Every one will agree, that the true basis of Christian union is the CHRISTIAN FAITH. All the parties assert this, but, unfortunately, each one adds to that faith, or, rather, substitutes for it, human opinions, and matters of doctrinal knowledge not immediately connected with salvation; and they refuse to receive each other, because they do not happen to agree in these opinions and doctrines, while, at the same time, they may hold in common what really constitutes the Christian faith. This Christian faith, as we have seen, is simply belief in Christ, as he is presented in the gospel, and it is concisely engrossed in the great proposition that Jesus is the Christ, the Son of God. No one can comprehend the terms of this proposition, without having before his mind the whole Christian faith in its subject matter. The predicate, "the Christ the Son of God," if understood, implies a knowledge of God and a belief in him, and presents to view not only the official character of the Messiah as the Christed or anointed Prophet, Priest, and King of [39] whom the prophets spoke, but also his personal character or divinity as the Son of God. The subject, "Jesus," is an expression which can be comprehended only as it involves an acquaintance with the personal history of Jesus of Nazareth, and, consequently, of the great facts which constitute the gospel. The whole proposition thus presents to us--Jesus as the Son of God--the Christ, or anointed One, whom God has appointed to be our Teacher, our Redeemer, and our King; to whose precepts we are to listen; through whose precious blood and intercession we are to obtain forgiveness; by whose word and Spirit we are to be sanctified, and by whose mighty power we are to be rescued from the captivity of the grave. As, in nature, the lofty spreading oak was originally contained in the acorn, or, rather, in a single cell of that acorn, upon which were impressed all the nature and laws of development which distinguish the mighty monarch of the woods, so it has pleased God to wrap up, as it were, in a single proposition, that vast remedial system, which may overspread and shelter, in its full development, the whole assembled family of man. In it is presented the simple word, or gospel, which is most appropriately termed "the good seed of the kingdom," and which, when it grows up and is fully matured, produces fruit unto eternal life. It is the same Infinite Wisdom which has dictated the [40] arrangements both of nature and religion. In both, means apparently the most simple, produce the grandest results. In both, the processes are slow and gradual. It is "first the blade, then the ear; then the full corn in the ear." Nowhere is the ground uptorn with sudden violence that the full-grown oak may be planted; or that it may receive into its bosom the spreading roots of grain ready for the sickle. "The Kingdom of God," says the great Teacher, "is as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up he knoweth not how." It is the simple gospel which is sown in the heart, and not, as sectarians imagine, complete and elaborate systems of theology. It is with this proposition and its proofs, that God first meets the sinner, and it is in its cordial reception that the latter finds the grace and mercy of God. Oh! that the sectarian world could thus contemplate this beautiful simplicity of the truth, as originally presented by Christ and his apostles, and, adopting it as the true ground of Christian union, could be induced to forsake for it those confused and complicated systems which have no power either to save sinners or to unite saints.

