IN the January number of this journal, we published an article from the pen of a respected contributor, advocating the confederation of the various Presbyterian bodies in this country, of which there are at least eight or ten distinct organizations. That article presented in a clear light the serious evils which flow from this multiplicity of Presbyterian bodies. Not only the evils of sectarian jealousy and rivalry, but the enormous waste which it incurs of men, labour, and money. It did not propose an amalgamation of all these independent organizations, but suggested that while each should retain its own separate being, its order, discipline, and usages, the possession and control of its own property and institutions, all should be subject to one general synod, for the decision of matters of dispute, and the conduct of missionary and other benevolent operations, in which all Calvinistic Presbyterians can, without the sacrifice of principle, combine. The advantages of this plan are obvious, in the promotion of efficiency, in the consolidation of efforts, in the economy of men and means, and in the prevention of unseemly rivalry and interference. But we must take men and Churches as they are. Those who are liberal, and, shall we say, enlightened enough, thus to co-operate, may be persuaded into such an union. But if some Presbyterians believe that it is sinful to sing Watts’s hymns, and that they would be false to their “testimony” and principles even to commune with those who use such hymns in the worship of God; what can be done? We cannot force them to think otherwise, and while they retain their peculiar views they are doomed to isolation.
All Protestants agree that the Church in heaven and on earth is one. There is one fold, one kingdom, one family, one body. They all agree that Christ is the centre of this unity. Believers are one body in Christ Jesus; that is, in virtue of their union with him. The bond of this union between Christ and his people, apart from the eternal federal union constituted before the foundation of the world, is the indwelling of the Holy Spirit. By one Spirit we are baptized into or constituted one body. That Spirit working faith in us, does thereby unite us to Christ in our effectual calling.
It follows from the indwelling of the Holy Spirit being the principle of unity, or the the bond which unites all believers to each other, and all to Christ, that all the legitimate manifestations of this unity must be referable to the Spirit’s presence. That is, they must be his fruits, produced by his influence on the hearts of his people. As the Holy Spirit is a teacher—as he dwells in believers as an unction from the Holy One, which, as the apostle says, (1 John 2:27,) teaches them all things, so that they need not that any man teach them, it follows that all true Christians agree in faith. They have one faith, as they have one Lord and one baptism. If they were perfect, that is, if they perfectly submitted to the guidance of the Spirit by his word and by his inward influence, this agreement in matters of faith would be perfect. But as this is not the case, as imperfection attaches to everything human in this life, the unity of faith among believers is also imperfect. Nevertheless it is real. It is far greater than would be inferred from the contentions of theologians, and it includes everything essential to Christianity. That there is one God; that the Godhead subsists in three persons, the Father, Son, and Holy Ghost; that the Eternal Son of God assumed our nature, was born of a woman, and suffered and died for our salvation; that He is the only Saviour of men; that it is through his merit and grace men are delivered from the condemnation and power of sin; that all men being sinners, need this salvation; that it is only through the power of the Holy Ghost sinners are made partakers of the redemption of Christ; that those who experience this renewing of the Holy Ghost and are united to Christ, and they only, are made partakers of eternal life—these are doctrines which enter into the faith of all Christian Churches, and of all true believers. As it is not for us to say what is the lowest degree of knowledge necessary to salvation, so it is not for us to determine, with precision and confidence, what degree of aberration from the common faith of Christians forfeits the communion of saints. We know indeed that those who deny the Son, deny the Father also, and that if any man believe that Jesus is the Son of God, he is born of God.
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The Holy Spirit is not only a teacher but a sanctifier. All those in whom he dwells are more or less renewed after the image of God, and consequently they all agree in their religious experience. The Spirit convinces all of sin, i.e., of guilt, moral pollution, and helplessness. He reveals to all the righteousness of Christ; i.e., the righteousness of his claims to be received, loved, worshipped, and obeyed, as the Son of God and the Saviour of the world. He excites in all in whom he dwells the same holy affections, in greater or less degrees of strength and constancy. True Christians, therefore, of all ages and in all parts of the world, are one in their inward spiritual life, in its principles and its characteristic exercises. The prayers, the hymns, the confessions and thanksgivings, which express the yearning desires and outgoings of soul of one, suits all others. This is a bond of fellowship which unites in mystic union the hearts of all people of God, and makes them one family or household.
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The Holy Spirit is a Spirit of love, and love is one of the fruits of his presence. The command of Christ to his disciples, so often repeated by him and his apostles, is written on the heart by the Spirit, and becomes a controlling law in all his people. This is not mere benevolence, nor philanthropy, nor friendship, nor any form of natural affection. It is a love of the brethren because they are brethren. It is a love founded on their character and on their relation to Christ. It extends therefore to all Christians without distinction of nation, or culture, or ecclesiastical association. It leads not only to acts of kindness, but to religious fellowship. It expresses itself in the open and cordial recognition of every Christian as a Christian, and treating him accordingly. We confess Christ when we confess his followers to be our brethren; and it is one form of denying Christ to refuse to acknowledge his disciples as such. Inasmuch as ye did it unto them, ye did it unto me, are very comprehensive, as well as very solemn words.