good pleasure of God which he purposed in himself is, "That in the dispensation of the fulness of time, he might gather in one all things in Christ, both which are in heaven and which are in earth, even in him." In fulfilment of this Divine purpose, Jesus Christ in the last hour he spent with his disciples on the eve of crucifixion, when the love wherewith he had loved them was quickened to intense activity and tenderness, addressed to them parting counsels. In a very significant incident, accompanied with exposition and exhortation, he repressed that spirit of rivalry and ambition of pre-eminence which had displayed itself within the apostolic circle, and opened to them a track in which emulation is neither selfish nor sinful, even to vie with each other in mutual services of kindness. (John xiii. 12, &c.) In his last prayer he not only interceded for his apostles, but, as his prescient eye glanced over all coming ages, he added, "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." How perfect, inexplicably tender, and intimate must that union be, of believers with Christ and with each other, which no earthly relation can adequately typify, and which finds its fitting resemblance only in the mysterious union and fellowship of the ever blessed Trinity! And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me."

As a conclusion from the foregoing induction, we hold that the principles of faith and love which unite believers to Christ and to each other, naturally produce that fraternal sympathy which takes outward and visible shape in a homogeneous society or church: and further that the conflicts, alienations, and divisions of the Church have resulted from the imperfect operation of these principles. Hence it follows, that as we realize more and more of the force of Divine truth, and are more and more "filled with the Spirit," we shall be drawn more and more closely toward fellow Christians of all denominations; and the more fervently we shall long and pray that the dismembered body of Christ may be gathered together and built up into that symmetrical unity which it presented in the apostolic age. remark may be generalized, for just in proportion as the spirit of truth, and holiness, and love actuates and governs churches, and thus gives increased strength and activity to those principles which constitute their life in Christ, do they rise above speculative and ecclesiastical differences, and fraternize with all those who hold the Head.

This

But this grand, this Divine spectacle of the unity of the Church was endangered in the lifetime of the apostles, and even broken in its essence, by a variety of causes. Hence the numerous exhortations in the Epistles to mutual toleration and love, the cautions against schism, and the rebuke of those evil passions which generate strife and division. Writing to the Romans, St. Paul says, "Now, I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine ye have heard, and avoid them." kindly affectioned one toward another, with brotherly love; in honour

"Be

preferring one another." To the Corinthians he writes, "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." Referring to the contentions which prevailed in this church even to the extent of schism, he says, "Ye are yet carnal: for whereas there are among you envying, and strife, and divisions, are ye not carnal, and walk as men?" To the Ephesians the same apostle writes, "By love serve one another. But if ye bite and devour one another, take heed that ye be not consumed one of another." Similar extracts might be made from other Epistles of St. Paul, as also from the writings of Peter, James, and John. These exhortations relate chiefly to that love which is the true cement of the Christian brotherhood, the want of which has tended in every age more than all other causes to disquiet and divide the Church, Happy would it have been for the Church and the world if these faithful exhortations, rebukes, and warnings, had taken practical effect. But, alas! a chill was already creeping over the heart of the Church-its "first love" was declining, hence these internal divisions worked outwardly, and soon showed themselves in breaches of that organic and visible unity which the whole apostleship strove so strenuously to preserve.

Descending the lines of history, we see these divisions becoming more and more numerous, more and more scandalous. Not only do Christians cease to edify one another, and cease to labour for the salvation of the souls for which Christ died, but they denounce each other as heretics, and schismatics, fiercely excommunicate each other from the fellowship of the Church, close against each other the gates of heaven, and doom each other to perdition. Uninspired church history is little more than a record of these conflicts and divisions, to com... prehend which in their origin, nature, forms, and effects would require the labour of a lifetime. It falls not within the scope of this article to point out the manifold evils which have resulted from these divisions, nor is it necessary. The intercessory prayer of Jesus Christ, the teachings and policy of the apostles, the spirit and mission of Christianity, are a standing protest on the side of God against them: while the voice of the world, the reproaches of infidels, and the scorn of Papists, alike condemn them. "The evils," says one of the most eloquent of men, "which result from this state of division, are incalculable: it supplies infidels with their most plausible topics of invective; it hardens the consciences of the irreligious, weakens the hands of the good, impedes the efficacy of prayer, and is probably the principal obstruction to that ample effusion of the Spirit which is essential to the renovation of the world."