      The above observations address themselves to those who may, at first view, suppose this basis of union to be too narrow, and to contain too little, while, in truth, it contains all, and is the very germ [41] from which the whole Christian institution proceeds. But there are cavillers who may object, on the other hand, that it contains, or rather implies, too much; involving questions about which men will differ. They will say, that there are not only in the above proposition itself, but in the preliminary knowledge which it supposes, many matters about which men may and do disagree; and that this formula, then, however simple and concise it may appear, may, nevertheless, give rise to debate and division. To this I would reply, that we might as readily look for the giving of a law by which men could be justified, as expect to obtain any basis of union, which men, in their pride of opinion and love of controversy, may not make a ground of disunion. It is true, that men have started a great many questions respecting the nature and attributes of God; about the character and sonship of Christ; the method, object, and extent of the atonement, &c. &c.; and that some of the warmest religious disputes are upon these very topics. But these are either untaught questions, with which we have nothing to do, (for we have no business with any religious questions which are not mooted in the Bible,) or they are vain speculations upon matters utterly beyond the reach of the human intellect, or, lastly, they are sublime truths, which can be fully unfolded only in the chapters of Christian knowledge and experience, and [42] in regard to which we have no right to demand, in advance, even that amount of knowledge which the Scriptures themselves furnish when fully explored. All these disputes, in short, are about doctrines, intellectual conceptions, abstract truths; but, as we have endeavored to show, the Christian faith has respect to facts, by which we do not mean truths delivered, but things really and actually performed and attested by witnesses. There are, indeed, some general truths, which we must suppose the mind to have received, before it could possibly apprehend the gospel facts. For instance, it must have admitted the being of God. But all such fundamental and elementary truth here required, is either self-evident, or of such a nature that it cannot be supposed absent from the mind. Hence the Bible nowhere attempts to prove the existence of God. It begins by declaring the fact that "God created the heavens and the earth," but it takes for granted the elementary truth that there is a God. Now, the great proposition on which the Christian Institution rests, affirms, in like manner, a simple matter of fact, involving the same elementary truth, which requires no new proof, and can justly give rise to no controversy. It is either the fact that Jesus is the Son of God, or it is not. Upon this question rests the whole Christian fabric, and it is one which is not to be proved by reasoning from abstract [43] principles, but by the testimony of God himself and the evidence of such other facts as are pertinent to the case. Such, accordingly, are the very proofs which are supplied in regard to this great basis of Christianity, which, like the sun in the heavens, is placed far above all those controversies which have so beclouded the religious parties as almost wholly to conceal its splendor and intercept its life-giving beams. It is in this great fact that the Lord Jesus Christ himself is presented to us in his true and proper character, that we may so receive him and trust in him. He is, indeed, the Sun of Righteousness, the radiating and attracting centre of the spiritual system, shedding light on the heavens and on the earth--upon the things of God, and the nature, duty, and destiny of man. In accepting the above proposition, then, we take Christ himself as the basis of Christian union, as he is also the chief corner-stone and only foundation of the church. To demand, instead of this, as a profession of faith and basis of union, an exact knowledge of remote points of Christian doctrine, is as unscriptural as it would be irrational to prohibit men from enjoying the light and warmth of the natural sun until they had first attained a high proficiency in astronomy, and were able to determine the movements and magnitudes of the remote planets and inferior satellites of the solar system.

      Neither do we, on the other hand, at all concede [44] that this great fact may be confounded with any thing else in the Divine testimony, or that its splendor may be at all diminished by comparison with any one or all other facts presented to the mind. It stands alone in all its sublime grandeur, amid the revelations of God. There is nothing, indeed, which may be justly compared with it. All other propositions in Christianity are subordinate to this, and can be rendered visible only by the light which it sheds upon them. Allow me here to offer a few additional considerations from the Scriptures, which will serve to give a just view of the position which this fact occupies in the Christian institution.

      1. The proposition which asserts it is a DIVINE ORACLE, in a specific and peculiar sense, for it was announced by the Father himself from heaven. It is seldom, indeed, that God has directly addressed himself to men, and when He lays aside the ordinary methods of communication and presents himself, as it were, in person, to speak to mortals, we may be sure the communication is one of the most transcendent importance. Such was the case when, at the baptism of Jesus, in presence of the assembled multitude upon the banks of the Jordan, there came a voice from heaven, saying, "THIS IS MY BELOVED SON." Such was also the case at the transfiguration, when the same declaration was repeated to the chosen disciples, in presence of Moses the giver, and [45] Elijah the restorer of the law, with the significant addition, "HEAR, YE HIM."

      2. This proposition is the rock upon which Christ himself declared he would build his church. I refer here to Matt. xvi. 13-19, where we are told that Christ, after inquiring what were the conclusions of the people in regard to him, and receiving, in reply, a statement of their various opinions, put to his own disciples the question, "But who say ye that I am?" To this Peter promptly replied, "Thou art the Christ the Son of the Living God."

      This is a most remarkable passage, and is, of itself, quite sufficient to show the position which this declaration occupies. It was because Peter was the first to make this direct confession of Christ, that the Saviour honored him by committing to him the keys of the Kingdom of Heaven; that is, the privilege of opening the gates of this kingdom to the Jews and also to the Gentiles--an office which he fulfilled, as recorded in Acts, chap. ii. and x. This, of itself, indicates the high value attached to this declaration. But we are not left to judge of its importance merely from the honor awarded to him who was the first to make it. Christ himself expressly declares here, referring to Peter's confession of his Divine sonship, that upon this rock he would build his church, and that against it, thus founded, the gates of death should not prevail. Now, it must be evident to [46] every mind, that the foundation of the church can be the only basis of Christian union. The church is but the general assembly of saints, and the basis on which it rests must, of necessity, be the ground of union and communion of its members. And whatever is a sufficient basis for the whole church, must, of course, be sufficient for each individual member of that church. Upon that basis they can be united together as a church of Christ, and upon no other basis. "Upon this rock," says Jesus, "I will build my church." "Other foundation can no man lay," says Paul, "than that which is laid, which is Jesus the Christ," who was announced in his divine and proper character in the above declaration.

