ritual, constitution, or discipline, or in anything external, cannot be too strongly insisted upon. The Church of Christ is not an institution; it is a society. The word is devised, as Hooker defines it,' to sever and distinguish that society of men which 'profess the true religion, from the rest which profess it not ;' and the great object which separateth ours from other re'ligions, is Jesus Christ, in whom none but the Church doth 'believe, and whom none but the Church doth worship.' The true unity of the Church is not broken by the diversity of sects, nor is it destroyed by their want of concord; because it depends less on the relation of Christians to each other, than on their individual relation, how widely soever separated from each other, to their common Head. This', says Mr. Sibthorp, (in his admirable sermon on the Character and Tokens of the Church,) is the true unity of the true Catholic Church; '-that by which the faithful in every age or part of the world, by whatever name distinguished, are knit together into one body; a unity in essentials; a real unity as it respects subjec'tion to one Head, agreement in one faith, and communion in 'one Spirit.'

Now, it would seem to be a legitimate conclusion, that that which does not destroy or militate against the true unity of the Church, ought not to disturb its union. Even the Roman Catholic Church recognizes the justness of this principle. All that agree in subjection to the Head of that Church, the Pope, and in the observance of what are deemed essentials, are comprehended within its unbroken communion. Among Protestants, the case is widely different: this rule has been totally disregarded. In proportion almost to the approximation we have made to unity in essentials, has been our disposition to divide and sub-divide upon non-essentials. The world is perplexed with the strange nomenclature that has been created by our almost intangible differences. It is a matter of faith, that we are still essentially one; but we take all possible pains to cause it to appear that we are many; not in number, but in sentiment and object. And we have found so much the advantage of being left at liberty to follow our own notions, and manage our own little societies, undisturbed by pope or prelate, that we have almost fallen in love with division. We look on the 'fair side of schism,' remarks the present Writer, or we have 'imputed to it a fair side, and have forgotten its proper de'formity.' We have suffered the things in which we differ, so to predominate over the far greater things in which we agree, as to characterize our religion, if not to ourselves, yet, in its outward aspect to others. And we have done this great injustice and prejudice to the great principle of religious liberty, that we have made it seem to be the parent and patron of religious dis

union and ecclesiastical confusion. Nay, some of us have gone further, and have caught up the jargon of worldly philosophy, and have learned to talk of the beneficial rivalry of sects, and the advantages of a division of labour;-as if our sectarian divisions were an improvement upon the primitive constitution of the Church of Christ, to be retained in any wise, and nothing were more to be deprecated, than the breaking down of those walls of partition which so conveniently and ornamentally intersect the sacred enclosure.

There is, we rejoice to believe, a better feeling growing up in the public mind, although, at present, it has scarcely assumed a definite shape, and can exert but a feeble influence. The truly philosophic Author of the "Four Letters," has, if we mistake not, come forward too soon to effect his immediate object, or to carry with him the general concurrence of his readers, but at, perhaps, the precise moment to produce the greatest good, by recalling the attention of the Christian world to the important considerations which he has brought before them. He has presented,' it has been admirably said by Mr. Orme, 'a model, if not of Christian Missions, of the Christian 'state of mind with which the whole subject ought to be viewed by those who approach it.' He must submit to the usual fate of those whose opinions are somewhat in advance of society; but we believe him to be the harbinger of a brightness which may not commence till his light has set. He has not, like the great man whose language we have cited at the commencement of this article, and of whose mantle he seems to have caught a portion, fallen on evil times and days of deepening darkness, in which the disappearance of such noble spirits as Howe, and Bates, and Baxter, was the quenching of the last radiance of the twilight. The time of slumber and the disposition to sleep, have, at least for the present, passed away from the Church; and there is stirring, an element of awakened zeal and energy, which is destined, we trust, to exert a plastic and restorative influence upon the constitution and economy of Christian society. But never, perhaps, has there been a time, when there was a greater need of that order of mind, to which it of right belongs to direct and rule the impulses of public feeling, and to make the most of the means and instrumentality which have been called forth. In this busy, but peaceful time, the master-spirits that are created by stern and adverse exigencies, either do not exist, or find no appropriate sphere; and the forecasting wisdom that is the slow growth of wintry times, has become a rare possession in either the Church or the State. Thank God, there is an ample fund of practical cleverness and ability, which, with honest purpose, may effect much, But, in order to turn to adequate account all the op

portunities and resources presented to the Church at this auspicious crisis, a spirit of judgement, a comprehension and foresight, and an enlarged liberality are requisite, which we do well earnestly to invoke the Holy Spirit to send down upon the Church.

Upon men of calm and vigorous minds,' says the present Writer, 'I would earnestly urge the propriety, at the present moment, of surveying the state and peculiar position of the Christian Church; and beg them to ask themselves, whether they can believe that things will long remain as they are? If not, it becomes us to be prepared to act our part in a new train of events. This sort of forecasting of the future is by no means presumptuous; it is becoming to a wise man; it is encouraged by the word of God, which, in granting to our perusal a true and unbroken record of past ages, and in opening dimly before us the mysteries of futurity, invites pious meditation to grasp the entire cycle of time;-yet, not for purposes of idle amusement; but rather, that we may gather the wisdom which may guide us in this season of our responsibility.

