penitence, and adoring gratitude. As to an objector who should affirm, without any qualification, that the Church is better in a state of division than of union, we can only wonder at his not advancing a step further and affirming that no church whatever would be best of allfor to such a result his opinions would unquestionably lead. He is, in effect, avowing that had our Lord and his apostles acted wisely they would have formed, not one visible and united Church, but separate and rival communities, like those at present existing; that they would not have recorded sentiments deprecating and denouncing division, but rather encouraging it; that sectarianism is a great improvement on the original constitution of the Christian Church; that the prospect of the final union of the Church is to be zealously retarded by all who desire its prosperity; and, to be consistent, he ought to institute an inquiry whether the Church is yet sufficiently divided; and whether the piety and usefulness of that particular community of fifty or five hundred to which he may belong, would not be materially increased by minute subdivision; for if the division of the entire Church be a blessing, why should the separation of his particular community be regarded as an evil?

Having attempted an exposition of the evils of division, and shown the futility of the more popular objections to its removal by a restoration of Christian union, we are now prepared to entertain the subject which naturally follows in the ensuing chapter-the nature of the union to be sought.

CHAPTER IX.

THE KIND OF UNION TO BE ATTEMPTED.

To ask the Christian Church, in its present divided and distracted state, for an audience on the subject of its union, might at first appear to be a vain and useless request. Let us lay it down, however, at once, as an infallible proposition,

1. That union is attainable; and that, sooner or later, it will be obtained. The divisions of the Church are not to be perpetual. The name of Jehovah shall be one throughout all the earth. In the lapse of time, therefore, the period must arrive when the first movement towards that oneness shall be made. Amidst much that is apparently discouraging in the signs of the times, it may, we think, be made to appear that it is not an unseasonable nor a hopeless aim to attempt that movement now.

2. But, here, the first caution necessary is, that we do not set our standard of union too high. By attempting too much, the timid and cautious will be alarmed-the spirit of party will become vigilant and suspicious-and even wisdom and piety themselves, should they be

prevailed on to countenance the attempt, will do so hopeless of success. While we do not lose sight, then, of the scriptural model of primitive union, we must remember that the Church has, by a long period of disunion, disqualified itself for a sudden and complete return to that only and perfect state; and, while we readily admit that the agency of God could, perfectly, and at once, heal our breaches, yet instead of waiting for such a miracle, we must be content with making approximations, and gratefully accept every return to each other, as a proof that he is graciously returning to us.

3. Having erected our standard of union, we must not expect that any one party will concede more than ourselves, in order to meet it. If, in order to reach it, sacrifices are necessary, these sacrifices must be mutual. We must be prepared to give as much as we ask; and, instead of waiting till others move, we must ourselves set the example of concession in the hope of being followed. The glory of leading here is, in some respects, greater than that of the martyr's crown. When so much had been done at Marpurg to effect an agreement between Luther and the Helvetians, he magnanimously resolved that they should not make larger grants for peace, nor carry away the honor of being more desirous of union than he. Let a passion for this honor seize the Christian Church, and the work of reconciliation will be easy.

4. Let us not imagine that Christian union would necessarily follow if certain changes in ecclesiastical affairs could be effected.

"We

might be awfully disappointed:* and we should' most certainly be so, if we relied upon any external state of things, if we failed of a proportionate increase in watchfulness against sin, and devotedness to God; if we were not 'given to prayer;' if we did not realise all the objects of our most holy faith.'" We might all subscribe to the same creed-bow to the same human authority in religion-form a church nominally one; and yet, as it has often been with the church of Rome, our internal dissensions might almost realise the account of the infernal portress," whose progeny having crept

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"into her womb,

And kennelled there; yet there still barked and howled,
Within, unseen."

5. We must not be disheartened or deterred from our attempt by the fact that similar attempts, in former times, have so generally failed. If they failed, we may rest assured that it was not owing to any obstacle interposed by the hand of God, but because the plan proposed was unscriptural in its nature, or attempted too much, or was made, or met, in an unscriptural spirit; yet even then there was probably much in it pleasing to God, and profitable to many of the parties engaged. Our aim must be, in the strength of God, to ascertain and avoid the rocks on which they foundered, and to steer our course with the Bible in our hand, and the glory of God in our eye; and then, though Israel be not gathered" by our immediate ef

*Rev. Dr. J. P. Smith.

forts, yet "shall we be glorious in the eyes of the Lord." We shall have entered a protest for God against the divisions of his people, and our example may stimulate the Christians of a later age to a more successful effort.

6. We must proceed under a calm, definite, deep sense of duty to God, and of the pressing exigencies of his Church. If we are actuated only by a momentary impulse, a thousand obstacles will arise to deter us from advancing. Some, whom we had expected to find most conceding and conciliatory, will prove exacting and repulsive. Others, from whom we had expected examples of magnanimity, will be found contending for trifles; simply because they have contended for them till to them they have ceased to be trifles; till they have become objects which, to their apprehensions, it would be treason to surrender, and is chivalry to defend. While "the love of many" whom we had expected to see burning for union, will wax cold," and chill all around them. But if we have taken an enlightened survey of the necessities of the Church, and listened to the unfaltering voice of duty, none of these things will move us. Remembering that we are advancing along a path which the great Reconciler himself trod, resisting unto blood," we shall " arm ourselves likewise with the same mind."

I. Union, to be permanent, must be based on the supreme and sole authority of the word of God, and on the inalienable right of private judgment. Any association in the Church, founded on principles which should overlook, or do violence, to either of these conditions,