Christian Love,
or the Influence of Religion upon Temper
By John Angell James, 1828
INSTRUCTION
Adopting the method pursued by the old divines, I shall
take up this part of the subject in the way of INSTRUCTION.
1. May we not infer from it, the divine origin of those
Scriptures which give such a pre-eminence to the duty of love.
The
contents of the Word of God have ever
been considered, and very justly, as an evidence for its divine authority.
The Bible is its own witness—the sublimity of its doctrines, surpassing
alike the invention and the comprehension of the human understanding; the
harmony of its writers; the grandeur of its style, the more remarkable if we
consider the illiterate character of many of those who wrote it; the
elevation and purity of its morality, especially when contrasted with the
condition of the whole world; the view it gives us of the nature and
attributes of the Deity, of the character of Jesus Christ, and the state of
human nature, of the scheme of redemption, of the elements of evangelical
piety, of the certainty and glory of immortality—are all the hand-writing of
Jehovah, and together form this illustrious inscription—"THE WORD OF GOD!"
Where is anything like this among the works of men? Could
ignorance have devised a system so sublime, or depravity a scheme so holy?
But to go no farther than the subject we are now considering, and which may
be regarded as not only a single precept of morality—but the spirit of the
whole, is it conceivable that such a generous and self-denying system of
duty could have sprung from the selfishness of human nature? Would man, had
he been left to the mere exercise of his reason, and the impulses of his own
heart, ever have summed up all morality and social obligation in that one
word, LOVE, and have represented this as the essence of virtue? Is there
anything analogous to this in any human system with which we are acquainted?
Examine
PAGANISM, both ancient and modern; and what
of this spirit do you find in its multiform varieties? Was benevolence, as
has been already asked, ever embodied in an idol? Was a temple, a
statue, or an altar ever raised to its honor? Abstractions of wisdom and
power, and some few of the sterner virtues of human nature, together with
many of its sinful passions, obtained a niche in the Pantheon; but such a
virtue as that enjoined by Paul, not only was not worshiped—but would have
been despised, by all classes of ancient idolaters, as diametrically opposed
to those qualities in which they considered human greatness to consist. To
say nothing of that spirit of cruelty which, like a demon legion, possessed,
and tortured, and convulsed the worshipers of Moloch; even the milder and
classic mythology of the Greeks and the Romans breathed into its votaries no
spirit of universal philanthropy.
The patriotism of these nations, the chivalrous
self-devotedness, which is blazoned with such splendor on the page of
history, and which kindles such enthusiasm in the youthful imagination—what
is it but the light of a consuming fire? The patriotism of Rome and of
Greece, in their best and purest days, was but a selfishness of the most
destructive kind, which trampled down pure philanthropy with indignant
scorn, as a base and cowardly spirit—a traitor against the absorbing glory
of Athens; or of the Roman commonwealth. Those proud and haughty patriots
thought that the world was made for them, and cared not what rights of other
nations they invaded, so as they could strengthen their own power; nor what
misery they inflicted, so as they could extend their own fame. Selfishness
the most engrossing, was the soul of their system—every man considered
himself as represented by his country; and, in contending for the honor of
the latter, was fighting for his own aggrandizement. Had love been in the
ascendant in those ages, the world would never have been made to lie
prostrate at the feet of Alexander or of Caesar.
And who among the poets sang the praises of
universal benevolence—who among the legislators made it the basis of
their morals—who among the philosophers expatiated on the glory of human
kindness—or laid the obligation to cultivate it upon the consciences of
their disciples? The highest virtue of paganism was martial prowess. So
heavenly a glory never shone upon it, as is contained in that one sentence,
"You shall love your neighbor as yourself," or if any theory, distantly
analogous to it, was found there, it was a borrowed light, the dim
reflection of the distant brightness of divine truth.
And as to modern paganism, we need not say how
vain it is to seek for universal love amid the ferocities of the American
Indians, the murderous cruelties of the South Sea Islanders, the disgusting
selfishness and ridiculous vanity of the Chinese, or the insulting and
degrading oppression of the Hindus.
Next turn your attention to
MOHAMMEDANISM;
and in what page of the Koran will you find—we will not say, such a
description, and such an enforcement, of philanthropy as we have in this
chapter; but where do you find a recognition of this principle? In all those
pretended revelations from heaven, of which Gabriel is said to have been the
bearer, where is there such a description of Deity as this—"God is love!" or
such a sentiment as that which arises out of it, "he who dwells in love,
dwells in God, and God in him?" So far from recognizing this principle,
Islamism condemns and forbids it. It enjoins almsgiving, it is true, and
gives it a high place among its virtues—but this is not the same as love,
and may be often carried to a great extent without a particle of the nature
of love. This system of imposture, abounding as it does with minute and
ridiculous ceremonies, and a slavish regard to absurd ritual observances;
enforces, by the authority of its founder, the most ferocious and
blood-thirsty hatred, to all who do not receive it in the exercise of
implicit faith. Wars against all infidels are not only enjoined in many
passages of the Koran—but are declared to be in a high degree meritorious in
the sight of God. How completely Islamism has filled its votaries with the
most ferocious bigotry and the most merciless intolerance, is known by
universal testimony. They everywhere pour insulting contempt upon all who
are not Muslims, and feel a savage delight in adding cruelty to insult. "The
infidel dogs," is a common appellation applied to Christians. The spirit of
the system is everywhere visible in the absolute despotism of the
governments of those countries in which it prevails. Where it is found, the
arts and the sciences do not flourish, and liberty withers in its shade. The
flaming scimitar of the Sultan is its patron and defense; it was propagated
by the sword—it is supported by the bow-string, and it is essentially and
unalterably cruel. Such is Islamism—a curse to the world, a mystery in the
divine government, a dreadful obstacle to the spread of Christianity, and
the reverse of all that is holy and beneficent in the glorious gospel of the
blessed God.
INFIDELITY , it is true,
has attempted an imitation of this virtue—but infidels have had the Bible to
copy from; and even with this model before their eyes, have produced a
caricature, instead of a facsimile. The 'universal benevolence' of this
school is at war with the private affections and individual tenderness. The
'universal benevolence' of Christianity springs out of private affections
and individual tenderness, and is founded upon them. We contend, therefore,
that this noble, and generous, and useful disposition is one of the
peculiarities of revealed truth; and whence—but from heaven, could it have
proceeded, and who—but Jehovah, either could or would have given it the
authority of a law?
Whoever will reflect for a moment, will be struck with
the singularity of the fact that the Bible resolves the whole of devotional
piety into love to God, and the whole of morality into love to man. Is this,
we ask again, the work of human invention, or does it look like the
production of imposture? Would the selfishness of man have devised such a
system; for where, among all his handiwork, do we find anything like it? O
no! It is a part of the superscription of heaven—it is the impress of
divinity—it is the seal of truth!
2. We learn, that
the spirit of true religion is not only unlike—but opposed to the characters
most admired by the people of the world.
In NATIONAL affairs. The character which the
historian loves to delineate, on which he delights to exhaust the stores of
his genius, and to lavish the richest coloring of his pencil; which he is
most pleased to exhibit to the admiration of his readers; and in which, with
an eager sympathy, those readers take as much delight as did the author,
perusing it again and again; until the soul glows with enthusiasm—is not the
meek and virtuous prince, who is intent only on the arts of peace, and the
internal welfare of his kingdom. No—but the ambitious hero, who fills the
world with the fame of his victories, and by the aid of dauntless courage,
consummate skill, and inordinate lust of dominion, goes on from conquering
to conquer. This is the man for whom the admiration of posterity is claimed;
whose crimes are lost sight of, in the splendor of his military genius; and
whose cruelty is forgotten, in the success with which it is followed. Thus
it is that under the power of evil fascination, these demon-men are idolized
in the sight of the miseries they have inflicted, and within hearing of the
groans they have extorted—merely on account of the vast military talents
they possess, and of their power to torment others.