      3. This is the "good confession" which Christ himself "witnessed" before his judges, and for which he was condemned to be crucified. During his ministry, he had forbidden his disciples to tell any one that he was the Messiah, reserving to himself to make this confession at this awful moment, before the great tribunal of Israel. When all other evidence had failed his enemies, and he was adjured by the High Priest to say if he was the Christ, the Son of God, he replied in the Hebrew style of affirmation, "Thou hast said." "What further need," cried the High Priest, "have we of witnesses; behold we have heard his blasphemy." And they [47] answered, "He is worthy of death." Can any thing more clearly display the true character of this great proposition, than the fact that Jesus thus honored it by dying for it? He was himself thus laid as the foundation corner-stone of the church of the Living God.

      4. But finally, it is abundantly evident from the Scriptures, that it was this very confession which was made by those who, during the ministry of the apostles, were admitted to the institutions of the gospel and the fellowship of the church. I have already referred you to the discourses of the apostles, which have all the same object--to produce the belief, and, of course, the acknowledgment of this great fact. I need only refer again to the detailed case of the Ethiopian eunuch, who, after JESUS was preached to him by Philip, demanded baptism. Philip said, "If thou believest with all thy heart, thou mayest." And he answered, "I believe that Jesus Christ is the Son of God." We see, then, that as Christ declared he would build his church upon this rock, and was himself laid as its foundation-stone, so the apostles and evangelists proceeded to build upon this tried foundation, as living stones, those individuals who, through this simple faith in Christ, were made alive to God.

      From what I have already said, you will doubtless fully comprehend our views of what constitutes [48] the true basis of Christian union. A truth-loving mind is not disposed to cavil, and knows how to select the most favorable point of view from which to judge correctly of the questions at issue.

      Sectarians, however, are a race of cavillers. Partyism narrows the mind and perverts its powers, so that it becomes incapable of appreciating or even perceiving the beauty or excellence of truth. Self-satisfied and confident in its own infallibility, it has no love of progress, and desires no change, so that it necessarily opposes itself to any overture that can be made to heal the scandalous divisions that exist, and restore the original unity of the church. It will, doubtless, start many groundless objections to the above basis of union, which are unworthy of notice. There are some, however, sometimes presented, which, as they involve misrepresentations of our views, I will here briefly consider. Thus, it will sometimes be asked, Do you propose, then, to receive persons into the Christian Church upon a simple confession of their belief in Christ as the Messiah, the Son of God, without repentance or change of heart, or even baptism? Would you receive any one to communion with the church upon such a declaration, without any inquiries as to the sense which he attaches to the expression "Son of God," or in respect to his feelings and experience of the grace of God in his heart? May you not thus receive and [49] fraternize with those who are Unitarian or Sabellian in faith, or mere formalists in practice?

      As a general answer to all such objections, I might say, that it is enough to know that any course of procedure has a Divine warrant, in order to adopt it without the slightest fear of any consequences which may ensue. But to be more particular, I would say in regard to the reception of those who would attach a peculiar, or Unitarian sense to the words of the above proposition, that such a perversion is a natural result of preconceived theories and speculations, which lead men to explain away the plainest statements of Scripture, or wrest them by specious glosses; and that, since, according to the fundamental principles of this Reformation, all such speculations are to be abandoned, and the word of God itself is to be taken as the guide into all truth, there is not the slightest room for apprehension. And this is, thus far, fully confirmed by our experience; for I presume there is not a religious body in Christendom, which renders a more true and just honor to the Lord Jesus Christ, or receives with a more sincere faith, all that the Scriptures declare concerning him. With us, he is the Son of God, in the strict sense of these words. He is the Word which was in the beginning, which was with God and was God: the Word by whom all things were made; in whom was life, and who became flesh and [50] dwelt among men, revealing his glory--the glory as of the only begotten of the Father, full of grace and truth. He is the brightness of the Father's glory, and the express image of his person. In him dwelleth all the fullness of the Godhead bodily. He is Immanuel, God with us, who, having brought in an everlasting righteousness, and made an end of sin by the sacrifice of himself; and having for us triumphed over death and the grave, has been invested with all authority in heaven and in earth, and has taken his seat at the right hand of the Majesty in the heavens, where he must reign until all his enemies are subdued, and from whence he shall come the second time, in his glory, with all the holy angels, to judge the world. In short, whatever character, office or relation, is assigned to the Father, to the Son, or to the Holy Spirit, in the Sacred Scriptures, we most sincerely acknowledge in the full sense and meaning of the terms employed; and it is for the express purpose of securing the truth, the whole truth, and nothing but the truth, upon this most momentous subject, as well as upon all others in religion, that we desire to adhere to the exact language of the Bible, and repudiate all that scholastic jargon which theologians have presumed to substitute for the diction of the Holy Spirit, and which mystifies, perverts, dilutes, and enfeebles the sublime revelations of God.

