tain of their salvation; and if, in a single case, like those valiant ones, these purchased a blessing too dearly, we must remember for their justification that these also had heard the voice of their Captain, saying sorrowfully: “O that one would give me drink of the water of the well of Bethlehem!"

But, granting for the occasion that in the Reformation there was a necessity, in the instances referred to, for a departure from the unity of the Church (and only on this plea of an absolute and unavoidable necessity did the Continental Reformers excuse their proceedings), we assert that, in our age and country, there is no sufficient cause nor apology for perpetuating the divisions which are rending the body of Christ. The Word of God commands unity, and there can be no possible good to counterbalance the evil of disobedience.

Not to enlarge, however, upon this supreme authority (one, be it remembered, of tremendous significance, and decisive upon the topic), it will be in order to allude to the position, that various good effects are incidentally accomplished by the diversities of sects. We can conceive of none which shall warrant the violation of the divine command.

Besides, there is abundant reason to believe that these incidental advantages of schism, which are so much boasted of, may after all be accomplished to a much greater extent in a state of unity.

Thus, for an illustration, the preservation of the integrity of the Scriptures, which, some think, is aided by the opposition and watchful jealousy of sects, might be equally secured by unity; for in a state of sectarian controversy there are multiplied temptations to pervert and

corrupt the Scriptures. The zealous sectarian, who should discover some ancient and rare manuscript, might destroy it or change it to suit his purpose-a circumstance which would not be so likely to happen in a state of unity. Indeed, Biblical scholars, who are familiar with the collation of the various readings of the New Testament manuscripts, know that the chief difficulties in settling the sacred text have been occasioned as often by the corruptions of sectaries as by the emendations of critics or the negligence of scribes.

Thus, to take another illustration, the zeal which is said to be the product of divisions is often perverted into extravagance and superstition, and still oftener overmatched by the coldness and skepticism which are another product of the same divisions; while the history of the first three centuries shows that the most active and heroic zeal is perfectly compatible with the unity of the Church.

Thus, too, the tyranny, which is said to be the effect of unity, is much more the effect of divisions. Over our whole country are the mournful proofs. The tendency of sects is to imprison men within the most straitened limits of the most straitened party; while the unity of a universal Church requires that it be based on certain grand and comprehensive principles, which shall include all varieties and classes of men, and, of course, allow necessarily great liberty of conscience and action.

We have not time to consider all the objections which have been made to ecclesiastical unity.* We

*We wish to remind the reader, as we pass along, that wherever we have spoken of a united Church, or of ecclesiastical unity, we use the

have touched upon the chief of them. We would, however, shut up all objections to it, and comprise all arguments for it within the broad statement of the Word of God, "There is one body."

If union be possible, nothing should be allowed to restrain us from its accomplishment; for one thing is certain that every Christian, while he is out of the unity of Christ's Church (wheresoever that unity be), is, it may be ignorantly, in a state of sin; he is violating a first principle and a first precept of the New Testament. It becomes, then, an interesting question-nay, it is a question of the most serious moral responsibility: How shall the unity of Christ's Church be restored? We ought not to rest until the question is satisfactorily answered. Alas! there is an amazing indifference upon the public mind as to this duty of unity-a duty as explicitly enjoined as that of personal holiness-a duty, indeed, whose fulfillment is one test of holiness, one mark of a true Christian character.

The chief cause of this indifference is in the fact. that the subject is not enough discussed. The very guides the watchmen and examples of Christ's flock -have been themselves indifferent; they have had so much to do in discussing other questions-perhaps abstruse, and only in the philosophy of religion—that the great practical duty of uniting and "gathering into one fold Christ's sheep that are dispersed abroad, and His children who are in the midst of this naughty world," has been overlooked.

terms in contradistinction from a consolidated Church; we refer to a Church organized upon the primitive principles alluded to in our First Chapter. The principles upon which the Comprehensive Church must be organized will be stated more directly in our Sixth Chapter.

Our desire is to call up this question for discussion -not a little narrow question of sectarianism, but the great question of Scriptural unity. It is time to propose a plan of ecclesiastical unity; it is time to discuss the plan directly and fully. We have been discussing for years all around this great question: "What shall be the plan?" as if we were afraid of it. We have been lamenting over our discords. Now, let us go to work in earnest at the great final and decisive question. The world will then give us credit for sincerity. And if we are really in earnest, we shall soon have a scheme that will suit us all.

CHAPTER V.

Evils of sectarism-it disobeys a Divine command-involves the conse quences charged upon unity-produces a false idea of the Churchextends and perpetuates error-wastes the energies of the Church— prevents the conversion of the world-is the most efficient obstacle to Christian union.

THE proposition that there can never be Christian union, except upon the basis of ecclesiastical unity, may be best illustrated by a brief statement of some of the evils of sectarism.

The evils of sectarism (it being what we have defined in our Third Chapter) are manifold and appalling. We will notice some of the most manifest and indisputable.

It is disobedience (as was shown in our Second Chapter) to the command of God.

It involves (as was seen in our Fourth Chapter, the last) the very consequences which have been charged upon a state of unity: corruption, and spiritual coldness, as well as extravagant notions and habits, and skepticism as well as superstition and tyranny. We need not repeat nor extend our observations upon these points.

It produces upon the public mind (as was hinted at in our First Chapter) a mistaken and most injurious conception of the nature and design of the Christian Church.