gospel fills the heart with love to Christ and to all who belong to him, and bear his image. "We love him," says the apostle, "because he first loved us ;" and again, Every one that loveth him that begat, loveth him also that is begotten of him." All, then, who believe the gospel, should be closely united in love to each other, through the love of their common Lord. In truth, they must love all their fellow-believers, all who appear to belong to Christ, of every denomination, or they cannot have full evidence of their own discipleship. One apostle says, "Love the brotherhood;" another, Hereby we know that we have passed from death unto life, because we love the brethren." Now the terms brotherhood and brethren do not mean those only of our own communion they mean all who are the children of God by faith in Christ Jesus, of every name and denomination. Do believers in Christ cease to be brethren, because they belong to different communions; or are they, on this account, less the members of the one family of God? That is not Christian love which searches no further than the narrow limits of one particular sect. No; Christian love is expansive as the love of Christ himself. It embraces in its ample grasp the whole family of God; and knows no limits and no distinctions in regard to its objects, but the presence or the absence of evidence of union to Christ, and of resemblance to his heavenly image. His eyes surely must be wofully blinded by prejudice and the love of a sect, who cannot recognize Christ's image, unless it be exhibited within the pale of his own party, and his affections sadly deadened by sectarian feeling, who cannot love that image wherever he sees it. Every one, then, whose heart is properly warmed and expanded by Christian love, will know nothing of sects and parties in the exercise of this affection, but will be able to say, with his whole soul, "Grace be with all them that love our Lord Jesus Christ in sincerity." 3. The unity that Christ here prays may exist among his disciples, implies a unity of aim, in the promotion of his cause, and co-operation for this purpose. All the efforts of the different bodies of Christians as such, are professedly for the advancement of the Redeemer's cause, either at home or abroad. Ought they not then to co-operate for this purpose, in as far as it can be done without compromise of principle? Ought they not to act on the maxim that "Union is strength," and by mutual cooperation, to countenance and encourage each other? This has indeed, and it is matter of much thankfulness, been much more the case of late years than it used to be. Formerly, Christians of different denominations stood at a great distance from each other. The party walls separating them into sects were high and broad, so that it was only individuals of unusually elevated charity that could get even a peep over them. Now these walls are narrowed and lowered, and persons on the opposite sides can meet in a friendly embrace. This has been, in a great measure, the work of Bible and Missionary Societies. While Christians of different denominations have met and co-operated together for the promotion of God's cause, they have become more sensible of their mutual resemblance in views and feelings, their hearts have been warmed with mutual love, and thus they have been prepared for more extensive and effectual co-operation. Christian intercourse and co-operation might, however, be advantageously carried much further than it has been, without any compromise of principle. Why, for example, should not Christians of different denominations associate together more frequently and extensively in united prayer-meetings, presenting their joint supplications for the advancement of God's cause, and for the outpouring of the Holy Spirit, especially as a spirit of mutual love? Why should not the ministers of the different evangelical denominations exchange pulpits more frequently? Why should it not be more being of one heart and one soul. The divisions existing among Christians has been one of the most impregnable strongholds of infidelity. It has charged the faults of professors on the Bible itself, and said, Surely it cannot be blamable to disbelieve a book, the professed believers of which are not agreed among themselves about its meaning. This conclusion has been strengthened by the ran the practice for those belonging to the different bodies who are equally careful to maintain purity of communion, to sit down with each other at the table of their common Lord? Would not this tend to recommend the gospel to the world? Would it not tend to promote unity of doctrine and of practice? Would it not tend to an increase of mutual love? Were Christ's disciples of different denominations thus to co-operate together, and to hold inter-corous hostility, and bitter sectarian spirit course with each other, in as far as it could be done without compromise of principle, laying aside party prejudice, and living together in love, it would be a most beautiful and blessed scene, and form a near approach to that state of things, which shall exist in millennial days, when "there shall be one fold and one Shepherd," and Christ's prayer for his disciples shall be fully answered, "That they all may be one, as thou, Father, art in me, and I in thee." that has often been displayed by different parties towards each other; and infidels have accused Christianity of an intolerant persecuting spirit, and laid to her account all the blood that has been shed in persecutions carried on by men bearing the Christian name, and all the misery which party zeal and self-sufficient domineering bigotry have occasioned. This has hardened them in their infidelity, and increased their enmity to the gospel. Now when parties shall cease, and Christ's disciples become one in their doctrine, order, and worship, this argument will be taken away out of the mouths of infidels, and the unity of be This union which the Saviour prays may exist among his disciples, he represents as a most important thing, and productive of the most blessed effects. I pray for them, that they all may believers will afford a proof of the Divine one in us, as thou, Father, &c., that, or rather in order that the world may believe, &c. So that in proportion as it prevails, it will lead men to believe in him, and its full prevalence will be accompanied by the universal reception of the gospel, universal subjection to the Saviour. The advantages resulting from Christ's disciples being divided into different denominations, is a favourite topic with some. They affirm that the emulation of rival parties makes each more abundant