(A Sermon by the Late Rev. Thomas M’Crie, Sen., D.D., Author of the Lives of Knox and Melville. Discourse II. On the Subject. Concluded from Vol. X., page 451.)
- We may learn from this subject what is the temper of mind which becomes Christians in a time of abounding divisions in the church, and what are the qualities required in those who attempt to heal them. All have it in their power to contribute, in some degree, to the promoting of this work, and therefore ought to cherish the dispositions which correspond to it; although this is in a more eminent manner the duty of such as possess superior influence, or who, from their station, may be called to take a leading part in the negotiations. And here I do not hesitate to name, as the primary qualification—an inviolable love to truth and supreme regard to divine authority. That person is totally disqualified for being a negotiator, or for acting the most subordinate part in such a sacred treaty, whose pulse does not beat high with this honourable and divine feeling. He will betray those interests which are in themselves the highest, and ought to be the dearest to all parties, whenever they are found irreconcilable with the attainment of an inferior object which he is determined to gain. When genuine, and pure, and enlightened, the feeling which we are recommending, so far from obstructing, as is often mistakenly imagined, will greatly facilitate and forward any negotiation to which a good man would wish success.—The next place is due to—a pacific disposition. He who has said, “Love the truth and peace,” intended to teach us, what we are sometimes disposed to disbelieve, that a regard to the former is not incompatible with a regard to the latter. In settling religious differences, the nice and difficult task is, to find out a way by which to adjust the claims of the two—to “seek peace and ensue it,” without “erring from the truth;” and who so fit for this as “the peaceful and faithful in Israel,” who are endued with “the wisdom that is first pure, then peaceable, gentle, and easy to be entreated?” 2 Sam. xx. 19; James iii. 17. If in any, surely in religious contests the maxim should be constantly kept in mind, the end of all war is peace. He is not a good Christian who does not sigh for it in the heat of the conflict, who does not court it in the moment of victory, who does not enjoy a triumph in sounding the trumpet which shall “bid the people return from following their brethren.” 2 Sam. ii. 26. The man who loves to live in the fire of contention, who feeds on debate and controversy, whose thoughts are never turned to peace, but are “like the troubled sea, when it cannot rest, whose waters cast up mire and dirt,” who is prepared to contest every point of common order as if it concerned the common salvation, is ever ready with his dissent, backed with its many reasons, against any ordinary measure which may not have obtained the sanction of his superior wisdom, and who flies off as soon as he finds that he cannot obtain his will in all things—this man is unfit for religious society, and though he may pretend to a zeal for God and religion, his zeal, like his wisdom, is not from above.—Christian candour is another quality which is requisite. This displays itself in an openness of mind to conviction, a readiness to hear whatever may be advanced, a disposition to give and receive explanations, and to pay all becoming deference not only to the reasons, but also to the difficulties and scruples of brethren on the points of difference, and to relieve these so far as may be practicable, safe, and consistent with public duty. It is also opposed to concealment, dissimulation, and all the crooked arts by which worldly politicians conduct their negotiations, and endeavour to obtain the best terms for their constituents. Far from those who engage in this holy work be all such Italian and Romish stratagems! Every one ought to speak the truth to his neighbour as he thinketh, without equivocation or mental reservation: there ought to be no masked proposals—no ambiguous declarations—no secret articles—no understood agreement among leaders—no imposition on the credulity or the confidence of the Christian people. Genuine and unaffected candour has a powerful influence in inducing persons to persevere in a treaty when there may be great difficulties in the way of bringing it to a happy termination; whereas duplicity and art excite jealousy in the breasts of the intelligent, and if successfully practised, lay a foundation for future repentance and disquiet.—The gift of knowledge and wisdom is requisite. This work requires a union of the qualities of the men of Zebulon and Naphtali who came to David, “to turn the kingdom of Saul to him according to the word of the Lord;” they were “not of a double heart,” and they “had understanding of the times to know what Israel ought to do.” 1 Chron. xii. That dexterity and knowledge of mankind which qualifies some individuals for settling ordinary disputes about the things of this life or in the church, will avail little in the work of which we speak. It requires an accurate acquaintance with the subjects of dispute in all their bearings—of the signs of the times, their duties, sins, and dangers,—of the real character and dispositions of the parties, and other circumstances which may go to determine the call we have to engage in such an undertaking, or to persevere in it;—not to mention an acquaintance with attempts of the same kind which have been made in former periods, with the effects which they produced, or the causes of their ill success.