery would to this
day have been as strong as ever, and the tide of intem
perance would now have rolled unchecked and unresis
ted over the land. If the friends of civil liberty shall
once yield to the conviction that the rod of the oppres
sor is too strong to be broken, then indeed shall the
world be doomed to wear the chains of perpetual despo
tism. So if the friends ofthe church shall sit down in
despondency, and refuse to move, because there is a
lion in the way, then may we expect, speedily to hear
the shout of victory from the opposers of religion. But

120

we hope for better things ; and cannot permit ourselves
to believe that the spirit which has been already enkind
led in the bosoms of some, wUl fad to support them in
their conffict with the difficulties that may lie in the way
¦of re-establishing the church upon its cbnstitutional basis.
Obstacles equaUy formidable have been removed in
other schemes of benevolence, and raany which at first
appeared appalling, have melted away at the bare touch
of Christian fortitude.
I. The first act which, in our view, it would be pro
per for the church to perforra, is humbly to confess the
sin of division, and ask the forgiveness ofGod.
We cannot hope for any important reformation in the
church, without a strong feeling of obligation on the part
of her friends, to be active instruments in the hand of
the LorpI, to carry on the work which is required. This
sense of obligation will not be reaUzed, in the case be
fore us, without a conviction of personal guUt, at all
events of being partakers in the guilt of suffering the evU
to continue in our own day. Who of us can plead not
guUty to the charge of being at least accessory, to the
evils of division ? We have all done more or less to
countenance and uphold the dissentions that are tearing
the body of our blessed Saviour in pieces. We cannot
throw the whole guUt of division upon our ancestors,
who first departed from the unity which ought to have
remained for ever inviolate, any more than the present
generation of slave holders can throw the whole guUt of
slavery upon those who first introduced slaves into tiiis
country ; or than thO' descendants of Adam can fix the
whole guilt of the apostate condition of mankind upon
him. " The Lord our God is a jealous God, visiting

121
the iniquities of the fathers upon the chUdren," from
generation to generation. The chUdren may obtain re-,
Uef from such visitations, if they repent of their sins,
and return to the path of duty required of them. God
threatens the people of Israel, in case they should dis
obey his laws, to scatter them among the nations,
and to leave them few in number among the heathen.
" But if from thence thou shalt seek the Lord thy God,
thou shalt find him, if thou seek him with all thy heart,
and with all thy soul. When thou art in tribulation,
and all these things are come upon thee, even in the
latter days, if thou turn to (he Lord thy God, ... he wUl
not forsake thee." And after having denounced against
the same people the most awful curses in case of their
disobedience, he adds, " when all these things are come
upon thee, and thou shall return unto the Lord thy God,
and obey his voice, according to all that I command
thee this day, thou and thy children, with all thy heart
and with all thy soul, then the Lord thy God will have
compassion upon thee .... he will do thee good, and
multiply thee above thy fathers, and will circumcise thy
he^rt and the heart of thy seed, to love the Lord thy
God with all thy heart and with all thy soul, that thou
mayest live." Deut. xxx.
Whoever may have been first in the transgression
which has placed us in a condition that is morally wrong,
it is our duty to escape from that condition without de
lay. And as we are not afflicted for the sins of our
fathers without some participation in the guUt, we are
bound to raake acknowledgement to God, and implore
his forgiveness. We must, besides, exert ourselves to
undo what is wrong, for this is the only true test of sin
cere repentance. It will not avail us to lament the evils
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122

of division, unless we resolve to eraploy the faculties
God has given us, and the means within our reach, for
removing them. WhUe, therefore, the moral evil which
commenced with our fathers, continues to the days of
their children, the guUt of the past and present genera
tion becomes (so to speak) commingled, involving both
in one common transgression, for which the displesure
of God is continued untU the offence be removed. It
was upon this ground that Josiah, king of Judah, when
he heard the words of the law which had well nigh been
forgotten, rent his clothes, and exclaimed, " Great is
the wrath of the Lord against ms, because our fathers
have not hearkened unto the words of this book." And
God, by his prophetess, teUs Josiah, "I wUl bring evU
upon this place and upon the inhabitants thereof, be
cause they have forsaken me." While Josiah confesses
the guUt ofthe present inhabitants of Judah, as well as
the guilt of their fathers, God denounces his wrath
against the present generation, for continuing in the
transgression of their fathers. Josiah turned to the
Lord with all his heart and with all his soul ; he evinced
the sincerity of his repentance, by immediately setting
about the work of reformation, and he received for him
self the forgiveness of God. The people seem to have
given only a feigned concurrence with the pious efforts
of their king, and to have persevered in the evil course
in which Manasseh, their forraer king, had been very
conspicuous ; for it is recorded, " The Lord turned not
from the fiercfeness of his great wrath, wherewith his
anger was kindled against Judah, because of all the
provocations that Manasseh had provoked him withal."
And accordingly, we find that Judah soon after became
tributary to the king of Egypt. 2 kings, xxU. xxiU.

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But when, in the days of Asa, who reigned some time
previous to Josiah, the people sought the Lord their
God with all their heart, with all their soul, and with
their whole desire, and seconded their king in restoring
obedience to the commands of God, the Lord was
found of them, and gave them rest round about. 2
Chron. xv.
A great reformation was likewise brought about in
the reign of Hezekiah. That was also commenced with
confession of sins, with supplications for pardon, and
the aversion of God's wrath. Hezekiah addressing the
levites says, " Our fathers have trespassed, and done
that which is evil in the eyes of the Lord ; . . . wherefore
the wrath of the Lord was upon Judah .... Now, there
fore, it is in my heart to make a covenant with the Lord
God of Israel, that his fierce anger may be turned away
from us." And he exhorts the priests and levites to di
Ugence in the work of reformation required of them.
Also in the letters of invitation to the solemn passover
which was afterwards held, he says, " Ye chUdren of
Israel, tum again unto the Lord God ; . . . and be not
like your fathers, and like your brethren which trespas
sed against the Lord ; . . . . but yield yourselves to the
Lord, . . . that the fierceness of his anger may turn away
from you." The priest and the people entered with the
heart upon this work of reforra, and their prayers were
heard, and the blessing of God descended and rested
upon them. 2 Chron. xxix. xxx. xxxi. When, at an
other time, Ezra became acquainted with the unlawful
intermarriages of his Jewish brethren with the heathen,
and learned that the band of the rulers and princes had
been chief in the trespass, he rent his garment and his
mantle, plucked off the hair pf his head and his beard.

124
and sat down astonished. He fell upon his knees, and
spread out his hands unto the Lord, and said, "I am
ashamed and blush to lift up my face to thee, my God ;
for our iniquities are increased over our heads, and our
trespass is grown up unto the heavens. Since the days
of our fathers, have we been in a great trespass, even
unto this day." He repeats the comraand of God upon
that subject, and confesses the raanner in wWch it had
been broken, and the justice of God's displeasure and
wrath against the people. He evinced the sincerity of
his humiliation, by instantly commencing the work of
reform, and persevered therein until it was completed.
It is always au unpleasant office to charge guilt upon
our fellow Christians, even when we confess our own
share in it ; doubly unpleasant is it in a layman to prefer
a charge including ministers of the gospel, who are en
titled to respect and reverence for their superior know
ledge and piety, and the sanctity of their office ; it is stUl
more unpleasant to prefer a charge of guilt against our
parents and ancestors, whom we are in the habit of re
membering with the greatest reverence. But we find
that the martyr Stephen, who was full ofthe Holy Ghost,
did not hesitate to declare the truth to his countrymen,
members ofthe Jewish church, including the elders, the
scribes, the high-priest, and even their ancestors, — "Ye
do always resist the Holy Ghost, as your fathers did, so
do ye." Acts vn. 51. And the Saviour bimself brings
one common charge of guilt against the Jews and their
fathers. Matt. xxiu. 32. Luke xi. 47, 48. It is not in
tended to assert that we and our fathers, guilty as we
are and have been of the sin of schism, are chargeable
as were the Jews of enmity against God or the truth.
Far from it ; but all sin is odious in the sight of God, the

125

sins of his children as well as those of his enemies ; the
sin of David as well as the sin of Saul ; and both alike
deseiTC thedispleasure of God, and require humble con
fession with prayer for pardon.
But what is it to us, it may be asked, that our fathers
in the church have sinned as well as we ourselves, by
Uving in a state of sectarian division? The question
might be answered by inquiring why Asa, and Josiah,
and Hezekiah confessed the sins of their fathers as well
as their own, and why the Saviour and Stephen did not
content themselves with charging sin only on their own
contemporaries ? Neither of these, surely, were defi
cient in respect for the dead, and especially for their own
deceased ancestors. Another answer may be found in
Leviticus xxvi. where the Lord having warned the chil
dren of Israel, that in case they shall despise his statutes,
so that they would not do all his comraandments, he
would send upon them plagues and judgements, and de
solations, so that they should pine away in their iniquity,
and also in the iniquity of their fathers ; he yet adds a
gracious promise of relief and restoration, " If they shall
confess their iniquity and the iniquity of their fathers,
with their trespass which they have trespassed against
me, and that also they have walked contrary unto rae,
and that I have also walked contrary unto them." The
Psalmist acts up to this requirement, when deprecating
God's wrath from Israel, he says, "We have sinned
liiith our fathers." Ps. cvi. 6. The God of Israel could
take no pleasure in hearing the accusation of chUdren
against their progenitors ; but he knows the hearts of
men that they are deceitful above all things ; he knows
the proneness of his fallen creatures to justify their own
delinquencies and transgressions, by pleading the exam-
11*

126

pies of their fathers. He foresaw that where the same
transgression should have continued from age to age,
not only the natural respect the chUdren hfive for their
fathers, but their disposition to justify themselves in
their own course of conduct when sanctioned by the
exaraple of their ancestors, would be sufficient to stifle
any inceptive conviction of sin which might come upon
them. He knew they would be reluctant to accuse
their fathers even in their own minds, that they would
desire to justify them, and if they should be able to be
lieve that the fathers vvere right, it must foUow that the
chUdren doing only the same things must themselves be
free from the imputation of guilt. Had not God made
it necessary for the Israelites to confess the sins of their
fathers as weU as their own, how easy would it have
been for the subjects of Asa, of Josiah, and Hezekiah,
as also the cotemporaries of Ezra and Nehemiah, (see
Neh. ix. 3,) to have stopped the mouths of these re
formers by teUing them, " in charging us with sin, you
accuse our fathers also, for we are walking in their
steps ;" and thus the attention ofthe people would have
been drawn from their own sin, to the supposed impiety
of those who irreverently accused their progenitors
of having been wicked transgressors of God's law.
God therefore has wisely required, in order to break
one of the strongest cords which holds men to their
sins, that where the fathers and children have been in
volved in the sarae transgression, those who desire to
evince their repentance and receive forgiveness, must
confess the sins of their fathers as weU as their own.
Not that God cannot or wiU not pardon the true penitent
when he confesses and forsakes his own sin, but he
knows that there can scarcely be a deep conviction of

127
guilt, or an honest disposition to make confession of if,
without a wiUingness to honour God by an acknow
ledgement of the whole truth, whoever may be impli
cated with the transgressor ih the sin he confesses. The
value of this requirement was evident not only in the
instances already alluded to of Ezra and others, but
also in the time of the Saviour, when the Jews had
wrapped themselves in a complete panoply of self-justi
fication, impenitence, and unbelief, by pleading the tra
ditions of the elders and the examples of their ancestors
in whose steps they trod, and to whose opinions they
adhered ; and for this reason it may be that Jesus Christ
and Stephen bring their fathers under the same condem
nation with their descendants.
The propriety of the divine requirement, that the
chUdren should confess the sins of their fathers as well
as their own, where they are involved in the same trans
gression, is strikingly exemplified in the state of feeling
actually existing among the various denominations of
the church at the present time. Each has its long list
of ancients, who have contended for the same doctrines,
practised the same rites, advocated the same form of
church government, and sanctioned the same principle
of division. UntU we admit the errors of our fathers,
how can we feel a deep conviction of our own, or make
a full and honest confession of our guilt. Is it intimated
to us that we are living in a state of unlawful division ?
or do our own reflections, while reading or meditating
on the word of God, make the sarae suggestion to our
minds? we instantly and instinctively answer, " We walk
in the steps of our fathers ; they were wise and holy
men ; and we have no disposition to charge them with
having violated the constitution of the church, nor do we

128
pretend to be wiser or better than they." It is much
easier to defend what is wrong, by pleading the exam
ples of our fathers, than it is to defend it on the princi
ples of reason. Says one of our missionaries in India,
" Were I to preach for five days to an assembly of com
mon people, and with the strength of argument and the
earnestness of Paul, the whole impression which I should
be likely to make, might be done away by a single word
frora a Brahmin, who should ask thera, if they were going
to give up the religion of their fathers." And thus we
raake our respect for the dead the cloak to cover our
own sins, and to stifle all inquiry concerning thera.
How many are there of professing Christians as well as
others, who act the same unfaithful part toward God and
themselves in regard to the temperance reformation !
They refuse to give any ear to the call of total absti
nence, comforting themselves in that they have the ex
araple of their good and wise fathers to countenance the
habitual use of distilled liquors. We have reason to
thank our merciful God that he has incUned some in the
spirit of scriptural requirement to confess that we and
our fathers have grievously sinned in this thing. How
much of the success of the temperance reformation is to
be attributed to this confession, is known to Him who
requires confession to be made in this form.
Christian brethren, let God be true and every man a
liar. Let us deal honestly with God, with the church,
and our own consciences. We and our fathers are
verily guilty of violating the constitutional unity of the
church, of rending the body of Christ asunder, and
thereby emphatically crucifying him afresh in the house
of his friends ; of cherishing the spirit of controversy,
contention, jealousy, envy, and hatred among the mem-

129
bers of God's household ; of fostering the spirit of party
pride, bigotry, and intolerance ; of grieving the Holy
Spirit by our divisions and contentions ; of perpetuating
errors of doctrine, and closing the door against any
general reformation in the church ; guUty of strengthen
ing the hands of opposers, of retarding the latter day
glory ; yea, of weakening the church, and bringing it
near the verge of desolation. We of this generation are
indeed more guilty than our fathers. They had not the
evidence which we have of the evUs of division, nor had
they the favourable time which we enjoy for reflection.
We have been and are busily employed in repairing,
strengthening, and raising higher the partition walls,
which God was crumbling down and evidently indicates
his design to demolish. It surely becomes us to adopt
the language of Daniel in his meraorable confession re
corded in the ninth chapter of his prophecy. " We have
sinned and coraraitted iniquity, and have done wickedly,
and have rebeUed even by departing from thy precepts
and frora thy judgeraents . . . . O Lord, to us belongeth
confusion efface . . and to our fathers, because we have
sinned against thee. Yea all Israel have transgressed
thy law, even by departing that they might not obey thy
voice .... and he hath confirmed his words which he
spake against us ... by bringing upon us a great evil . . .
Yet we made not our prayer before the Lord our God,
that we might" tum from our iniquities and understand
thy truth. Therefore hath the Lord watched upon the
evU and brought it upon us ; for the Lord our God is
righteous in all the works which he doeth, for we obeyed
not his voice  0 Lord, according to all thy right
eousness, I beseech thee let thine anger and thy fury be
turned away from thy city Jerusalem, thy holy mouti'

130
tain ; because /or our sins and the sins of our fathers,
Jerusalem and thy people have become a reproach to
all that are about us .... 0 my God, incline thine ear
and hear ; open thine eyes and behold our desolations,
and the city which is called by thy name, for we do not
present our supplications before thee for our righteous
ness, but for thy great mercies; O Lord, hear ; O Lord
hearken and do ; defer not for thine own sake, 0 my
God ; for thy city and. thy people are called by thy
name." Daniel ix. 5 — 19. All Scripture is given by in
spiration of God, and is profitable for doctrine, for re
proof, for correction, for instruction in righteousness.
How appropriate is this prayer ofthe prophet to the pre
sent condition ofthe church of Christ, and how becom
ing to its members would be the deep humUity which he
manifests in his confessions ofthe sins ofthe people and
their fathers ; of their unworthiness, and his appeals to
the mercy of God, and his regard for the city and people
that were called after his own name.
Independently of the preceding considerations, it be
comes the church to cherish the spirit of huraility. The
passage of Scripture, God resisteth the proud, but giv
eth grace unto the hurable, though often quoted, fails,
we fear, of making its legitiraate impression upon our
hearts. The spirit of party is the spirit of pride, and
while it is fostered by the contentions of varying sects,
it diffuses itself more or less through all the affairs of the
church, even those with which sectarian feelings have
apparently little or nothing to do. It seems quite diffi
cult to frame the narrative of a revival of religion, or of
some good measure of success that has foUowed the
labours of a Missionary, without exhibiting or illy con
cealing something ofa boastful spirit, either as it regards

131

the instrument employed, or as it regards the denomina
tion, or the party in the subdivision of the denomination
to which he belongs. We would not wish to repress a
single emotion of joy over one sinner that repenteth, but
let not this joy be mingled with the unholy feelings of
selfish or sectarian exultation, nor make us unmindful of
the slowness of the actual progress of religion and the
nurabers and power of the enemies of true godliness. A
glowing narrative of success by one denomination or
society, may provoke a coloured representation of facts
by another which is its rival. These contests, so to
name them, must be very offensive to God, as they, are
the derision of the eneraies of reUgion. They must in
their effects retard the ultimate -success of the gospel,
and keep alive the unholy passions of party pride on one
side and of jealousy and envy on the other. The tri
umphs of temperance, even, have been sung in too high
a strain of exultation. Christian brethren, let us not
conceal the truth from ourselves and others ; we cannot
conceal it from our God, nor can we alter the actual
state of things by putting a veil over our own eyes or the
eyes of our fellow raen. The number of professed fol
lowers of Christ has indeed greatly increased of late
years ; but what progress has been made in producing
the fruits of the spirit, peaceableness, gentleness, bro
therly love, honesty, purity, sobriety, moderation, meek
ness, self-denial, and humility ? Party zeal may swell
the number of nominal converts, but party zeal cannot
ensure the production of the fruits of the spirit in those
who are baptized in the name ofthe party. Let us con
fess and feel that the standard of piety is low, notwith
standing the great nurabers that have been added to the
various divisions of the church. Indeed we are over-

132
loaded with nominal professors of religion, under which
many denominations groan and are sorely burdened, in
somuch that Christianity has become so much amalga
mated with the world, that the world cannot discern the
difference between themselves and Christians, and it
requires much of that charity which hopeth all things to
support the actual friends of Christ in the beUef that the
greater portion of what is gathered into the garner is not
chaff. The cause of foreign missions progresses, in
deed, but how littie has been done ! The cause of do
mestic missions and of tracts is advancing, yet little is
accomplished in comparison with the power of the
Christian community. The enemy are collecting their
forces and uniting their energies. In a very few years
we may see infidels, universalists, heretics of every de
scription, the sceptic and the hater of reUgion making
comraon cause with the church of Rome, to trample
every protestant denomination in the dust. The divided,
distracted state of protestant Christians, one envying
and opposing the other, wiU make them an easy prey to
such numerous and powerful foes as seem preparing to
unite against them. Surely it becomes all who love the
Lord Jesus Christ to walk softly and humbly under pre
sent circumstances and indications.
We presurae the reader has not faUed to see the bear
ing ofthe measure we have just recommended, upon the
object sought to be accompUshed. Without the blessing
and help of God the evil of schism wiU never be remov
ed ; and he has appointed self-abasement and confession
as one of the indispensable means of procuring his par
don of the sin, and strength to recover from its delete
rious effects. Besides, the frame of mind pre-supposed
in making sincere acknowledgement of guUt, is of

