The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1870-05-18

Apostolic institutions, because there arr
causes, beyond the power of man to remove
which render it unavoidable. These causes
existing, the attempt to compel an organic
unity only results in greater mischiefs. T(
evince this, 1 only have to compare three
facts. One is, that the Church has, among
men, no infallible expounder of that Bible
which is it's sole rule of faith and order
The second is, that God hath left the con-
science of his people free from the doctrines
and commandments of men, and requires oi
believers that conduct which is dictated by
their own intelligent and conscientious con-
victions. And the third is, that men, being
fallible, always have differed, and always
will honestly differ in details. How vain is
it to expect anything else, when we look
soberly over the past history of opinion
when we remember that the different races
are reared under different climes, languages,
political institutions, and social usages, all
of which have an unavoidable effect upon
their habitudes of thought; when we consid-
er the Limitation and weakness of mans un-
derstanding; and above all, when we bear
in mind that he is at best sinner imper-
fectly sanctiGed, with passions and prejudices
still subsisting. Men cannot be made to
think exactly alike, if they think honestly;
and this, simply because they are men. In
those communions which enforce an external
unity the differences of belief are wider than
between any two evangelical Christians in
this hall; and if those divergencies are sup
pressed, it is only at the cost of a grievous
tyranny over the conscience.
We must remember also, that each visible
Church is sOitnessiag body" 1t is pillar
and ground of the truth, l Tim. iii: Is.
TSee also Is. ii: 8; lix: q. Matt. xviii
10, 20. Acts Xxx: "a. Ps. xvii: 5.
Rev. xii: II, II and II; xix: 10. The
great duty and function is to testify for God,
and bear his message to an apostate world.
To fail of this is to cease to be Church at
all. But l ask emphatically, how can men
testify for God, unless they testify what
they understand God to say? They mast
speak; to be silent is treason. And in
honesty, they can only speak what they
honestly believe. Hence it is, to the fair
mind, the plainest thing in the world, that
the only practicable scheme of church asso,
citation, is that which unites in one denomi-
nation those who are honestly agreed, while
it leaves to all Others who differ from them,
the same liberty of association and testimo-
ny. Does certain separation of the parts
of the visible Church catholic result? I an
swer, it is the least of the possible evils.
Especially would / protest against the
remedy for this partial separation, which is
proposed by that latitudinarian view now
called Broad Gwch-ism. This is an expe-
dent only less unprincipled and mischievous
than persecution. "Why," asks this masked
infdelity, ''may not the same visible Church
embrace within its pale me, and the man
who believes wholly unlike me; allowing us
both our equal liberty? 1 answer: Because
then the Church bears no testimony for her
God. The great, the sacred, the exalted,
had almost said the sole organic function,
for which the visible Church exists, witness
ing for saving truth, is gone. No man could
propose such an expedient seriously, who
had not already imbibed Sadducean con.
tempt for Divine truth, and become blind tc
its preciousness. And no Church can com,
nit itself to this dishonest policy, without
being infested with blank and sardonic in.
fidelity. History and common sense have
both spoken on this point, too plainly to be
misunderstood. Commend me forever to an
honest, wrong headed bigot, with all his
faults, rather than to a Broad churchman
The one has at least reverence and manhood
enough in his nature to value truth; and
when he supposes he has found the priceless
jewel, to do it hearty homage. The other is
so coldly and meanly Indifferent to its sacred
claims, that he is as willing to lend his as
sociated power to sustain its foul enemy
falsehood, as truth itself. Broad -churchisn
delights to hurl the charges of Phariseeism
hypocrisy and malignity against the honest
votaries of truth. But examine its animus
and you will find that it is as hypocritica
and bitter as it is cold. Selfish indifference
does indeed make it very tolerant of all tha
which, if it had any sincerity, should excite
its moral indignation; the only thing errone
Gus enough in its eyes, to arouse its intoler
ance, is honest conviction and zeal for God'i
truth. And against this, it harborS all th'
call and bitterness which it imputes to US.
/ advance also this consideration; tha
the advocates of ecclesiastical amalgama
tions in our day show neither the temper
nor the success to encourage our confidence
in them. We see no proof that their yea
for organic unity is prompted by true
Christian charity. Let it be clearly under
stood that we except a number of well
meaning Christians, whose kindly hearts
(more kindly than considerable are beguile(
by the professed cry of peace. But th'
spirit of the major part appears to be any
thing else than that moderation, fairness
and gospel affection, which promise rea
nninn among Christians. We see no eyi