—Lastly, a public and disinterested spirit is indispensably requisite. Those individuals whom God has raised up in different ages to “do good to Zion in his good pleasure,” have been eminently endowed with this disposition. Such was Moses, who showed himself fit for composing the strife of his afflicted brethren, when he “refused to be called the son of Pharaoh’s daughter;” and proved himself worthy of “standing in the breach to turn away God’s anger” from Israel, when he magnanimously declined the offer of Heaven to “make of him a great nation.” Such also was Paul, who not only “became all things to all men,” and a “servant to all,” in things lawful and indifferent, but “could wish himself accursed from Christ for his brethren.” There are no sacrifices which are in their power, which persons of this spirit will not be disposed to make for accomplishing so good and great a design—their worldly interests, their reputation and honour, their station in the church of God, provided it prove an obstacle, they will cheerfully relinquish and lay at the feet of their brethren.
If these dispositions were more generally and more strongly displayed, there would be no ground for despairing of the abolition of many of our religious differences. Some of them no doubt imply a diversity of views so radical and extensive that it would be unreasonable to look for their speedy removal. But the cure of others may be said to be more within our own power. In vindication of the perspicuity of the Scriptures, and of the certainty of the standard of religion, it ought to be acknowledged that we often err from the path of duty, not so much because we cannot discover it, as because we are averse to it. “The light of the body is the eye: if thine eye be single, thy whole body shall be full of light.” Matt. vi. 22. If those who were once united had been true to their light and single in their aims; if they had lived together as became brethren; if they had been at one as to the ends of their Christian profession, and continued resolve, through grace, to prosecute them, “notwithstanding of whatever trouble or persecution they might meet with in essaying the faithful discharge of their duty,” fewer differences would have arisen among them, and these would have been more easily composed in the spirit of the Gospel: “Whereunto they had attained they would have walked by the same rule, they would have minded the same things; and if in anything they were otherwise minded, God would have revealed even this unto them.” Philip. iii. 15, 16. When we are brought to a proper sense of the causes of our “divisions and offences,” the cure of them will be more than half effected.
In fine, I would improve this subject for warning you against a twofold extreme into which persons are apt to run with respect to the present movements towards union. Beware of indifference to the object itself, or to any scriptural means for attaining it. You are under the strongest obligations, not only to “pray for the peace of Jerusalem,” but also to be “workers together with God,” who has promised to bestow this blessing. If others err by allowing this object to engross their attention, this will not excuse your lukewarmness, or your refusal to do what may be in your power, in your place and station, for promoting it in any degree. Hard-hearted must he be who can look unmoved on the wounds of the church, or pass by, like the priest and Levite in the parable, without feeling disposed to provide and pour in the healing oil and balm. It would be strange and unnatural indeed, if any son of Zion should rejoice in her trouble, and take pleasure in beholding perpetual strife and violence in the city of God, instead of seeing it a peaceful habitation. If a true Christian is unavoidably placed in a scene of confusion, he will sigh and pray for deliverance from it; and if conscience and the duty which he owes to God require him to say or do what may prove the occasion of disturbance or of alienating him from the affections of his brethren, he will sympathise deeply with the plaintive prophet, when he feelingly exclaims: “Woe is me, my mother, that thou hast born me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one lent of them doth curse me.” Jer. xv. 10. No wonder that attempts to heal divisions have been made, proposals of conciliation started, and plans of union concerted, in almost every age. The importance of the design might warrant them; and though they may not always have been in themselves proper or admissible, nor attended with success, yet the movers may deserve the praise and receive the blessing of peacemakers, so far as they singly intended and sincerely prosecuted an end confessedly laudable. Every person of right feeling will be disposed to construe charitably, and to censure with lenity, some errors and miscarriages which may be committed in the management of such attempts; provided no selfish interest or dishonest snare lurk under the mask of conciliation, and provided the plans do not evidently tend to produce other evils, greater than those which they propose to remedy.