But the New Testament lavishes no eulogies on such
men—bestows no praise on their deeds—but treats them as the bitterest
enemies of human happiness. The 'sword of conflict' and the 'laurel of
victory' are not among the objects that it commends to our veneration—but
which it devotes to our detestation. The peacemaker is the character on
which it bestows all its praises, and which it invests with its richest
honors.
If we descend from national affairs to the more confined
range of SOCIAL spheres, we shall find the same perversion of
judgment, the same misconception of true excellence, and the same misplaced
admiration. What is the character which is usually most applauded in
fashionable circles, and also by the generality of mankind, whether rich or
poor? Is it not the high-spirited individual who is quick to discern
offense, and bold to resent it; who will allow no one with impunity to tread
upon the skirt of his dignity, or his right; who is, perhaps, in some
things, frank, generous, and affable; but under this exterior conceals a
proud, vindictive spirit, which can brook neither a superior nor a rival—but
is ever aspiring to distinction; who is courteous—but ambitious for fame;
who would not willingly and intentionally give offense—but having given it,
would feel himself forever disgraced by putting on the garment of humility,
and asking forgiveness; who would give alms to the needy—but not honor the
godly. Is not this the most admired of the world's favorites? Is not revenge
dignified by the name of honor—and pride called courage?
In short, are not the qualities generally admired by men,
of the active, irascible, and ambitious kind? And are not the meek, and
gentle, and passive virtues looked upon with disesteem, and treated with
contempt? Is poverty of spirit, is humility, is self-abasement, is the
forgiveness of insults, is patience under provocation; admired, applauded,
imitated? Is it to the character formed of these graces, that the silent
homage of the heart, and the loud praises of the tongue, are paid? Quite the
contrary. The men who would practice the Christian graces, must make up
their minds to endure the world's scorn, and to be treated as poor
weak-spirited creatures, who deserve all the ridicule they receive, because
of their forbearance in submitting to it. And yet this is the spirit of true
religion—for this is the temperament of Jesus!
When Jesus Christ came into the world, he found it full
of the notion that human glory consisted in ambition, pride, and revenge.
The Jew and the Gentile participated in the sentiment, and hence he took
particular pains to correct this notion, giving, in his sermon on the mount,
a delineation of character the very opposite of this. Indeed, the design of
that sermon was to rectify the mistakes then universally prevalent on the
subject of 'true piety' and of happiness, and to teach the world that his
disciples were to be pre-eminently distinguished by humility, penitence,
meekness, purity, peaceableness, forgiveness, thirsting after righteousness.
These are the qualities of a true Christian, and everyone who bears the
character, must sedulously cultivate its appropriate dispositions, and be
willing to bear the ridicule to which they will expose him. He must never
seek to conciliate the favor of the unconverted, by imitating their
spirit, or disguising his own; but bear their scorn, and wait with patience
for a world where humility and meekness will be honored and rewarded, and
love, their parent disposition, be crowned with glory!
3. This subject plainly
shows us that true religion
is exceedingly DIFFICULT.
It is a very common supposition that it is an easy
thing to be a Christian. And if to be a Christian were nothing more than
going to a place of worship, indulging in pious emotions, subscribing to
religious institutions, and professing certain religious opinions—the
supposition would be correct—for nothing is more easy than all this. But if
the spirit of true religion be the disposition described in this chapter,
then must it be obvious to everyone who knows his own heart, that to be a
true Christian is the most difficult thing in the world!
The Scriptures everywhere represent true piety by terms,
allusions, and figures which imply the greatest effort, and the most
persevering labor. Hence we are commanded to "strive to enter
in at the strait gate;" to "lay aside every weight, and the sin which most
easily besets us, and to run with perseverance the race that is set
before us;" to "labor for the food which endures unto eternal life;"
to "fight the good fight of faith;" to "mortify the deeds of
the body;" to "crucify the flesh." What terms! what ideas! what
metaphors! Can anything that is easily accomplished require or
justify the use of such language? If it were a light thing to be a
Christian, could the sacred writers with any propriety have employed such
strong and very expressive figures? Nothing, surely, can more impressively
teach us the absolute and indispensable necessity of incessant as well as
vigorous effort. The course of a sinner is down-hill. "Easy is the descent
to hell." A transgressor has nothing to do but to give himself up to the
indulgence of his corruptions, and he will slide without effort to
perdition!
Not so the true Christian. Heaven, by an appropriate
figure of speech, is represented as on a high eminence, which cannot be
reached without constant and laborious climbing. Not that all this is
necessary to merit heaven—but to reach it—we are justified by
faith without works, and become entitled to eternal life, exclusively by the
righteousness of Christ; nor are we to conceive of the faith by which we
receive this righteousness, as consisting of any violent strivings of our
minds—but as a simple dependence on the Lord Jesus Christ, for acceptance
with God—but we are speaking of the Christian temper, of practical religion,
of sanctification, of going on through all the trials and temptations of
life, to the possession of that crown of glory which Christ has merited for
us; and if this be easy work, there is nothing difficult!
4. True religion is a comparatively RARE thing among men.
This is indeed a melancholy and a painful
reflection; for it is saying in other words, there are but few that are
saved. It is applying to our own times the awful language employed by our
Lord as descriptive of the state of things in his days upon earth, "Enter
through the narrow gate. For wide is the gate and broad is the road that
leads to destruction, and many enter through it. But small is the gate and
narrow the road that leads to life, and only a few find it." Tremendous, and
truly dreadful is the idea, that the greatest part of mankind are moving
towards the bottomless pit, and sinking daily in crowds to the miseries of
eternal perdition! Such a sentiment ought not to be admitted to the mind,
except upon the clearest evidence; neither ought it to be uttered by the
lip, much less be recorded by the pen, except with a view to lessen the
havoc which it describes, by disturbing the delusion which is the cause of
this extensive ruin!
It is evident—at least if the Word of God is true—that no
man can be saved without true religion; and that the religion which does not
include Christian love, is, in fact, no true religion at all. The only
enquiry, then, to be answered, is—Does Christian love abound, or is it
comparatively rare? Is the great mass of human beings around us actuated by
a spirit of universal benevolence—a benevolence which is the fruit of
regeneration, and the effect of faith; which springs from love to God, and
is cherished by a sense of redeeming grace; which is exercised in obedience
to the divine authority, and with a view to the divine glory; which, in its
operations, is full of forbearance and meekness, kindness, toleration,
sympathy, humility and unselfishness? Is this the prevailing disposition of
the bulk of mankind? Do we see it manifested in society? Alas! alas! instead
of this, do we not still see those passions in operation which the apostle
mentions as descriptive of the conduct of mankind to each other in his day.
"Once we, too, were foolish and disobedient. We were misled by others and
became slaves to many wicked desires and evil pleasures. Our lives were full
of evil and envy. We hated others, and they hated us." Titus 3:3.
Are not anger, malice, revenge, selfishness, envy, pride,
and censoriousness—the predominant dispositions in the generality of
mankind? Who can deny this, or who will attempt to deny it? And if this be
the case, true religion must be comparatively rare. Few, indeed, are living
in the exemplification of Christian love. Dreadful, alarming idea! I tremble
as I write! My soul is distressed—and groans with anguish over my own
statements. I would disbelieve them, if I could; and, even believing them, I
would shut them up in my own bosom, if it were not necessary to promulgate
them, in order to detect that delusion which, by leading men to think that
it is an uncommon thing for souls to be lost, makes it a still rarer
occurrence for them to be saved. I must come to the conclusion—for I cannot
help it, without becoming an infidel—that there are, in our time, many more
who perish, than are saved. "Hell has enlarged its appetite and opens its
mouth without limit; into it will descend their nobles and masses." Isaiah
5:14.