133
primary importance to prepare men for salutary effort.
II. Let Christians cease from unprofitable contro
versy. Were the followers of Christ duly convinced of the
unlawfulness and evils of division, and of4he guilt con
sequentiy resting upon them ; were they humbled under
a sense of the low standard of piety, and of the danger
of still greater depression, arising frora the multitude of
worldly professors constantly increasing through the ef
forts of party zeal ; and were they fully aware of the
crisis which seems impending frora the signs ofa speedy
union of all the eneraies of the church, they would
surely be wiUing to give a truce to all hostilities against
theif own friends and natural allies. They would ab
stain from all unprofitable controversy, tending to keep
alive the remembrance and the feeling of opposition
between brethren ofthe sarae household of faith. How
long shall we continue to agitate doubtful and perplexing
subjects, which have been controverted for centuries or
ao-es, and which remain as far from being settled as
ever? Think you that Jesus Christ can be pleased
with those endless and diversified disputes which alien
ate the hearts of his people from each other, and pre
vent them from living on terms" of brotherly love and
unity ? How do Presbyterians like the controversy now
carried on between the disciples ofthe old and new school,
and the disputes respecting new raen and new mea
sures, which disquiet that denomination, and threaten
to tear it asunder? Are the Congregationalists any
better pleased with the profitless discussions between *
the disciples of Taylor and his antagonists ? How do
the EpiscopaUans reUsh the disputes between high
12

134
churchmen and low churchraen; and the Methodists
and Baptists those which are distracting their denomina
tions ? We ask not how the parties who are eraployed
and whose feelings are engaged in these disputations
relish them, for the sound of the trumpet of war is
always grateful to the soldier who pants for honour or
victory in the field of battle ; but we ask how do these
dissentions affect the hearts of those who would gladly
see their brethren of the sarae denoraination walk to
gether in love and unity, and who deprecate a schism in
their body as a deplorable calamity ? Of such we doubt
not there are raany in every division of the protestant
church ; and to such we say, depend upon it, brethren,
that Jesus Christ is as desirous of preserving peace and
unity among all his followers, as you are to preserve these
blessings in your own religious coramunity ; and he is
as much displeased with any controversy which produ
ces or continues schisms in his body consisting of aU
believers, as you are with those disputations which dis
tract your own denomination. No matter whether
these endless controversies are kept up in books, maga
zines, newspapers, or tracts, or in the pulpit, the lecture-
room, or the faraily, they are all, as we verily believe,
highly displeasing to the great Head of the church, who
desires all his people to be one, and to he of the same
raind, and to speak the same thing, and who has given
us, in the Holy Scripture, abundant store of doctriiies
and precepts in which all Christians are substantiaUy
agreed, and which are able to make all wise unto sal
vation. Let these disputations cease, at least until Christians
shall have recovered from those sectarian feelings so
unfavourable to the exercise of an impartial judgement

135

upon the truths of God's word, which are the subjects
of controversy ; and if they shall then appear of suffi
cient importance, let the discussions be renewed in the
spirit of brotherly love, and honest inquiry after the
truth. Let there be peace, at least now, among the
soldiers of Christ, whUe the hosts of our natural enemies
are thickening upon us, and when we have so much to
do, to fortify the position of the church, as well as to
carry the war into the enemies' country. Baxter, in
his Saints Rest, quotes from another, " that the lovers of
controversy have never been warmed with one spark of
the love of God." Though we do not unite in the senti
raent, we cannot forbear to express the opinion that it is
plainly a mistaken application of intellectual power to em
ploy it, at the present time, in polemical disputations,
calculated to widen or keep open the breaches between
God's people. This, we have reason to beUeve, is felt
by numbers who are sighing for the peace of Jerusalem,
and who fully respond to the sentiment expressed by the
late Mrs. Hannah More : " My very soul," said she,
" is sick of religious controversy. How I hate the little
nEUTOwing names of Arminian and Calvinist. Christia
nity is a broad basis. Bible Christianity is what I love ;
that does not insist on opinions indifferent in themselves
— a Christianity practical and pure, which teaches holi
ness, huraility, repentance and faith in Christ ; and
which, after summing up all the evangeUcal graces, de
clares that the greatest of these is charity."
Should there be a much longei: continuance of the
controversies that are now carried on in the church, the
danger is that men will presentiy tum away in disgust
frota the discussion of Einy doctrine in the Bible. In
deed it is doubtfid whether this feeling does not already,

136

in some measure, begin to prevail. This would be a
serious evil, prejudicial to the cause of truth, but it
would ill^become the lovers of controversy to complain
of it, when they are theraselves the authors ofthe evil.
The tendency of Christianity is to peace and unity.
Controversy is the aliment of sectarian feelings. It is
evident, therefore, that the bare cessation from unprofit-
table disputation, must act directly upon the restoratjpii
of Christian union.
III. Let us return to scriptural principles, in licen
sing ministers, and receiving members inio ihe church.
When these sectarian controversies shall have sub
sided, which, as it is intimated by Mr. Abbott, in his
Young Christian, (a popular and excellent work) are
mostly on speculative points, not touching the essential
doctrines of Christianity, nor the important duties we
owe to God and our fellow men, it will be easy to intro
duce into the churches a more catholic principle in li
censing ministers ofthe gospel, and in the reception of
members. A candidate for the ministry ought to be
measured by the standard of scriptural qualifications,
and not by rules of human invention. He raay not be
rejected because he cannot pronounce the shibboleths of
party. If he gives evidence ofhis love to God and pre
cious souls, he ought not to be required to give proof of
his attachraent to any particular denomination of Chris
tians. If he show a capacity to win souls to Christ, and
edify believers, who has the right to inquire how far he
will advance the interests of any sect ? If he be quali
fied to preach to Christians of one sect, he is qualified
to preach to Christians of every sect. If he be not qua
lified to preach for every denomination, he is not quaU-

137

fied to preach for a ny. If he may be lawfully refused
by a bishop or presbytery under the banners of Paul, he
ought not to be licensed to preach in the sect of Apollos ;
for Christ is not divided. If he believes the essential
doctrines of Christianity, confessing the faith once deli
vered to the saints, he ought not to, be required to sub
scribe to every article of any human creed. Any man or
body of men assuming the right to Ucense ministers of
the gospel, who proceed on any other principles than
these, depart from the example of Christ and his apos
tles, however fdthfully they may adhere to rules of
human invention. They act not on the ground of the
Scriptures, but adopt a standard erected by faUible men,
violating the principles of the Bible. They refuse li
censes to men whom the Saviour and his apostles, and
the primitive Christians would not have hesitated to li
cense. They act on principles which, if generally
adopted, will perpetuate the divisions in the church, and
render its reunion impossible, and so it wUl fall an easy
prey to its eneraies.
In the reception of members into the church, which
is the household of Christ, the regulations which he has
established as the head ofthe family, are to be observed,
and not any rules which may have been devised by any
portion of that faraily, when opposed to, or unwarranted
by those which he has ordained. He received all who
beUeved on him, and who exhibited that the love of
Christ had been shed abroad in their hearts, by the rege
nerating influences of the Holy Ghost. We are war
ranted by the, Scriptures to reject from the famUy of
Christ such as do not exhibit the character of chUdren,
either in their outward walk, or by denying such of the
truths of Christianity as that the denial wiU afford pre-
12*

138

suraplive evidence that the love of Christ is not in them ;
what these doctrines are, there is no difficulty in deter-
raining from the- Scriptures, unless the 'difficulties arise
from sectarian prejudices and habits. The apostles and
their disciples acted on the same principles with the Sa
viour himself, and Paul expressly directs the Romans,
chapter xv. 7, to receive one another, as Christ also
received them ; and this direction seems to refer to every
form of reception which one Christian can give to an
other, and not to exclude the manner or spirit in which
they are to be admitted into the church. The principle
we advocate is so much in accordance with the entire
scope of the New Testament, that we need not to be
solicitous to prove that the passage just quoted has a
direct reference to the reception of members into the
church. There is no doubt of the ground on which
Christ and his apostles, and the primitive Christians ad
mitted men to the privUeges of membership. They
were received not because they belonged to Paul, to
Apollos, or to any party of believers, but simply becaitse
they were believers in Christ. No suggestions of hu
man wisdom, predicated on the divisions actually exist
ing in the church, can be pf any weight to establish
new rules of admission, because these divisions are in
themselves unlawful and inadmissible by the constitution
ofthe church. Christ now receives raen as his children,
and will admit them into, heaven, although they differ
from us on minor points of doctrine, rituals, and govern
ment. And cannot we receive into the visible church
those whom we believe Christ receives into the invisible
church, and wUl admit into heaven? There ia no
church on earth as holy as heaven, and we cannot be
sure that those whp differ from us now, wiU, after their

139

admission into heaven, be converted to our creed or
form of worship. It is for the individual believer to
make his choice of that church of which he will become
a member, and if he is willing to hold Christian feUow
ship with us who differ from him, we ought to be willing
to hold fellowship with him, although he differs from us.
We may not thrust him from us* because he agrees not
in all things with us. As he seeks for Christian edifica
tion and comfort, in the same portion of Christ's famUy
with ourselves, we ought not to treat him as a stranger,
for he is a child. We must always remember that
Christ is the head, and not we, of his household ; and
we have no right to frame rules to exclude one of such
as he receives, unless we can plead his warrant for the
measure. A return to the primitive scriptural practice of licen
sing ministers, and adraitting members into the church,
wiU place in its proper light the jealousy which is often
manifested when converts to the faith of Christ find their
way into some other denomination than our own. If
indeed their choice of another sect would throw them
into a den of wolves or tigers, it might be worth much
anxiety and pains to prevent the calamity ; but if it be
in truth a Christian community into which he is received,
in which he will be fed with the bread of life, though it
may in our apprehension be not quite so nutricious as
our own, it seems not to present an occasion of deep
mourning, and certainly should not awaken in us the
feelings of jealousy or envy. Were this subject viewed
in its proper light, we should not witness those efforts
to electioneer members into churches, which has excit
ed the grief of the sober Christian, and the derision of
the unbeliever ; which has fiUed the church with nominal

140
professors, turned back in disgust many an inquiring
sbul, hardened the hearts ofthe careless, and given oc
casion to the enemies of the Lord to blaspheme.
Let us be willing to admit that other communities of
Christians have the same right to claim peculiar excel
lencies with ourselves, since they have had and stiU
have among them the wise and the good. And while
the divisions in the church continue, let us leave the
young convert to choose, without molestation, to what
denomination he wUl attach himself in order to enjoy the
ordinances of God's house, as perhaps he would, after
all, make a wiser choice for himself than we would
make for him. Other sects than our own may indeed.
assail him, prejudice him against ours, and give false
colours to the excellencies of their own. This then is
their error and sin ; and let us not make ourselves parta
kers in the same transgression, and betray the same little
ness of spirit, by adopting measures to counteract such
interferences; remembering that in a contest of this kind,
both parties are likely to be actuated more by the spirit
of carnal strife than by a regard to the truth, the good
of the individual, or the glory of God. The laws of
self-defence have no application to these inglorious
struggles for victory, and we practise gross imposition
on ourselves, when we hope to be governed in them by
principles worthy of the gospel of Christ. God only
knows whether any of the existing denominations of
Christians have any decided advantage over their bre
thren ; for our partisan feelings do not admit of our dis
cerning the excellencies of others, and even if we did
discern them, our party regulations do not permit us to
adopt them into our system. Hence we see the neces
sity of pursuing such a course of measures, as will tend

141
to soften the asperity of sectarian feeling, before the
Christian comraunity will become fully persuaded ofthe
folly and sin of sectarian divisions and contentions .
The training and then licensing ministers for particular
denominations, and the training and receiving members
with the same view, is what fortifies sect, and operates
against Christian union. Let more liberal and scrip -
ttiral principles guide the churches in these matters,
and much wUl be gained towards setting rainisters,
church officers, and private members, loose frora their
sectarian partialities, and make room for the growth of
more liberal feelings.
IV. Let us cherish the feeling of love to all Christians.
We should not only be anxious to remove out of fhe
way whatever produces or cherishes alienation of heart
from our fellow Chiistians of other denominations, but
should sedulously cultivate in our rainds the feeling of
love'towards them ; caUing to our aid the powerful reasons
and motives urged in the Holy Scriptures for the exer
cise of this affection. We should remember the bond
of union by which all Christians are connected together
by the comraand of our Saviour, even as the merabers of
the human body are united to constitute one perfect man.
All depend upon one another ; — nor can one say ofthe
other, I have no need of thee, and I wUl not belong to
the same body with thee. How preposterous were it,
should one of the eyes refuse to hold the corresponding
place in the head with the other, that did not at times
direct itself to the sarae object of sight, or perform the
office of vision with the sarae perfection ; or for one of
the arras to withdraw from its companionship with the
other, that had less of comeliness or strength than itself.

142
The mutual dependence of Christians united as mem
bers of the same spiritualbody whereof Christ is the
head, should inspire them with love to support, nourish,
and encourage one another in their conffict with Satan,
the world, and the corruption of their own hearts.
We should remember too that while Christians of
other denominations are less sound and comely in our
eyes than ourselves, we appear to them in the same light
that they do to us. All in truth have their iraperfec
tions, blots, blemishes, and erroneous opinions, for it
is not in man to be -perfect. Yea, if we could see with
the eye of omniscience, we should see that there is no
soundness in us; that in us there dwelleth no good
thing; that our very righteousnesses are filthy, rags,
and our hearts a cage of unclean birds. Yet we pray
that God would be patient and forbearing towards us,
forgive our sins, love us, hold communion with us, yea,
walk with us continually, supporting us when we wake
and when we sleep, in health and in sickness, in the
day of prosperity and in the day of calamity, and we ex
pect that he wUl do so, because he has graciously pro
mised that he wUl. But we are as rauch bound to for
bear, love, and help to hold coraraunion, and walk with
our brethren in Christ, as God is tb do so unto us.
His promise is no more imperative upon him than'
his comraand is upon us, and there is surely as much
reason that we should obey his commands, as that he
should perform his promise. Nay, more so, as his
command upon us is unconditional, and his promises
are made oftentimes, if not always, under the condition
expressed or implied that we perform the corresponding
duty to our feUow-men. Who wiU obtain mercy frora
the Lord Those who are merciful to their feUow-

143

creatures. Who will obtain forgiveness of their sins ?
Those who from the heart forgive others their trespass
es. WUl God then bear with our infirmities, errors of
opinions or practice, if we wUl not bear with our bre
thren in their imperfections ? Will he love us, who are
in truth almost entirely unlike to him, when we do not
love our brethren, who are in almost all things like unto
ourselves, and differ from us in only a few particulars ?
The only ground on which God can exercise the love of
complacency towards us personally, is, that he has im
parted to us a sraall portion of his own raoral iraage,
and of this iraage he has imparted a portion to every be
liever. He can see the marks of his own image on
every oae that, is born of the Spirit, and so could we, if
we were not blinded by our partial judgements. No
thing tends more to obscure our perceptions of God's
iraage in others, than the blinding influence of sectarian
prejudice. The Christian graces shine very obscurely
in those who are not of our own way in all things, for
we magnify their faults and underrate their graces.
The apostie John, in his first epistle, says that he
who loveth his brother abideth in the light, but " he that
hateth his brother is in darkness, and walketh in dark
ness, and knoweth not whither he goeth, because dark
ness has blinded his eyes." 1 John ii. 0, 10, 11. He
useth the expression " hateth his brother," in the same
sense as not loving hira, 1 John iv. 20, 21, where he
says, " If a man say, I love God, and hateth his bro
ther, he is a Uar. For he that loveth not his brother
whom he hath seen, how can he love God whom he
hath not seen? And this command have we frora him,
that he who loveth God love his brother also." We cite
those passages for another purpose, beside that of pro-

144

ving that not to love one's brother is to hate hira;
naraely, to show that he who hopes to raaintain good
evidence of his love to God, must manifest love to his
Christian brethren.
What then is love ? It is the opposite of hatred, and
certainly very different frora the feeling of aversion or
even indifference. We all know what is love, when
exercised towards parents or children, brothers or sis
ters of the same family. It is our love to them which
makes us tender of their good natoe, and moves us to
extenuate or cover their faults, bear with their differen
ces from us in taste, habits, opinion or behaviour, and
desire tbeir company, notwithstanding bodily or even
moral blemishes and deformities. How different is this
from the feelings we entertain towards brethren who
belong with us to the sarae household of Christ, but
who have not adopted the same sectarian name. Such is
the blinding influence of sect, that many openly avow the
sentiment that they cannot walk with Christians of another
denomination. They acknowledge that the asperities
of sect ought to be softened, but they insist that the
partition walls must remain, and they deem it quite
enough that the wall should be so far lowered as that
those on the opposite sides raay shake hands over it.
This is now quite a popular conceit among the apolo
gists of sect ; but what does it mean , except it be that
Christians who do not see all things in the same Ught,
must not step over the waU, and embrace each other,
nor even walk in company ; that they can at most give
a hearty shake of the hand, and raust then retreat mu
tually from the wall, lest a stay might produce a quarrel,
or at least unpleasant sensations? Is this the exhibition
of Christian love? Is this Christian fellowship? Is

145

this walking together, as becometh the chUdren ofGod?
Where is the warrant from the Scriptures, to lirriit our
love to any portion of our brethren ? We must in
deed avoid evU communications, and not walk in the
counsel ofthe ungodly, nor stand in the way of sinners;
we are commanded to beware of wolves in sheep's
clothing ; but we are nowhere cautioned to avoid inti
mate fellowship with the saints in whom dwelleth the
spirit of sanctification, lest we should be corrupted with
their imperfect or erroneous apprehensions of doctrine,
nor are we apprized in the Scriptures of the danger of
mingling with the actual sheep of Christ, lest we should
be bitten or devoured by them. The command is ge
neral to all Christians, to please their neighbour for
good to edification; to have fervent charity among
themselves, charity which shall cover the multitude of
sins, which hopeth all things, believeth all things, and
beareth aU things. The saints are coraraanded not to
forsake the asserabUng of theraselves together; not that
the followers of Paul must meet for prayer, praise, and
edification, with the adrairers of Paul, and the friends of
Apollos with those who entertain the same preferences ;
but there must be no such divisions among them.
We have already said that God's promises to us are
in many instances, if not generally, on the condition
express or implied that we perform the corresponding
duties to our fellow-men ; and araong our fellow-men,
those who are beUevers in Christ, have an emphatic
claim upon us. " Do good unto all men, especially to
the household of faith." Our Saviour tells us to pray
" forgive us our trespasses as we forgive them that tres
pass against us." In the spirit of this prayer, we ought
13

146

to ask of God to forbear with us, in our errors of opinion
or practice, as we forbear with our brethren in their dif
ferences from us ; to walk with us notwithstanding our
many short comings in regard to his requirements, even
as we walk with our brethren, notwithstanding their faU
ure to come up to the measure of our standard ; to ma
nifest his love to us, notwithstandmg our manifold ble
mishes and perverseness, even as we love our bre
thren, notwithstanding the unlovely traits in their cha
racter. Christian brethren, can we pray in this spirit,
so long as we treat as strangers, not to say as oppon
ents, those who are believers in Christ as well as our
selves, because they cannot in all things see with our
eyes, and understand with our judgements? Would
not our prayers, if expressed in the language of our feel
ings, be as follows ? " Forbear thou with us, although
thou seest in us so niuch that is contrary to-thy mind
and wiU ; but excuse us our unwillingness to bear with
our brethren, in whom there are a few things contrary
to our mind and will." " Manifest to us the tokens of
thy love, notwithstanding that we are covered with sin
and pollution ; but ask not of us to exhibit much affec
tion for those in whom we observe a few spots and ble
mishes." " Walk thou with us, be on our right hand
and our left, notwithstanding that we are so unlike thee;
but deraand not of us to remove the partition wall which
we have erected to separate us frora those of thy chil
dren who are in a few unessential particulars unlike our
selves : we cannot walk with them ; we cannot speak
with thera of the common salvation ; we cannot endure
to hear the preaching which edifies them ; we wUl not
practise pur religious rites, nor administer the govern-

147

ment of the church in the same house with them, al-
thpugh we cpnfess that their bedies are the temples of
the Holy Ghost, and that the Father and his Son Jesus
Christ dwell in them, and delight to hold cpmmunipn
with them."

