of the Lord Jesus; to own each other, and pray together, and prosecute in common their common duty; and immediately there is an evidence for the gospel furnished, which its enemies themselves recognize and fear. That renunciation of self, that realization of God, that breathing of heaven, that dedication of life to Him that died for us, and absorption of all aims in the advancement of his glory, these are traits which cannot appear and not impress; they elicit, even from the natural conscience, the ejaculations, "The finger of God is there;" "Behold what God hath wrought."

At the same time we may not suppose that our Lord portrays a mere spectacle of unity as sufficing for the world's conversion. He designs a unity of action as well as of exhibition, and contemplates that might of beneficence to which concord is indispensable. Did he pray, then, for an impossibility? In that solemn address to the Father, did he tantalize us with visions which cannot become facts? Instead of starting difficulties and multiplying objections, and finding flaws in steps already taken to bring about the issue, it is surely more becoming to credit implicitly the faithful and true witness, and devote ourselves, in humble reliance on his power, to seek earnestly and unremittingly the fulfilment of his aspirations.

But has a visible unity ever been tried and witnessed on an extensive scale, or is it wholly unproved and speculative? Some speak as if it were a recent dream, antagonist to all fact, or rested, at the best, on a doubtful interpretation of promises, while discountenanced by the clear and uniform voice of history. Such impressions are not correct. The Reformation was a European work; and it is amazing to think how reformers, raised up for the crisis, in ways so different, and belonging to countries so remote and dissimilar, should have reached so much identity of sentiment and aim, and contributed so largely, in the providence of God, to advance the glorious cause, not only each in his own land, but throughout a common Christendom. If we revert to the apostolic age, a still more striking and authoritative example is presented. An apostle having averred that God is not the author of confusion, but of peace, could then add in illustration and in proof, "as in all churches of the saints."

CONSIDERATIONS URGING THE CULTIVATION OF CHRISTIAN UNION.

By Newman Hall, B.A., Hull.

In the first place, should we not be consulting our own peace and happiness by so doing? What more unsettles the mind than acrimony and bitterness? How often have Christians been grievously distressed, both by the indulgence of this spirit themselves, and in experiencing the manifestation of it by others! How much of this suffering would be avoided were we all striving to carry out the precept of the text!

Then, again, our pleasures would be increased by the expansion of our benevolence. We are happy when we cherish love towards others. The greater, the more extended the feeling of kindliness, the larger the amount of accompanying delight. A spirit of bigotry shuts up the exercise of these feelings to our own party; but the spirit here inculcated throws down those contemptible barriers to love, and, by creating in us a sympathy and affection for all true Christians, increases our happiness by enlarging the sphere of our charity.

But there is a higher joy than that arising from general benevolence in the exercise of Christian love; there is felt a peculiar thrill of holy delight in friendship with those who are the friends of Christ, and therefore the more extended this Christian love, the greater the accession to our joy in quality as well as in amount. Do we feel delight in the exercise of love to Christ? This is the secret of the peculiar pleasure we feel in the exercise of love to all who belong to Christ, to all who bear the image of Christ. Are we zealous for his cause and anxious for the coming of his kingdom? Are we gladdened by every event which tends to promote it? How limited our joy of this kind must be if we look only to what is done for his cause among our own sect or party! But if we look abroad on all who love and labour for Christ, as equally our brethren with those who adhere to our own denomination, then their triumphs and successes will be looked at as essentially our own, and we shall be partakers of their joys.

Consider, secondly, what the effect of this union is likely to be on the world of the ungodly! Christ prayed for his disciples, "that they all might be one, that the world might believe that the Father had sent him." The absence of this unity, then, we should infer, would prove

a stumbling-block to them in the way of that belief. And such we find to be the case.

The ungodly endeavour to excuse their ungodliness by the dissensions that exist among Christians. They taunt us with that disunion, and tell us to remedy our own evils before we try to cure theirs. And infidelity avails itself of this want of love in the very way our Saviour predicted-making it an objection to the truth of Christianity. Now, for the sake of our unconverted fellow-men, let us wipe away this reproach. Let us show them, that in all essential respects we are one-one in urging them to flee from the wrath to come, and to seek in Jesus an all-sufficient Saviour from sin. There need not be uniformity for this. unity of the Spirit consists in something more than names and creeds and formularies. There may be-we have abundant proof of it-there may be this uniformity without any unity. There may be, as we insisted on in the former part of this discourse, similarity of discipline, but essential diversity in the real principles and condition of the souls of those who assent to such discipline.

