receive the same heavenly teacher and guide, who is Jesus. They agree in believing that through him God has spoken to man; that his instructions are to be regarded as expressing the will and commands of the Father; that he was 'sanctified and sent' by the Father to teach, to reform and bless the world; that he is able to save to the uttermost, all who believe and obey; that he was put to death by wicked hands;' that he rose from the grave, thus confirming our hopes of immortality, and setting open to us the gates of life; that through him the doctrine of pardon was preached, and we have assurance of God's mercy and love. They receive the same scriptures as the rule of their faith and conduct; they believe whatever these scriptures appear to teach concerning the character of God, the moral nature and accountableness of man, the necessity of repentance and virtue to pardon and favor, the reward of obedience and the punishment of sin. These doctrines are received, in all their distinguishing features, by all who call themselves Christians, and where they are admitted there is consent enough, so far as faith is concerned.

We hear it sometimes urged, that to be entitled to the name of Christians, persons must agree in receiving all the fundamental doctrines of the gospel. But here an insuperable difficulty occurs. Persons differ in their judgement about fundamental doctrines. It has never yet been decided to the satisfaction of all what are included in the number of such, and what is more, it never will, for two reasons. First, that which is fun

damental to one, is not so to another, who has different capacities, and different opportunities of information and study. That is fundamental to a person, and that only, the truth of which he perceives, or thinks he perceives. Each one is required to believe whatever he supposes has the sanction of revelation. Every doctrine, which he is convinced comes from the inspiration of God, is fundamental with regard to him, though it is not so to another, who considers it neither a doctrine of the Bible, nor of reason, but an opinion founded in ignorance and prejudice. That is, all fundamentals are relative and not absolute. No one is required to receive that which he is unable to comprehend, or of the truth of which he finds no satisfactory evidence.

By the nature of things, therefore, no catalogue of fundamental doctrines, if by fundamental doctrines be meant such as are necessary to be believed in order to salvation by all men in all ages, can ever be formed. By far the greater part of mankind, including all the populous nations of antiquity, and fourfifths of the inhabitants of the earth at the present day, never saw the Bible. Will a God of equity and compassion doom this multitude, numerous as the sands on the shores of the ocean, to everlasting and remediless wo, for not believing doctrines taught in a book they never beheld, and of which they have known, and could know nothing? that is, for not believing where it is absolutely impossible they should believe? The supposition is nothing short of the greatest impiety. It is too monstrous to be for a moment listened to.

Of those who have been born and lived in christian countries, multitudes have never had access to the sacred book, or have been incapable of making use of it. They have been thrown on dark ages, or shut up in benighted corners of the land; they have dwelt in misery; the calls of hunger, and necessity of providing for the wants of the passing hour, have demanded almost every moment between their cradles and their graves. Will a Father of infinite wisdom and compassion punish such for not possessing as just and adequate views of Christianity, as others favored with the most ample means of knowledge? Will he cause them to suffer for ignorance, misconception and prejudices, which are to be attributed solely to the misfortune of their situation? No. All men will be judged according to the light and opportunities granted them. They will not be condemned for the want of capacities, which the God of nature has withholden from them, or of information which was never placed within their reach. With equal justice might you condemn and punish the North American savage for having lived in ignorance of the sublime philosophy of Newton, or the abstruse theories of La Place.

The other reason, why no catalogue of fundamentals can be formed, is, we have no infallible judge of controversies on earth, no one who is authorized to decide concerning opinions received by some, and suspected or denounced by others. Men may claim to be judges of the faith of their fellow Christians; they may think that they are able in all cases to distinguish between

sound opinions and false doctrine, heresy, and schism.' And so they may be as regards themselves. That is sound doctrine to them, which appears such. They are authorized and required to judge for themselves, but have no authority to compel others to bow to their decisions, no authority to settle the articles of another man's belief. It is unreasonable in them to attempt it. He has the same right to require them to yield assent to his opinions, as they to demand that he should yield assent to theirs, that is, it is equally improper for one as for the other party to attempt to decide for both, and pronounce dogmatically what is truth, and what is error.

We have mentioned uniformity in discipline and opinion as not essential to christian unity. The unity for which we ought to contend, is unity of spirit, harmony of temper, of disposition. It is not so much a quality of the head, as of the heart. Endeavor, says St Paul, to keep the unity of the spirit in the bond of peace.

This unity exists wherever there is subjection to the laws of the Gospel; wherever there is real piety to God, and genuine love to man; wherever there is sincerity, good-will, and diligence in strengthening virtuous principles by virtuous practice.

The point most essential to unity is obedience, a temper and life regulated by the precepts of Christianity. If we agree in obeying the commands of our Saviour, we agree in that which is the only test of the value and efficacy of our religion. If we fail of obeying, we fail of everything. Our deficiency is such as nothing

will atone for. What avails it that we have faith, if the fruits of goodness, of meekness, forbearance, and mercy, do not appear in the life? that we submit our understandings to teachers and guides, if we do not submit our hearts to the authority of the gospel? Ye are my friends, says our Saviour, if ye do whatsoever I command you.

Again, Christians should be united in bonds of mutual charity. The nature and extent of the duty of charity appear to be often but very imperfectly understood. One essential part of it is forbearance, candor, and indulgence to those whose views of Christianity differ in important respects from our own. Charity is due to all men as long as they possess the right of private judgement. Whoever has a right to form his opinions, has a right to demand that those opinions be respected, and he is authorized to complain of obloquy and reproach as a violation of the laws of christian courtesy and a trespass upon his rights.

Lastly, Christians are united in hope. We have all one hope of our calling. We are all candidates and probationers for the mercy of God, for his favor, and happiness. On earth we may be divided by jarring passions and interests. We may mistake each other's motives, and be rash and judge each other. But have not all one great object in view, a final triumph over the world, the flesh and the power of sin? Do not all lean on the same promises for support in the hour of sinking nature? Do not all look for the rewards of eternal life through the infinite compassion of God made known