148

CHAPTER VII.

the means for RESTORING THE UNITT
OF THE CHURCH, CONTINUED.

5. Labour to elevate the standard of religion. 6. Encourage the
benevolent associations of the day. 7. Return to the primitive mode
of reading the Scriptures. 8. Cherish the spirit of prayer appropriate
to the times, especially for a more devoted and more efficient ministry.
V. Let Christians labour to elevate the standard of
religion. When the disciples of Christ shall have been baptized
into the spirit of brotherly love, as required in the Scrip
tures, they will be in a better state of mind to understand
the design ofGod in establishing a church upon earth, and
constituting it one and indivisible. Mankind stands ar
rayed in two great divisions ; the seed of the serpent on
the one side, and the seed of the woman on the other.
The first is headed by Satan, the prince of the power of
the air, who worketh in the hearts of the children of dis
obedience ; the latter is headed by Emanuel, king in
Zion, whp designs to subdue all nations to himself, and

149

bring the whole world under his spiritual deminipn. To
accompUsh this work, he employs his church, composed
of aU believers, into each«f whom he has infused a mea
sure ofhis own Spirit, , and with so vast a conquest to
achieve, they have no time to lose ; for whUe they loi
ter, Satan drags his thousands and his raUUons to heU,
and then exults in the smoke of their torraent, which is
ascending for ever and ever. It is unbecoming the cha
racter of those who are the followers of the Prince of
Peace to faU out by the way ; and it is subversive of his
design to rid the world of its tyrant, that they should
waste their tirae and energies in fruitiess controversy
among themselves, when all theu: strength and all their
resources are required to conquer and subdue the great
enemy. The weapons of their warfare are not carnal
but spiritual ; and they are mighty through God to the
puUing down of strong holds, bringing into captivity
every thought to the obedience of Christ. UnUke other
soldiers, they are to conquer not by destroying the ene
mies of their Prince, nor even by injuring them, but by
doing them good, and winning them over to his side.
The mode in which they are to accomplish it, is by
showing them the sin of rebeUion against their lawful
Sovereign, proclaim the terriis of pardon and reconcUia
tion, and denouncing the doom that awaits them, if they
refuse to submit to the offer of mercy. In the accom
pUshment of this great enterprise, while the Holy Spirit
is the efficient agent in subduing the hearts of his ene
mies, he employs the instrumentality of men who have
themselves been brought to the obedience of the gospel,
and expects thera to use the raeans which he has him
self appointed, and which, in his wisdom, he has adap
ted to the end to be accompUshed. He requires the
13*

150

united efforts of all his friends ; to each of whom he has
given a talent or more, ivhich they are bound to use for
his profit, under the penalty of receiving, in case of dis
obedience, the retribution of a wicked and slothful ser
vant. Every Christian is a servant of Christ ; and he
has work to be perforraed by every one of them ; suffer
ing no one to stand idle, without administering to him
reproof, and urging him on to labour.
The nature of the service required of Christians, de-
niands that they make in their lives an exhibition^ of the
excellency of their principles, that the world may behold
in them a contrast to their own, and perceive with a
single glance the superiority of the religion of Christ,
even as the light of a candle in the darkness of night
can be perceived at once by the eyes of a beholder.
Their character must present not only the shining quali
ties of light, but also the durable and preserving quality
of salt, to preserve the world from corruption. Their af
fections and efforts must not be confined to the limits of a
congregation, or the bounds ofa sect, but their benevo
lence must embrace the whole huraan famUy, and the
effects of their benevolence must be diffused, like leaven,
through the whole mass of mankind. They should mani
fest their supreme love to God by evincing their readiness
to forego any of its possessions and enjoyments, if thereby
they can advance the extension of his kingdom. They
ought to show their affections to be in heaven, by soar
ing above the maxims, customs, and follies of the lovers
ofthe world. It ought to be apparent to those who ob
serve their conduct, that they are seeking first the king
dom of God and his righteousness ; in all their dealings,
they should practise strict honesty, as in the sight of
God, They should owe no man any thing, not living
above their income, not contracting debts which they

151

have not the prospect, upon prudent calculation, of dis
charging; and avoiding entanglements and hazards in
fheir business, they should escape those insolvencies
which so often wreck the character ofthe Christian pro
fessor, and injure the cause of religion. Nor should
they be partisans in those political excitements which,
however they may be in character for those who do not
habitually look beyond this world, are not becoming
those who profess to be pilgrims and strangers in the
earth. They ought to show their superiority to the
selfishness of ungodly men, and their consequent quar
rels and contentions, by living, as far as is possible,
peacably with all men. — It is necessary above all things
that they have fervent charity among themselves.
" Hereby shall all men know that ye are my disciples,
if ye have love one to another."
It is only by a faithful exhibition of Christian charac
ter, that the light of Christians can so shine as to have
a converting influence upon sinners. This stands pro
minent among the means of grace ordained of God to
convince a gainsaying world. So long as Christianity
is merely or mostly represented to them as a theory un
supported by the lives of its professors, they find little
difficulty to evade its clairas upon them. They judge
of the theory by the exhibition of jt made by those who
pretend to have embraced it ; and when they observe
many who in their works deny it, or manifest a spnit
much below its holy requirements, why should we won
der that the unbelieving sinner, instead of glorifying
God from the exhibition made of reUgion by its profes
sors, should take occasion to blaspheme his name, and
contemn his cause?
The direct way to reunite the church of Christ, is to

162
elevate the standard of reUgion. This is of much greater
importance than an increase of nurabers. What avails
the multitude of servaiits, when they refuse to do their
master's work ; or the multitude of soldiers, when they
decUne the toils, privations and dangers incident to the
life and duty ofa soldier? Of what value are those dis
ciples who spend their lifetime in learning the require
ments of their teacher, but are never ready to reduce
them to practice? How few are there ofthe multitudes
adraitted into the church, who understand the nature of
their caUing, if we may take their actions as a true
exhibition of their attainments in knowledge.
To what cause must we ascribe the low state of reli
gion among professors ofthe gospel? Making all just
allowances for the reraains of corruption in the hearts of
beUevers, and the influence of the world, and other
teraptations that seduce thera from a life of godUness,
much of the prevalent defect of Christian character and
conduct must, we apprehend, be attributed to the par
tial and injudicious system of teaching and training
adopted in the churches. There are many honourable
exceptions, which we do not design to include in our
remarks, and whose example we wish were generally
followed. We speak of the mass of congregations in
this jcountry, at least as far as our inforraation extends.
Great pains are in many instances taken to make what
are called good Presbyterians, Episcopalians, Metho
dists, pr Baptists, but how little, in comparison to its
relative importance, is done to make men faithful sol
diers of the cross, and faithful labourers in the harvest
of the Lord ? In the reception of members into the
church, rauch more of anxiety is manifested to ascer
tain what they believe, than what they do, or what they

153

design or are willing to do, for advancing the interests
of Christ's kingdom. Such is the influence of the sec
tarian spirit which mingles itself with all the concerns of
the divided church, that the laberious self-denying duties
of Christianity are thrown into the back ground, seldom
brought into view, and then in a manner betraying feel
ings of littie or no interest. Ministers have not cou
rage, or they have not the zeal animating them to incul
cate openly and fearlessly the vanity of an empty profes
sion, and to point out in what it consists. They deal
in generals, when they ought to descend to particulars.
Not that we would desire (for we deprecate most ear
nestly) that rudeness of reproof, personality, and cen-
soriousness, which is inconsistent with the gentleness,
prudence, and charity, inculcated in the Scriptures. A
public teacher may be plain, particular, and pungent,
upon the Christian duties of benevolence, diligence in
the work of the Lord, self-denial, deadness to the world,
honesty, purity, humiUty, forgiveness of injuries, and
the Uke, without bemg rude, personal, or imprudent.
Jesus Christ and his apostles, as weU as John the Bap
tist, in the pubUc addresses, as weU as the private dis
courses they delivered, were less urgent on raatters of
faith not immediately connected with practice, than our
pubUc teachers, in these sectarian tiraes. They insisted
more on duties, and the points of faith inseparable frpm
those duties ; and in their instructions they were ex
ceedingly plain, giving to each class of persons, and in
less public discourses, to individuals, their portion in
due season. John the Baptist preached the doctrine of
repentance, insisting with his hearers on the perform
ance of those duties which evince the actual exercise of
repentance. He was pcinted in his instructiens, direct-

154
ing the publicans to cease from false accusations, the
soldiers from violence and discontent vtith their wages ;
and admonishing the people generally to throw off their
selfishness, and impart liberally to the wants of others.
He demands that every tree bring forth its appropriate
fruit, or that it would be cut down and cast into the fire.
Luke in. 9 — 14. It needed no metaphysical discus
sion nor formal definition, at that time, to explain what
was repentance ; nor is it needed now, for the nature of
the duty has not changed since the days of John the
Baptist, and never will. The Saviour is equally plain
and pungent. There is no misunderstanding his injunc
tions and requirements ; he employed no intricate and
complex demonstrations, nor such generality of applica
tion as to admit of exceptions according to the taste or
inclination of the individual. The preaching of the
apostles was of the same character, and that of aU
these was in harmony with the prophets who preceded
them. We are not the advocates of new men or new mea
sures unwarranted by scriptural authority ; but we de
precate the squeamishness, the generaUty, the indis
tinctness of modem days, in the inculcation of Chris
tian duties. It is from this cause that there is upon the
minds of professors of religion so little sense ofthe obU
gation to perform the duties clearly taught and impera
tively enforced in the Bible. You see it in the general
neglect of those duties. You hear it in the discourse of
Christians, which, when not directed to matters of a
mere worldly nature, is much more on matters of con
troverted belief and the externals of reUgion, than on the
duties enjoined upon them as the friends and servants
of the Lord, and as brethren to each other. It is as

155

every one knows, much more easy to move a church to
exercise discipline towards one of its members for an
error of opinion, though ofa controverted and unessential
character, than for even the habitual neglect of essential
duties clearly enjoined in the Scriptures. Were Chris
tians taught differentiy, and were this teaching supported
by proper discipline, administered with Christian love,
with patience and perseverance, the standard of piety
would soon be raised higher ; the light of Christianity
would shine on every side ; the wickedness ofthe unbe
liever would be rebuked by the walk of the believer ; the
salt ofthe earth would regain its savour, and the leaven
of Christianity would be diffused all around, untU it
should leaven the whole world. The children would
generally receive instruction from the fountain of wis
dom, the Holy Scriptures ; the rising generation would
grow up a host for the service of the church of Christ ;
labourers would be qualified and sent forth in the em
ploy of the Lord of the harvest ; the means of grace
would be furnished to the destitute in Christian lands,
and our searaen would be converted into messengers of
salvation to distant countries. Religious tracts would
be put into the hands of every reader ; the Bible would
be found in every faraily ; the pure gospel of Christ
would be preached to every creature, and the knowledge
of the glory ofthe Lord would fill fhe earth as the waters
cover the seas. The raeans to accompUsh these glo
rious objects would be cheerfully furnished from the
abundance which God hath, at this day, so signally
showered upon the Christian world. Our benevolent
institutions would be amply supported, and would flou
rish, moving on tothe accomplishment of their noble de
signs, without exciting the opposition, the envy, or the

156
jealousy of religious denorainations. As the system of
religious teaching shall be reformed, the power of Chris
tianity upon the hearts and lives of its professors wiU re
appear, the attachment of raen to their sectarian pecu
liarities will consequently decrease, and the obstacles to
the reunion ofthe church will melt away.
VI. Let us encourage the benevolent associations of
fhe day.
That it is the duty of Christians to evangelize the
world admits of no dispute. That it wiU ever be accom
plished by the divided church, there is no reason to
hope. She cannot even keep pace with the increasing
population and consequent wants of our own country,
and what will she do with the rest of this wide world ?
Nothing was done by the church in this country to carry
the gospel to the distant heathen, prior to the forraation
of the Araerican Board of Comraissioners for Foreign
Missions ; nor was any thing worthy the name of an im
portant effort attempted towards sending the gospel to
the destitute in our own country before the organization
of the American Home Missionary Society. These
associations were formed by Christians who saw the ne
cessity of breaking away frora the chains of sect which
had so long held the church in bondage, and deprived her
of the power and the will to obey the comraands of a
risen Saviour, and to extend the bounds ofhis dorainion.
They aira at the universal spread of the gospel of salva
tion, and that freely, as it is announced in the Scriptures,
To sustain them in their operations, they need all the
countenance and pecuniary assistance which it is in the
power of Christians in America to afford. Being as
cathoUc in their principles and measures as the condition

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of the church has hitherto admitted, they present strong
clairas upon several denorainations, if not upon all
American Christians, for their cordial and vigorous sup
port. They need men, preachers of the gospel, teach
ers of schools, physicians and mechanics, to answer the
purposes of their organization ; nor will those purposes
be answered untU the nations and people coming within
the scope of their operations, shall be civiUzed, and
brought under the influence ofthe gospel of Christ.
To furnish these societies as well as the churches in
this country with competent ministers ofthe gospel, it is
found necessary to afford the means of a suitable educa
tion to pious young raen who have not the means of ed-
ucatmg themselves. For the accorapUshraent of this
object the American Education Society was forraed, a
society in its principles and operations entirely catholic,
and which excludes not students of any religious denora
ination. They have now under their care several hun
dreds of young men, of various creeds, with the view of
training them for the service of any of the churches that
may require their rainistry, and with the hope of sending
many of them into the missionary field.
But the wants of tlie world demand a more rapid in
crease of preachers ofthe gospel than can be furnished
by means of the Education Society, without securing a
more efficient education to chUdren prior to their admis
sion into its care. To supply this defect, as well as to
extend the benefits of a religious education to all the
chUdren of our land, the American Sunday School Union
was formed. In this institution there is nothing of a
sectarian character, the Scriptures being the fountain of
instruction recommended by those who conduct its con
cerns ; but as they are unwUling to refuse their aid to aiiy
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168

Christians, and are cheerfully desirous of imparting unto
all the advantages of their union, they admit as auxilia
ries any societies of Christians, although they may prefer
instruction frora their catechism to instruction from the
Bible itself, and therefore even sectarians have no ground
of objection to the plan and general objects of this
society. That much neglected class of raen which navigate
our merchant vessels and ships of war, are now receiv
ing the kind attention of another benevolent society,
caUed " The Seamen's Friend Society," which clairas
kindred with no particular sect of Christians, but appeals
for its support to the humane and pious feelings of aU,
without distinction of party. Here is one class of our
fellow beings, who are in measure supplied with the rich
and abundant means of grace without any thing like
sectarian organization. Preachers of all denominations
are invited to preach to the poor seaman, who needs as
pure and heavenly food for the salvation of his soul, as
does the landsman ; and no one acquainted with the
religious concerns of seamen entertains a doubt but that
the bread and water of life is in truth adrainistered to
them. Here is an institution which comraends itself to
the conscience, the affections, and efficient support of
all Christians, except such as can see no charras in any
thing that advances not the peculiar interests of his own
sect. We rejoice in the patronage given to this society,
while we grieve that it touches not the feelings and
secures not the prayers and contributions of evei-y Chris
tian. The American Bible Society deserves and receives a
great degree of patronage frora the Christian coramu-
iiity. PubUshing as they do the Bible without note or

159

comment, it cannot be supposed to meet with opposition
from any but infidels ; and it is in fact loved by aU
Christians who are acquainted with its nature and its
operations, except only those who are offended with ev
ery thing upon which they cannot see the stamp of their
own sect. And yet it is true that there are multitudes of
believers in every part ofthe land who are not sufficiently
acquainted with this noble institution to enlist them in its
support ; frora some others it receives occasional and
scanty contributions ; and it is limited and often embar
rassed in its efforts for want ofa uniform, constant, and
liberal support from American Christians. Surely our
continent ought not now to be unsupplied with the Holy
Scriptures for the want of funds ; and if the means of
affording the supply shall not be furnished in a short pe
riod, it raust be attributed to sorae other cause than the
want of merit in the clairas ofthe society.
The American Tract Society is another benevolent
institution worthy of the nation and of the Christian reli
gion, scattering the leaves of salvation at horae and
abroad, with as liberal a hand as the means furnished
them will permit. The matter of their nine volumes of
tracts, besides their nuraerous other publications, every
one will adrait to be excellent and abundant, affording
food to the Christian soul under all .its varying circum-
stEinces, and urging upon the sinner the great and impor
tant duties God requires of hira, presenting to him every
motive which can be supposed to influence man as a
reasonable and accountable being. They teach and
inculcate the great and essential doctrines of salvatipn
in a manner that cannot offend the sensibUities of any
sectariail, save hira who is displeased with every sound
that pronounces not the shibboleths of his party. And yet

•160
there are many churches that exclude from circulation
among them the publications of this truly excellent and
benevolent association in order to give exclusive room
for the party tracts of their own denomination. These
not only fail of helping to increase the resources of the
national society, but withhold from it through the force
of party prejudice many a contribution which would oth
erwise be made to its funds.
The Prison Discipline Society is also most truly hu
mane in its principles, and happy in the results of its
efforts. Much has been done by it to ameliorate the
condition ofthe prisoner, as well as to make his imprison
ment the means of reforming his character by keeping
from hira the means of grosser corruption, and by sup
plying him with mental, moral and religious instiuction.
Much has been done to elucidate the causes of crime,
and soraething we hope to guide the legislator and phi
lanthropist in the effort to prevent its increase, and even
to dirainish its araount. This society has, moreover,
been the means of bringing glory to the cress of Christ,
by exhibiting the power of religion upon sorae of the
most depraved of the huraan species, and by affordiijg
striking illustrations of many of its truths. This society
does not indeed require much of the personal efforts
or contributions of Christians, but it needs the good
will and the prayers of all ; and the privilege of sustaining
it, ought to be coveted by all the benevolent, instead of
permitting that privilege to be enjoyed by an inconsider
able number. These last remarks apply also to the
Peace Society, and the Temperance Society, which are
both truly benevolent in their objects, and ought to com
raand the co'Pperatipn of every coramunity, and their