Reader! Let the dreadful announcement, that it is a rare
thing to be saved, startle you like thunder from your slumbers, and lead you
to institute the most serious, and solemn, and impartial examination of your
heart! Do not rest satisfied with a 'mere vague idea of religion', or a mere
general, careless assumption that you are a Christian. Without such a
disposition as that we have considered, you have no true religion; and
without true religion, you must perish eternally! You have, perhaps, been a
professor of religion, and have approved a gospel ministry, and have
enjoyed the light and advantages of gospel ordinances; but this will only
aggravate your guilt, and condemnation, and misery! If you are not living
under the influence of Christian love, you are living without true religion,
and must have your doom with those of whom it is said, "The wicked shall be
turned into hell, and all those who forget God!"
5. We learn the great criminality of many things still
remaining, and in some degree approved of, among professors of religion.
National antipathies
are too often found in considerable strength in the minds of Christians,
especially in a time of warfare. Mistaking the nature of patriotism, and
thinking, as did the ancient Greeks and Romans, that love for our country
implies hatred of every rival nation—we are too apt to imbibe the spirit of
the times and places in which we live, and to cherish a feeling of ill-will
towards our national competitors. The religion of the New Testament is by no
means hostile to a spirit of pure and sublime patriotism; that patriotism
which seeks to exalt a nation by all the arts of peace, the discoveries of
science, the inventions of imagination, the diffusion of knowledge,
morality, and true religion. But the thirst of conquest, the love of
aggrandizement, the lust of domination, which would make us dislike a nation
because it limits our power and resists our aggressions—is an unchristian
feeling, and an offense against the law of love!
From everything which would flatter the pride, or excite
the ambition, or exasperate the anger, or increase the irritability of a
nation—from everything that would swell the current of prejudice against
another country, we should carefully abstain. As Christians, we should have
no national enemies, no enmities and aversions excited by the geographical
divisions of the globe. We should remember that God has made from one man,
all the nations which dwell upon the earth—and therefore, that all men are
our brothers, and should be loved as brothers. A Christian is, in one
sense, a 'citizen of the world'; and although he was born in England, should
abhor the thought of an 'national dislike' to any person of any other
country. When national passions are roused and incensed, he is to bear no
part in the widely circulating hatred; and amid much that he may regret and
condemn, is still to remember that he is not to be "easily provoked."
Allied to this, is
the passion for war.
Whether the abstract principle of the
unjustifiableness of war in every case, be tenable, we will not now discuss.
But that war, as it is usually maintained, is utterly indefensible on
Christian principles, can admit of no question. It is but too evident that
great numbers of real Christians are not duly impressed with the deep
criminality and great heinousness of the 'warlike spirit'. Instead of
bearing their testimony, by all proper means, and on every suitable
occasion, against it, they partake of the general and murderous enthusiasm.
They cherish the same antipathies; are actuated by the same 'revengeful,
proud, ambitious spirit'—as the people of the world. They defend by argument
the wars that arise, as just and necessary. They read with as much avidity
the details of battles. They boast with as much exultation of the victories
which are obtained. They enter as deeply into all the ardor of the warlike
passion, as though they were the worshipers of 'Mars'—the god of war;
instead of Jehovah—the God of love!
Ought these things to be? Are they not a manifest and
flagrant violation of all their principles and professions? The whole
substance, genius, and tendency of Christianity—is towards peacefulness. The
God whom we worship delights in mercy, and is infinitely benevolent.
The character of Jesus, who is our example, is formed of all the meek
and gentle virtues—in the greatest perfection. The scheme of salvation
is a plan of grace. All the doctrines of Scriptural revelation unite
in their tendency to soften and sweeten the temper. The precepts of
Christian morality forbid wrath, anger, malice, revenge of every kind or
degree—and enjoin us, in no case to render evil for evil—but always to
return good for evil. The whole tenor New Testament is directly
opposed to that rage and resentment to which the world has given the
delusive names of 'courage' and 'a sense of honor'—and from which wars and
contentions proceed.
To these proud, harmful and evil fervors—which are but an
imitation of the passions that rage in full force in the natures of brute
animals—the religion of Jesus Christ offers all the opposition of divine
authority. Let any man think of the crimes committed, and the miseries
inflicted by a single battle—and surely if he has ever read only one of the
Gospels, or one of the Epistles, he must be convinced that 'hatred of war'
is an essential feature of practical religion. But we need go no further
than this chapter to prove that the warlike passion, even in the least
degree, is opposed to Christianity. For if love were universally prevalent,
swords would be beaten into plough-shares, and spears into pruning-hooks! It
is high time for the followers of the meek and lowly Jesus, in every part of
the world, to study the bent of their religion, since in the knowledge of
this, many of them are still lamentably deficient!
It is a shame upon what is called 'the Christian world',
that it has not long since borne universal, impassioned, and indignant
testimony against that enormous evil which still rages, not only among the
savages of Africa, or of the back settlements of America—but among the
scholars, the philosophers, the Christians, the ministers, of Europe. In
vain, so far as regards the diffusion of a peaceable spirit, has science
enlightened the mind; in vain has learning softened the manners, and
cultivated the taste; in vain has art multiplied the comforts; in vain has
even religion established the faith, and in some measure sanctified the
minds of the inhabitants of Christendom; for war—horrid, destructive, bloody
war—is as much practiced, and as much patronized, as ever!
Whatever men have learned, they have not learned to love
one another; whatever attainments they have made in knowledge, they have
made scarcely any in love; however high they may have soared above the
savage into the heights of science, they are still nearly upon a level in a
taste for war. But real Christians should come out, and be separate, and
touch not the unclean thing—let them act upon their own principles, and
become not only the friends—but the advocates of peace—let them echo back in
their several spheres the angel's description of Christianity, "Peace on
earth, good will to men," let ministers, from the pulpit; writers, from the
press; private Christians, in their communion with each other and with the
world—inculcate a fixed and irreconcilable abhorrence to war! Let the church
of God be a society for the diffusion of the principles of universal peace.
Christian love forbids
the indulgence of SECTARIAN
prejudice among churches.
God has for wise ends, no doubt, permitted the
existence of various and conflicting opinions among real Christians—but,
unhappily, instead of making these differences merely the occasion of mutual
forbearance, and opportunities for showing through what interposing minor
differences of opinion Christians can press to recognize and embrace each
other; instead of converting them into tests of the sincerity, and proofs of
the strength of our attachment—we have permitted them to rise up into
separating walls, which divide and alienate our hearts from each other.
Perhaps, even towards those whose errors are too fundamental to allow us to
acknowledge them as fellow-Christians, much less to hold communion with them
in the bond of church-fellowship, there is not enough of genuine love. For
is there not something of bitterness and contempt, of wrath and
ill-will—instead of that deep compassion and tender pity with which their
situation should ever be viewed?
But as to those that agree with us in all the fundamental
doctrines of the gospel, and differ from us only on the forms of church
government, on the mode and subject of a sacrament, or on some of the minor
points of doctrine, surely, surely, towards them we should maintain the full
force of brotherly affection, without allowing our differences to interrupt
for a moment the exercise of the most entire good-will. We would indulge a
hope that in this age there is a nearer approximation than there was, of the
various denominations of Christians to each other; that the spirit of
intolerance is dying away; that there is a greater disposition to recognize
each other, in the fullest sense of the term, as members of the same body,
and brethren in the same family. But even yet, there is too much contempt to
those who differ on minor points, remaining among ministers. There is too
much of the sectarian spirit among laymen. There is too much of the feeling
of rivalry and suspicion. There is too much disposition to misconstrue
actions, to arraign motives. There is too much inclination to envy and
jealousy. It is too common for the ministers and members of the Church of
England to look with haughty contempt, and to speak as they feel, towards
those who secede from the church; and to revile them as troublesome
schismatics, as rebels against established authority, who are actuated by a
love of change, an impatience of restraint, a trend for democratic
principles, a disaffection to the constitution of their country.
