primitive Christianity! how soon would many a field be white unto a rich harvest of the fruits of the Spirit!

Let us then begin at once with the endeavour to sow in peace. Let us calmly ask, in the interest of those who are exclusive, whether this so-called exclusiveness really be a fault, and granting it is found to be so, still, whether it ought to be charged at the outset, I need not say with intolerance (for that never can be right, when directed towards those who are sincerely convinced of the truth of what they believe), but with severity against those who have fallen into this state of religious feeling? Since persons acknowledged to be devotedly religious are exclusive, is there not evidence for concluding either that such exclusiveness is actually a right thing in itself, or else that, if it be a wrong thing, still it is such a thing as can so transform itself into the semblance of a right thing, as to be taken for such by good men? And, even supposing the latter alternative to be true, ought not respectful argument, rather than mere denunciation, to be the way in which the evil should be met?

Let us not begin then merely by denouncing exclusiveness, as many who are pious, and not otherwise blameworthy, often do. Let us inquire calmly and in a Christian spirit, whether this exclusive temper, which is apt to gain possession of many religious persons, and even to increase as they increase in religious devotedness, be actually a right thing as they think, or only the semblance of it,-whether it be really an element in the spirit of holiness as they judge, or, on the contrary, only a shadow cast in the soul by a religious light, which is admitted only in one direction, and too much in the form of seclusive devotional feeling. Certain it is, that under partial lights, shadows must form. Nay, the more intense the light in such a case, just so much darker must be the shadow also. The fact, therefore, that very ex

clusive views and feelings are often found associated with very devotional feelings, nay, the consciousness in my own experience, that while I am becoming more devout, I am also growing more exclusive, is no sufficient evidence either from without or from within, that exclusiveness is a right thing. On the contrary, it may be nothing better after all than SELF rising in the shadow, which a beam of religious light has cast in my soul, and mistaking its own native feelings of pride or of self-righteousness, for the spirit of holiness, because there is a religious halo around them.

But of this hereafter. Meantime, let us remark, that whatever the true character of this exclusiveness, it defines in a very marked manner the conduct of those who are under its influence. Instead of breathing a truly catholic spirit (which is it not one of the best evidences of the supremacy of true religion in the soul?), they feel as if called upon by conscience, and the spirit of holiness, to stand aloof from other Christians, and to limit the outgoings of their charities, and all Christian co-operation, to the circle of their own communion. That alone they regard as trust-worthy, and on every scheme, however Christian in its aspect or profession, they look with suspicion, or positively denounce, if it but originate in another. They have a good conscience in resisting, and they plead "principle" for it. But in standing out upon a lesser principle, do we not often compromise a greater? This needs to be considered. And though they pray and haply sigh for the day when all religious differences shall merge in the unity of the church, and when all who bear the name of Christ shall freely open their hearts to one another; yet unhappily they remove that day so far into the future, as to deem it not to be thought of now; and meantime entertain such isolating and unsocial feelings in religion, and such stringent views

of the constitution of the visible Church, that one would think, were he to form his opinion of Christianity from their views of it, that its watchword was "exclude," and the first line of the Church's rubric, "make fast the doors." Thus,-conscientiously no doubt, but just so much the more effectively,--do thousands of devotedly religious persons spend their lives and energies chiefly in repelling others from Christ, and resisting every scheme, whether of Christian philanthropy, or of Christian communion, which proposes to be in any degree catholic.

It is not when we look to the Church of Rome merely (alas! nothing can be expected from her in this respect), but, whether we look to the Church of England or of Scotland, or to any of the dissenting bodies,-whether we mark the Episcopalian, the Presbyterian, or the Independent, we equally discover the prevalence of this way of feeling among many of the most devoted of their respective memberships. Not but almost all are the advocates, in words at least, of a catholic spirit; not but almost all sincerely desire, and many in each society earnestly pray for, the unity of the church, and a catholic communion, in spirit at least. But still the views of almost all are such, that almost all refrain from making any actual movement that way; nay, even resist such a movement when it is made by others. Certain prepos

sessions, so deeply seated in the breast that they conceal themselves in the very chambers of conscience, and are thus mistaken in their outgoings for the dictates of that judge (to whom every one feels that a rightful supremacy belongs), so impede the movements of evangelical truth in their breasts, that though they be moved by religious feelings, yet, like the movements of a watch whose balance-wheel has been magnetized, their hearts do not beat freely with a widely embracing sweep, but only turn and return, in short and hurried vibrations,

round the congenial point of their own connection or church theory.

Meantime the dishonour that is put on the Redeemer, and the miseries which are falling upon the world and our countrymen, through want of a catholic spirit, and the Christian co-operation and unity which belong to it, are truly fearful. Thus, at a distance, how feebly is the grand duty of teaching the Gospel to every creature, our Saviour's last command, carried on, compared with what it ought to be, compared with what it might be, were all Christians but united in the blessed work! And yet, the little that is done, how painful to contemplate it! The Gospel, the religion of the God of love,-the religion that was heralded by an angelic voice of Peace on earth, and good will towards men,-the religion which bears the name of Him who, on the last night of his agonies, prayed and prayed again for his followers, that they all might be one, that the world might believe that the God of love had sent Him; the Gospel spread abroad in the form of rival sects, how painful the thought! No doubt, those who have devoted themselves to the missionary enterprise, when they find themselves out in the world, and in active conflict with Satan, as their calling requires them to be, are generally drawn nearer to God than they were when at home; and hence such new enlargement of heart, that when they meet each other, it is with warm feelings of brotherhood which they never knew before. Truly refreshing it is to see how fully it is in the hearts of missionaries to love each other unfeignedly; and to forget, as if left behind in the land they have left, the sectarian distinctions in which they were bred. Still, too often, each is required by the sect which sends him, to maintain its denomination; and were Asia to be impressed now with such religion as we are sending her, what have we to expect,

* John xvii. 11 and 21.

but that, after a few generations, just as in America at the present moment in consequence of the sectarianism of the original settlers, the various rival denominations now planted in the East would develope themselves into as many rival sects as exist already in the West, by whose polemics the infant church would be torn to pieces, and the fruits of the Spirit be nipt in the bud. Let not these remarks, however, be viewed as an argument against missions, but solely as a motive to union among the friends of missions. The missionary cause is the noblest enterprise of the times, and no consideration ought to be allowed to impede it. But ought not the painful prospect just given to urge its friends to co-operation and Christian unity?

But to see the evils of our present contentions and our present divided state, we need not look so far away. We need only look around us. For everywhere is infidelity lifting its cheerless head, invested with fearful moral energy by the fact, that though, in precept, ours be a religion of humble-mindedness and mutual forbearance, yet in practice, nowhere in the wide world-not between any classes of worldly men-are stronger antipathies, and more unsparing judgments pronounced, than those which reciprocate between religious men if they but happen to belong to different religious parties or societies. And this in the churches of the Reformation too!

And while, through these discords in the bosom of these churches-churches which claim to have emancipated themselves from the ignorance and errors into which the Church, along with every other social institution, had fallen during the darkness and barbarism of the middle ages, and to have availed themselves of all the lights which have arisen in Europe since the revival of learning-infidelity is invested with such powers to speak against religion as a whole, the priesthood of the Church of Rome