161

prayers that the benefits of theu- principles may be real
ized by themselv:es and the whole world of mankind.
Although none of these societies have.a direct aira at
reuniting the distracted church of Christ, but design
only to proraote each its appropriate and avowed object,
they do all of them actuaUy form a bond of union to a
greater or less extent between Christians of various de
nominations ; and in their associations tend directly to
cherish those feelings and principles which must become
more generally prevalent before the tyrannic power of
sect can be broken, and Christianity liberated from its
thraldom. And until the tirae shall arrive when public
sentiment shall be sufficiently corrected to sustain insti
tutions with the like object, of a character still more
catholic, those now in operation present a strong and
imperative claim to the warm and vigorous support of
every friend to the reunion uf the church. We there
fore cannot refrain from earnestly recommending the
cheerful and liberal support of these benevolent associa
tions as one ofthe principal means ofrestoring the con
stitutional unity ofthe church, as well as of elevating the
standard of religion in the Christian community.
The clairas of these Uberal societies are, however,
evaded or resisted by many who may be very honest in
their opinions, but whose judgeraents appear to us to be
evidently perverted by the force of sectarian prejudice.
It is gravelyargued and thousands yield to itsforce,that as
every church is connected with some denomination, ev
ery one who becomes a church member thereby proclaims
before God and the world that the denomination to which
he belongs is in his judgement better than any other in
existence, and that therefore he is bound to do all in his
power for that denomination, otherwise he denies liis
14*

162

own profession. That is, if there be a Bible society in
his own denomination which circulates the Bible with
notes and comments, (or with other accompaniments,
showing the sense which his own sect puts upon the
word of God,) he must bestow aU he has -to spare
for the Bible cause, upon that society ; and what then
is left for hira to give to the Araerican Bible Society,
which distributes the Bible alone, and that without note
or coraraent ? Or iflhe sect to which the Christian be
longs has its tract society, which contends earnestly for
its peculiar views and tenets, he must give every dollar
he has to spare for tracts to his own society, and not a
cent to the American Tract Society, which publishes
only such scriptural truths as receive the assent of every
Christian mind and heart, and meddles not with the pecu
liarities of any divisipn of Christians. The theory may
sound very well when we address only those of our own
denomination, and forget that the church of Christ is
one, or when we neglect to notice that by our own rea
soning we are imposing on Christians of other denomi
nations, duties directly opposite to those we prescribe
for our own. When our views are diverse, there is error
on the one side or the other. Kmy becoming a member
of the Reformed Dutch church imposes on me the duty
of supporting a tract society of that church, which holds
the doctrine that infants ought to be baptized, and whose
tracts contend for the same, your becoming a member
ofthe Baptist church imposes on you the duty of sup
porting a tract society of that church, which denies the
right of infant baptism, and whose tracts vindicate that
denial ; and both are brought under obligation to give
exclusive support to his own society, and to withhold aU
aid om a tract society occupying the ground whichis

163

comraon to us both. We know not how there could be
a more striking illusfration of the pithy question of St.
Paul to the Corinthians, " Is Christ divided?" than the
opposite duties which are thus iraposed on Christians by
the bare -circurastance ofa sectarian distinction between
them. One of them is in error, but he is bound by the
laws of sect, to do all he can to defend and to propagate
his error. Why ? Because, says the sectarian, if it be
an error, it is the error of my own church. Your own
church. Christian brother ? And is not my church your
church, and your church mine ? Then is Christ divided
indeed, and St. Paul's idea of an indivisible church was
visionary, and the Saviour spoke words without meaning,
when he prayed that his disciples might be one, even as
he and the Father were one.
If every church meraber is bound to do all he can for
the institutions of his own denomination, upon whora
must devolve the support of our great institutions of be
nevolence? Alraost exclusively upon the impenitent
and unbelievmg, for we apprehend there are but few be
lievers who have not raade a profession of religion. Is
the Christian public then prepared to sanction a doctrine
which tends directly to the destruction of these noble
charities, and thus to wither the hopes of the benevolent
in this hemisphere ?
These institutions have been further assailed on the
ground of their being mere voluntary associations, not
constituting a church, and having therefore no ecclesias
tical responsibility. Would all sects unite, organize one
church, and, in their ecclesiastical character, undertake
the distribution of the Bible and of religious tracts, sup
press evils, reforra what is amiss, and convert the world,
most gladly would we see these voluntary associations

164

yield their places to a better organization. But this we
do not expect to see until the way shall have been pre
pared for the reunion of the church, by the means which
God in his wisdom and goodness raay lead his children
to adopt. And in the mean time we cannot conceive of
a more happy scheme to forward the great objects of
Christian benevolence than these voluntary associations
of men taken from all the considerable denominations of
Christians. As Christian men, pursuing Christian ob
jects, they acknowledge and feel their responsibility to
Christ for the faithful execution of their trust, to as great
a degree, certainly, as any single denomination of Chris
tians can do. They feel their responsibility alSo to their
fellow Christians, and to their own Consciences, while
they recognise the best of all standards, the Bible, as
the rule and raeasure of their responsibility. They have
thus far given ample evidence of diligence and fidelity
in pursuit of their several objects, and have not excited
the suspicions and evil surmisings of any except the open
enemies of religion and the victims of sectarian jealousy.
What bodies of men can there be in the present state of
the churcli better adapted to the ends to be attained,
than these societies ? They have received, and justiy
deserve, a much greater degree of confidence from the
Christian community at large, than would any single de
nomination of believers, how ecclesiastical soever their
organization raay be.
The conversion of the world is a matter in which all
Christians have a common interest ; and as there is no
such thing as a separate interest subsisting in different
sects, it is immaterial which of them shall accomplish the
work. Christ wiU be entitied to all the glory, and the
church of Christ wUl receive the benefit resulting from

165

its accomplishment. Let then every Christian banish
the narrow views of sect, and erabrace in his affections
the whole family of mankind. Let hira give his heart,
his hand, and his purse, to the support of that stupendous
scheme of benevolence, that has no limit to its extension
except that of the globe we inhabit, and which fails in
its object so long as one of its inhabitants is unreclaimed
from sin and hell. This we urge as one ofthe happiest
and most iraportant means for elevating the standard of
reUgion in the church, and the sure way of restoring her
constitutional unity. Ministers and lay Christians wiU
thus become workers together, with God, to free the
world from the dominion of Satan, and establish the
kingdom in his hands whose right it is to reign in the
earth. They will learn more perfectly, in their own ex
perience, the nature and blessedness of that religion
which urges and helps to the performance of every
Christian duty. The terrible evils which afflict the
church will soon be removed, the graces of God's peo
ple shine forth in all their beauty, and the latter day glory
be speedily ushered in.
We will direct a moment's attention to the manner in
which the general support of our benevolent institutions
wUl produce such wonderful changes in the character of
churches and of individual believers. The Christian
cannot grow without suitable exercise. His faith is
strengthened more by obedience, than by hearing, read
ing, speculation or meditation, and his hope becomes
established more by exercise than by self-examination.
His humiUty wUl not grow so much by abstract reflec
tion, as by practising the self-denying duties ofthe gos
pel ; and his selfishness will yield less readily to reason
ing on God's right to his time, labour, and property, for

166

the advanceraent ofhis cause and the good of mankind,
than to actual and repeated drafts upon his purse, and
demands on his time and labour for these objects. His
love to God will increase as he is ministering to the tem
poral and everlasting wants of the creatures of His hand,
and his love to mankind wiU grow warmer in his bosom
as he witnesses their necessities, and employs the means
to relieve thera. ' A sense of his own unworthiness and
insufficiency will then only grow upon him, when he shall
in earnest set about the performance of every required
duty. It is in vain to exhort men to grow in grace and
the knowledge of Christ, unless the Christian graces are
kept in constant exercise. Every Christian must have
actual work assigned him. There is something for every
one to do for the benefit of others, and then it wUl be
found, as surely as the word of God is true, that whUe
he is watering others, he wUl himself be watered in his
turn. Were every congregation, as it might be, an efficient
auxiUary to the Bible Society, there would be no diffi
culty to ascertain who are destitute of the Bible at home,
or to supply them with it ; and how easy would it then
be to awaken attention to the destitute in other places,
and secure the feelings and contributions of Christians
to the parent Society, and enable thera to send the bread
of life to the destitute in every part of the world who are
perishing for want of it. Were every congregation an
efficient Tract Society, the sarae results would follow in
regard to that blessed charity, in the circulation of tracts.
Many hands would be profitably employed in distribut
ing them ; and all whose hearts can feel would cheer
fully contribute their share to furnish a supply at home
and abroad. In like manner might every church sus-

167
tain its part in the missionary enterprise, learning at the
same time to appreciate more adequately the value of
the blessing which they theraselves enjoy, by the very
employment of spending their time, money, and pains,
in sending it to others. Every congregation raight and
ought also to perform its share in educating the pious
poor, to prepare thera to preach the gospel, since the
harvest is truly great and the labourers few ; and to ira-
part to all the chUdren the benefits of Sabbath school
instruction. The cause of seamen and of prisons, as
weU as the cause of temperance, ought also to have se
cured for them a warm reception in eve^y church. At
tention to these various objects, and to every benevolent
work that raay present itself, would furnish employraent
to many professors of religion who are now sitting idle,
and rusting under their accustomed means of grace,
wrapped up in self, pursuing the world as though it were
the sole object of their desire, and disgracing, instead of
adorning, the profession of godliness. All this is prac
ticable too ; and those ministers and church officers who
have made the experiment will admit and rejoice in tes
tifying that in proportion to their faithfulness in proraot
ing these glorious charities, all the concerns and interests
of the individual congregation have becorae more pros
perous ; the minister has been raore esteeraed and bet
ter sustained in aU things ; peace and brotherly love have
been proraoted, and all the Christian graces brought into
lively and profitable exercise. The few churches which
are actively engaged in the support of these charities,
have to sustain a severe struggle in resisting the worldly
and sectarian influences of those which surround them,
and partake not of the same spirit. Oh ! could our mi
nisters and congregations once hold up each other's

168
hands, and stimulate each other to stUl greater exertions
for the glory of God, and the good of mankind, instead
of pursuing a course which tends to lower the standard
of reUgion wherever the atterapt is made to elevate it,
what blessed and abundant fruits of the Spirit should we
not witness in the church of Christ !
But all this is not to be effected by the bare formation
of auxiliary societies, and an occasional, timid address.
As much pains at least ought to be taken to indoctrinate
Christian disciples into these raatters of important, indis
pensable duty, as it has been customary to take in order
to shape thera into the belief of abstract, speculative,
controverted articles of faith. It appears to us that the
duty of supporting our benevolent charities, all aiming at
and tending to the conversion of the world, is at this day
as plain as the duty to love our neighbour, to clothe the
naked, and feed the hungry ; and the reason why they
are not generally understood is, that the public teachers
of religion do not enforce them upon the consciences of
their hearers with earnestness and perseverance. It is
seldom that our congregations are reminded that there
is a world lying in the darkness of heathenism, Maho-
metanisra, and popery, and that every Christian is bound
to do his part in converting the world. In many places
the subject perhaps is never mentioned, except to the
sraall numbers asserabled at the monthly concert. The
minister either wishes not or dares not to inculcate it as
a duty upon his parishioners, to bestow their money
upon any objects without the limits of their own congre
gation ; and if that duty is pressed at all, it is by the
agent of sorae society, who, when he attempts the task,-
soon finds that he is addressing ears unaccustomed to
such sounds, and appeaUng to hearts unprepared to re-

169

ceive his docfrines or answer to his calls. Even the
minister who feels no opposition to benevolent associa
tions excuses hiraself from advocating their claims, on
the ground that they have their agents, whose superior
knowledge and skill ip their respective agencies enables
them to solicit contributions to better advantage than the
pastor of the congregation. But herein an iraportant
raatter is forgotten. The agent has not time in any
place to give much instruction. He may and does state
facts, and adduce reasons ; but to warrant the expecta
tion of success, he ought to have the advantage of ap
peaUng more to facts- already known, and to feelings
previously formed, than to facts disclosed and feelings
to be formed at the time. In other words, he cannot at
the moment give consciences to his hearers, but must
address himself to consciences already formed, or he ap
peals for the raost part in vain. The consequence of
the neglect of this duty on the part of the pastor is, that
agents generedly receive contributions only from those
individuals whose rainds are prepared to give, by infor
mation received through the medium ofthe press. This
is weU understood by the agents, and for that reason they
seldom think of troubling the ramister to call a meeting
of his people, and content themselves with presenting
their object to those few who receive the religious pa
pers, or who may be known to be favourably disposed.
This is not as it should be. The expense and labour,
or rather the profit and pleasure of supporting these
blessed charities, ought not to be borne and enjoyed by
a small nuraber of the professed followers of Christ,
while the rest are lefl lo pursue the business of the
world, as if that were the only thing needful. The doc
trine that what we contribute towards benevolent objects
15

170

is but a portion of God's own property, lent to us for the
very purpose of doing good therewith, and Ihat it is more
blessed to give than to receive, can be made familiar
to every Christian raind. Every individual, before he
thinks of being received into the church, ought to under
stand it to be his duty, as it is his privilege and his ho-
nowr, to bear his part in propagating the gospel. . But
how few of our churches would venture to inquire of an
applicant for church-membership, whether he is in the
practice of contributing his time, money, or labour, to
send the Bible, the tract, or the gospel, to the destitute,
or to aid the pther benevolent societies of the day. Such
questions would by most be deemed imprudent or im
pertinent, merely because the duty is not inculcated in
the catechisra or from the pulpit, or in pastoral visits.
Why is it not ? Because the command to Christians to
Convert the world has been thrown aside as a dead letter,
ever since the reign of sect has been established. The
broken church has aimed no further than to sustain the
ordinances of religion at home, and has not been dis
turbed by the waitings of the millions that have annually
dropped into the lake whose fire is never quenched.
We are aware that the want of tirae is often pleaded
as an excuse, even by those rainisters of'the gospel who
appear favourably disposed towards fhe charitable insti
tutions ofthe day. Mucli time would be saved by many
of our spiritual teachers if they should pay less attention
to speculative and polemical theology ; and avoid the
discussion of those points which have torn the church
into fragments, without any adequate compensation.
We adrait that so long as the duty of supporting tiiese
charities does not press itself on the conscience of the
pastor himself, it raay cost him much time and labour to

171

argue the matter forcibly widi his people ; and 'where his
zeal is checked by the fear of giving offence, to his hear
ers or others, it may be difficult for him so to urge the
duty as to impel lo action and at the same time to avoid
giving offence. But it cannot cost the herald of the
cross, who fears God more than men, whose soul is bur
dened with the weight and value of immortal soulsper-
dshing by milliotis for lack of vision, much time or labour '
to demonstrate the duty of every Christian to give his
aid to save his feUow-immortals, and to show the advan
tages, in a temporal and spiritual view, of giving their
assistance in every work of benevolence. Although
there are many objects of Christian exertion, and to sorae
the care of one of thera may be more than he is willing
to assume, yet whoever makes the trial and shall have
taken under his care every one of these charities, will
find what is experienced by every father of a famUy who
puts his trust in God, that as his children increase, the
means and facUities of maintaining them are multiplied ;
and that however numerous they become, not one of
them can be spared. WhUe indeed we regard these
charities as strangers, the support of them wUl be bur
densome ; but as soon as you receive them into your
bosom and dwelling it wUl constitute your pleasure to
provide for them edl.
VII. Let us return to the primitive mode of reading
the Scriptures.
To prepare the way for the abolition of sect, it is in
dispensably necessary that we read the Holy Scriptures
as they were read in the primitive ages of Christianity.
The constant and prayerful reading of the Bible, and
the jvJiole of the Bible, is the principal means of preserv
ing an harmonious faith among believers. In the pre-

172

sent condition of the •church, we have as many standards
of doctrinal beUef as there are denominations of Chris
tians ; and so long as the present idolatrous attachment
to these human standards continues. Christians must
always remain divided in sentiment and action. They
cannot read the Bible in simplicity, because they read
it in the light of the standards of the church of which
they are members ; and differing as those standards do
from one another, what is light to a Christian of one de
nomination, is darkness to his brother of another deno
raination. It was not so in the primitive ages of the
church. They aUowed no other standard of faith or
practice than the inspired writings ; and the Reformers
who had been taught ofGod the sufficiency ofthe Scrip
tures, under fhe teaching of the Holy Spirit, to enlighten
snd sanctify the Christian, believed " that the doctrine
of the Bible is most perfect and. complete," and being
fully persuaded of the ¦fallacy of the popish doctrine of
the rule 'of faith and judge of controversy, they taught
that " neither may we compare any writings of men,
though ever so holy, with those divine Scriptures ; nor
ought we to compare custom, or the great multitude, or
antiquity, or succession of tiraes, or persons, or coun
cUs, decrees, or statutes, with the truth of God, for
the truth is above all ; for all men are of themselves
liars, and more vain than vanity itself."
This is in perfect accordance with the dictates of
^o'und reason, and is sanctioned by the Saviour hiraself.
How soUcitous was he to guard his disciples against re
ceiving for doctrines the coraraandments of men, and
listening to the traditions of the scribes and elders! Did
he not forbid his disciples to call any man their master,
on the ground that they had but one master m heaven?