But is this love? Does this accord with the spirit of
Paul in the chapter we are now considering? May it not be that the reasons
for separation from the Church of England, appear in our eyes to have all
the force of a divine law? May not those things which appear to be matters
of indifference to our accusers, appear to be matters of great importance to
us? Can it not be supposed that as moral questions are differently discerned
by good men, there may not be all that error in our views, which is
sometimes ascribed to them? Let the greater names of our denomination be
read over, and especially let their immortal productions be perused; and
then let it be said, whether they have not minds as capacious, learning as
profound, piety as ardent, insight as acute—as can be found among those from
whom they have seceded; and whether this array of names, supported and
adorned as it is by all that can give sanctity or dignity to human nature,
should not be enough to secure for us the exercise of Christian toleration.
May we not be Christians? And if so, ought we not to be loved as
Christians?
On the other hand, let the members of evangelical
dissenting communities exercise a spirit of holy liberality towards their
brethren in the Church of England. Let them cease from resolving their
motives of the ministers of the Church of England into a mere love of wealth
and power. Let them believe it possible that these 'churchmen' may have a
conscience as tender, a desire as fervent, as their own, to know and do the
will of God. Let them not conclude that 'churchmen' are necessarily the
willing slaves of politicians. Let them suppose that love to Christ, and
zeal for God, and benevolence for man—may burn as brightly and as purely
upon the altar of these 'churchmen', as upon their own. Let them not cease,
openly, manfully, and on all suitable occasions, to state and enforce their
principles—but cease to state them with a spirit of bitterness and wrath.
Let not the ashes of the martyrs be gathered up, to blacken the descendants
in office. Let them not visit the sins of the bigots of a past age, upon the
ecclesiastical rulers of the present. Let them in all their statements,
since they believe they have the truth on their side, throw over it the
lovely and attractive charm of meekness. Let them read the names and the
works of the authors belonging to the English Church, and realize that
genuine Christian kindness should be cherished towards such men.
Love throws herself between the two parties, and calls
for a truce to prejudice, and for the return of the sword to its scabbard.
Let us consider how many, and how important, are the points on which we
unite. "There is one body, and one Spirit, even as you are called in one
hope of your calling; one Lord, one faith, one baptism, one God and Father
of all, who is above all, and through all, and in you all." We may certainly
find, in these 'seven unities' a sufficient bond of union, a sufficient
ground of love, and a sufficient scope for our sympathy, whatever varieties
on other subjects may distinguish us from each other.
Let it not be thought from what has been said that it is
only by Churchmen and Dissenters, in their opposition to each other,
that the law of love is violated. For it must be confessed and regretted
that the law of love is not always observed as it should be, by the various
sections of the latter body. Baptists, Paedobaptists, and Methodists, are
all too often actuated by a degree of envy, jealousy, and selfishness,
utterly unworthy of the great cause of true religion, and altogether at
variance with their common principles. What attempts are sometimes made by
the Wesleyans to raise a prejudice against Calvinism and its adherents, by
deformed, horrid, and ferocious-looking caricatures of that system. And, on
the other hand, how often are the whole body of Methodists condemned by
Calvinists, as upholding all the errors of Pelagius! Baptists pour
unmeasured contempt on infant baptism—and are repaid by their opponents in
ridicule on adult immersion. Statements are often given of the sentiments of
a sect, which that sect would deny—and consequences deduced from them, which
they would abhor!
And then, what clashing of interests frequently takes
place when a new church or denomination is introduced into a town or
village! Sometimes this new church comes without occasion for it—there
is really no need for another similar body of Christians—as the existing
means of public instruction are already sufficient, both as to quantity and
quality—and, in this case, to be animated by such a zeal for our church or
denomination, as to set it up at the certain hazard, and especially with the
very hope, of dividing a prevailing and hitherto peaceful body of
Christians, is in the last degree a hateful effusion of party spirit. Men
may call it zeal for the glory of God; but call it what they will, it is,
when exhibited in its own deformity, nothing but envy, or the selfishness
which seeks its own.
In other cases, what jealousy and ill-will have been
stirred up in the minds of an existing church, by an attempt made by another
church to establish itself in the same local area! It signified nothing how
large was the place, how great the population, how inadequate the means of
religious instruction—all this was left out of view—and the new church,
though they preached the gospel in its purity—was opposed and disliked,
because it came into a field were there was already an evangelical body,
though that body could not be said to have occupied more than one little
nook or corner of the uncultivated land.
It would be injurious to name any denomination as having
manifested most of this evil envious spirit—no one denomination, perhaps, is
altogether free from it; but we have known, in some instances, such
wretched, paltry and wicked means resorted to. Such attempts to oppose the
new comers, by defaming their principles, by insinuating charges against
their ministers, by throwing suspicions even over the purposes of their
private meetings. Such a system of espionage, by sending 'spies' to gather
something to cavil at from the discourses of their opponents; such a series
of tricks to draw away the young and unwary from the other church—that we
have felt it somewhat difficult, in witnessing this absence of Christian
love in others, to retain it in exercise in our own hearts towards them.
Instead of indulging such envy, jealousy, and
ill-will—all denominations who agree in the fundamental truths of the
Gospel, should regard and hail each other as only so many companies in the
same gospel army—or so many laborers in the same field—or so many workmen in
the same building—having one common object, and serving under one common
head. But alas! alas! Some congregations of professing Christians are
exceedingly jealous and envious of each other! This remark does not apply so
much to the larger bodies, which are to be found in our great towns and
cities, as to the smaller ones, which exist in our less populous places.
But we have all too much prejudice, and too little
Christian affection for each other. We all need more of the mind of Christ.
We do not wish to see a spirit of indifference to our distinctive
opinions—this would be a sin in the other extreme—but we desire to behold a
more cordial good-will and confidence towards those who differ from us, and
far, far less of the malicious envious spirit of sects and parties!
Christian Love would soften the harshness, and remove the
bitterness, of CONTROVERSY.
We are not enemies to well-conducted controversy. As
long as the truth is attacked—it must be defended; and as long as error
exists—it must be assailed. To give up the truth for the sake of peace, is a
conspiracy against the Bible, and establishing a covenant with the enemies
of the Lord. Not an iota of God's Word must be surrendered to error and
infidelity. We must "contend earnestly for the faith once delivered to the
saints," and resist, if need be—unto imprisonment, torture, and death. A
hollow, fawning, indulgent spirit—which would conciliate the friendship of
men who are in rebellion to the Scriptures—by giving up, or treating
lightly, any of their contents, has the curse of heaven upon it.
"Christian controversy is the safety valve of theological
zeal. The 'party-spirit' of is opposed to it, being too intolerant for
discussion. Truth has always triumphed by means of controversy—she has grown
powerless only when the sleep of lethargy has stolen upon the church. What
is Christianity itself—but a standing controversy with the infidel, the
sensualist, and the formalist—the men of the world? We admit that the
spirit of controversy, or, to speak more properly, the controversial
spirit, is not, in itself, very conducive to the cultivation of personal
piety. The angry controversialist and fierce arguer is not always a devout
believer or an amiable member of society. The church has been sometimes as
much disgraced by her advocates, as annoyed by her assailants; and there are
internal debates and disputes, which, as friends to true religion, as well
as friends to peace—we would wish to have terminated forever. But alive, as
we trust we are, to the dangers of controversy, we must, nevertheless,
protest against that timid, trimming, self-indulgent, ultra-liberal dread of
religious debate, which would give up truth, to keep peace with error, and
consign those celestial weapons of the spiritual armory—reason and
Scripture—to the ark of the church, as useless regalia." (Eclectic Review)
It is highly probable that all controversy will never
cease, until truth stands revealed amid the light of eternity. But there
will come a period, when men will discuss their differences in the spirit of
brotherly affection; when perhaps, there will be fewer points unsettled, and
those few will be debated with toleration and mutual esteem. Too many, in
their disputations about religion, contend for truth, until they have
destroyed love; and even, in reference to the former, present it in so
mutilated a form, as to deprive it of much of its own engaging beauty.
