'pute, by drawing the attention of all parties to those funda'mental and catholic principles in which they concur.'*

Nearly twenty years have elapsed since these observations were penned: is there no reason to believe that a more extensive diffusion of piety among sects and parties has taken place, such as the admirable Writer points to as the best preparation for the union it is so desirable to recover? If the preparation be still imperfect, and any closer union be as yet impracticable, at least let us not cease to regard it as desirable. Let not the object lose all its attraction, now that we seem to have approached nearer to it. Let us not be taunted with the absurd error of not distinguishing between a compulsive uniformity and a voluntary agreement.

We stand in no need of being reminded of Lord Bacon's axiom: They be two things, unity and uniformity. We regard mistaken views of Christian unity as one of the main obstacles that have precluded any thing like a truly catholic union among Christians. We are also not less ready to admit, that the spiritual communion existing between all true Christians, does not consist in outward communion; that this is the sign, not the thing signified; the means, not the end. But, as a means and a sign," a sign (more especially) to them who believe not ", we contend for the importance of a more visible union. When Our Lord prayed that his Church might be one, (one in the Father and in Him,) it was, that the world might believe in his Divine mission. If then the unity of the Church was to be an evidence of the truth of Christianity to the world, it must be in some outward form discoverable. The essential unity of the Christian body, derived from a spiritual union to its Head, is an object of faith, of which those who have not faith can take no cognizance; it is "spiritually discerned". It follows then, that their union before the world, as founded upon their essential oneness, is that mark by which our Lord intended that his Church should be characterized. In this respect, the Church has been an unfaithful witness, and has guiltily misrepresented the One Faith and the One Baptism. We have admitted, that a diversity of sects and communions cannot destroy the oneness of the Church; but, in proportion as it seems to render its unity equivocal and imaginary, or fictitious, it obscures one of the most important evidences of Christianity. We admit again, that our actual union is greater and more substantial than is apparent; and the substance is doubtless infinitely to be preferred before the hollow and deceitful form too long mistaken for it, or rather,

*Review of "Zeal without Innovation ".

authoritatively substituted for Christian union. Still, if we wish the world to infer the truth of our holy religion from the practical exhibition of its influence in uniting all the true disciples of Christ, that which is real, must be made apparent; that which is now indistinctly perceived by Christians themselves, and questioned by many even of them, must be made palpable to unbelievers. We must be seen to be one, before the world will believe the testimony of the Church concerning Him whom the Father hath sent.

Nor is it only the general truth of Christianity that is obscured by the multiform sects into which the Church is cut up and partitioned: the sufficiency and Divine authority of the Rule of Faith are thereby brought in question. To assert that our differences are necessary and absolutely irremediable, is to impeach the clearness or completeness of the sacred directory. To represent our divisions as innocent and beneficial, is to make the New Testament the designed cause of our disunion. To resolve them, on the other hand, into the incurable diversity of men's tastes and opinions, the infirmity of human judgement, or the perversity of the human will, is still to say, that the Scriptures are not adequate for the fulfilment of their design; that they do not, as a remedy, meet the case of man; and that their utmost efficacy has been exerted, and, so far as regards this object, exerted in vain. Surely, we ought to pause before we give our assent to so revolting a conclusion. We make no

6

apology for again citing the language of Mr. Hall. The New Testament is surely not so obscure a book, that, were its contents to fall into the hands of a hundred serious, impartial men, "it would produce such opposite conclusions as must necessarily 'issue in their forming two or more separate communions. It ' is remarkable, indeed, that the chief points about which real 'Christians are divided, are points on which that volume is 'silent; mere human fabrications, which the presumption of 'men has attached to the Christian system. A larger commu'nication of the Spirit of truth would insensibly lead Christians into a similar train of thinking; and being more under the 'guidance of that infallible teacher, they would gradually tend 'to the same point, and settle in the same conclusions. With'out such an influence as this, the coalescing into one communion, would probably be productive of much mischief: it cer'tainly would do no sort of good, since it would be the mere ' result of intolerance and pride, acting upon indolence and 'fear.' But, since all (Christians) have drank into the same 'spirit, it is manifest, nothing is wanting but a larger portion of that spirit, to lay the foundation of a solid, cordial union. It ' is to the immoderate attachment to secular interests, the love of power, and the want of reverence for truth, not to the obscu

*

⚫rities of Revelation, we must impute the unhappy contentions among Christians.' This is most absolutely true; yet, so long as these contentions subsist, the world will attribute them to the obscurities of the Rule of Faith.

In entire and striking accordance with these sentiments from the eloquent advocate of Catholic Communion, are the anticipations expressed by the present Writer as to the probable result of the desired coalescence of parties.

It is indeed a most perplexing spectacle, to see a succession of honest and well-informed men, age after age, concentrating all the force of their minds on the very same evidence, and nevertheless coming to opposite conclusions. This circumstance would not be so strange, if both parties confessed the question about which they disagree to be of a doubtful kind, and acknowledged, on both sides, that the evidence is somewhat ambiguous and obscure. But alas! both loudly proclaim, that the reasons of their opinion are perspicuous as the light of noon. Here, then, is our riddle; for it is equally amazing that wise men should draw opposite conclusions where there is really no obscurity; or that they should deny obscurity where it actually exists. One is ready to ask-Why is it that the promised Spirit of truth does not lead these good men in the same path? Do they not severally and sincerely ask for the heavenly guidance? Yes, it is true, that they ask; but they ask amiss, inasmuch as they have not placed themselves in a position proper for receiving the boon. Let him who prays to be informed of the mind of Christ on certain matters of discipline or worship, first yield obedience to the unquestionable, the unambiguous law of Christ, which demands that the bond of union among all who sincerely love Him, should by no means be broken on account of matters of" doubtful disputation." Shall the Lord interpose to decide a controversy which is allowed to generate divisions in flagrant violation of his explicit and intelligible rule of Church communion? Who can suppose it? Those who love the Lord Jesus Christ in sincerity, must first join heart and hand, and cast away, with abhorrence, all those names of men that are now called upon them. There must first be effected, not merely a restoration of cordial affection, but a public, a formal, and a visible reconciliation; and then shall that promised light be given, which is needed to dispel the darkness that seems to rest upon some subordinate articles of our faith. The way of the Lord is ordinarily, first to obtain submission to his unquestioned will, and then to grant those advancements in knowledge which are desired. I am not surely presumptuous in saying, that this suggestion deserves the serious consideration of those whom it may concern; and especially of those who, by office and personal character, sustain extensive responsibilities.