173
He alone has the authority and wisdom lo govern 'the
judgement of his rational creatures. We may not call
any man or Ijody of men our raasters, and it is the pri-
vilege> as it is the duty of every Christian, to exercise
his own understandmg as lo the meaning of the Scrip
tures. He must indeed humbly seek to .have his under
standing enlightened by the Holy Spirit, or he wUl be
sure to err. But God has pledged his veracity lo give
wisdom to every humble inquirer who seeks instruction
from him, while he has nowhere promised that those
shaU become wise who learn upon their own under
standing;' or upon the understanding of ministers, fa
thers, or ecclesiastical councils. " They shall be all
taught of God." Not some taught of God, and the rest
by them ; but every one shall have his leaching imme
diately from God. " If any man lack wisdom, let him
ask of God." Whoever feels his lack of wisdom, is not
only permitted, but fcommanded to ask of God, and the
promise foUows that " he giveth liberally unto aU." He
must ask of God, not of the church, or human creeds ;
not of God through the medium of the church, or any
confession of faith, but immediately of God, and the
promise is of a personal teaching by God hiraself,
through the Scriptures.
If divine teaching be necessary, it is our duty to give
up ourselves wholly to it. We must be willing and de
sirous to receive what light the Spirit offers to our minds.
The Spirit teaches " through the word," not. contrary to
it ; nor does he make any new revelation beyond the
Scriptures. It is indispensable that a man, when he
gives up himself to divine teaching, and ever after,
should be wiUing to yield preconceived notions and
opinions. He must become like a little child, feeling his
15*

174
ignorance, beUeve that his Father knows aU things, and
is willing to instruct him and to guide hira into aU truth.
Let it not be supppsed that by yielding himself tp the
teaching ofthe Holy Spirit through the word of Godj the
Christian wUl expose hiraself to be tossed about with
every wind of doctrine. If it were quite uncertain
whether God is wiUing to teach the humble inquirer, or
whelher he wiU leach any thing but the truth, there
might be some ground for the apprehension ; now there
is none. Where then is the danger ? Why a man may
mistake his own fancies, or the dreams of another, for
the leaching of the Holy Spirit of truth ? So he may,
and he ought to be the more earnest in his prayer to be
delivered from all delusion and error. But can there be
a better or more certain way of attaining lo the truth,
and holding it fast, than God himself has pointed oul in
his own word ? And why must a man who yields him
self to the teaching of the God of truth, be tossed about
•with every wind of (doctrine ? Is the Bible so obscure and
contradictory, as that men, without a human standard
of interpretation, must needs be groping in the dark, re
main unsettled, and be the sport of every wind that
blows ? ' The danger of such a result arises from man's
natural lack of wisdom and holiness ; and what better
means can a man eraploy to become holy and wise, than
by yielding himself to the guidance and teaching of the
Spirit of hoUness and wisdom? Once more: What
have they to establish them in the faith, who are fearful
of being deceived, should they yield themselves to the
teachings of the Spirit ? Nothing, but the opinions of
fallible men.
The objector may ask. Are there then no truths of reli
gion which may be considered as settied ? Yes, there are

175

many ;. indeed every truth taught in the Bible is settled
and -fixed, even as God has declared it. Some points
of doctrine ace to be found in aU creeds and confessions
of faith which Christians in general are agreed in receiv
ing as true. This fact we may regard as affording pri
ma facie evidence of the accordance of those doctrines
^ith the oracles of God. But as to those doctrines,
slated in the creeds of man's formation, upon which
Christians diflfer, and on which the wise and the good are
opposed lo each other, how can they be deemed, by
any portion of the church, as settied, except in the per
gonal conviction of the individuals concerned. These
points have never been adjudicated by a lawful judge of
controversy. A council of Presb)rterians, all will ad
mit, is not a lawful judge of controversy to bind an Epis-
copaUan ; nor is a council of Calvinists competetent to
bind Arminians. Even among those who belong to the
same church, there is no lawful judge of controversy to
determine any point of dispute on matters of religious
belief. One man or a hundred men cannot beUeve for
an individual of the same church. Each man must
beUeve for himself; and as he is responsible to God fbr
the correctness of his. faith, he rnay not rest his belief
on the opinion or adjudication of any man or body of
men on earth. This principle does not subvert the right
ofa church to deny admission, or lo expel from its com
munion those men who deny the faith once deUvered to
the saints, and embrace damnable heresies. We speak
only of those matters upon which it is admitted that the
wise and the good among the children of God hold dif
ferent sentiments ; and in reference to them, we aver
that there is not even prirria facie evidence which of the
discordant opinions is correct, and of course every man
must believe upon the strength of his own conviction.

176
Il is only.vby returning to the primitive pmetice of
searching the Scriptures, with. reUance on the teaching
of God alone, that the watchmen shalkever " see ^ye to
eye." Under the prevalence of party pride, it is a ppint
of honour among the contending sects which shall yield
any portion of their opinions. Each adheres -to his own,
and of course, one or other must be , perverting the
Scriptures, to sustain their discordant creeds; The
Holy Spirit alone can give men to feel the necessity of
sitting more loose to their respective tenets. He can
make them willing to stand still, throw aside, all animo
sity, aU pride of opinion, all desu-e of maintaining the
mastery, and with ingenuous hearts to inquire " What
does the word of God teach?" He can incline them lo
believe that on some points of difference, their adversa
ries may, after all, be right. He can breathe upon his
children the" fulness of his influence, and inspire them
with that freedom of soul, which will enable them to re
joice in prospect of the triumph of truth, whether the
result of that triumph be the establishment or the refuta
tion of their own opinions. Then free and candid dis
cussion, in the spirit of truth and meekness, wUl take
place of proud and ^tter controversy, and will be blessed
to the increase of light, holiness, and love.
The effects resulting fromthe general and. constant
reading ofthe Bible, the whole Bible, freed fromthe
partialities of sect, and with iTumble prayer for the en
Ughtening and sanctifying mfluences ofthe Holy-Spirit,
wUl not only melt away the shibboleths of party, but wUl
bring to the view of Christians, the uidispensable impor
tance of being constantly employed in the active, self-
denying, and benevolent duties of Christianity. Every
important truth and duty wUl thus be brought to the

177
mind and contemplation of ministers hnd private Chris
tians, as every part of the Scriptures shall be read in
course by them, and studied. Had this been the general
practice in ages past, the evils which now oppress the
church of Christ, could never have attained their present
magnitude; nor have been of long continuance. The
Bible contains within ilself the means of keeping the
church free from corruptions, and of purifying her from
them, when they have be.en permitted lo come upon her.
Of this truth the adversary is fully aware, and he exerts
his utmost skill to keep the Bible from those who have
it not, and to keep those who have it frpm the constant,
prayerful reading of its precious contents. He has in
stigated the papal church to withhold the Scriptures from
the laity, and virtually lo lock it up from the eyes of the
priesthood. He has been too successful in our divided
protestant church, to turn the attention of Christians
from the simple reading of the Bible, under the teaching
of the Holy Spirit, lo our creeds, confessions of faith,
systems of theology, sectarian commentaries, and me
taphysical speculations, to the subversion of the pure
faith and practice of the gospel.
We beg leave lo close this head Kith an extract from
a late work. " The study of the Scriptures, in their na
tive simplicity, and without the intermixture ofthe tech
nical language of theologians, and of party opinions,
would be of vast importance in religion. It would con-
¦vince the unbiassed inquirer how little foundation there
is in the Scriptures themselves, for many of those' dis
putes about metaphysical dogmas which have rent the
Christian world into a number of shreds and patches,
and- produce jealousy and animosity, where love and
affection should have appeared predominant. He would

178
soon be enabled to perceive that the system of revela
tion chiefly consists of a series of imporani facts, con
nected with the dispensations of God tpwards our race,
and interwoven with a variety of practical and interest
ing truths, and that the grand design ofthe whole is, to
counteract the effects of moral evU, to display the true
character of Deity, to promote love to God and man, to
linculcate the practice of every heavenly virtue, and to
form raankind into one harmonious and affectionate so
ciety. He would find none of the technical terras and
phraseology which the schoolmen and others have intro
duced into their systems of thfeology, nor any of those
anathemas which one sectary has so frequently leveUed
at another, applied to any one, excepting to those who
do not love our Lord Jesus in sincerity."
VIII. Let Christians cherish the spirit of prayer, ap
propriate to the exigency ofthe times.
We specify only one raore of the raeans we advise lo
be pursued, in order to bring about the reunion ofthe
church ; and that is to cherish the spirit of prayer, not
merely in the general sense of the expression, but of
prayer particularly^ppropriate to the time in which we
live. One of these appropriate subjects of prayer, ob
viously is, that the contention in the church may cease,
and that the intercessory prayer of the Saviour, that his
disciples may all be one, may be speedily answered, in
the prevalence of brotherly love and unity. • As the
means of accomplishing this result, we should pray most
importunately that the Lord of the harvest may send
forth labourers, competent labourers into his harvest.
The cburch is al the present time in the most urgent
need ofa more devoted and efficient ministry ofthe gos-

179

pel, and much progress wUl not be made without a sup
ply of this^deficiency. So long as the teachers of God's
people continue to cherish the narrow views and feelings
of sect, how can it be expected that their hearers will
expand their minds to embrace the noble scheme of con- -
verting the world ? So long as the minister does not
take a lively interest in the benevolent enterprises of the
day, and exert himself to awaken the sarae interest
among his people, how can itbe expected that Christians
as a body will give their contributions or their prayers to
the cause of evangelizing the nations in darkness ? So
long as our young men in the ministry " seek first" a
place of comfort and ease in which to serve their Mas
ter, how can we expect the laity to become self-denying
Christians, Uving above the world, and devoting all they
have to the promotion of Christ's kingdora ? Much as
we want men, yea, great numbers of men to preach the
gpspel of Christ, we verily beUeve that the church wUl
be profited if our youth, before they enter upon the min
istry, would seriously and deliberately count the cost of
assuming the work of the Lord, while destitute of the
zeal and self-denial of Paul, of Brainerd, of Martyn, and
of Gutzlaff. For though all may not be wanted as mis
sionaries, all need to have the spirit of missions to an
swer the just expectations of Christ and his church. The
field of labour is the world, and no minister of the gospel
is excusable for not having at all times a map of the
world in his eye, and for not being in the constant habit
of exhibiting it to the people of his charge. There ought
not to be a Christian ignorant of the monthly concert of
prayer, nor of the progress of foreign and dotjiestic mis
sions, nor ofthe destitute condition of the world in regard
to Bibles and tracts, nor of what is doing to afford the

180
requisite supply. All ought lo be well informed of the
need of raising up more labourers for the harvest, and
what is done toward that object by means of education
societies and Sabbath schools. Every Christian ought,
in short, to be acquainted with the moral wants of the
world, and of the whole system of means for supplying
those wants. And how shall all this be done where the
bosom of the minister does not burn lo advance the in
terests of Christ's kingdom, not merely within the nar
row bounds of his own parish, but throughout the whole
earth ?
To be an approved rainister of Christ at the present
tirae, a man must be constantly awake and active, keep
ing his eye without winking upon the great, noble, and
absorbing object of converting the whole world to the
faith and obedience of Christ. Such a man in every
congregation would unite the hearts and efforts of Chris
tians in the common cause of religion. We should not
then witness a small number, but a great assembly, at
every monthly concert for prayer for the success of the
gospel. Instead of cents we should see doUars poured
into the treasury ofthe Lord. Instead ofa few Christians
who pray and give for the conversion of the nations, we
should see the whole body united as much, certainly, as
they are now united in praying and contributing for the
support ofthe gospel at home. We should not then see
whole congregations where it is scarcely known what
the monthly concert on the first or second Monday in
every month means, and where the concert of prayer for
coUeges has never been observed, or where the cause of
seamen is never mentipned ; in a word, where the affec
tions, exertions, and contributions of the people are, with
the exception of perhaps a few individuals, exclusively

181
directed to the petty cOncei'ns of their own parish, or al
most to the relations. of (heir own sect. Hbw can we
expect a_ blessing on the church, how can we hope that
the great work of evangelizing the world, can ever be
accomplished under such circumstances ? God requires,
and he will have, the united prayers and efforts of his
people for this object, before he wUl bnrig it to pass.
However signally he raay heretofore have answered the
prayers ofa few where those of multitudes ought to have
ascended to him, we cannot reasonably expect the cause
of universal religion at this day to flourish without, the
united prayers of God's people. There is too much light
abroad on this subject to admit the belief that God wUl
wink at the gross neglect of his ministers in giving the
needful inforraation, arousing the feeUngs and drawing
forth the prayers of their parishioners for the imiversal
prevalence of religion, as though it were a time of igno
rance. No, the presses of the country are teeming wUh
books, pamphlets, newspapers, and tracts, which are
pouring upon us a flood of light, which cannot but be
seen by all who will open their eyes to behold it. At all
events the faithful watchman upon the walls of Zion can
not plead ignorance, whatever raay be pleaded by the
people ofhis charge. It is only fof the minister of Christ
to exhibit to the people the light which is, so to speak,
forced upon his vision, tp enable thera to see and feel it
lo be their duty and privilege to have their prayers and
their alms corae up for a memorial before God, that he
may fill the earth with his salvation and his glory.
We live in a day of excitabiUty. The wonderful events
which have transpired, and are still transpiring before us
in rapid succession, have awakened and are keeping
alive the disposition to attend to those subjects which
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182

may be submitted to the minds of the people. There
seems to be life infused into every thing, except those
subjects which are of the greatest magnitude, and 6f the
most immediate necessity. There is Ufe even in these
raatters, but il is only among a few ; il is not diffused
through the body of Christians. The externals of reli
gion are receiving an attention unwonted in former days.
The erection of places of worship, attendance upon the
public ordinances of Christianity, and outward respect
for religion, seem in some raeasure to keep pace with
the increased interest which is perceptible among men
in regard to other subjects of attention ; but as to the
true nature ofa church, and the design ofGod in estab
lishing it, and the appropriate self-denying' duties of
Christianity, the professed worshijjpers ofGod seem still
to be'buried in the deep slumber which the dorainion of
sect has cast upon them. How shall the people awake
while the watchmen are asleep, and forbear to sound the
trumpet, showing the people what God requires of them
in this day and generation ?
Oh, how much reason, then, have we to cherish the
spirit of prayer, and especially that God would bless his
church with a more devoted and efficient ministry of the
gospel, to the end that a holy light and influence may be
diffused through the church, and hasten the restoration
of priraitive love, unity, and hoUness !

183

CHAPTER VIII.

OF THE OPERATION AND RESULT OF THE
MEANS TO BE EMPLOYED.

Some endeavour has already been made lo show the
tendency of the means recommended in the two preced
ing chapters, to bring about the avowed object of this
work. This topic, however, seems to deserve a more
particiilar consideration, and a more connected view ;
and we shall endeavour to do it as succinctly as a dis
tinct expression of our views will permit.
It may be apprehended hy sorae that the proposal
made lo heal the dissensions in the church, will produce
more distraction and mischief than will be prevented by
it. We admit that a naked proposal to abolish sects,
¦without pointing out the manner and raeans of effecting
it, might occasion great detriment instead of profit, and
confusion instead of order. Some men of corrupt minds,
loving distinction or lucre more than the religion of the
Bible, on perceiving a growmg inclination among Chris
tians lo forget their past differences, may regard it as a

184

favourable occasion to forra a new party in the church,
lo be coraposed of all sects, and thus add another to
the many denorainations already existing. Or a Uke
unfortunate step might be taken by some of the real
friends of religion, possessing more of zeal than of pru
dence. Such men, convinced of the evils of division,
and not apprized ofthe necessity of labour and pains to
prepare the minds of men for so great a revolution in
¦their opinions, habits, and practices, might hastUy pro- i
pose the formation of churches to embrace all who love
the Lord Jesiis in sincerity.
Such measures as these we sincerely deprecate. No
good, but much detriment, would result from thera. Any
movement towards amalgamation, before a great change
shall have been effected in the feelings of the different
' parties, would but produce an order of professed believ
ers of the sarae description with those Corinthians who
affirraed that they were of CUrist, and whom the apostle
reproves as schismatics, equally with thoiSe who profess
ed to be the followers of Paul, of Apollos, and Cephas.
The whole scheme of restoring the unity of the church,
if not entirely defeated, would be greatly retarded. That
such evils raay result from the attempt we propose, to
form a union of Christians, constitutes no objection to
the plan itself. No reforraation or enterprise of any
kind is or can be free frora the danger of being impeded,
and even thwarted, by the precipitancy of zealots, who
either do not understand, or do not regard the views of
the projector; and if no scheme, however laudable,
practicable, or important, can with propriety be pre
sented to the public, that is not susceptible of abuse, or
Uable to miscarry, from the ignorance or perverseness

185
of men, then must we needs abandon every hope of
ameliorating the condition of man.
That the proposal to restore Christian union is in it
self unobjectionable and praiseworthy, nay, that it is a
plain duty resting upon the friends of the church, has,
we hope, been sufficiently shown. We trust also that
the means for accomplishing the object which we have
ventured to suggest, are in themselves proper, harmless,
free from all objection, and that they possess an adaptation
to accomplish the end proposed. Other means belter
adapted to the purpose may, 'in the pro'vidence ofGod,
be developed after the reformation shall have been com
menced. And even now, there may be individual
Christians who have more discernment, or have bestow
ed more thought upon the subject than we have, to
whose minds a better course of means may have been
suggested. One object ofthe publication of this work,
is to invite attention to the great subject of Christian
union, to induce Christians to reflect upon it, and to
bring out the result of their thoughts before the religious
world, that others may have the benefit of the Ught
which they possess.
We certainly do not claim to have presented to the
public a new doctrine. Far from it. The principles
'we have laboured lo establish in the preceding pages,
have always had advocates, ever since the protestant
church has fallen from the unity in which the reforma
tion commenced, and in which it has been left by Christ,
his aposties, and the primitive Christians. But the
voice of truth has been drowned by the noise of contro
versy and fierce contention, and the Christian world has
now for so long a time been under the influence of sect,
that what is truly a plain doctrine of the Bible, and has
16*

186

always been believed in by some, sounds upon the ear
ofthe generality of Christians as though it were entirely
new. It seemed therefore proper that the proposal to
reunite the broken ranks of Christians should be accom
panied with as ample a discussion of the question of duty,
as they would probably be inclined to read, and as though
the principles advanced were entirely new.
- If this work should succeed in receiving a good mea
sure of attention from the Christian public, the principal
object of the author will be accompUshed. Men of
superior minds will examine for theraselves, and we have
no fear, but that the result of an impartial examination
will lead thera to the sarae conviction to which we have
corae ourselves. And this conviction will not fail to be
coramunicated to others through the press, frora the pul
pit, and otherwise. In this manner, a flood of Ught
wUl in few years break in upon the vision of the Chris
tian public, and the great, important truth ofthe unity of
the church, and the consequent duty of union araong all
its raerabers, which has so long remained buried in the
darkness of sect, will find its way into the minds of
God's children. And the force which the truth will
exert upon them will be great ; especially as it is a truth
plainly revealed, of vital importance to the interests of
religion, and which condemns their past opinions, ha
bits, and practice, and brings the whole Christian cora
munity now Uviiig, with a long line of revered fathers
and predecessors, under the sentence of having departed
from the truth and way of the Lord. This raust produce
deep sorrow that they, their friends, and ancestors have
inflicted so rauch injury upon the church and cause of
God, ani must be followed with a humble confession of
the sin, and induce them to raise earnest supplications

187
for pardon, and for direction and grace, that henceforth
they may be guided in the way of the pecuUar duty God
now requires of them, to retrace past errors.
This frame of mind cannot fail to prepare those who
possess it, for the communication ofthe Lord's favour to
them. He that covereth his sins shall not prosper, but
he that confesseth and forsaketh them shall have mercy.
Prov. xxvin. 13. The Lord will have compassion on
his penitent children ; he wUl hear their cry for pardon,
and according to the abundance of his mercy, he wUl
forgive. He will hearken to their supplications to be
guided thenceforth in the path of obedience to his require
ments, and he will graciously show them the way.
He will teach them, according to his own wisdoin and
goodness, what further means are to be employed to
induce the whole coramunity of Christians to cast away
their party prejudices, and reform their sectarian habits,
and to bring them cordially into the holy bond of Chris
tian union.
Another of the means which we have advised to aid
the progress of the reformation, is that all the friends of
the church should abstain from unprofitable controversy,
on the points of dispute between them. Who will be dis
posed to deny that controversy not only alienates the
affections, and promotes disunion, but prevents the
genuine bperation of grace to draw together the disciples
of the Lord and Saviour. Let this agent of disc9rd be
hushed into silence, and you remove a great obstacle lo
the flow of mutual love in Christian bosoms, to the de
sire of peace, the holding of coraraunion in praise,
thanksgiving, and prayer, and the union of counsel and
effort. It cannot be long after the cessation ofthe need
less and unavaiUng disputes which now are prevalent.