Luther's prayer should be presented by all—"From
frivolous, fruitless controversies, good Lord, deliver us!" It is well
observed by an old writer, that "Disputations in religion are sometimes
necessary—but always dangerous; drawing the best spirits into the head from
the heart, and either leaving it empty of all, or too full of fleshly zeal
and passion, if extraordinary care be not taken still to supply and fill it
anew with pious affection towards God, and love towards man." There is no
case in which good men are more under the power of the deceitfulness of the
heart, than when engaged in religious controversy; and when, under the idea
that they are only "contending earnestly for the faith," they indulge in all
kinds of unhallowed tempers, dip their pens in gall, deliberately write, as
deliberately print, and no less deliberately justify, the bitterest
sarcasms—the severest irony—the most railing accusations—the grossest
misrepresentations—the most uncharitable surmises. In short, when, as the
controversy is about religion—a circumstance which ought to produce a spirit
directly the reverse—there is no degree of abuse, reviling, and defamation,
to which they do not have recourse. Such has been too often the tone of
religious controversy, and by which it would seem as if the graces were mere
heathen courtesans, in whose company a Christian should blush to be found;
while 'the furies' were so many personifications of holy zeal, whose
assistance is to be solicited in the support of truth.
Oh, what a handle has the spirit of angry controversy
given to infidels against the whole system of Christianity! They have fought
against Christianity with poisoned arrows, and the gall of furious church
squabbles has supplied the venom in which they have dipped their sarcasms,
ironies, and jests. It is high time that the apostle's exhortation should be
practically remembered—"Get rid of all bitterness, rage, anger, harsh words,
and slander, as well as all types of malicious behavior." All who contend
for the faith should remember Paul's advice to Timothy—"And the Lord's
servant must not quarrel; instead, he must be kind to everyone, able to
teach, not resentful. Those who oppose him he must gently instruct, in the
hope that God will grant them repentance leading them to a knowledge of the
truth." 2 Tim. 2:24-25. "For man's anger does not bring about the righteous
life that God desires." James 1:20
Let any one read this chapter, and say if it be possible
to justify the spirit in which contentions for the truth are generally
carried on. Let it not be pleaded that we are commanded to 'rebuke sharply',
as if this furnished an apology for uncharitableness; for duties cannot be
in opposition to each other, and therefore even this must be performed in a
manner that is compatible with meekness and love. Unfortunately, the spirit
of harsh embittered controversy is as popular as it is sinful—those
pugnacious disputers, by whom it is carried on, are generally the leaders of
a party, which thinks itself happy in a representative who with his shield
can defend them, and with his tremendous sword can vanquish their
enemies—and thus lead them on to victory and supremacy. It would be amusing,
if it were not too serious a matter for entertainment, to hear how these
people exult in the exploits of their 'formidable Hercules'; and to see how
securely they repose under the protection of his fearsome and far-reaching
club. What deep disgrace is it upon the professors and teachers of the
religion of the lowly Savior, to suppose that his doctrines and
his precepts require the aid of sinful and unhallowed passions to give
them effect.
We may next exhibit the criminality which attaches to the
sin of SCHISM, and deplore its prevalence.
It will be necessary to explain here what I mean by 'schism'. No term has
been more employed, or more abused than this—it has furnished to bigots of
all parties, a theme of angry declamation, and a subject of bitter
accusation and reproach, against all who differ from them in opinion; upon
whatever ground, or in whatever spirit, that difference is maintained.
Papists charge this sin upon Protestants; while the Church of England, in
its turn, attempts to fasten the guilt of it upon all who secede from her
denomination. It is circulated with eagerness from one denomination to
another as a term of ignominy, and is continually calling into exercise some
of the worst passions of human nature. Papal bulls, Episcopal charges,
clerical sermons, angry party-spirited journals—are continually harping upon
it. And multitudes, who have no other means of blackening an opponent, think
that they cannot more effectually succeed in rendering him both odious and
guilty, than by calling him a 'schismatic'. I will at once confess, that
schism is, indeed, when properly understood, a sin of so enormous a kind,
that too much cannot be said for its condemnation. But it is not properly
understood. In its etymological signification, it means a split, a division,
a separation of that which was originally one. (Matthew 9:16, John 7:43)
Campbell's remarks are so clear and convincing on this
subject, that they may with great propriety be referred to. As breach, or
rupture, is the literal import of the term, in our language, whenever
these words may be figuratively applied, the term schism seems
likewise capable of an application. It invariably supposes, that among those
things whereof it is affirmed, there subsisted an union formerly, and as
invariably denotes that the union exists no longer. In this manner the
apostle Paul uses the word, applying it to a particular church, or Christian
congregation. Thus he adjures the Corinthians, by the name of the Lord
Jesus, that there be no divisions, or schisms, among them—and in
another place of the same Epistle, "I hear that there are divisions," or
schisms. In order to obtain a proper idea of what is meant by a breach, or
schism, we must form a just notion of that which constituted the union
whereof the schism was a violation. Now the great and powerful cement which
united the souls of Christians, was their mutual love. Their hearts, in the
emphatic language of Holy Writ, were knit together in love. This had
been declared by their Master, to be the distinguishing badge of their
profession "By this shall all men know that you are my disciples, if you
have love one to another." Their partaking the same baptism, their
professing the same faith, their enjoying the same promises, and their
joining in the same religious services—formed a connection merely external,
and of little significance, unless, agreeably to the apostle's expression,
it was rooted and grounded in love. As this, therefore, is the great
criterion of the Christian character, and the foundation of Christian unity,
whatever alienates the affections of Christians from one another, is
manifestly subversive of both, and may, consequently, with the greatest
truth and energy, be denominated schism. It is not so much what makes
an outward distinction, or separation (though this also may, in a lower
degree, be so denominated), as what produces an alienation of the heart,
which constitutes schism in the sense of the apostle; for this strikes
directly at the vitals of Christianity. Indeed, both the evil and the danger
of the former—that is, an external separation—is principally to be estimated
from its influence upon the latter—that is, in producing an alienation of
heart; for it is in the union of affection among Christians, that the
spirit, the life, and the power of true religion are principally placed.
Wherever an 'alienation of heart' takes place, and
whatever be the occasion of it, whether there be an external separation or
not, there is a schism. It may arise in the Church of England, and has,
perhaps, arisen in the divisions characterized by the terms evangelical and
anti-evangelical. Or it may arise—as, alas! we know to our shame and
distress, it does too often arise—in our Independent churches; so that
without any actual and visible separation, this dreadful evil
may be in full and mischievous operation. On the contrary, there may be a
diversity of opinion in the same society, as in those Baptist churches that
admit of mixed communion, without any schism. And provided there is no
alienation of heart, no interruption to mutual esteem and good will—there
may be even an external separation, without schism.