Contemplating the social state of Methodism in the light of the scriptural principles we have briefly enunciated, we see much in which we rejoice with a very great joy, but also much over which we grieve. Methodism is the offspring of God. A chain of events inseparably connected, as link with link, indicate the hand of God in its origin, as conclusively as the demonstrations of Pentecost prove the Divine origin of Christianity. The all-conquering strength wherewith it went from its cradle to purify the Church and convert the world-the.

rapidity of its progress amongst the Anglo-Saxon race in England and America the heroism with which it pressed onward into the territory of heathenism, created an era scarcely less marvellous in its moral aspects than the apostolic age. No sooner, however, were the converts organized into societies under the paternal government of Mr. Wesley, than dissatisfaction expressed itself in reference to public worship not being allowed in church hours, to baptism and the Lord's supper not being allowed to be administered by Methodist preachers who had not been ordained according to the canons of the Church of England, and also in reference to the exclusion of the people from a voice in the legislative and administrative government of the societies and connexion. Consequent upon the death of Mr. Wesley, as many foresaw, the desire for a constitutional government became more general and resolute, both among preachers and people. This desire, though enforced with conclusive arguments drawn from Scripture and reason, was rejected by the Conference. Mr. Kilham, who had taken a prominent and earnest part in the controversy, was expelled. Hence the formation of the Methodist New Connexion, which was the first important breach in the grand spectacle of the visible unity of Methodism. I hope I do the Wesleyan Conference no injustice when I state the opinion that such has been the growth of liberal ideas in that body, and such the advance in toleration and forbearance, that were demands made now similar to those made in 1796 they would receive a very different treatment. Deeply do we deplore that the great family of Methodism should have been again and again agitated from centre to uttermost circumference, violently broken into rival and hostile parties on the very secondary, yet not unimportant question of church polity. But there is another fact more deplorable, that while several, and very large secessions, have been made from the parent body, all more or less relative to polity, the seceders, though agreed on fundamental principles, have refused to coalesce into one, but, differing from each other only in mere details as to the application of common principles, have set up separate organizations, to the great waste of means and agency, as well as to the disparagement of liberal principles, and injury of the sacred interests of Christianity.

Under this view we deem the steps taken by the Methodist New Connexion, with a view to heal the breaches of Methodism, as honourable to its intelligence and Christian principles. Our resolutions and proceedings in reference to Methodistic Union will be cited in years to come, as the first definite movement toward a policy of healing and conciliation. True, the first direct attempt to give practical effect to this policy resulted in failure, owing to a difference of opinion which came up between the negotiating committees, as to the working out of the same principle, on which neither side had authority, not to say disposition, to make the necessary concessions.

While all the conferences and annual meetings of the various branches of Methodism, to whom our resolutions on Union, passed at the Birmingham Conference, were sent, reciprocated them in the most respectful and fraternal terms, none showed so thorough an appreciation of the movement, or indicated so cordial and earnest a disposition to amalgamate with us as the Bible Christians. Their very friendly answer led some of us to inquire more closely into their history,

ecclesiastical peculiarities, and denominational condition, which resulted in moving the Longton Conference to adopt the following resolution :-"That considering the resemblance, not to say identity, between the ecclesiastical system of the Bible Christians, and that of our own Community; considering also that the answer of their Conference to our resolutions on Methodistic Union was not only fraternal in tone, but also expressed a desire for further communications with a view to a union of the two bodies; and believing that such union would eminently conduce to the interests of the two Denominations in both England and the Colonies; the Conference authorizes the annual committee to continue negotiations with these brethren, to ascertain how far such a consummation is practicable, and to report their opinion to the next Conference."