188
that the ppssessors of the same essential faith wUl per
ceive how triffing in their character are those differences
wliich now serve the purpose of the great adversary to
cherish jealousy, envy, anger, and schism among thera,
and how numerous and precious are the doctrines and
truths respecting which they are pf the same mind, and
speak- the same thing.
The next means which we have specified in the two
preceding chapters, as conducive to the restoration of
Christian union, is that the church receive her members
and license ministers of the gospel, upon the principles
recognised and taught in the Bible ; namely, that mem
bers be received when they give evidence that they are
actual members of the spiritual .body of Christ ; and
that ministers be licensed when they exhibit evidence of
their quaUfications to win souls to Christ, to .edify be
Uevers, and honour the ministry by a holy walk. The
adoption of these principles will be greatly facilitated,
after the spirit of controveisy shall have died away.
That the reception of church members, and licensure of
ministers upon these catholic grounds, will have a strong
tendency to allay the spirit of party, and promote the
union of Christian hearts, must be evident to even a
superficial thinker. A true disciple of Christ, wherever
his lot may be cast, will desire to associate with those
of like mind, to put himself under the watchful care of
some church, as well as to partake of its ordinances and
privileges. If he cannot be freely received where he
sees the prospect of deriving the most of spiritual bene
fit, it requires much of grace to preserve towards the
members of that church the same measure of Christian
affection, which he would in case he had been received
by them. And on the other hand, it is extremely diffi-

189
cult for the members pf any church, to banish from their
minds a sense pf superiority over such as are deemed un
qualified to be received among their number. By adopting
a more liberal course, these unpleasant feelings and
causes of alienation wUl be avoided, and a more friendly
spirit will be promoted. The shibboleths of party must
soon mell away, after they shall cease to be applied in
practice, in the admission of church members, and the
licensing of ministers of the gospel. Room will at once
be left for an increasing prevalence of the sentiment so
often repeated in the Bible, that all believers in Christ
form but one body, and stand upon a footing of equality,
and that the ban of exclusion must be applied only to
the heretic, the hypocrite, and the corrupt.
And thus wUl be removed one of the barriers to the
observance of an important duty, which we have alsp
placed araong the means of restoring Christian union,
namely, lo cherish the holy feeUng of lpve to believers
of every denomination. That the performance of .this
duty will hasten the abolition of sectarian feelings and
distinctions, is almost too evident to adrait of any illus
tration. That it is a practicable duty will not be denied,
when we reflect that our affections are much under the
control of our faculties. The consciousness that we are
bpund to love another, will oftehtimes be the means of
producing that love, even against the power of strong
previous antipathies. A sense of the duty will lead us,
not only to look more narrowly into the substantial rea
sons of the requirement, and the principles on which it
is founded, but will move us to palliate and make every
allowance for the imperfections and faults of the indivi
dual, and to seek out and dwell upon their good and
amiable qualities. Many, very many considerations

190

will crowd upon the mind ofa Christian, why he should
love his brother in Christ, whenever he shall have fully
yielded to the conviction that it is his duty to love him,
and understand the raeasure in which that love should
be exercised, and thus will be produced in the Christian
bosom the very affection he desires lo cultivate and
cherish. The active and liberal support of the benevolent so
cieties of the day, we have also enumerated among the
means of terminating the schisms in the church of
Christ. And we kno'iv of no means which are more
happily adapted to unite the hearts and the exertions of
God's people. Every volume of the Holy Scriptures
issued frora the Araerican Bible Society, — every tract
distributed from the American Tract Society, — every
book which comes from the press of the American Sun
day School Union, — every missionary sent forth by the
American Board of Comraissioners for Foreign Mis
sions, or by the Horae Missionary Society, — every
preacher or spiritual labourer employed by the Seamen's
Friend Society, — is looked upon as a servant of Jesus
Christ, to promote his kingdora throughout the world,
and not as an instruraent to advance the interests ofa
petty sect. Every instance of success achieved by the
agency thus employed, is considered as won for the
cause of universal religion, instead of a victory for a
small section ofthe church. The thousands of readers
pfthe publications delaUing the acts and proceedings of
these benevolent institutions, have a common feeling of
interest in the information thus comraunicated. They
rejoice together, when they witness the liberaUty of
Christians in supporting these charities, when they read
of doors of usefulness opened to their efforts, ofthe

191
smUes of God upon their contributions and exertions, in
calUng siimers to repentance in lands of darkness and
desolation. They sympathize together, when they hear
of sickness and, death among the agents of their bene
volence, or of any untoward event to impede the holy
cause they are striving to advance. They meet together
at the monthly concert, to render thanks to God for
success afforded, to humble themselves before him under
any rebuke or adverse providence, and to supplicate his
aid .and direction in the future conduct of their enter
prises. And in the larger multitudes which annually
convene . at our reUgious anniversaries, in the principal
cities, while listening to the reports c^f wjiat has been
done, and contemplated to be done, they becorae elated
with the same hopes, and raoved wdth the same desires,
they offer the same prayers, and render the same thanks
givings. It is on such occasions that liberal Christians
experience fulness of joy, and their breasts heave with
anxious desire that every believer may be blessed with
a stUl fuller measure. It is then that they know how to
pity the scantiness of that enjoyment which is felt by him
who cannot expand his heart beyond the bounds ofhis
own denomination. They long for a return of those
seasons' which have such a happy influence in binding
together the hearts of God's chUdren, in the sweet ties
of brotherly love. How easy and natural is it for such
as only for a few years continue to act together, in the
promotion of these holy charities, to desire and strive to
effect an entire union of affection, counsel, action, and
name, so that they may be one, as Christ and the Father
are one. The/ soon begin to wonder why there should
be any separation between them, why they have so long
been strangers to each other, and what there is to pre-

192

vent a Complete union. The chains of sect, otice so
strong, appear to theni KUipUtian ties which cannot hold
them in distinct communities, and which, like the cords
wherewith the Philistines bound Samson, When the Spi
rit of the Lord came mightily upon him, become as flax
that is burnt with fire.
The primitive Christians read the books of the' Old
and New Testament, expefcfiilg, -with the teaching of the
Holy Spirit, to find therein sufficient direction to instruct
thegi in the dPcth'nes and practice of Christianity. It
will be i-eadUy perceived how directly and powerfully it
would promote the union of believers, should this man
lier of reading the Scriptures become the general habit
amdrig them. This is one ofthe means we have speci
fied Ih the preceding chapter, and is, we 'believe, among
the most important. If it were once adopted, it would
soon appear plain that all the attempts which haVe been
made to reduce the language ofthe Bible to greater pre
cision and certainty have grossly faded to advance the
cause of triith, and have rather served to darken counsel
by words without knowledge ; and that hoVvever herefics
may conceal their corrupt opinions by adhering f o the
words of the Bible, tha^t yet, after aU, the best way of
stating the revealed mind of God is to use the expres
sions which have been dictated by the Holy Ghost, the
source and fountain of Ught and wisdom. It would more
over be seen that many disputes have agitated and rent
the church, which originated not from any obscurity or
uncertainty in the words enfployed in the Scriptures, but
from the ingenuity and presumption of men, who, .whe
ther unwittingly or otherwise, sought to be wise above
what is ¦<^ritteri, and to pry intii things which God has
s6en best hct to reveal or explain. " All, reading- and

193
studying the same standard of faith and practice in the
simplicity which God himself has given it, without at
tempting to bend its meaning to the respective creeds,
confessions, and systems of the church, they wiU of ne
cessity become more of the same raind and of the same
judgement. Then too it wUl becorae apparent how rauch
of the Bible is taken up in inculcating peace, love, and
unity, and how much there is in it of dissuasion from
jealousies, disputes, contentions, and divisions among
brethren of the same family. By the continued perusal
ofthe Scriptures, it wiU also be learned of how littie va
lue are all abstract opinions, however correct, except as
they lead to a more acceptable worship and service of
God, and a more benevolent behaviour towards raan.
The union of Christians' will also be materially aided
when they shall abound in prayer to God appropriate to
the present wants of the church, and especially for a
more devoted and efficient ministry ofthe gospel. God
is doubtless pleased with the petitions ofhis people, when-
they bring before him their precise wants. He wishes
them to be acquainted with all their wants, to feel their
need of help, and then ask him to give it. When, there
fore, under a deep sense ofthe sin and evils of schism,
and the duty and blessedness of living in the unity ofthe
Spirit, in the bond of peace, they shall ask his guidance
and assistance, the most happy results raay be expected
from the promises and faithfulness of their heavenly Fa
ther. And since a return to the primitive unity of fhe
church, and indeed its prosperity in all its relations, de
pends so much on a devoted and efficient ministry, when
the disciples shall feel the want of such a ministry, they
wUl not only pray, but labour and expect to obtain it.
We doubtless receive in proportion to the extent of our
17

194

desires, petitions, and efforts. " Open thy mouth and I
wiU fill it." Did they but perceive with anxiety the ne
cessity of a more cathoUc ministry, with minds enlarged
to comprehend the wants ofthe world, and forgetting the
narrow circle of their sectarian relations, they would ask
and strive for, and be supplied with such a ministry ; for
God will not give them a stone when they ask for bread,
nor when they ask for a fish will he give them a scor
pion. The tendency of most, if not aU the means we have
specified, it must be admitted, is to increase the amount
and raise the standard of piety in the church ; and we
are confident that whatever shall produce this happy re
sult wUI also proraote the union of Christians. We are
apprized that in the strenuous exertions now made by
synods, presbyteries, and other ecclesiastical bodies of
several denominations, to strengthen the attachment of
their people to their own peculiar tenets, rites, and forms
of government, they enumerate araong the means to ac
complish this end, the attainment of a more elevated
standard of Christian character. It is matter of rejoic
ing that public bodies of such diverse views and senti
ments agree in recommending a raeasure of such exfcel-
lence, although it would have been more satisfactoiy to
have learned from them what they precisely mean by it.
If they understand by a more elevated standard of piety
the same thing that we do, namely, a greater conformity
of heart and life to the requirements of God's word, then
we venture to affirm that when this point shall have been
attained, instead of confirming their people in the love of
sectarian peculiarities, their minds will have become ex
panded to see the folly and sin of such attachment, and
to embrace the more noble and scriptural principle of

195
Christian unity. The tendency of deep piety to promote
this union is happily iUustrated by the Rev. Andrew Reed
of London, lately on a raission of love to this country,
designed to strengthen the bond of union between Brit
ish and American Christians. We allude to a mission
ary sermon preached by him in his own country some
two or three years ago, entitied, " Eminent Piety essen
tial to Eminent Usefulness." We have read the sermon
with much pleasure, and regret that we have not a copy
at hand to select some quotations. We have, however,
recently met with a pretty full expression of the views of
Robert Hall on the sarae point, and cannot deny our
selves the gratification of giving the foUowing extract,
for the length of which the reader wiU find himself amply
compensated, when he shall have witnessed its pertinen
cy, elegance, and force : " That union among Christians
which it is so desirable to recover, must, we are persua
ded, be the result of something more heavenly and di
vine, than legal restraints, or angry controversies. Un
less an angel were to descend for that purpose, the spirit
ot"« division is a disease which wUl never be healed by
troubling the waters. We must expect the cure from
the increasing prevalence of religion, and frora a copious
communication of the Spirit to produce that event. A
more extensive diffusion of piety among all sects and
parties, will be the best and only preparation for a cor
dial union. Christians will then be disposed to appre
ciate their differences more equitably, to turn their chief
attention to points on which they agree, and in conse
quence of loving each other more, to make every con
cession consistent with a good conscience. Instead of
wishing lo vanquish others, every one wiU be desirous of
being vanquished by the truth. An awful fear of God,

196

and an exclusive desire of discovering his mind, will hold
a torch before them in their inquiries, which wUl strange
ly Uluminate the path in which they tread. In the roora
¦ of being repelled by mutual antipathy, they will be insen
sibly drawn nearer to each other by the ties of mutual
attachment. A larger measure of the spirit of Christ
would prevent them frora converting every incidental va
riation into an impassable boundary ; or from condemn
ing the most innocent and laudable usages for fear of
symbolizing with another class of Christians. The ge
neral prevalence of piety in different communities would
inspire that mutual respect, that heartfelt homage for the
virtues conspicuous in the character of these respective
members, which would urge us to ask with astonishment
and regret. Why cannot we be one ? What is it that ob
structs our union ? Instead of maintaining the barrier
which separates us from each other, and employing our
selves in fortifying the frontiers of hostile communities,
we should be anxiously devising the means of narrowing
tiie grounds of dispute, by drawing the attention of all
parties to those fundamental and catholic principles "in
which they concur.
" To this we may add that a more perfect subjection
to the authority of the great Head of the church, would
restrain men from inventing new terms of communion,
from lording it over conscience, or from exacting a scru
pulous compliance with things which the word of God
has left indifferent. That sense of imperfection we
ought ever to cherish, would incline us to be looking up
for superior Ught, and make us think it not improbable
that, in the long night which has befallen us, we have aU
more or less mistaken our way, and have much to learn
and much to correct. The very idea of identifying a

197

particular party with the church would be exploded ; the
fooUsh clamour about schism hushed, and no one, how
ever mean and inconsiderable, be expected to surrender
his conscience to the claims of ecclesiastical dominion.
The New Testaraent is surely not so obscure a book,
that were its contents to fall into the hands of a hundred
serious, impartial raen, it would produce such opposite
conclusions as raust necessarily ensue, in their forming
two Or more separate communions. It is remarkable,
indeed, that the chief points about which real Christians
are divided, are points on which that volume is sUent —
mere human fabrications, which the presumption of men
has attached to the Christian system. A larger commu
nication of the Spirit of truth, would insensibly lead
Christians into a similar train of thinking ; and being
more under the guidance of that infallible teacher, they
would gradually tend to the same point, and settle in the
same conclusions. Without such an influence as this,
the coalescing into one communion would probably be
productive of much mischief; it certainly would do no
sort of good, since it would be the mere result of intole
rance and pride acting upon indolence and fear.
" During the present disjointed state of things, then,
nothing remains but for every one, to whora the care of
anypart ofthe church of Christ is intrusted, to exert him
self lo the utraost in the promotion of vital religion, in
cementing the friendship of the good, and repressing,
with a firra and steady hand, the heats and eruptions of
party spirit. He will find sufficient employment for his
time and his talents in inculcating the great truths of the
gospel, and endeavouring to form Christ in his hearers,
without blowing the flames of contention, or widening
the breach which is already the disgrace and the calami-
17*

198
ty of the Christian name. Were our efforts uniformly to
take this direction, there would be an identity in the im
pression raade by religious instruction ; the distortion of
party features would gradually disappear, and Christians
would every where approach towards that ideal beauty
spoken of by painters, which is combined of the finest
lines and traits conspicuous in individual forms. Since
they have all drunk into the same spirit, it is manifest
nothing is wanting but a larger portion of that spirit to lay
the foundation ofa solid, cordial union. It is to the im
moderate attachment to secular interest, the love of
power, and the want of reverence for truth, not to the
obscurities of revelation, we must impute the unhappy
contentions among Christians, maladies which nothing
can correct but deep and genuine piety."
As has been already intimated, we have not enumera
ted all the means which we believe adapted to accom
pUsh the reunion of the friends of Christ. We have spe
cified what may rather be Ccflled the incipient measures
to prepare the minds of Christians to adopt those of a
more decisive and effective character, bearing more di
rectly upon the final result. Should the Lord sraile upon
those which we have pointed out, other means will soon
come in aid of them to hasten the work.
Among these will be the discontinuance of that secta
rian training which is now given to chUdren by parents,
and even some Sabbath schools, and by ministers to their
congregations. If we should weigh the prospect ofthe
final accomplishment of the scheme of reunion, we would
name this as the most important of them all, and as hold
ing the sarae place in this, as the principle of total absti
nence does in the temperance reformation. We should
have placed it in the Ust of means in the preceding chap-

199
ters, had we not been persuaded that with the greater
portion of the reUgious coramunity it will not be adopted
in the inceptive stage ofthe work. But to those who are
prepared to hear it, we hesitate not to recommend it as
a step to be taken at the very commencement, being
convinced that wherever it is adopted the progress ofthe
enterprise must be very rapid. As long as parents con
tinue to inculcate upon their chUdren, Sabbath school
teachers upon their pupils, and ministers upon their peo
ple, the superior excellence and the scriptural authority
of the tenets and forms of the denomination to which
they belong, how can they ever becorae weaned from
their attachment to sectarian peculiarities and distinc
tions, and how can they ever desire to draw closer the
bond of union among God's children ? As well might
you expect to see sobriety prevail in a family where the
cup of intoxication is daily ministered to its inmates.
Whenever this sectarian training, by raeans of the cate
chisms and forraularies of the churches, or through the
sermons of the preacher, shall be abandoned, the very
aliment of sectarianism will be withdrawn. The Bible
then will be read without prejudice on the conflicting
points that separate different denominations, and the truth
of God will more probably be ascertained. But so long
as that sectarian training is continued, we see not how,
without a moral miracle, union ever can take place.
And why cannot this be done ? Why need a Presby
terian, whether minister, parent, or Sabbath school teach
er, say any thing about the doctrine of election or perse
verance to his people, or children, or scholars? Why
need a Methodist say any thing about falling from grace?
Is either doctrine, if true, necessary to the salvation of
the soul ? And is not the " prima facie" evidence ofthe

200

truth of the one as great as that of the other, when the
piety and talents of the respective denominations are
weighed ? Is it not worth the while of both, to give op
portunity to the generation that shall rise up under their
influence, to form their sentiraents impartially upon those
points which divide to so great an extent the Christian
world ? Has not one denoraination as much reason to
think itself right as another ?
Other means of an effective character will not fail to
succeed. The periodical press, instead of advancing
the interests of sect, will advocate the necessity of abo
lishing them. Books of a more liberal and cathoUc
stamp will take the place of such as are of a rnore exclu
sive character. More pains will be taken to increase the
amount of general and useful knowledge, and the igno
rance, which is so well adapted to cherish the narrow
views and feeUngs of sect, be dispelled. The entire as
pect of things wiU in a short time be changed. The
whole current of feeling will run into a different channel.
Christians of all names will see how nearly they are
agreed in all the essentials of religion, and how unim
portant are the differences which have so long kept them
at variance. Intolerance will then be succeeded by the
grace of forbearance, and the noise of contention hushed
into sUence by the spirit of conciliation. The Scriptures
read in this frame of mind wUl vindicate their own plain
ness and certainty, after having been so long obscured
through the foUy, delusion, and perverseness of raen.
The cautious reader, we are aware, may faU to per
ceive the sufficiency of all the "means we have hitherto
specified, to work so great a revolution as that which is
requisite to place the church on the basis of its priraitive
unity. He may adrait that an iraportant amelioration