      With regard to the other inquiry, respecting [51] and a change of heart, we do certainly expect every one who presents himself for admission into the church, to exhibit satisfactory evidences of both. By the word repentance we here imply much more than a mere sorrow for sin, which may often exist without producing any amendment of heart or life. Judas is thus said to have "repented;" and persons are often, in this sense, sorry for their actions, because they feel or fear the consequences which flow from them, or because of some transient and superficial impression, and not because they have realized the true nature of sin, the purity and perfection of the Divine character, and their own unworthiness.

      In the original Greek of the New Testament, two different nouns, metameletheia and metanoia, are employed to express these two different conditions; but in the common version, these two words are, unfortunately, always rendered by the same word "repentance;" so that the distinction which is made in the original, does not appear in the translation. Both these words occur in 2 Cor. vii. 10, which reads:--"For godly sorrow works repentance to salvation not to be repented of." We have here what appears to be a play upon words, as Dr. George Campbell observes, which was far from the design of the apostle, who in the first part of the sentence uses the word metanoia, but at the close employs [52] the other expression. The former denotes not only a sorrow for sin, but such a conviction of its true nature as leads to amendment of life. The latter signifies merely that regret or uneasiness of mind which may exist without any change of conduct. The first involves both repentance, in this limited sense, and what we embrace in the word reformation; so that we approach, perhaps as closely as our language will admit, to the sense of the apostle, by rendering the passage thus: "For godly sorrow works a reformation unto salvation, not to be repented of." It is this most comprehensive expression which is employed by Peter, in Acts ii. 38, when, in addressing those who believed his annunciation of Jesus as the Messiah, and were pierced to the heart, he commanded them to "reform." And it is this sincere penitence, accompanied by change of conduct, the proper fruit of reformation, which in our view constitutes the only true evangelical repentance. We do not, however, imagine, as many seem to do, that the sinner can, by this repentance, establish any claim upon the Divine mercy; neither do we suppose that by any sort of penance he may acquire merit in the sight of Heaven, or perform works of supererogation to be placed to the account of others. And we are just as far from believing that God is yet to be reconciled to the sinner, or that the prayers and tears and penitence which either the sinner, or others in his behalf, [53] may offer, can possibly render God more propitious, or more willing to save. We do not take such a view of the gospel as to perceive any room whatever to call upon GOD to be reconciled to men. On the contrary, we regard the reconciliation as fully accomplished on the part of God through the death of his Son, and that it is MEN who are now required to return to God, who is "in Christ reconciling the world unto himself." Hence says Paul, 2 Cor. v. 20: "We are ambassadors for Christ: as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God." There is not, indeed, a more unscriptural or anti-evangelical conception, than that the sinner can do any thing, either to atone for his own sins, or induce the Deity, by an act of special or extraordinary grace, to interpose in his behalf, and to renew his heart independent of the gospel. We have no fellowship with any theory which makes the word of God of no effect, or represents God as requiring to be moved with greater love for man than that which he has manifested in the gift of his Son; and we are accustomed to place far more reliance upon a willingness to hear and to obey the Lord's commandments, as an evidence of a change of heart, than upon all those dreams, visions, and animal excitements, on which many are taught to depend for the proof of their conversion. The heart is changed when we love God. It is a Divine [54] philosophy, that, "We love God because he first loved us." And "by this we know that we love God, if we keep his commandments." A sincere belief of the gospel will produce its appropriate fruits, and it is by these alone that we can scripturally recognise the sincerity of the faith and the repentance. Individuals may confess Christ in word, but in works they may deny him. They may call him Lord, but refuse or neglect to obey his commands. And when such persons unite themselves to the church, we find, in their case, the Scriptures no less profitable for reproof and correction, than they are, in that of the true believer, for "instruction in righteousness."

[PORR 39-55]