Pursuant to the above resolution, the executive committees of the two denominations met in London, in March of the year 1869. A report of their proceedings was presented to our last Conference, which passed a resolution approving the steps taken by the annual committee, and further instructing the committee of this year to prépare and publish the substance of the document read by Mr. Bourne to our Conference, in exposition of the organization and state of the Bible Christian Denomination relative to Union, adding thereto such remarks as they deemed necessary. The publication is now in circulation, and we regard it as altogether satisfactory. It sets forth very clearly the facts on the side of the Bible Christians, concerning whom our people needed full and reliable information, but at the same time discreetly abstains from a formal opinion, either for or against the proposed union. The independence of circuits and Conference has thus far been wisely preserved, and both are left free to consider, to judge, and to act, as the great interests of the Connexion and of Christianity may demand.

Having carefully considered the question of Union now before our people, I desire to present the subject to them in the light under which I contemplate it, not without hope that the reasons which induce me to approve and promote it will have the same influence upon

them.

THINGS FAVOURABLE TO UNION.

All that belongs to the Christian life of the two denominations is the same, and their general organization is the same, except in a few very minor particulars.

Our doctrinal belief and teaching are the same. The "Summary of Doctrines" in the "Digest" of the Bible Christians includes the same topics as our own, with one or two exceptions, if doctrines necessarily implied, though not postulated, can be regarded as exceptions. The terms used are very nearly the same as our own.

Our public and social means of grace are the same. In addition to public worship, including singing, prayer, reading the Scriptures, and preaching, the Bible Christians, like ourselves, have the Lord's supper, class-meetings, prayer-meetings, love-feasts, and fellowship meetings.

Our various grades of officers are the same, including ministers, entirely devoted to the work and supported by the people, local preachers, leaders, trustees, chapel, society, and circuit stewards. Every

circuit has a "pastor," answering to our superintendent, and every district a superintendent, answering to our chairman.

Our local and connexional courts or meetings, for the transaction of business, are the same, including leaders', quarterly, district meetings, and conference.

The general organization of the two bodies, while thus identical, includes a few practical differences which, however, are neither important in themselves, nor adverse to union.

The church session, which we call the leaders' meeting, the Bible Christians call the elders' meeting, having a jurisdiction similar to our own, but composed of the circuit preachers, local preachers belonging to the society, society stewards, chapel stewards being members of the society, with such male members of society of two years' standing as the meeting may elect.

The local preachers' meeting, in addition to the functions assigned to ours, receives preachers recommended by the leaders' meeting, and further decides, independently of the quarterly meeting, on the places and hours of public worship in the circuit.

Our quarterly meetings transact similar business, and these meetings amongst the Bible Christians are composed of circuit preachers, local preachers on full plan, leaders, society stewards, trustee stewards, being members of society, with such male members of two years' standing as the quarterly meeting may annually elect.

District meetings among the Bible Christians have a wider range of business than amongst us. For example, they prepare a draft of preachers' appointments in the district, which is sent to conference; and also appoint the missionary deputations and services in the district. These meetings are composed of the circuit preachers in the district, and a representative of each circuit, who is one of the circuit stewards chosen by the quarterly meeting.

The conference of the Bible Christians is composed, like our own, of ministers and laymen, including the president and secretary of the preceding conference, the superintendents of districts, with the layrepresentatives, and as many itinerant preachers in full connexion as the district meetings may appoint. This arrangement gives a majority on the ministerial side, but every fifth year the conference is composed of an equal number of ministers and laymen. Not circuits, but districts are represented in the Bible Christian Conference, an economical arrangement which we shall probably deem expedient, when the community has become so large and circuits so numerous as to render it impossible, or very inconvenient, for any town to entertain the Conference on its present basis of circuit representation. The legislative, administrative, and judicial functions of both Conferences are the same.

This exposition of the polity of the Bible Christians shows that the two denominations are identical in principles and general arrangements, but that a few differences exist in the composition and powers of certain meetings. These differences are few, and relate to minor points. They are no hindrance to union,-First, Because our propositions on Methodistic union, passed at the Longton Conference, and published in the Minutes, 1868, expressly provide for some of these differences; Secondly, Because where uniformity is required as necessary