It is no less necessary to warn you, on the other hand, against being ensnared by fair and plausible schemes of union. Remember that the Spirit of Error takes an active part in the unions as well as in the divisions of Christians; and be not ignorant of his devices. Of old he deceived the people of God by raising the cry of Peace, peace; and so successful has he found this stratagem, that he has ever since had recourse to it at intervals. There is a rage for peace as well as for contention, and men otherwise wise and good have been seized by it as well as the giddy multitude. If religion has suffered from merciless polemics and cruel dividers, history shows that it has suffered no less from the false lenity and unskilful arts of pretended physicians—the motley tribe of those who have assumed the name of reconcilers. They will say that they have no intention to injure the truth; but it is your duty carefully to examine the tendency of their proposals, and not to suffer yourselves to be caught with “good words and fair speeches.” Have nothing to do with those plans of agreement, in which the corner-stone is not laid in a sacred regard to all that is sanctioned by the authority of your Lord. Beware of all such coalitions as would require you to desert a faithful and necessary testimony for the truths and laws of Christ, would call you back from prosecuting a just warfare against any error or sin, would involve you in a breach of your lawful engagements, or prevent you from paying the vows you have made to God. Keep in mind that there are duties incumbent on you beside that of following peace. Violate not “the brotherly covenant” by which you may be already bound to walk with your fellow-Christians in a holy and good profession, from a fond and passionate desire of forming new connections. Throw not rashly away a present and known good for the prospect of a greater which is uncertain and contingent; and do not suffer your minds to be diverted from the ordinary duties of your Christian vocation, by engaging in extraordinary undertakings, while the call to these is not clear, and you have not good ground to depend on God for that extraordinary aid which is required in prosecuting them.
The text on which we have been discoursing, my friends, and others of the same kind in the sacred volume, will, if rightly improved, keep you from this as well as the former extreme. If your hearts are established by a firm persuasion that God will, according to His promise and in His own time, restore unity and peace to His church, you will be kept equally from negligence and impatience, from indifference and precipitation. “Against hope you will believe in hope, that it shall be as God has said;” but you will “not make haste,” nor have recourse to any improper means for obtaining the blessing. He knows to choose the best season for beginning and completing the work. We may think Him remiss and slack in performing His promises, weary at His delays, attempt to anticipate Him with unbelieving and impatient haste, or tempt Him by saying presumptuously, “Let him make speed, and hasten his work, that we may see it! and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!” Isaiah v. 19. The check which our Saviour imposed on His disciples is needful here: “My time is not yet come: but your time is always ready.” John vii. 6. He has ends, wise, important, and every way worthy of Himself, to serve by permitting the continuance as well as the entrance of divisions. Divine truth must be cleared and purified from every foreign admixture by its being submitted to the ordeal of keen controversy. The faithfulness of its professed friends must be tried; the hypocrisy of false disciples detected; and the ignorance, imperfection, and mistakes which cleave to the best discovered. God must be glorified by preserving the cause of religion in the world, not only in opposition to its open enemies, but also amidst all the dissensions and rivalships and deadly feuds which prevail among its professed friends. When these and similar objects have been accomplished, He will “hasten his word to perform it.”
Having begun the good work, He will not draw back His hand until He has “finished it in righteousness.”