201
would lake place in the state of Christian feeling, if onf/
those means were employed which we have advised, or
even ifa part of them were adopted ; but difficulties may
stiU remain, which in his view are not only serious, but
insurmountable. He may ask, How is the union to be
ultimately effected ? Which of the denominations wUI
be wilUng to make the first overture ? Will the union,
when formed, be based on the broad ground ofthe Scrip
tures, or will a short creed be adopted, embracing the
cardinal doctrines of the Christian reUgion upon which
the different sects are now agreed ? And may there not
be difficulty in settling what these cardinal doctrines shall
be, and whether they shall erabrace three, four, or more
points ? And after all these matters are settled, it may
be asked, which ofthe several forms of government now
in use wUI be adopted for the united church ? And how
will the present differences of sentiment in regard to rites
and forms be reconciled ?
We remark, in answer to these questions, that the dif
ficulties above suggested, and all others that raay be
imagined, lie exclusively in the frame of mind ofthe par
ties at variance. WhUe distance, jealousy, controversy,
and alienation of heart, continue to subsist between the
different sects, the obstacles to their reunion wUI remain
insuperable ; but whenever these evil affections shall be
removed, or materially modified, then the difficulty ofa
total reconcUiation is reduced almost entirely to a matter
of opinion on the question of duty or interest. When na
tions, for instance, are at war, a pacification is hopeless
while the spirit of hostility prevails. As soon as this sub
sides the disposition to peace will return, and the point
of honour which shaU make the first overtdre is readily
forgotten, preUminary difficulties are easily removed, the

202

questions of interest, supposed or real, are discussed in
the spirit of conciliation ; and when these are settled the
terms of the treaty are easily adjusted. How often and
how suddenly, soraetimes, have nations been induced in
this manner to terminate the most deadly hostUities ! So
a husband and wife, living in a state of separation, (and
they may, not inaptiy, be comparedto the divided church,)
will resist all attempts to bring them to live together in
peace, so long as they indulge in feelings of opposition
or alienation. But means raay be employed to produce
between thera a better feeling, and as soon as this is ef
fected, they will not only perceive that it is their duty to
be agreed and live together as becometh man and wife,
but they wUl be anxious to remove every impediment
that may be in the way, and then the result of a happy
reconciliation may be confidently expected. In like raan
ner raeans may be employed to change the current of
feeling which at present subsists among the scattered
disciples, whom their Lord has united in a bond as inti
mate as that between husband and wife ; and some of
the means we have enumerated will be conceded to have
a tendency to effect the object. When once the state of
heart is brought about which the Scriptures require, and
teach to be attainable, no points of honour will remain to
be settled, no scruples left as to who shall make the first
overture ; the terms and basis of the union cannot long
remain obstacles in the way of those who have essen
tially the same faith, and are baptized into the same spi
rit. If it shall be deemed necessary or proper to state a
few essential points of doctrine as the basis of union,
what can hinder them from agreeing what they shall be,
and to forbear one another on all minor differences ?
The form of government for the church which has oc-

203
casioned so much of controversy, and which may now
seera so formidable a difficulty in the way of Christian
union, wiU appear comparatively a matter of small con
sequence, unless it shaU be found so definitively settied
in the word of God as to preclude honest differences of
opinion between those who love the truth. At all events,
when the minds of men shall have become more mould
ed into the spirit ofthe gospel, they wiU search the Scrip
tures to ascertain whether the forra of church govern
ment is therein prescribed, and if it is, they wUl honestly
adrait the truth. If it shaU be found that it is not, the
question of expediency wUI be the only topic of discus
sion remaining, and wUl be settled, we apprehend, with
out serious difficulty. The same remaik may be inade
in regard to the rituals of the church, which, as well as
the mode of its government, cannot be said to belong to
the essentials of religion, being cnly the raeans of secu
ring those things which are of more value, naraely, the
blessings of religion themselves. Possibly a forra of
governraent raay be adopted for the united church dif
ferent from any that now exists in any ofthe denomina
tions. The time surely has not now corae to atterapt to
settle this and the matter of rituals. When the church
shall be prepared to enter upon these questions, every
difficulty may have already melted away. It is now ira
possible to conceive with what facility the breaches in
the household of Christ will be healed, when it shall be
acknowledged and felt as an important and evident iruth
taught in ihe Scriptures, thai they must he agreed — that
there may be no divisions between thera. When once
the spirit of love shall have re-entered the church, the
tendency to union, whichis already strong in raany Chris
lian bosoras at the present tirae, wUl becorae irresistible.

204
remove impediments, and mow down obstacles. Then
wiU brethren employ themselves with more diligence,
alacrity, earnestness,' and perseverance, in demolishing
the walls of partition, than they formerly were, or now
are, in erecting and strengthening them. Then may the
Almighty also be expected to bring the wonderful work
ings of his providence to aid the efforts of his chUdren,
untU every difficulty shall be reraoved, and the reunion
of his people accomplished.
Having in this work endeavoured to convince our
Christian friends of a duty which, we are assured,, most
of them had not previously realized, it has been our de
sign not only to prove the duty itself to be clearly incum
bent upon them, but to show further that the performance
of the duty will be followed with success. In order to
tills, we have placed before them the means of effecting
this object, and have endeavoured to trace the operation
of those means until the final result of the reunion of the
church shall be accoraplished. We admit it to be rea
sonable, in general, that an author who undertakes to
convince the comraunity ofthe duty of effecting a refor
mation, the benefit of which shall be common to all,
should also give all the light he possesses as to the means
and mode of its accomplishment, and thereby excite suf
ficient confidence in the practicability of the scheme, to
induce others lo embark in it. Yet we doubt whether on
the present occasion the Christian public could with pro
priety require more at our hands, than to show that the
union of believers on the original basis ordained of Christ,
would be pleasing to God — and that he must be dis
pleased with their neglecting to effect this union. Were
it a matter plainly beyond their reach or power, they
might conscientiously leave it either whoHy undone, or

205

urge the performance of it upon others, who could not
plead the same exemption. But here we propose a mat
ter of comraon interest to every member of the church,
for upon every one the duty of working the reform ne
cessarUy devolves, and not one can claim an excuse on
the ground that others ought to perform it. The duty
must either be acknowledged by Christians, or they must
assurae the impracticability of the scheme as the reason
why they are excusable from action. And an assump
tion of this kind we apprehend they have no right to
make. The duty itself, aside from the question of its
practicabiUty, is very clear. Can any Christian then be
permitted to say, I raay safely lie idle until sorae one
shall prove thatthe execution of the plan is practicable ?
No ; it is as rauch his duty as that of any other, to con
trive the proper means to effect it, and to remove the
difficulties and obstacles ; and he cannot conscientious
ly fold his arms in inaction untO he has exhausted his re
sources to discover those means, and satisfied hiraself
that the object, however desirable, is unattainable. He
cannot have the right to sit still and turn a deaf ear to the
call of duty, untU some one shall voluntarily come to give
hira the instruction he ought to seek for himself. We
infer from these remarks, that our readers ought not to
reject the proposal made in this work, even if we have
faUed to strip the question of its practicability of every
difficulty. We even claim the right of caUing on thera,
as feUow Christians, possessing the same interest as
ourselves in the success ofthe reformation, to 4id us with
their advice and countenance in the removal of every
impediment. The point of duty, we repeat, is exceed
ingly clear. The state of the church is wrong. She is
divided, but ought to be united. She was one as origi-
18

206
nally constituted, — she wiU be one in heaven, — and
Christians of every denomination believe that she will
hp one again on earth. Whenever that shall take place,
the difficulties in the way of her reunion -will have been
previously reraoved, in the providence of God, we adrait,
but not by the exercise ofhis rairaculous power. This
is not expected by any. The work wUl have been done
by huraan instruraentality. It must be done by Chris
tians, for the eneraies of religion will never do it. A
great and arduous work is to be accoraplished, which
requires the aid of aU who can be brought to take a
part. What Christian, then, can claim to be exempt
frora assuraing his share in it ? None may wail till they
hear a voice from heaven coraraanding them what they
must do, nor until the road has been cleared of its
obstructions, by such as are more industrious and obe
dient, or less fearful and unbelieving. We may not
plead our own wrong state of mind, as an excuse for
the neglect of our duties.
It is moreover a present duty. How can we allege
that we may lie still until the more formidable obstacles
are reraoved, when it is our duty to reraove them, our
selves without delay, and when we have no authority to
command another to reraove them for us? Nothing
can be gamed by postponing the coramencement of the
work; for the evil is meanwhUe increasing, and the
difficulties are multiplying. While the church continues
in its present distracted state, the name of God is dis
honoured, the body of Christ bleeds afresh at every pore,
and sinners are plunging by milUons into hell. What
reason, then, can possibly be aUeged against the com
mencement of the work now, which wUl not hold good
Ip the end pf time ? " The fearful and the unbeUeving,"

207

as well as the indolent, always cry the time is net yet,
and if there were net some of more courage, stronger
faith, and greater dUigence, every attempt to reform
what is amiss would fail, through the pretence that the
time has not fully come ; and if they were to be the judg
es, the time never would come. The tirae to set about
the correction of an evil, is when you become sensible
of its existence. The choice of time which is left to
those upon whom the duly of performing the work de
volves, has no application to the period when the work
is to commence, but only to the order of the various
meems and steps in the process of its accompUshment.
Again, there is always more or less of distance and
d&rkness between the coramencement and accoraplish
raent of every great enterprise. None has ever been
entered upon with an unclouded prospect of success.
The maUgnity of sin is apparent from the very difficulty
of removing its effects ; and God may often refuse to
give immediate and easy success lo the efforts of his
chUdren, to suppress the evils that afflict the church or
the world, lest they should have inadequate views of the
inveterate nature of disobedience to his laws and require
ments. So that in all attempts to reform evils of any
meignitude, il is necessary lo exercise faith in God, and
watch for the development which his providence may
bring about. If we are unwilUng to do this, and insist
on his making our way plain before us, the whole length
of the journey, ere we consent lo enter upon it, we re
fuse to trust him further than the limited extent of our
own vision wiU reach. The patriarch Abraham, when
he was commanded lo leave his kindred and the land of
his fathers, to sojourn in a strange country, certainly
did not foresee the manner of surmounting every diffi-

208
culty that lay in his way, or of sustaining every trial be
might be caUed to endure. But he did not hesitate to
obey the command ; he beUeved God, and was pros
pered. Moses, on thp other hand, displeased the Lord,
by his persistence in stating difficulties and obstacles,
when directed to lead the children of Israel out of Egypt
into the promised land ; and though he had a distant
view of Canaan, he was not perraitted to enter upon or
enjoy its blessings, whUe it was reserved to Joshua,
who exhibited a more simple reliance on the word and
the promise of the Lord, to lead the people, and take
possession himself of the land that flowed with milk and
honey. Instances ofthe like nature might be multiplied
from the Scriptures, but it is unnecessary.
It is answered that in these cases God gave support
to the faithful by the exercise of bis miraculous power,
and that in our case it is not to be expected, as miracles
have long since ceased. We reply that God is able
now, and always was, to perform without miracle what
ever it may please him to do ; and whatever he has pro
mised, he wUl assuredly perform. His guidance and
direction raay now be relied on by all who sincerely
desire do their duty. Prov. Ui. 6. "In aU thy ways
acknowledge God, and he shall direct thy paths." Is.
xxviii. 26. " God doth instruct him to discretion, and
doth teach him." Is. xliU. 16. "I wUl raake dark
ness Ught before thee, and crooked things straight."
Ps- xxxvii. 6. " Coramit thy way unto the Lord, trust
also in hira, and he shall bring it to pass." Is. xxx. 21.
" Thine ear shall hear a word behind thee, saying, this
is the way, walk ye in it." These exceeding great and
precious proraises were confided in by Luther, or he
never would have encountered the difficulties, obstacles,

209
and dangers of resisting the usurpations, and exposing
the abominations of popery, and of bringing a church lo
serve God out of mystical Babylon. He believed God,
and received help in the time of need. We have strong
facts also ofa very recent date, proving the faithfulness
ofGod lo verify his word of promise tohis people, when
they seek lo glorify him by extending the kingdom of
Christ, honouring his word, and suppressing vice and
ungodliness. What was it but confidence in the help
of God, that encouraged the British and Foreign, as
weU as the American Bible Society, to undertake the
grand enterprise of supplying a large, and then a larger,
and afterwards a still larger portion of the human family
with the Bible ? What animated the American Board
of Commissioners for Foreign Missions, and the various
missionary Societies in England and the continent, to
assume the sublime duty of converting the world, but
their belief that the work was pleasing to the Lord, and
that he had made it the duty of his children to perform
it, and would certainly afford his aid ? Has he forsaken
any of the benevolent societies of the day, who have
sought to advance his cause in obedience lo his require
ments ?
Even individuals reduced to the necessity of deUbe-
rating and acting alone, without any counsel or help other
than that of their Almighty Friend, have, by casting
themselves upon him, in the day of perplexity and trial,
received all the direction and help which they needed,
and have thus been enabled lo accomplish what, but to
the eye of faith, would seem irapossible. The apostie
leUs " of Gideon, and of Barak, and of Samson, and
of Jephthah, of David also, of Samuel, and the pro
phets, who Ihrough faith subdued kingdoms, wrought
18*

210
righteousness, pbtained promises, stopped the mouths
of lions, quenched the violence of fire, escaped the edge
ofthe sword, out of weakness were made strong, waxed
valiant in fight, and turned to flight the armies of the
aliens." Confidence in God wUl draw forth his power
to help now as rauch as it did in the days of those
worthies. Why then should we doubt whether he will
guide his people, when large numbers of them combine
their prayers, their counsels, and their efforts to accom
plish a work so dear to his heart as the heaUng of the
divisions that have rent his church in pieces, the restor
ing of peace among her warring sections, and re-esta
blishing the beauty and strength of her unity ?
Let the friends of the Redeeraer, then, only enter
with their whole hearts upon the work which it is their
plain duty to perform, and confidently trust in his al
mighty arm. He wUI crown their labours, in due time,
with complete success, and the results will be glorious.
The distance, alienation of affection, disputes, and con
tentions which now separate the disciples of Christ, and
which are a reproach to the profession of reUgion, will
give place to brotherly love, harraony, and peace. Hy
pocrites and unbelievers will not find so easy an entrance
into the church, as they do now, in the sectarian strife
to raultiply the number of their followers ; and the in
creased facilities which wOl then exist to raaintain a
purer discipUne, wiU render their expulsion more safe
and easy. The doctrines and the duties inculcated in
the Bible will be better understood, and exert a more
powerful and evident influence upon those who bear the
narae of Christ. The standard of piety wiU be greatly
elevated. The opposers of reUgion, instead of being
strengthened in their opposition and unbelief by the

211

bigotry, hypocrisy, contentious dispositions, and incon
sistent walk of Christians, will be constrained to admire a
more worthy exhibition by its possessors ofthe holy reli
gion ofthe Scriptures, and multitudes of thera wUl be con
verted to the faith of the gospel. Both the strength and
beauty of unity, which the church had lost during the
long period of her divisions, wUl be restored. The
Ught of Christianity will shine as in the days of the
apostles, and with increasing lustre. The plenitude of
God's blessing wiU no longer be withheld frora his
church, when his chUdren shall be again united in affec
tion, in counsel, in action, and in name. The waste
places in Zion will all be repaired. The power and
wisdom of the whole united church will be combined to
send the gospel to every creature, and the Holy Spirit,
so long grieved and restrained in his inflirences, during
the strife and contests of sects, will be poured out as
rain upon the mown grass, and as showers that water the
earth. God will raise up many labourers Uke Paul, and
nations shall be born in a day, and soon will the world
be subdued to the obedience ofthe gospel. The heavens
shall drop down from above, and the skies shall pour
down righteousness. The earth shall open, and bring
forth salvation, and righteousness shall spring up to
gether, for the Lord hath created it. Then will the
united churches of Christ be a crown of glory in the
hands of the Lord, and a royal diadem in the hand of
our God.

AN APPEAL

TO ALL CHRISTIANS OF EVERY DENOMINATION.

Christian brethren, have we placed before you the
picture of a gloomy fancy, or have we exhibited to you
a sober view of the reality ? Do you feel with us for the
loss sustained by the individual Christian; the church,
and the world, by means of the divisions in the family of
the Saviour ? Are you willing lo mourn with us over the
breaches of the church, her desolations, disgraced con
dition, her low estate, and imminent danger? Let us
then with united and humbled hearts adopt the language
ofthe Psalmist: " 0 God, thou hast cast us off; thou
hast scattered us, thou hast been displeased ; O tum
thyself to us again. Thou hast made the earth to trem
ble, thou hast broken it ; heal the breaches thereof, for
it shaketh." Let us, with Asa and Josiah, with Heze
kiah, Daniel, and Ezra, confess our iniquities, and the
iniquities of our fathers, which have provoked the Lord
to anger, and let us supplicate a return of his mercy and
his lo-ving kindness, that he may restore the glory of his
church, and smile upon his people who are caUed after
his own name.
Let us not only humble ourselves before our pffended
Ged, but exert ourselves lo undo what we and our fath
ers have done ; employing our faculties, our privileges,
and opportunities, to heal the divisions in the church, and
restore lo her the peace, love, and unity, which she en-

213
joyed in the primitive ages of Christianity ; yea, that the
Lord may bestow upon her blessings still more abun
dant, even such as he has promised in his holy word to
bestow upon her in the latter days-
We ought, assuredly, to yield to the motives presented
in the Bible to us as friends of Christ, and professors of
his reUgion. Do we desire to possess evidence of our
adoption into the family of God? Let us then open our
hearts to the exercise of brotherly love. Hereby do we
know that we have passed from death unto life, if we
love the brethren. 1 John iU. 14. Let us love, and ma
nifest our love by treating as friends the brethren ; not
only those of our own name and party, but all who be
long to Christ. Whosoever doeth the will of God is his
brother, sister, and mother ; and if they are so nearly
and dearly related to binti, w« ought to feel that they-are
in like manner related to ourselves.
Or do you desire the consolations pecuUar to the obe
dient disciples of Christ ? " If there be any consolation
in Christ, if any corafort oflove, if any fellowship ofthe
Spirit, if any bowels and mercies, fulfil ye my joy, that
ye be like minded, having the same love, being of one
accord, of one mind." Phil. ii. 1, 2. Are you anxious
to becorae established in the faith and practice of the
gospel ? Then " stand fast in one spirit, with one raind
striving together for the faith of the gospel." Phil. i. 27.
Do you long to exercise and exhibit the same mind that
was also in our Lord and Saviour, knowing that he who
has not the spirit of Christ is none of his ? Then let your
hearts' desire and prayer be like unto his, that his disci
ples may all be one, as he and the Father are one. Do
you wish to manifest your love to the divine Redeeraer ?
Then keep his commandments ; and especially the new

214
commandment he gave his disciples, " that ye leve ene
anelher as I have loved you." John xiii. 34.
Dp ypu wish. Christian brethren, le convince a gain
saying and unbelieving world of the reality of the Chris
tian reUgion by your exhibition of its character and influ
ence ? Then labour lo promote love 'among the breth
ren ; for " by this shall all men know that ye are my dis
ciples, if ye have love one to another." John xiii. 35.
And let us all be one, according lo the prayer of our
Lord, that the world may know that the Father halh sent
him. Is it our desire that the gospel may exert its power
upon the lives of its professors, and upon the whole world
now lying in wickedness and ruin? Why do we not see
this desire fulfilled even now ? Does not our blessed
Saviour himself instruct us that Christianity is diffusive
in its nature like unto leaven ? And have we not abun
dant means lo propagate the gospel among those who
have never heard its joyful sound, and to enforce its
claims upon those who inhabit Christian climes ? We
have a thousand Bibles at our command where the pri
mitive Christians had one ; and we have mUlions of tracts,
newspapers, and other productions ofthe press, while the
apostles had none of these to minister the bread of life
to the believer, and arouse the conscience of the unbe
liever. All these we have in addition to the Uving preach
er, and these we can send where he cannot be spared lo
go. We have, moreover, in the history of the church,
in the history of the Jews, and of the world, and in the
fulfilment of prophecy, subsequent lo the days of the
apostles, evidence as convincing perhaps as the miracles
which were wrought, and the gift of tongues which was
exercised in their day. The Holy Spirit has the same

215

power over the hearts of men lo convince, persuade, and
subdue, as he had in the days of Paul, and Peter, and
John. Why then, 0 why, do not Christians possess and
exhibit reUgion in the life and power which they did then,
and why do not the heathen receive the gospel as they
did in the primitive ages ? 'This inquiry, we are happy
to observe, has becorae one of intense interest. Where
fore is so little effected, whUe the means employed are
so ample, and apparently adapted to the end sought lo
be accomplished ? Some attribute it to the weakness of
our faith, and others to a lack of the spirit of prayer, or
of zeal, or of self-denial in the Christians of modern
times. And, no doubt, in these things we are greatiy
deficient ; yet it is difficult to ascertain how much more
of these virtues and graces were exercised in the days
of the apostles than at the present time. WhUe we are
disposed to fidmit that we corae behind thera in perhaps
aU the preceding particulars, do we not fall short chiefly
in this, that we are not, as they were, op oNe heart and
ONE soul ? Acts iv. 32. If the husbam^ and wife, who
live not as being heirs together ofthe grace of life, have
thereby their prayers hindered, 1 Pet. iU. 7, who can tell
whether the prayers and efforts of believers for the pros
perity of Zion are not hindered by their unholy divisions?
We verily fear that the Holy Spirit is grieved by our
breaches of the peace and unity of the brotherhood, so
that he is unwUling lo impart to his church more than a
scanty measure ofhis influence. Can the spirit of peace
and love delight to dwell and exert the fulness ofhis in
fluence in the midst of the controversies, strife, aliena
tion of heart, envy, jealousy, pride and vainglory of sects?
Who knows whether God is not waiting for his children
to restore peace and brotherly love araong themselves.