This sin of schism can have no existence except in those
cases where the unity of the spirit is disturbed, and the bond of peace is
severed. As long as sincere love remains, there is, in the full sense of the
term, no schism. Consequently, whatever tends to alienate the hearts of
Christians from each other, whatever tends to produce discord, whatever
tends to stir up strife—no matter who may be guilty of such conduct—is the
very essence of this hateful vice of schism. If men will attempt to coerce
the conscience, by legislating for others in such matters as those of
religion, and interfere, by human authority, in affairs which should
be transacted through the medium of the Bible, between God and the soul—they
must be answerable for those divisions which arise from the conscientious
objections of people who cannot submit to such enactments.
If to separate peaceably from the Church of England, be
the sin of schism, how will the Church of England justify itself from the
same charge brought against her by the Church of Rome? The schismatic is not
he who peaceably secedes; but he who renders secession necessary, by setting
up requirements with which the separatist cannot comply, without violating
his conscience. Not that I mean to say Episcopalians, or even the supporters
of any established religion whatever, are schismatical, except where their
conduct is such as is calculated to produce mutual disaffection; so neither,
on the other hand, are dissenters justly chargeable with this sin, unless
their conduct can be fairly proved to be founded on a factious spirit of
ill-will towards the religious establishment of the country. It is nothing
to say that their dissent proceeds on insufficient grounds, and their
objections to the Church, as by law established, are to things that are
indifferent in themselves, and therefore frivolous and vexatious. If they
are indifferent matters, why then impose them? but of their indifference or
importance, dissenters themselves must judge, as did the reformed churches
of Christendom, of the corruptions of Popery.
If a dissenter employs himself in stirring up ill-will
towards the members of the Church of England, by arraigning the motives of
its ministers, and charging them with sordid avarice, or a mere love of
worldly pomp and domination; or by questioning the piety of its members; or
by exciting animosity; or producing alienation of heart in the minds of his
own party—or if he so states, defends, and enforces his own principles, as
that the natural result in those who hear him shall be an interruption to
all communion of heart, and to the exercise of all mutual good will between
the two denominations—if he employ himself in widening the breach between
them, and repelling them further from each other—he is indeed a schismatic,
and deserves all the reproach which such conduct can bring upon him. But
then it should be recollected that no less guilty of the sin of
schism, is he who, as a minister of the Church of England, employs his
talents in holding up dissenters to public ridicule as a factious,
troublesome, dangerous body, seceding upon no grounds but such as are
frivolous, entitled to reproach for what they have done, and to
suspicion of what they may do.
But leaving names and parties, schism is the sin of
doing anything to alienate men's hearts from each other, whatever be the
occasion or the means of the estrangement. And it is a sin of a
magnitude and enormity, which few can estimate. It is the very opposite of
love; and in saying this, we arraign it upon the most solemn and the most
capital charge which any indictment can prefer. We all have, perhaps,
something of this schismatic spirit. But little does it occur to some men,
when they are advancing their charges, and fulminating their anathemas
against others for the sin of schism, that, while in the eye of God, the
objects of their anger are innocent of the crime that is laid to their
charge—they themselves are regarded by Him whose judgment is according to
truth, as the greatest schismatics upon earth.
The temptation cannot be resisted of introducing here a
long—but no one who has a taste for literary or moral beauty will deem it
too long—extract from the writings of Mr. Hall– "The Roman Catholic church
no doubt looked upon it as a signal triumph, when she prevailed on
France's King Louis, to suppress the Protestant religion. But what was
the consequence? Where shall we look, after this period, for her Fenelons
and her Pascals—where for the distinguished monuments of piety and learning,
which were the glory of her better days? As for piety, she perceived she had
no occasion for it, when there was no luster of Christian holiness
surrounding her—nor for learning, when she had no longer any opponents to
confute, or any controversies to maintain. She felt herself at liberty to
become as ignorant, as secular, as irreligious, as she pleased; and amid the
silence and darkness she had created around her, she drew the curtains, and
retired to rest. The accession of numbers she gained by suppressing her
opponents, was like the small extension of length a body acquires by
death—the feeble remains of life were extinguished, and she lay a putrid
corpse—a public nuisance, filling the air with pestilential exhalations.
"Such, there is every reason to believe, would be the
effect of similar measures in England. That union among Christians
which it is so desirable to recover, must, we are persuaded, be the result
of something more heavenly and divine than legal restraints or angry
controversies. Unless an angel were to descend for that purpose, the spirit
of division is a disease which will never be healed by troubling the waters.
We must expect the cure from the increasing prevalence of true religion, and
from 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 cordial union. Christians will then be disposed
to appreciate their differences more equitably, to turn their chief
attention to points on which they agree, and, in consequence of loving each
other more, to make every concession consistent with a good conscience.
Instead of wishing to vanquish others, everyone will be desirous of being
vanquished by the truth. A filial fear of God, and an exclusive desire of
discovering his mind, will hold a torch before them in their inquiries,
which will illuminate the path in which they are to tread. Instead of being
repelled by mutual antipathy, they will be insensibly drawn nearer to each
other by the ties of mutual attachment. A larger measure of the spirit of
Christ would prevent them from condemning every legitimate difference which
others might have.
"The general prevalence of piety in different communities
would inspire that mutual respect, that heart-felt homage for the virtues
conspicuous in the character of their respective members, which would urge
us to ask with astonishment and regret—Why cannot we be one? what is it
which obstructs our union? Instead of maintaining the barrier which
separates us from each other, and employing ourselves in fortifying the
frontiers of hostile communities, we should be anxiously devising the means
of narrowing the grounds of dispute, by drawing the attention of all parties
to those fundamental Biblical 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 fellowship, from lording it over conscience, or from
exacting a scrupulous compliance with things which the Word of God has left
indifferent. That sense of our own imperfect knowledge, should incline us to
be looking up for a superior light, and make us think it not improbable
that, in the long night which has befallen us, we have all more or less
mistaken our way—and have much to learn, and much of our own deficient
knowledge to correct. The very idea of identifying a particular party as the
'true church' would be exploded—the foolish clamor about schism, hushed—and
no one, however poor his knowledge, should be expected to surrender his
conscience to the claims of ecclesiastical dominion.
"The New Testament is surely not so obscure a book that,
were its contents to fall into the hands of a hundred serious, impartial
men, it would produce such opposite conclusions as must necessarily issue 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 the Scripture is silent—mere human fabrications which the presumption
of men has attached to the Christian system. A larger communication 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 community would
probably be productive of much mischief; it certainly would do no sort of
good, since it would be the mere result of 'intolerance and pride' acting
upon 'indolence and fear'.
"During the present disjointed state of things, then,
nothing remains but for everyone to whom the care of any part of the church
of Christ is entrusted, to exert himself to the utmost in the promotion of
vital religion, in cementing the friendship of the good, and repressing with
a firm and steady hand the heats and eruptions of harsh, intolerant party
spirit. He will find sufficient employment for his time and his talents,
in inculcating the great truths of the gospel, and endeavoring to 'form
Christ' in his hearers, without blowing the 'flames of contention', or
widening that breach which is already the disgrace and calamity of the
Christian name. Were our efforts uniformly to take this direction, there
would be an identity in the impression made by religious instruction;
the distortion of party features would gradually disappear; and Christians
would everywhere approach toward that ideal beauty spoken of by painters,
which is composed of the finest lines and traits conspicuous in individual
forms. Since they have all drank into the same spirit, it is manifest
nothing is lacking—but a larger portion of that spirit, to lay the
foundation of a solid, cordial union. It is to the immoderate attachment to
secular interests—the love of power—and not the lack of evidence 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. The real schismatic is not so properly the
person who declines a compliance with what he judges to be wrong, though he
may be mistaken in that judgment—so much as the man who sedulously employs
every artifice to alienate the affections of good men from each other."