Are there any who, when they hear of the future uniting of all Christians in profession, affection, and practice, are disposed to receive the intimation with a smile of incredulity, to treat the prospect as visionary, and to exclaim, “How can these things be? Will God create a new race on the earth? Will He give a new structure to the minds of men? Will they not continue to think and act about religion as they have done from the beginning until now?” Hear the word of the Lord, ye scornful men: Is it a small matter for you to weary men, will ye weary my God also? Hath He not said, “I will give them one heart and one way, that they may fear me?” And will He not do it? Let God be true, and every man a liar. When the time comes, the time which He hath set for accomplishing His promise, He shall arise, and every difficulty and every obstruction shall give way before Him and vanish at His approach. Do you ask a sign? Do you ask it in the heaven above? It is He that “binds the sweet influences of Pleiades, and loosens the” frozen “bands of Orion—and guides Arcturus with his sons.” Job xxxviii. 31, 32. Do you ask it in the earth beneath? “The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them;—for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” Isaiah xi. 5, 9. The Infinite One has, in His faithful word, pledged all His perfections for the accomplishment of this work. What resistance can be opposed to infinite power, put in motion by infinite love, and guided by infinite wisdom? He can raise up instruments properly qualified and disposed for promoting His design, guide their counsels, animate them to constancy and perseverance, and finally crown all their exertions with the wished-for success. He has the hearts of all men in His hand, and can turn them like the waters in an aqueduct. He can rebuke the spirit of error and delusion, “cause the prophets and the unclean spirit to pass out of the land,” and remove and abolish all things that offend in His kingdom. He can subdue the most stubborn and inveterate prejudices, allay the fiercest heats and animosities, convert jealousies into confidence, and hatred into love, and having “made the wrath of man to praise him” by accomplishing His purposes, can “restrain the remainder thereof.”
Who is among you that feareth the Lord, and obeyeth the voice of His servant, who walketh in darkness and hath no light as to the removal or abatement of the melancholy divisions of the church? Let him plant his faith firmly on the promises of Jehovah, and stay himself on His perfections. Say with the prophet Jeremiah, in a similar case, “Ah, Lord God! behold thou hast made the heaven and the earth by thy great power; and there is nothing too hard for thee; the Great, the Mighty God, the Lord of Hosts is his name : Great in counsel, and mighty in work.” Jer. xxxii. 17-19. Place yourself in spirit in the midst of the emblematical valley into which Ezekiel was carried, and say, God who raiseth the dead can easily do this. Rivers, deep and broad, seas, noisy and tempestuous, “on which no galley with oars can go, neither gallant ship ride,” have departed the territories which the God of heaven hath given to his Son, and prevented the intercourse of His subjects. But He “shall utterly destroy the tongue of the Egyptian sea ; and with his mighty wind shall he shake his hand over the river, and smite it in the seven streams thereof, and make men go over dry-shod. And there shall be a highway for the remnant of his people ; like as it was to Israel in the day that he came up out of the land of Egypt.” Isaiah xi. 15, 16. Brazen “mountains of separation” may stand in the way of this desirable event. But the resistance which they oppose to it shall be overcome, not according to the confused plan of modern projectors, by throwing a scaffolding over them, by which those who have reared altars on their tops may hold occasional intercourse and partial communion ; but in a way becoming the New Testament Zerubbabel, the Disperser of Confusion. When He rends the heavens and comes down to do things which we look not for, “the mountains shall flow down at his presence.” Isaiah lxiv. 1. Those separations which have been of most ancient date, and which threatened to last for ever, shall yield to His power. “The everlasting mountains shall be scattered, the perpetual hills shall bow” before Him whose “ways are everlasting.” Hab. iii. 6. If there shall be one that has reared its head above all the rest, and makes a more formidable resistance, it also shall crumble down and disappear : “Who art thou, O great mountain ? before Zerubbabel thou shalt become a plain.” Zech. iv. 7. Then shall the mount on which the house of God is built be established on the top of the mountains, and exalted above the hills, and all nations shall flow to it. And He will rebuke and repress the envious risings of its proudest rival. “A hill of God is the hill of Bashan ; a high hill is the hill of Bashan. But why lift ye up yourselves, ye high hills ? This (Zion) is the hill which God desireth to dwell in ; yea, the Lord shall dwell in it for ever.” Psalm lxviii. 15, 16.
May God fulfil these promises in due time ; and unto Him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen.
Notice to Congregational Treasurers in Northern Presbytery.
Rev. John R. Mackay, Inverness, desires the said treasurers to send in as soon as possible their Annual Financial Statements if they have not done so. These Statements are expected to show the various amounts collected for all purposes during the year, and how the same have been expended.