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

in Jesus Christ? We have then one hope of our calling, and into this hope we are baptized.

Having ascertained what kind of union is to be expected or wished for, we shall find little difficulty in determining how it is to be secured. The means which have been sometimes resorted to for preserving it are neither just nor politic. It has been thought, that men might be saved from heresy and schism by being kept in ignorance, and denied the privilege of examining and judging for themselves. There may perhaps be little diversity of opinion where there is profound darkness, and entire prostration of the understanding. But can we desire to prevent diversity of opinion by blotting out the noblest feature of intelligent natures? After all, light will burst in through some unguarded avenue. Men will learn to think and reason for themselves, and those who having held the keys of knowledge, have abused their trust, will find at last that the imposture has been discovered, and their magic power gone forever.

is

The most effectual method of preserving union, all the union which is worth having, is diligently to cultivate the temper and spirit of the gospel of Jesus. It is time Christians were more earnest in their endeavors to nourish and strengthen in themselves the great principles of love to God, and love to man, which constitute the sum of all religion and virtue. So far as these principles are nurtured and carried into action, the evils of strife and division will cease; practice will come to

be considered more important than theory, and charity than doctrine.

It is important too that men endeavor to become enlightened as a method of becoming catholic and charitable. Persons of enlarged and well informed minds will be able to entertain different views on subjects connected with religion, without losing their respect for each other's understandings. They will regard diversity of opinion as unavoidable in the present condition of human nature, and will not, therefore, be disappointed or exasperated on meeting with it. They will recollect that though they differ in some points, they agree in more, and that those on which they agree are probably more important than those about which they differ. Finally, they will conclude that after all, diversity of sentiment is little to be regretted, if it do not kindle the unhallowed passions of strife and hatred. It furnishes opportunity for exercising the virtues of forbearance, mutual candor, and charity. The temptations to uncharitableness to which it exposes us may be among the methods heaven appoints to try and perfect our virtue.

To conclude, Christians should recollect their fallibility. They will not then find it difficult to preserve that moderation and forbearance which lay the sure foundation of fellowship and union. Let men be purged of that foolish pride of opinion, let them be cured of their extravagant pretensions and tacit belief of their infallibility, let them learn to think modestly of themselves, as beings partaking of frail and erring natures;