The

True unity among Christians consists in similarity of feeling towards sin and holiness and Christ and God. Let there be this manifested, and the world cannot but acknowledge we are ONE. Yea, the unity of the church will be more strikingly displayed, in consequence of minor differences, than if there were perfect uniformity. In this case there is nothing to be overcome, and therefore unity excites no surprise; but if Christians who differ in many things were seen uniting as one on the great truths held in common by them, the hailing one another as brethren by those whom the world regards in the light of rivals and combatants, inasmuch as it would show the strong working of some common principle, would be far more likely than unity connected with uniformity to wring from the lips of gainsayers the confession of old, "See how these Christians love one another!" Would they not thus be "convinced of all, judged of all, and, falling down, worship God, and report that God is in us of a truth?"

And, thirdly, if this would be the effect on the world, would there be no salutary influence on the church? Undoubtedly. It would tend to encourage its members to more exertion, to promote its spirituality and usefulness, and to direct against the common foe much time and talent spent now in mutual attacks. The Spirit

of God is the Spirit of peace. A dove his fitting emblem. All scenes of turbulence he shuns. Where love is he resides. And, therefore, the more of Christian love there is in the church, the more copious may be expected the effusions of that Spirit without whose influences there can be no true prosperity-without whose blessing "Paul may plant and Apollos water" in vain.

Then, again, ought not our love to the Saviour to prompt us to the promotion of this union? We profess supremely to love him; shall we not then love all whom he loves? We profess to delight in his character; shall we not then love to see even its faint reflection in every true believer? Let us, when we come in contact with a fellow-christian, not be so anxious to inquire, Is he a Churchman? is he a Baptist? is he a Methodist? or, is he an Independent? but let our eye be attracted by what of Christ there is in him. "Oh! that man is a child of God; he has the Spirit of God; he has a little of God, a little of Christ in him. He is beloved of God, and therefore he is beloved of me; a partaker of like precious faith, an heir of the same glorious inheritance!"

And consider the gracious notice which Christ takes of this. He represents himself as saying, at the judgment-day, to those who ministered to the wants of his disciples, "Forasmuch as ye did it to one of the least of these my brethren, ye did it unto me.' O gracious words! "my brethren!" Wherever, then, I see one who repents of sin and believes in Christ, though he may not belong to my church, he is the brother of Jesus. Shall I refuse my Christian sympathy towards him because he is of another sect? Then I refuse it to Christ himself! "Ye did it not to me."

Need we any further incentives to this duty? Seek we additional testimony in support of it? I refer you, not to the pretended successors of the apostles, some of whom leave to uncovenanted mercies all who do not acknowledge their exclusive title to the ministry—I refer not to them, but to the apostles themselves. And for whom does the chief of the apostles offer his prayers that they may obtain all heavenly blessings? Is it for the members of some particular party only? Hear him, in the closing verse of this very epistle: "Grace be with all them that love our Lord Jesus Christ in sincerity." Shall we, then, treat with shyness, still more with un

kindness-shall we refuse our sympathy towards any, however differing from ourselves in many things, who love the Lord Jesus Christ in sincerity? If we do, it is at our peril-the peril of disregarding the authority of a Divinely-commissioned apostle of God. And what, again, was that apostle's conduct with reference to preachers of the gospel? Did he silence faithful men who published the truth of Christ in sincerity, though not commissioned by himself? Nay, he rejoiced when the gospel was proclaimed, even from the influence on the part of the preacher of envy and wrath; for, says he, "Some preach Christ of contention, not sincerely, supposing to add affliction to my bonds. What then? Notwithstanding, every way, whether in pretence or in truth, Christ is preached, and I therein do rejoice, and will rejoice." How much more, I need scarcely add, are all Christians bound to rejoice in the labours of all, whether of their own sect or not, who preach Christ, not from envy or strife, but from sincere desire to make him known and save the souls of men! But we go higher still. We will inquire of the universal Bishop-the great Head of the church himself. Will he sanction us in keeping aloof from other Christians, and regarding them with suspicion instead of love, because they dissent from the church to which we belong? Even the apostle John, before he was better instructed, thought he would; for on one occasion he said to Jesus, "Master, we saw one casting out devils in thy name, and he followeth not us; and we forbad him, because he followeth not us." But Jesus said, "Forbid him not; for there is no man which shall do a miracle in my name that can lightly speak evil of me; for he that is not against us is on our part.'