216

and to the church its priraitive unity, before it will please
him to put forth the fulness of his power upon the hearts
of men in the evangelized and pagan world ? The re
buke which a holy God is certainly ministering to his
people, may be continued until the occasion of it shall
be reraoved. How can we act in the right spirit, or pray
in the right mind, whUe we remain in our present state
of unlawful division ? A husband and wife, whose affec
tions are alienated from each other, cannot send up their
united prayers to God-; and their individual prayers will
be hindered ; rauch less can they be supposed to pray in
the unity ofthe spirit when living in a state of actual se
paration induced by their disagreement. If they do not
restrain prayer altogether, the duty cannot be performed
in a proper frame of raind, for they cannot approach the
-raercy seat without a consciousness of living in a state
which is offensive to God. So also the Christian, who
is conscious of his duty, by God's requireraent, to live in
love and unity with all his brethren, " and that there raay
be no divisions araong them," cannot, whUe living in a
state of unlawful separation, come to the throne of grace
with that confidence which is necessary to the perform
ance of acceptable prayer. " If our heart condemn us
not, then have we confidence towards God." 1 John iii.
21. But whose heart does not condemn him for his par
ticipation in the sin of division in the church of Christ ?
Permit us to assure you that " God is greater than our
hearts, and knoweth all things." iJohniU. 20. Let us
put away this sin, and then may we look for a more vig
orous faith, a faith that will with a clear conscience lay
hold on the perfections and promises of God ; and then
may we hope for the prevalence of fervent, earnest, hum
ble and persevering prayer; and then wiU the united

217
suppUcations of God's people ascend to his throne ; and
then may we expect to behold the manifestation of more
scriptural zeal and self-denial. And then shall the great
hinderance to the efforts and prayers of the Lord's ser
vants being removed, we may expect the influence of
his Spirit to descend upon the church, as rain upon the
mown grass, and as showers that water the earth.
In urging upon you. Christian brethren, lo unite your
hearts and your energies to restore the original unity of
the church, permit us to appeal to your love for the glory
of the Saviour's name. As the apostie deprecated the
formation of a party among the Corinthians, even to the
exaltation of his own name, preferring infinitely that all
the glory should be ascribed to Christ, let not us permit
any name to stand in competition with his, nor to detract
in the least degree from the honour due to hira. Yea,
let us not suffer any name to be great, but that of Christ,
and " let every name he lost in his." Remeraber, we
pray you, how Jesus connects his glory with the unity
of his disciples ; for in praying to the Father for them,
he says, " And the glory which thou gavest me, I have
given them, that they may be one, even as we are one."
John xvii. 22.
We appeal to your love for the church of Christ,
which he hath purchased with his own blood, and to
your anxious care for the prosperity of that church, that
she may grow with the increase of God, that she may
answer the great objects for which she has been consti
tuted, and that she may be edified in every part. By
your regard for these, we would urge you lo pray and
labour to restere unity and harmony to the members of
that spiritual body of which Christ is the head, "from
jvhom the whole body fitly joined together, and compact-
19

218

ed by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh
increase ofthe body unto the edifying of itself in love."
Eph. iv. 16. By the most diligent, assiduous cultiva
tion of the spirit of brotherly affection and unity, let us
roll away the reproach which the church is suffering
through the divisions ofher children ; and prove the fal
sity of the libels which have been published against the
religion of the gospel, by showing that Christians can
live together in harmony and love.
Suffer us to make our appeal to you, as lovers of the
truth of God, which is too precious to be longer sacrificed
on the altar of sect and party. Until the watchmen
shall see eye to eye, the church will be troubled and
deformed with errors, and as long as each sect adheres
to its standard of doctrine, so long wUl those errors be
perpetuated. Let us then unite our most earnest en
deavours and our prayers to bring all Christians back to
the only unerring standard of truth, the inspired writings
of the Old and New Testaments, and to the rightful and
only efficient and infallible teacher, the Holy Spirit
Let no writings of men be suffered to receive the honour
which is due only to tiie word of God, and no teacher to
bear any comparison with the Spirit of truth. Then
" shaU the deaf hear the words of the book, and the eyes
of the blind shaU see out of darkness." "They also
that erred in spirit, shall come to understanding, and
they that raurraured shall learn doctrine." Let the
blinded partisan who believes his church to be the only
depository of the truth, and the members of his church
the exclusive friends of the truth, be made to see that
the cause of truth wUl be best advanced during the uni
versal prevalence of the gospel, when aU party distinc-

219
lions wiU be aboUshed. And let us not forget to cherish
those truths which are connected with the peace of the
church, " Love the truth and peace." Zech. viu. 19.
" Let us follow after the things which make for peace."
In declaring his purpose to restore his favour to the peo
ple of Jerusalem, God promises, Jer. xxxiii. 6, that
he " will reveal unto them the abundance of peace and
ti-atii." May we not indeed confidently appeal to you, as lo
vers of the peace of Jerusalem ? Must the sword
devour for ever? When shall it have an end? How
dear is the peace of the church to the heart of the Sa
viour! In his last discourse with his disciples, pre
ceding his death, when his bowels were moved with
tender eraotion, he tells them, John xiv. 27, " Peace
I leave with you. My peace I give unto you." And
after he had risen frora the dead, the disciples being
assembled at evenuig, and the doors of the house
being shut, he came aud stood in the midst of them,
and said, " Peace be unto you. Then were the dis
ciples glad when they saw the Lord. Then said Jesus
to them again. Peace be unto you." " And after eight
days, his disciples were within, and Thomas was with
them, then came Jesus, the doors being shut, and
stood in the midst, and said. Peace be unto you."
John XX. 19, 20, 21, 26. When shaU the desires of
the Saviour be accomplished in a conformity ofthe feel
ings and intercourse of his disciples, to his own bene
volent heart ? Even the children of the world shall, in
the days to come, be hushed into peace, for " they shall
beat their swords into ploughshares, and their spears
into pruning hooks. Nation shall not lift up sword
against nation, neither shall they learn war any more.

220

But they shall sit every raan under his vine and under
his fig-tree, and none shall raake them afraid." Micah.
iv. 3, 4. It cannot be that the followers of the Prince
of Peace shall alone hearken to the voice of the grand
seducer inciting to contention and division, when the
nations of the earth shall hearken to the voice Of reason
and of God, so that the wolf shall lie down with the
lamb, and the child shall play on the hole of the asp.
There is already formed and in operation a " Peace So
ciety," whose efforts, we hope, God wUl bless, by mov
ing the nations of the earth for ever to sheath the sword
of war. Already do we count upon the advantages
which will result to the church of Christ, by the removal
of the obstacles which war presents to the progress of
Christianity. But how do we know, Christian brethren,
whether the peace of civil communities and of nations
is not suspended on the restoration of peace in the
church of Christ ? Perhaps the Lord may turn a deaf
ear to the supplications of his people; to moderate the
heat of political parties in this country, until they shall
have banished the spirit of party from the church. Per
haps God wUl not incline the nations of the world to put
up the devouring sword, while his children are continu
ing strife and divisions between one another. We have
at least no right to assume that he will invert the order
of things which he has himself established, by making
the world the salt of the church, instead of leaving the
church to be the salt of the earth ; or in other words,
that he wUl give peace and unity to civil communities
and lo the nations ofthe earth, while the church reraains
the only theatre of war and divison. The Saviour tells
his disciples, Mark ix. 50, "Have salt in yourselves,
and have peace one with another." Let us not,*dear

221
brediren, undervalue the blessings of peace in the church,
which is so very dear to our Saviour. His gospel is
caUed the "gospel of peoce." At his birth, the angels
announced to the shepherds "peace on earth." The
blessing of peace is mentioned in the Bible perhaps
raore frequentiy than any other. Indeed the word is often
used to embrace within its meaning every other bless-
smg, as though none were of any value in comparison
with it ; and as though God designed to teach us that
there can be no compensation for the loss of peace ; and
that whatever may be sacrificed for the sake of peace,
the supposed loss will oftentimes prove to be gain.
We address ourselves to the advocates and apologists
of sect, and beseech them to exaraine well the ground
on which they stand, and bring all their opinions to the
test of the only standard of religious truth, the Holy
Scriptures. We entreat them to remeraber how difficult
it has always been to keep the church from departing
frora the writings of inspiration, and how prone men
have always been to receive in their stead the coraraand
ments, the traditions, and the fallacious reasonings of
men. We pray you to reflect on the many and direful
evUs, the unlawful and unconstitutional character of
divisions in the church, and on the beauty, the strength,
and excellence of unity. Such evUs can yPu entaU, —
such blessings will you sacrifice on the altar of party
strife? Consider, we implore you, the tremendous guUt
connected with the maintenance of disunion in the
household of Christ, the consequent disgrace of the
church, and the incalculable loss of precious souls.
We address ourselves also to aU who are engaged in
reUgious controversy, although they may not be the ad-
vociftes or apologists of sect, and we beg of them tQ
19*

222

weigh well the tendency of their labours, especiaUy at
this crisis in the affairs of the church. Think, Christian
brethren, whether our divine Master has not a more
profitable service for you to perform, than to keep up
contentions which tend to widen and multiply, or at
least continue the breaches already existing in the
church. The friends of Christ have now no tirae to spare
for these purposes, when the providence of God calls
for thousands of labourers to be otherwise employed.
There is little danger that Christians will forget, or fail
to appreciate, the truths of God's word, while they shall
be like their Saviour, diligently employed in doing good,
and obeying his coraraand to evangelize the world.
Now, if ever, we should be following after the things
which make for peace, and let the din of controversy
cease to distract the Christian community, while the
foes of the church are thickening upon her. Where is
the profit or propriety of discussing every subtle diffi
culty in the speculative theology of the church, while
the church itself, as a house divided against itself, is in
imminent danger of being brought to desolation.
We would appeal to all the friends of the reunion of
the church, and exhort them to "be strong and of good
courage ; be not afraid nor be ye dismayed, for the Lord
our God (as we verily believe) is with you." He has
established the church originally upon the basis of unity,
and she shall again be one, and ypur prayers and exer-
tipns for healing its divisions will be pleasing, lo hira, and
in due time you wiU reap, if you famt not ; for he will
coraraand his blessing upon you, and prosper your ef
forts. He can melt away every obstacle that now pre
sents itself against the holy cause which you have es
poused ; and sooner than you now dare to hope. Mul-

223

titudes who are al present Winded by the influence of
sect, will come up lo the help of the Lord, to the help
ofthe Lord against the mighty. And even if you should
fail, brethren, what can be the loss? Consider the
means we propose to be pursued for restoring the unity
of the church, and say whether these will leave the
church in a worse condition than she now is ? Who can
doubt that she wUl be greatiy benefited, when by them
the reUgion of Christ will be raised to a higher standard,
as well as be more widely diffused through the world ?
You and your chUdren wUl participate in the general
blessing. At all events, the reward of the peaceraaker
wUl be yours ; for Christ himself has declared, " blessed
are the peacemakers, for they shall be called the chil
dren of God."
We appeal to the ministers ofthe gospel of Christ, for
lo you belongs the principal agency in this work of the
Lord. You are the watchmen on the walls of Zion, ap
pointed to make strict observation of the position of the
enemy, and of every movement he makes in his assaults
upon your Master's kingdora ; and to you it belongs as
officers under the Captain of salvation, so to marshal and
lead on his forces as to ensure the conquest'he designs
to make of the world, now under the usurped dominion
of Satan. To you it pertains to collect the scattered
bands of Christ, to persuade them to dismiss the spirit
of discord, and to infuse into thera the spirit of love and
unity. Of all men, you are to exert the mightiest in
fluence. By all means, let there be no divisions among
you. We make our appeal to the layraen of our churches,
and especiaUy those of the legal profession. You are
beginning to assume a labour and exert an influence in

224
matters of religion, which a few years ago was almost
wholly confided to and borne by the clergy. We count
much, and place great reliance on your aid in this holy
enterprise. You are certainly free from many of the
entanglements of sect, in which the ministers of the
gospel are involved. You are not bigots, and it is with
you to sustain and encourage such ofthe clergy as would
fain break the iron chain which holds thera. As you
are capable of understanding the subjects discussed in
this work, we earnestly solicit your attention, and the
exercise of your deliberate judgement -upon them ; and
if you come to the same conclusions with ourselves, as
lo the evils, the unlawful and unconstitutional character
of sectarian divisions, and the duty of Christians to
restore the original unity of the church, we may assure
ourselves of your cordial co-operation.
We would address ourselves also to the conductors of
reUgious newspapers and other periodicals. You are
doubtless conscious of your power in the direction of
public sentiment ; and we are aware that if you frown
upon our enterprise, the difficulty of accomplishing it
will be greatly increased. Should you smile upon it,
we would count on you as our most powerful auxiliaries.
As you acknowledge your obligation to improve the ta
lents committed, in the providence of God, to your care,
and especially your duty to advance the best interests of
the church, not of a sect or party, but of the church of
Christ, we may reasonably expect that you will not
condemn our scheme without examination, nor withhold
your countenance, if you deera us entitled to it, from the
merits of our cause.
To our young men just commencing or about to com
mence the service of Christ in the ministry or otherwise.

225

we would speak a word of entreaty. See that you build
not up the walls of partition. You are desirous of
doing something for your Saviour, for your fellow-
Christians, and for sinners, upon which you may look
back with pleasure, when your race shall have been
run, as weU as duruig aU the stages of your course.
While you resolve to be content with any place which
God may assign for the performance of your labours in
his vineyard, you wUl not shrink from occupying a posi
tion which may require arduous toU, and persevering
watchfulness, and severe self-denial to sustain. Nor
would you refuse an employment which bids fair to
bring much honour to the Lord you desire to serve, and
much of everlasting benefit to immortals souls. Here,
then, is presented to you an enterprise worthy the ambi
tion (if that word may be used in an innocent sense) of
a Christian soldier, of a youthful Christian soldier,
whose bosom beats with ardor to hasten the victory
which Christ hath purchased with his blood ; an enter
prise which, when accomplished, will constitute the
"bond of perfectness," to give unity, beauty, and
strength to the whole system of means ordained of God,
to bring back to their aUegiance a revolted, ruined world.
We appeal to Christians of every denomination. We
offer you the right hand of feUowship, as belonging to
the same famUy of Christ, exposed to the same dangers,
dependent upon the same protector, supported by the
same hopes, sustained by the same means of grace,
having in view the same end, and hoping lo inhabit the
same heaven. We long to have the wall of separation
between us not lowered merely, but razed to the ground,
so that there may be no division between us, and that
we may be one, even as Jesus and the Father are one.

226

one in affection, in counsel, in action, and in name.
Brethren, we have no separate interests ; your church
is ours, and our church is yours. All things are yours,
and all things are ours. We and you are Christ's, and
Christ is Good's. Wherefore should we any longer con
tend? Wherefore should we any more Uve apart?
Has not God put us together, as branches of the same
vine, as sheep of the same fold, brethren of the sarae
household, and members of the same body ? why then
should we suffer men to keep us asunder? On unim
portant points we may differ, but why should we con
tend? We appeal to the 'Christians of Jlmerica. To you
much is given, and of you much is required. You are
unfettered by religious establishments, and to you the
task of abolishing sects, and reuniting the church, will be
comparatively easy. The church, in this country, is
not connected with state, of course the state will not
impede her in any scheme of reformation she may pur- .
sue, nor will she disturb the state by any changes which
she may undergo. We are privileged beyond the rest
of the world, in the enjoyraent of liberty of conscience,
and the pure ministry of the gospel. Let us improve
our advantages and faciUties.
We close with the foUowing extract from a sermon
published in the National Preacher of February, 1834.
" To American Christians, it is beUeved, is assigned in
" the purposes of heaven, rauch of the honour of that
"moral renovation of the human faraily, which is ere
" long to be experienced. A littie less than a century
"since, the immortal Edwards eraployed his mighty
" mind in attempting to show the probabUity that the
"miUenium wUl comraence in this country. Whether

227

" or not this opinion is well founded, there can be no
" doubt that Christians in America may have a share in
" the high honour of diffusing the blessings of that happy
" period throughout the globe. It is a momentous
" question, one which ought to come home to every
" heart that feels the love of God, whether their share
" in this honour shall be great or small. Could I raise
" my feeble voice to a note which raight be heard through
" the breadth of the land, I would urge on every saint
" that love to all the household of faith, by which the
" Saviour has taught that the disciples shall be known.
" I would say to him, brother, as you love the Saviour,
" as you desire to see his glories spread around the
" world, and the souls of men redeemed from hell, take
"heed that whenever you meet an individual bearing
" his image, by what name soever he may be called,
"you embrace him in the arms of Christian Eiffection,
" and be ready to co-operate with hira in every good
" work. Too long has the church crippled her own
" energies, and retarded her growth by mutual dissen-
" sion, and the spirit of party. As the brightness of a
" raore glorious day begins lo dawn upon her, 0 let this
" spirit cease, and its place be occupied by that love
" which seeketh not her own."

THE end.

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