hastened by their prompt and voluntary removal now? At present, how little comparatively do we know of each other; and as that little relates principally to our differences and our faults, how necessarily does it increase dislike, and widen our divisions! on the other hand, let us only meet on common ground, hail each other as auxiliaries to the same grand cause, and co-operate for the common interests of the world, and how necessarily would our groundless dislikes give place to a feeling that would deprecate every project to disjoin, and welcome only such measures as tended more closely to unite! If it be true of the blessed God, that "they who know his name will put their trust in him," it must be true in a subordinate but corresponding sense, that the more his people, as such, know of each other-of their mutual resemblance to him, their common concern for the salvation of the world, and their zeal for his glory-the more sincerely will they admire each other's piety, and the more will they unite for the achievement of their common object.

VII. If we do not add, that Christians should be one in name, it is not because we regard such oneness as unimportant, or as ultimately unattainable; but because we believe that it will be among the latest triumphs, if not the very crowning act of brotherly love. Whereas the unity which we would now inculcate seems more proximate, and would of itself be sufficient to render Christians, though still distinct in name, in substance one. What is of much more immediate importance, and more easily attainable, and more urgently enforced

in Scripture, is, that the union of Christians should be visible. For this our Saviour prayed; and prayed for it as a requisite to the conversion of the world. It is in vain to reply that his followers are now, and ever have been, one, as members of that one body of which he is the glorified Head. This is known only to the Church in heaven; and understood only by the Church on earth; whereas the world must see it. Our Jerusalem, like that of old, must both be "builded as a city that is compact together," and be "set upon a hill." Evidence must be given to the senses of men, that not merely in profession, but in heart and object, we are one. The fact should be too plain to be misunderstood; and too palpable to remain a

secret.

Now the elements of union which we have described, include all that is necessary to produce this visibility. By practically admitting the supremacy of the word of God, we should feel ourselves called on to revise the constitution of the Church to which we belong, and to remove from it whatever infringed on that supremacy, or even appeared to assume an equality with it. And by acting on the universal right of private judgment, we should perceive the inconsistency of all ecclesiastical assumption and imposition, and deprecate every thing like penalty or degradation for exercising that right; and thus some of the principal roots of bitterness would at once and effectually be cut up and destroyed. Born into the same family, adoring the same Redeemer, making his character our common model, the salvation of the

world for which he died our common solicitude, and his glory our only end, what would result but the visible oneness of all who answered to this description? In order to render the spectacle perfect, indeed, the union should be one of churches and denominations, as such; but even short of this, such a union of individual Christians-of a considerable number of the members of different denominations-would of itself be a pledge and prelude of the speedy and complete union of the whole, and even of the approaching conversion of the world. Like the friendly provinces of the same continent, speaking the same language, living in allegiance to the same sovereign, and engaged in mutual and general traffic, the Church would present one scene of spiritual commerce, carried on chiefly for the advantage of the world, and visible to the universe. God would bless us, and all the ends of the earth would fear him.

CHAPTER X.

THE WAY IN WHICH UNION SHOULD BE SOUGHT.

WERE we to present a sketch of all the attempts which have been made to preserve or restore the unity of the Church, they would be found to consist of three kinds.

First. Those which have aimed to repress diversity of religious opinion, and to produce outward conformity to a given standard, by employing the principle of coercion. Of this nature are all authoritative "Creeds," "Forms of Concord," Ecclesiastical "Henoticons," or "Edicts of Union," "Acts against Schism," Royal "Concordats," and "Acts of Uniformity," "Fines," imprisonments, and punishments inflicted by the civil power. Constantine, who was the first to employ the material sword in the Church, and who did so apparently with the sincere desire of restoring the peace of the Church, no sooner discovered its inefficacy than he retraced his steps. Happy had it been for Christendom if the Church had been convinced by the result of his single experiment. Since then, however, it has been repeated in every age, and its failure has as often followed.

The history of religious coercion includes the great "Book of Martyrs" its spirit is directly opposed to the genius of the Gospel; and its inutility, as well as its schismatic tendency, is seen in the present divided state of the Christian Church.

Second. Those who have employed argumentative discussion with the view of obtaining concession and compromise. Of this nature have been the numerous "Public Disputations," "Charitable and Religious Conferences," as well as many Diets and Councilsassembled, sometimes by royal authority, and sometimes voluntarily, by the mutual desire of those composing them; in which authority, learning, wit, wisdom, argument, ingenuity, persuasion, friendship, piety, and patience, all were present and exhausted their resources; but the result of which has been, generally speaking, that the breach has been made wider than before. "The more men dispute," observes Douglas, in his "Errors of Religion," "the less likely are they ever to agree. In an argument, it is not what an opponent is saying, but the answer which is to be given to him, that is considered. . . . Disputants, inflamed against each other, mutually withdraw from each other's errors, regardless that they are leaving the truth, from which they have both departed, in the middle between them! and each looking only at the mistakes of the other, is confident that he must be in the right, because his opponent is in the wrong."

The third, proceeds on the catholic principle of uniting on the great basis of evangelical doc