What higher authority can we possibly have for the promotion of Christian union than this? What stronger arguments can be found than the welfare of immortal souls and the advancement of the Redeemer's glory? Are we to be continually dwelling on the circumstantial diversities which keep us apart, and overlook the essential verities which make us one? Ought not," says Archbishop Tillotson, "ought not the great matters on which are agreed-our union in the doctrines of the Christian religion, and in all the substantial articles of that faith which was once delivered to the saints, and in all substantial parts of religion and of God's worship, and in the great duties of

the Christian life-ought not these to be of greater force to unite us than differences on doubtful opinions, and in little rites and circumstances of worship, to divide us?" Ah! sirs, if we valued more those fundamental truths, we should be less heedful of these minor differences. Let us have more love to Christ, and then shall we have more love to one another. As the radii of a circle converge in proportion as they approach the centre, so the nearer believers live to Christ, and the more they are conformed to his temper, the more of brotherhood will there be among themselves. And who ought to be united if not believers in Jesus? Though they may be in different companies, are they not travelling in the same road, under the guidance of the same leader? Though they may wield their weapons in a different manner, are not those weapons really the same, and the foe with whom they fight, and the cause for which they contend? Though they may habitually meet in distinct assemblies here, are they not all looking forward to meet together in one temple in heaven, where they will unite in the same anthems and participate in the same bliss? Come then, brethren, and by that one Spirit, by whom, if we are Christians, old things have been made to pass away, and all things to become new,-by that 66 one fountain for sin and uncleanness" to which we all must continually resortby that "one altar which sanctifieth both the giver and the gift," on which we all must present our offerings-by that one High-priest, in whose name, and trusting in whose intercession, we all must approach unto the same throne of graceby that one enemy with whom we all are struggling by that one way in which we all are journeying-by that one hope in which we all are rejoicing-by that one home to which we all are pressing forward-yea, by that "one God and Father of all, who is above all, and through all, and in us all," let us be ever found "endeavouring to keep the unity of the Spirit in the bond of peace."

THE EFFECT OF CHRISTIAN UNION WHEN REALIZED.

By Thomas Raffles, D.D., LL.D.

"THAT the world may believe that thou hast sent me." The conversion of the world is thus made dependent on the union of the church; and there are

various ways in which it may be regarded as conducive to this great result. We shall simply specify some of these, without attempting anything like a lengthened illustration of them.

can alloy the spirit of love which it breathes! How will its own harmonizing principles be demonstrated to the eyes of admiring millions! Who but must then confess its infinite superiority to every other system the world has ever known? Such purity!-such benevolence !—such love! they must be from God. And thus when these principles, inculcated by his system, are displayed by its professors, the world will be constrained to believe that Jesus Christ was sent from heaven for their salvation.

lets connected with these agitating topics, will all be consecrated to the propagation of the truth and the diffusion of the gospel; whilst, instead of carrying fire and sword into each other's encampments, all will combine in one aggressive movement against the common foe; and the church, girding herself for the glorious enterprise to which she is called, will go forth as one confederated host to the conquest of the world, "fair as the moon, bright as the sun, and terrible as an army with banners."

2. By the union of the church, the obstacles that now stand in the way of the world's conversion will be greatly diminished. Many of those obstacles are immediately connected with the disunion of Christians and the controversies that have agitated the church. In proportion as these controversies, with all their attendant evils, become known to the heathen and other unenlightened nations amongst whom we are anxious to propagate the gospel, what an anomaly they must present--what a stumblingblock they must furnish! How can we represent the religion of Jesus as a religion of love, or induce them to believe it so, when they see the professors of that religion divided amongst themselves— inflamed, each one with zeal rather for his party than for the truth, and ready, in the bitterness of their spirit, "to bite and devour one another?" No, the world will never be converted while such a state of things as this exists.

3. When the church is united in her efforts to convert the world-when she has cast aside all other considerations that she may be one in this great enterprise, the evidence and illustration thus afforded of the truth and influence of Christianity will be universally acknowledged. How pure and untarnished will then be the lustre of its benevolence! How utterly unmingled with aught that

4. Then, in proportion as the gospel

upon the nations, will the falsehood and the folly and the malignity of all other systems of religion become apparent. How striking and how favourable to Christianity will be the contrast! Men must see it and confess it. In the unity of Christians, presenting as it does an illustration of the unity of God, they will have a practical refutation of their own absurd and monstrous polytheism, whilst the "gods many" and "the lords many" which they and their fathers have worshipped and served for ages, shall be everywhere exploded and abandoned, and the "one Lord, one faith, one baptism" of the Christian revelation universally embraced; and there shall henceforth be "one Lord, and his name one."