in their efforts for the advancement of Christ's cause. Surely such individuals talk at random, and without duly considering the matter. If this divided state of Christians had either been advantageous or desirable, surely the Redeemer would not have prayed so earnestly that all his disciples might be one; nor would his apostles have enjoined them "to keep the unity of the Spirit in the bond of peace," nor have praised the primitive Christians so frequently, for origin of the gospel. This will be the effect, too, just as Christ's disciples, though still divided into different parties, are united in brotherly love, hold Christian intercourse and communion with each other, and harmoniously co-operate in every practicable way for the promotion of the cause of their common Lord. This will recommend the gospel to worldly men. It will show them that the spirit of Christianity is one of love. It will lead them to say, "See how these Christians love one another!" and to inquire into the nature and the evidences of that religion which they thus see so happily producing "peace on earth." Besides, "Union is strength." When Christ's disciples become more united among themselves, their efforts for the conversion of the world will be more energetic, and better directed. Much of the energy of the Christian army is now exhausted in petty warfare, and skirmishing among themselves; but when they are united, their exertions will be combined for the advancement of Messiah's kingdom, and their whole energies exerted for the advancement of this noble object. "Divide and rule," is a wellknown maxim. On this principle Satan has acted in regard to the soldiers of the cross; and has thereby succeeded in maintaining his usurped dominion over mankind. Each denomination has put forth its efforts for the overthrow of his kingdom, in a great measure singlehanded; and, as a consequence, has met with comparatively little success, in making inroads into the territories of the powers of darkness; and achieved comparatively few victories in its conflicts with human depravity. But when Christ's disciples are united among them. selves, obstacles, which now almost irresistibly impede the progress of each single section of the sacramental host, will give way at once before the overwhelming force of their combined energy and exertions. Again, as this union is to be effected by a more abundant outpouring of the Spirit, it will be preceded and accompanied by a great revival of vital godliness. This will make Christ's disciples live more under the influence of eternal things, feel more deeply for perishing sinners, and desire more ardently the advancement of the Divine cause and glory. Of course new energy will be infused into their efforts, rendering them more active and persevering. They will call on men to mind the things of their peace with a voice so loud, so incessant, so full of thrilling and melting compassion, that the world will be constrained to listen and comply. Finally, Christ's disciples will then be more fervent and persevering in prayer for the Divine blessing. Their prayers also will be more united, and so have more power with Jehovah. It is on brethren dwelling together in unity that God has promised to bestow his blessing. When, then, a united and broken-hearted church bow before that throne, where power is seated and grace is triumphant, determined not to keep silence, and to give God no rest until he establish Jerusalem, and make her a praise in the earth, He, who is the hearer of prayer, will open the windows of heaven, and pour out a blessing, that there shall not be room enough to receive it. He will cause his word to run mightily on earth. Nations shall be born in a day, and the time rapidly advance, when all the ends of the earth shall remember, and turn to the Lord, when all nations shall be blessed in the promised seed, and when, to use the Redeemer's own words, in the passage before us, "The world shall believe that the Father has sent him." This union, then, as tending to the advancement of Christ's cause in the world, is most important, and should be desired and laboured and prayed for by all the friends of the Redeemer. It is important, too, as tending to promote the internal peace and prosperity of the church itself. In proportion as it prevails it cannot fail to produce an increase of holiness and spiritual enjoyment. He is a much more happy Christian whose brotherly love is expansive as the love of the Redeemer, and who can look on all who bear Christ's image as his spiritual brethren, and fellow-heirs of heavenly happiness, than he whose views are contracted and illiberal, and who would confine salvation within the pale of his own party. Surely his feelings are not to be envied, who can look around him and count his dozens or his scores, as being all whom he knows that are in the way to heaven; looking on all beyond the precincts of his party enclosure, as being in the "broad road that leadeth to destruction." If Christians, then, would study their own happiness, they must cultivate liberal views, making salvation as free as the Bible has made it, viewing as brethren in Christ, all who believe in him of every name, and cherishing warm brotherly love towards them all. The very fact, indeed, that Christ prayed for this love and unity among all who believe, should be sufficient to convince his disciples that it is both important and desirable; and all who are like-minded with him, must prize it and long for the accomplishment of his petition in regard to it; so that if there be any who are not desirous that brotherly love, Christian intercourse and unity in all possible ways, should prevail among Christ's genuine disciples of all parties, they have not "the same mind in them that was also in Jesus." Those who desire this unity will seek to promote it. Let them in order to this plead for it earnestly at a throne of grace. Let them plead that the Holy Spirit may be poured out as a spirit of light; that he may guide the disciples of Christ into all the truth, so that they all may hold the same views as the inspired writers, and consequently the same views as each other. Let them plead also that he may be poured out as a spirit of love; that he would inflame the hearts of Christ's disciples with more ardent love to the Saviour in order to their abounding more in fervent love towards each other. If there were more love to Christ among his professed followers, there would also be more mutual love. He, whose heart is glowing with love to the Redeemer, can never be a party man, nor distinguished by a sectarian spirit. He is so desirous of promoting the cause