How desirable it is that true religion should prevail
more than it does. If the spirit of true
religion is love, then who can avoid longing for its universal dominion? How
much is it to be coveted for the peace of our churches! It must be
confessed, and that with grief and shame, that Zion is not yet a "peaceful
habitation," nor do all her assemblies present the good and the pleasant
sight of brethren dwelling together in unity. Contentions about one thing
and another abound. The seeds of discord are plentifully sown, and bear an
exuberant crop of the fruits of contention. How many religious communities
are shattered by discord—to their own injury, to the exultation of their
enemies, and to the discredit of true religion! Many are the causes which
produce this unhappy state of things; but that which gives force to them
all, is the absence, or the weakness—of love. Here is the grand defect, and
all other circumstances are but subsidiary. It is most melancholy and
humiliating to discover, when some trifling disagreement occurs, what small
attainments in piety and love these churches have made; how insignificant is
the subject over which two parties will engage with all the eagerness of
contention; and how bitter the spirit with which the contention is carried
on. It has been said that quarrels about religion have been usually
maintained with more malevolence than any other. This we deny; but, at the
same time, we must admit that they are often sustained with a measure of
bitterness that is a disgrace to all concerned.
The usual occasion of disagreement is either the
'dismissal' or the 'choice' of a minister. And not infrequently do believers
wrangle about him who is to teach them, until they have lost the very spirit
of piety itself. But whatever may be the occasion, lack of love is the
cause of all feuds and strifes!
Oh! what churches we would have, if Christian love had
its full scope! The PASTOR would labor with the most earnest,
indefatigable, and unselfish zeal for the eternal welfare of the flock; and
make it evident that compassion for souls, and not filthy lucre, was the
impulse of all his conduct. Affection would beam in his eyes, and breathe in
his spirit, while "the law of kindness" would dwell on his lips. He would
preside over the people in the meekness of wisdom; and, instead of proudly
lording it over God's heritage, he would rule them in love. He would be
gentle among them, "as a mother feeding and caring for her own children."
Instead of being provoked by any little unintentional infringement on his
rights, or disrespect to his dignity, he would bear with that which is the
result of ignorance, and wisely and meekly reason with those who wronged
him. Over all his talents, however brilliant, he would put the 'garment of
humility'. And, with respect to all his success, however great, he would
speak in the language of modesty. He would neither envy his more gifted or
successful brethren, nor proudly vaunt over his inferiors. To all under his
pastoral care, even the most illiterate and poor, he would conduct himself
with the humility and love of true benevolence, put the most favorable
construction on the actions of his people, repose in them an honorable
confidence, labor to correct their errors, whether doctrinal or practical,
and have no greater joy than to see them walking in the truth!
Christian love would also dictate to the PEOPLE
towards their minister, a line of conduct no less pious than amiable. It
would lead them to attach themselves decidedly and warmly to his person and
ministry; to demonstrate in every possible way their sincere and cordial
wish to promote his comfort; to abstain from everything that would grieve
his mind, and by every means in their power to promote his usefulness. It
would not allow them to be offended by his faithful rebukes—but cause them
to submit, with Christian frankness and humility, to his cautious
admonitions and reproofs. Christian love would lead them to interpret, in a
favorable manner, any little neglects, or unintentional offenses—and would
make willing and reasonable excuses for his seeming inattention. Christian
love would cover, and not expose—his minor shortcomings, faults and foibles.
Christian love would lead them to manifest a fitting respect for his office
and opinion—and, while it would leave them in full possession of entire
freedom of thought, and manly dignity of conduct, would still prescribe that
humility and respect, which the Scriptures claim for those who are set over
them in the Lord.
In the conduct of
the people
towards EACH OTHER, Christian love would
check all that irritability which is excited by a word—all that anger which
is cherished until it ripens into malice or revenge. How much is the peace
of our churches disturbed by such hot or sullen people! But did this
heavenly virtue prevail, care would be taken not to give offense; and equal
care would be in exercise not to take offense. One man would bridle his
tongue, lest he should utter words that would grieve; another would control
in his temper, lest he should be provoked when he ought not; and all would
be watchful against whatever would destroy the unity of the Spirit and the
bond of peace. If any action has been done, or any word spoken, of a
doubtful kind, no one would suspect an evil motive—but rather be ready to
conclude in favor of a good intention; suspicion would be displaced by
mutual confidence; and hasty imputations of what is wrong, would be
displaced by the belief or hope of what is right. Instead of circulating ill
reports of each other, or believing them when circulated, all would
entertain too much good-will, and too high an opinion of their brethren, to
listen to an insinuation against them. Universal kindness would reign
throughout the society—each would feel an interest in the whole, and by
"whatever things are lovely," would promote their comfort, and bear their
burdens. There would be no struggle for pre-eminence, no grasping at
power—such pride would be abhorred, and all would be subject one to
another—the rich would not be puffed up, nor vaunt themselves against the
poor, nor would the poor envy the rich. In a time of difficulty, such as the
choice of a minister, there would be a giving up as far as possible, of
individual feeling, and all would consider the general good; no one would
selfishly wish to have his taste alone consulted—or his opinion alone
attended to. No one would obtrude his views upon the rest in an unseemly
manner—but each would consult all.
We may again remark, what churches we would have, if love
were the ruling principle which governed them. "Then would each of them
present a peaceful haven, inviting men to retire from the tossing and perils
of this unquiet ocean to a sacred enclosure, a sequestered spot, which the
storms and tempests of the world were not permitted to invade." Then would
the prayer of Christ be answered, and his people be one, and show by their
unity a demonstration of the divinity of his mission, which the most impious
could not resist—then would the church on earth present a calm, unruffled
surface; which would reflect, as from a mirror, a bright resemblance of the
church in heaven. Let us, then, for the honor of our principles, for the
credit of our common Christianity, for our own peace and comfort in relation
to the body of the people—seek that more of this heavenly spirit of
Christian love, may be diffused among all who are called by the name of
Christ.
How desirable is it that such a religion as this, should
be spread over the face of the whole earth! In what a miserable condition is
our globe. The whole world lies in the wicked one—is entangled in the coils,
and bitten by the fangs, and tortured by the venom of the old serpent—the
devil. Justly has the apostle said, that "the whole creation groans and
travails in pain together until now." Nearly eighteen centuries have passed
since Paul saw this bleeding victim of Satan's cruelty, and heard its
groans—and it is bleeding and groaning still. Wherever we go, either in
reality or in imagination, we find ourselves in a valley of tears, where
forms of misery, indefinitely varied, and almost innumerably multiplied,
rise before our eyes, and utter nothing but, "Woe, woe, woe!" Who can wonder
that our world should thus be little else but a region of misery?
Think upon the evil passions which predominate in human
affairs. Think of the vile affections, which, like furies, tyrannize over
the minds of men—wrath, malice, revenge, envy, pride, suspicion,
selfishness, cruelty, slander—these are the tyrants of diabolical
government, which usurp the dominion of the world in the name of Satan, and
which with something of his power and his fury, torment the miserable
children of men. How much of cruel slavery, bloody warfare, remorseless
oppression, deadly revenge, operative mischief, crafty subtlety, insulting
pride—is perpetually at work in the destruction of human happiness! The
prevalence of Christian love would put a stop to all this—it would beat the
'sword of war' into the 'ploughshare of peace'. Christian love would break
the galling fetter of slavery, and bid the captive go free. Christian love
would change the tyrant into a kind father. Christian love would convert the
venom of malice into the milk of human kindness. Christian love would
transform the crafty serpent into the innocent dove. Christian love would
tame the ferocity of the implacable assassin into mercifulness. Christian
love would teach him to pronounce forgiveness, who now breathes out nothing
but slaughter. Christian love would teach pride, to put on humility as a
garment. Christian love would give to the vigilant eye of intelligence, the
expression of toleration, instead of the glance of suspicion. Christian love
would substitute, for the torment of envy—the exquisite delight of that
sympathy which can rejoice with those who rejoice.