5. Above all, this state of things will be attended by the most remarkable and copious effusion of the Holy Spirit. It is by his influence that such a state of things must be produced. "Till the

Spirit is poured upon us from on high,' the church will never be one, any more than the world will be converted to God. We have need then to pray for the outpouring of the Spirit, as well on our own account as on theirs. But when the Spirit is thus imparted, and by his gracious influence a divided church is thus made one, then shall showers of blessing descend upon the world, and all around; a second Eden shall begin to bloom, "The wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose.'

What, then, are the great practical lessons suggested and enforced by this subject?

First; that we should recognize the Headship of Jesus Christ in the church, and acknowledge no supremacy but his. The church is his body, and he alone has final and supreme authority in it and over it. The secret of union lies in this

acknowledgment. What he enjoins all are bound to obey; his authority none may lawfully dispute; and in a cheerful subjection to it, the church may cement her union and display her unity. But, apart from this principle, the grounds of difference are endlessly diversified, and the idea of such an union as the Redeemer contemplates is hopeless.

Secondly; that we should cheerfully submit ourselves one to another in the various offices and relations which each is called in the providence of God to sustain. For as these are essential to the general good, and conducive to the perfection of the whole, by such a practical recognition of them the unity of the church is promoted, and its efficiency and harmony at once secured. Thus, while all cheerfully submit and diligently work, according to the talents and the position of each, each will be esteemed “very highly in love for his work's sake,” and the church will present a goodly specimen of union, for all her members will "be at peace among themselves."

Thirdly; that we should promptly and devoutly hail every overture and every movement which, on this great principle, seeks to advance an end so high and momentous. And may we not entertain the hope that the prayerful conference of so many minds as are now awake and active, in connection with this inspiring theme, may be so guided by a special influence from Heaven as to issue in the discovery of some broad and common ground, on which, without a solitary exception, all who truly love the Lord Jesus Christ may sincerely, cordially, honourably, and finally take their stand, as ONE, to the joy of angels and the conversion of the world?

Finally; for this glorious consummation, while we zealously labour, let us fervently pray. Oh! Spirit of the living God-fountain and source of light and life, and purity and love-thou "author of peace and lover of concord," impart to thy church that subduing, healing, harmonizing influence which it is thy prerogative to exert; that she may arise and shake herself from the dust, in which, through long ages of contention and strife, she has lain enfeebled and dishonoured; and, displaying that union which is at once her beauty and her strength, henceforth become the joy of the whole earth and the admiration of her Lord!

MEANS FOR ADVANCING CHRISTIAN
UNION.

By P. Thomson, A.M., Chatham.

IF your hearts are impressed with a sense of the urgency of the motives presented to the cultivation of union, you will irresistibly be led to devise and execute means by which it may be preserved and extended. A few hints can only be furnished on the present occasion.

Seek to acquire and disseminate information on the subject. Let the unity of the church, Christians, be the theme of your diligent study and mutual conversation; and in order that you may form correct conceptions concerning it, examine for yourselves with docility and care the Holy Scriptures. Permit me also to recommend to those who wish to pursue the investigation, the perusal of the admirable volumes of Dr. Harris and Dr. Hoppus, on the union of the church. A volume of essays on Christian Union, by some of the most distinguished ministers of different denominations in Scotland, will reward an attentive study. I would also recommend two excellent tracts on the same subject, by the Hon. and Rev. Baptist Noel, a clergyman of the Episcopal Church, and one who beautifully exemplifies the principles he inculcates; and also a small pamphlet with which many of you are acquainted, entitled the Dew of Hermon, by Rev. James Hamilton, minister of the Free Presbyterian Church, Regent-square, London, a pamphlet, which is equally remarkable for the scripturalness of its sentiments, the originality and beauty of its illustrations, and the enlarged catholicity of its spirit. Permit me to direct special attention to the report of the proceedings of the proposed Evangelical Alliance recently held in Liverpool, in which the representatives of about twenty denominations were conducted to the most happy and harmonious conclusions. If this alliance is carried out on the principles and in the spirit in which it was commenced, we shall hail it as one of the most auspicious signs of the times, and as an earnest of inestimable blessings, both to the church and the world.

Cultivate acquaintance with Christians of different denominations. The want of this has contributed greatly to perpetuate disunion. Christians have kept apart from each other; have formed prejudices respecting each other; whereas, if they had been brought into closer contact, their prejudices would have vanished,