of God in the world, so filled with compassion for perishing sinners, so solicitous to bring them to the Saviour, and so delighted with the lovely image of Jesus wherever he sees it, that party prejudice and mere sectarian zeal can find no resting place among the high and holy emotions which glow in his bosom. Those who wish to advance this unity must endeavour to promote the study of the Scriptures, and a conviction of the necessity of following the truth wherever it leads. The union which Christ prays may exist among his disciples is union in the truth. Genuine brotherly love is "love in the truth;" love to Christ's disciples "for the truth's sake" which dwelleth in them. It is not, then, by compromising any part of Scripture truth, or by agreeing to keep it in the back ground that this union can be promoted; for its fulness and perfection, when brought in, will consist in all parties clearly understanding, cordially embracing, and fully following the one system of truth contained in the Scriptures. It may be laid down as an axiom in morals as well as in mathematics, "that things which are equal to the same thing are equal to one another," and consequently the nearer the different Christian sects come to the Scriptures the nearer must they approach to a unity of faith and practice. Nothing, then, would tend more to promote this unity than all parties elevating the Scriptures, both theoretically and practically, to their rightful throne of supreme authority, as the only standard, the infallible criterion by which, in religious matters, all things are to be tested: for, just in proportion as all pay less deference to "the traditions of the elders," whether in the shape of creeds and church articles, or of received opinions and practices, and acquire the habit of bringing all things in faith and practice to the unerring touchstone of God's word, will they all approach to the one centre of truth and unity, till, meeting and mingling in unbroken harmony of sentiment and affection, they shall form one great united body, and the Redeemer shall see his petition on their behalf, “that they all may be one," fully answered. Show by Let those who desire this unity, also cultivate and seek to propagate the spirit of brotherly love. Let your love and good deeds be extended to Christians of all denominations. your conduct that you are not of a sectarian spirit. Be ready to hold brotherly intercourse with all who love the Saviour, and to co-operate with all such, as you have opportunity, for the advancement of all religious and benevolent purposes. Acting in this way, your loving spirit and attractive example will operate on others and mould them to the same pattern. Finally, reflect in how many respects all Christ's disciples, of every denomination, are actually one, and how much they have in common. If Christians would give due weight to this considera tion, it would have a powerful influence in warming their hearts and expanding their love towards their believing brethren of every name. They are one body in Christ, members of one family, and part of one spiritual temple. They have been redeemed by one ransom, "the precious blood of Christ," are justified by the same righteousness, and regenerated and sanctified by the same Holy Spirit. They believe in and love one common Saviour, worship the same God through the same Mediator, and are all children of the same Heavenly Father. They have the same desires and aversions, the same hopes and the same fears. They have the same temptations to resist and the same spiritual enemies to contend with. They are in common chosen out of the world, and in common hated by the world, and they are journeying to the same heaven, where they shall enjoy through eternity the most intimate and endearing com munion. Ought they not all, then, to love each other on earth, and endeavour to keep "the unity of the Spirit in the bond of peace?" Ought they not to rise above their little differences and cherish a warm affection to each other, for the truth's sake and the sake of their common Lord, who prays for them, that they all may be one? May this petition speedily be answered in the full extent of its prayer, and the church below soon exhibit a realization of the lovely scene so beautifully depicted by the inspired poet, when he says, in the 133rd Psalm, “Behold, how good and how pleasant it is for brethren to dwell together in unity: as the dew of Hermon and as the dew that descended upon the mountains of Zion; for there Jehovah commandeth the blessing, even life for evermore." Yours, &c., Arundel, 25th Nov., 1844. J. W. ON THE VERY EARLY EXISTENCE OF FALSE PROFESSORS OF CHRISTIANITY AT ROME. "My bonds in Christ are made manifest in all the Prætorium, and in all other places, and many of the brethren in the Lord, made confident by my bonds, are more abundantly emboldened to speak fearlessly the word; some, indeed, from envy and strife; who from contention preach Christ, not purely, thinking to add affliction to my chains; in pretence rather than in truth, Christ is preached by them: still Christ is preached, and I rejoice," Philippians i. 13-18. THIS very remarkable passage is full of instruction for the present times: for, while Puseyism is filling the parish pulpits in our land, it is availing itself of the opportunity of preparing a professedly Protestant people for that conversion to Popery which the ministry are, one after another, in quick succession, exhibiting in their own persons. The public journals have lately announced some new specimens of established clergymen becoming popish priests. This last step was, perhaps, the most honest one of their course; for it was only an avowal of their conversion, of which who knows the date? Many of them, who still remain in the establishment, are manifestly papists at heart; and some have said, and are still saying, such things to their flocks as show that if they were as honest as the open converts to Popery, they, too, would become popish priests. But how lamentable is the condition of the people who attend such teaching! The same persons, who would not go into a Romish chapel, listen patiently, and, if they think at all, think it all very right, that they should hearken to such teachers, are drinking in the poison administered to them by Papists at heart. The great danger of Popery, therefore, lies within the bosom of a professedly Protestant church. The evangelical clergy look on too quietly; for, though some have entered their protest, the alarm is by no means given with the universality and the energy which the faithful watchman should display. The Evangelical Magazine, being |