6

At the present moment, those who, in fear of losing their Christian simplicity, refuse to think vigorously, or to fix the eye upon remote objects, and who, with the timorousness, almost, of a selfish heart, will give attention to nothing that does not immediately concern them, will find that they have somewhat mistaken the specific duty to which the Lord in this day is calling his people; and instead of retaining in their hands the sweets of primitive ingenuousness, will hold nothing but the ineptitude of indolence and folly. It is a vain attempt, to live otherwise than according to the characteristic conditions of the age in which our lot is cast.

But if we do thus look extensively around us, and forecast the probable course of events,-not to say, gather the indications of prophecy, it is hard to think otherwise than that changes are hastening towards us, such as discreet men will rather muse upon than talk of before they come. The season of indecision, of neutrality, of half-measures, of snug repose, is drawing to its end; and the question which every man will have to determine, and to determine perhaps in a day, will be, whether he will take his lot of irretrievable ruin with those who are infatuated with secular motives, or go over, in the hour of danger, to the standard of the Gospel.

The best, the true preparation for the expected hour of decision is, to keep the eye fixed upon whatever is great and unchangeable in our faith. The most fatal of all delusions is, to be right in matters unimportant, and faintly to apprehend the substance of religion. The Christian Church has of late been schooled in this great lesson in a manner so remarkable as to make manifest the hand of the Divine Teacher. The Missionary zeal has been sent down upon us, not merely (or perhaps chiefly) as the means of converting the nations; but as a spirit of burning and of judgment, of scrutiny and discrimination. It ferments in the lump, to separate the precious from the vile; to make manifest who are on the Lord's side, and who, by the confession implied in their conduct, are to be numbered with His foes.

Then again it penetrates more deeply into the mass of profession, and tries us, and discriminates, in the capital article of Christian love. In measure we have come forth as gold from the trial:-the calumny of Satan, who, in the open court of heaven, has these many ages been saying that the disciples of Christ love not each other, is now found, like all his spiteful but specious allegations, to be false; and it is seen that, though still infirm in judgement, and faulty in practice, the com pany of the godly are one in heart and purpose. Thus have we passed through the initial process of the trial.'-pp. 114–117.

But ought this to content us? Is the degree of co-operation to which we have been brought, either so cordial and entire in its nature, or so efficient for the great objects of our common duty, that we need wish and aspire after nothing further in this respect? Can we acquiesce in the present state of the Christian community as satisfactory? The much respected Secretary of the London Society seems almost to maintain the affirmative. Referring to the Author's specific plan, of which we shall speak presently, Mr. Orme says:

But what are the grounds on which this demand is made on the various parties which compose the Christian world? Has the Author shewn, that there is such a collision among them in their attempts at propagating the gospel, that they are thwarting and ruining one another? Have they forgotten their common work, and begun to fight with each other at home, or to contend with one another, instead of the common enemy, abroad? Is their time spent in trying which shall supplant the other in public estimation, or secure the glory of conquests which do not belong to them? No such thing. The Author seems to admit that there is a large portion of good feeling and cordiality existing among the several battalions of the one army of Christ. It is so, I believe, in fact; there is no jealousy, clashing, or counterworking. It is acknowledged, that the conduct of Christians at home, is strikingly illustrative of this substantial union. We have got the spirit and the principle of union, but we want the livery, the uniform of one party. It is not enough to swear allegiance to the cross, and to march as one man under its banner; all this will avail little, unless we adopt the facings, and adorn ourselves with the epaulets of a human leader. To be successful, we must adopt a new act of uniformity.'

P. xlv.

Could we take the same view of the Writer's plan that Mr. Orme has done, we should agree, that what he is contending for, is the veriest shadow of a shade'. But we rather understand him as recommending the very opposite policy,—that of throwing off the facings and livery of party, the epaulets of servitude, and the cockade of sectarianism, and of exhibiting to the world a practical attestation of the spirit of union to which we have so newly attained. It is obvious, that the Writer's ، admission' on this point, is the very ground-work of his argu

ment. Did there not exist the portion of good feeling and cordiality which he recognises,-were there not this incipient return to a substantial union, his appeal to the Christian world would have been indeed singularly idle and ill-timed, and would have inferred more of enthusiasm' than of sober calculation. But he contends, that the spirit of our religion has effected, to a certain extent, a conquest over the demon of religious discord; and at this moment of the suspension of hostilities, when the aspect of ecclesiastical parties is that of an armed truce, he would suggest the basis of a permanent accommodation, or at least combination, that might lead to a lasting and honourable

peace.

Whatever may be thought of the feasibleness of his plan, or of the absolute necessity of adopting some such scheme of combination in order to the successful promulgation of Christianity, the Writer's ultimate object is one which has never ceased to employ the fervent desires of pious and enlightened men of all parties, how widely soever they may have differed as to the means by which a reconciliation of sects and parties is to be looked for. That union among Christians,' remarks Mr. Hall, '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 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. A larger measure of the Spirit of Christ would 'prevent them from converting every incidental variation into 'an impassable boundary, or from condemning the most innocent and laudable usages, for fear of symbolizing with an' other class of Christians. The general prevalence of piety in ، different communities, would inspire that mutual respect, that 'heartfelt 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 'that 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 dis