I would even hazard the prediction, that ere five years have elapsed, after a public union of all sincere Christians has been effected, scarcely a doubt will remain on any theological or practical question that can

*Review of Zeal, &c.

be deemed at all important. It is, I think, a most delusive expectation, entertained by some persons, that the peace of the Church will be effected by the argumentative determination of existing controversies. Is it not much more probable, that a revival of fervent piety will, if the phrase may be used, fuse the Church into a state of union; and that then the spirit of discrimination and of sound judgment in doubtful matters shall be conferred upon it?'-pp. 77-79.

In the mean time, the Bible, in the eyes of a numerous class, bears as it were the blame of our dissensions; and to remedy its imbecility as a rule, some of the early opponents of the Bible Society were for placing it under guard of the Prayer-book. But, if the tendency of our divisions be to reflect the reproach of ambiguity upon the Rule of Faith among Protestants, what must be their effect, when they come to be understood by the intelligent Moslem and Heathen whom we are seeking to convert to the One Faith? The following remarks are deserving of the most serious consideration of all parties.

The mischiefs that must, in the end, spring from the diffusion of a sectarized Christianity, have not, as yet, had time or space to be developed; but they will appear whenever the infant church abroad shall come to lengthen its cords, and strengthen its stakes. Even in those islands or insulated regions where the work of evangelization rests exclusively in the hands of one and the same party, it must happen, unless some disingenuousness is practised, that the divided state of the church at home will at length become known; and it will be extremely difficult to prevent the fact from presenting itself in a startling point of view to simple-minded converts. But in India, and in other countries where the agents of our several societies come in contact, the sectarism of English Christians must presently obtrude itself upon the notice of the converted Hindoo: nor can the most ingenious glozings hinder it from making a deep and unfavourable impression on his mind. He is taught, that the religion he has imbibed is derived from a single, intelligible book-a book given by inspiration of God; and he reads in it, that it should be the distinguishing feature of the Christian religion, that the true disciples of Christ "love one another,” and are at peace among themselves. How is it then, that those who mutually acknowledge each other as the true disciples of Christ, and who exchange the tokens of affection as often as they meet, are yet actually at variance; and so much at variance, that they can by no means unite in the same measures for spreading their religion; but, on the contrary, are actually compelled to have recourse to the cumbrous, and costly, and ruinous method of despatching separate embassies, so vast a distance, to idolatrous nations; as if there were scarcely any thing held in common by the different sects of Christians? Now there are two ways in which the perplexities and enquiries that must arise among intelligent converts may be met:-the one belonging to the present system; and the other to the system advocated in these letters.

On the present system; not only must the fact of our divisions be

acknowledged, but the serious nature of the questions on which we are at variance, must be confessed; otherwise no sufficient reason can be given for the party measures we pursue: and it must be granted, moreover, that, although pious and learned men have, age after age, been employed in discussing the controverted points, there is no more probability now than ever, of their being determined. Must not such a confession greatly shake the confidence of thoughtful, but imperfectly informed men? Can it fail to abate their respect, both for ourselves and for our religion? and is it not full-fraught with the infection, as well of doubt, as of discord? And yet, no statement essentially different from this can be made; or, if ingenious concealments were attempted, they could be of no lasting avail; for the minds of men are always much more forcibly affected by obvious facts, than by intricate apologies; and so long as it cannot be denied, that the Christians of England are divided into parties, and that these parties are unable to unite, even when actuated by the strong and pure motives which impel them to send Missionaries to the other side of the globe, it will be utterly in vain to talk of the cordiality which exists among us.

Should the nations of India receive from us the Scriptures, but receive it under the system we are now pursuing, it is much more than we have any right to hope for, that the very worst evils will not in time spring up from the seeds of theological discord which we are so unadvisedly scattering in the East.' pp. 62-65; 67.

A further reason for desiring a coalescence of sects and parties in the Christian world, is the benefit which would accrue from such a merging of our differences, to the professors of Christianity individually, and to the Church at large. Of this, we may form some judgement, from the effect that has already been produced upon the Christians of this country generally, by the degree to which they have been brought to unite, chiefly through the re-action of the recently awakened Missionary spirit. To what else can we ascribe the spread of evangelical sentiment, the increasing disposition to defer to the Scriptures as the only standard and guide, the jealousy for the purity of the Canon, the unavowed, yet, actual ecclesiastical reform that has been silently going on, the unquestionable progress of truly catholic principles, and, although some persons may be disposed to question the fact, we will add, the reviving fervour and energy of piety in the minds of true Christians? The attention of the religious world has been greatly called off from those topics of irritation and contention which have so long formed the inexhaustible subject of controversy, and our zeal has assumed at least a more generous and legitimate direction than when it was concentrated in the spirit of party. It may be affirmed,' remarks our Author, with the confidence due to a mathematical ' axiom, that every controversy agitated in the Church on points ' of inferior moment, makes a reduction, often an immense reduction, from the regard paid to the great objects of faith.'