What an argument for Christian missions! And what
a motive to their zealous support! We have already proved that both Paganism
and Mohammadanism are hostile to a spirit of universal benevolence. If,
therefore, the world is ever to be subjugated to the mild and beneficial
dominion of love, the conquest must be made by Christianity. And to this
honor is Christianity destined—it was to this theme that the evangelical
prophet struck his lyre, when he said "Many nations will come and say—Come,
let us go up to the mountain of the Lord, to the Temple of the God of
Israel. There he will teach us his ways, so that we may obey him. For in
those days the Lord's teaching and his word will go out from Jerusalem. The
Lord will settle international disputes. All the nations will beat their
swords into plowshares and their spears into pruning hooks. All wars will
stop, and military training will come to an end. Everyone will live quietly
in their own homes in peace and prosperity, for there will be nothing to
fear. The Lord Almighty has promised this!" "And there shall come forth a
rod out of the stem of Jesse, and a branch shall grow out of his roots.
Righteousness will be his belt and faithfulness the sash around his waist.
In that day the wolf and the lamb will live together; the leopard and the
goat will be at peace. Calves and yearlings will be safe among lions, and a
little child will lead them all. The cattle will graze among bears. Cubs and
calves will lie down together. And lions will eat grass as the livestock do.
Babies will crawl safely among poisonous snakes. Yes, a little child will
put its hand in a nest of deadly snakes and pull it out unharmed. Nothing
will hurt or destroy in all my holy mountain. And as the waters fill the
sea, so the earth will be filled with people who know the Lord."
Such is the poetic and beautiful description which is
given by the prophet, of the harmonizing and benevolent tendency of the
Gospel, as well as of its effect wherever its influence is entirely
submitted to. How exceedingly is it to be desired that such a system should
be universally prevalent! The awful description which the apostle gives us
of the idolatry of his times, and of its demoralizing effects—deeply as it
is colored, and darkly as it is shaded—is not less justly applicable to the
Pagan nations of the present day, than it was to those of antiquity. "They
exchanged the truth of God for a lie, and worshiped and served created
things rather than the Creator--who is forever praised. Amen. Because of
this, God gave them over to shameful lusts. Even their women exchanged
natural relations for unnatural ones. In the same way the men also abandoned
natural relations with women and were inflamed with lust for one another.
Men committed indecent acts with other men, and received in themselves the
due penalty for their perversion. Furthermore, since they did not think it
worthwhile to retain the knowledge of God, he gave them over to a depraved
mind, to do what ought not to be done. They have become filled with every
kind of wickedness, evil, greed and depravity. They are full of envy,
murder, strife, deceit and malice. They are gossips, slanderers, God-haters,
insolent, arrogant and boastful; they invent ways of doing evil; they
disobey their parents; they are senseless, faithless, heartless, ruthless."
Romans 1:25-31
What a picture!! Who can contemplate it without horror?
Yet such is the state of society—such the aspect of the moral world—such are
the crimes that deform, and pollute, and torment the human race under the
reign of Paganism, which, wherever it exists, converts earth into the
vestibule of hell, a den of wild beasts, a range of malignant demons—which
educates men for fiends amid the worst of excesses of depravity—and tortures
its victims in this world, preparatory to their execution in the next. Who
that pretends to carry in his bosom the heart of a man, much more who that
professes to have the spirit of a Christian, which is the mind of Christ—but
must mourn in bitterness of soul over this frightful wilderness, and long to
bring these habitations of cruelty under the reign of Christian love?
Let it be recollected that whenever the religion of Jesus
Christ is felt in its proper influence—whenever it changes the heart, and
sanctifies the life—it does not merely turn men away from dumb idols—but
causes them also to deny ungodliness and worldly lusts, and to live soberly,
righteously, and godly, in this present evil world. It does not merely lead
to a change of names, a substitution of one set of religious rites for
another; but while it removes all that is impious in idolatry—it displaces
all that is odious and abominable in vice. It presents the first table of
the law, and says, "You shall love God with all your soul," and then holds
up the second, and commands us to love our neighbors as ourselves. Wherever
the Gospel of Christ is permitted to govern society, it banishes all that
can afflict—and introduces whatever can comfort the human race. All the
crimes and the curses of society flee before it, while all the blessings of
earth follow in its train. It not only brings learning, and arts, and
sciences, with all that can adorn the mind and embellish life—but, as its
chief benefit, it establishes the reign of love. This it has done to a
considerable extent in many places already; and even its enemies have
acknowledged it. And he who would see what true religion can do, has done,
and will yet do—in exalting benevolence on the ruins of cruelty, and in
establishing the reign of mercy—let him contemplate, as he may do, through
the medium of missionary reports, the once wild and savage Eskimos—now
converted into peaceful, harmless, and benevolent followers of the meek and
lowly Jesus! Or the once murderous Tahitians, who reveled in the blood of
human sacrifices, and slaughtered without remorse their own children, now
exhibiting a character remarkable for its mercifulness and gentleness. Or
the once marauding tribes of South Africa, casting away their poisoned
arrows and their spears, and exhibiting a moral transformation as great and
striking—as if lions were changed into lambs. And these are the triumphs of
that true religion, of which the many branches, and the multiplied duties,
are summed up in that one word—LOVE!
Friends of humanity! by all the love you bear to God or
man, I implore you to labor to the uttermost in extending the true piety you
profess. Estimate, if you can, the deep guilt of neglecting the cause of
Christian missions. None of you have done what you could have done, or what
you ought to do, in this most sacred, most important cause. I ask, what
proportion of your property ought to be put in requisition for promoting the
universal reign of love? Is a tenth, or a fifth, or a third, enough for that
cause, the object of which is to teach all men that dwell on the earth to
love God supremely, and each other as themselves? Enough to be given for the
purpose of cementing the whole human family together in a union of
affection? Enough to give to a cause, which, when it is completely
victorious—and completely victorious it will be—will banish pride, and
malice, and envy, and revenge, from the abodes of man? How can you live in
splendor—how can you enjoy your luxuries—how can you dwell with delight upon
your accumulating hoards of wealth—while all this is needed to extend the
influence of true religion? Alas! alas! because you have so little true
Christian love in your own soul. Christian benevolence, were it felt in its
full force, would lead to self-denial, to thriftiness, to simple habits, to
personal sacrifices—in order that you may have more to spare for the great
object of Christian missions!
But in addition to your money, and your
influence, give to the cause of missions your private, sincere, fervent,
believing, and constant prayers. It is only by the power of the
Divine, Omnipotent Spirit, that the kingdom of Christ can be established in
this selfish world. Read the chapter which we have considered (Romans 1),
compare with it the present state of mankind—and then say if anything but
the same power which called the chaos out of nothing, and raised this fair
and beautiful world out of chaos—can effect a transformation so astonishing
and sublime as would be effected, if this region of dark and vengeful
passions were converted into an abode of holy, and mild, and benevolent
affections. Beseech Jehovah daily, that he would arise and plead his own
cause; for surely love must be eminently the cause of him who is infinite in
goodness, and delights in mercy. Give him no rest until, in answer to
believing and earnest prayer, he shall say, "Look! I am creating new heavens
and a new earth—so wonderful that no one will even think about the old ones
anymore. Be glad; rejoice forever in my creation! And look! I will create
Jerusalem as a place of happiness. Her people will be a source of joy. I
will rejoice in Jerusalem and delight in my people. And the sound of weeping
and crying will be heard no more. The wolf and lamb will feed together. The
lion will eat straw like the ox. Poisonous snakes will strike no more. In
those days, no one will be hurt or destroyed on my holy mountain. I, the
Lord, have spoken!"
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