I.

CHRIST'S RELIGION.

"PROVE ALL THINGS; HOLD FAST THAT WHICH IS GOOD." 1 Thess. v. 21.

GATHERING OF THE NATIONS.*

"GOD hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation. Practically, however, the unity of our race has yet to be realized." The circulation of the vital current of humanity is still languid and irregular. There has ever indeed been a yearning for this perfect oneness-but the practicability of its attainment -Christianity alone reveals. The founder of the stoic philosophy proclaimed it as the highest of human aims, that "men should not be separated by cities, states, and laws, but that all should be considered fellowcitizens, and partakers of one life, and that the whole world, like a united flock, should be governed by one common law." That "common law" (the "new commandment" contained in the common salvation” the Pagan sage never discovered. With truth, therefore, Plato said, in quoting his sentiment: "Zeno had some phantom of a dream before him when he wrote." Yet in that transient and beautiful vision we may see one of the unconscious prophecies of heathendom-a faint glimpse of the truth uttered by our Lord within the porch of the temple:-"other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold and one shepherd." Intimations of this design are given with greater or less distinctness in every part of divine revelation. We propose in this paper to trace them. I. The Bible points us to the ORIGIN AND PRIMARY DISTRIBUTION

OF THE NATIONS.

Our race sprang from one progenitor. Because of the early and rapid prevalence of moral corruption-with the exception of a single familyit was swept away by the deluge. The various tribes now in existence are the descendants of Shem, Ham, and Japheth-the sons of Noah. "Of them," we are told, 66 was the whole world overspread." "These are the families of the sons of Noah-after their generations, in their nations, and by these were the nations divided in the earth after the flood." For a time these primitive tribes, from their consanguinity, and

"I will gather all nations and tongues: and they shall come and see MY GLORY." -Isaiah lxvi. 18.

desire for mutual protection, clung around the paternal settlement. The necessity, at length arose for migration and the more extensive occupation of the unpeopled regions. "In the days of Peleg," says the inspired historian, "the earth was divided." Up to a certain period, the whole earth was of one language-and of one speech, and so, if in obedience to the divine command, the people had followed in the right direction, they might have remained. But, "as they journeyed from the East, they found a plain in the land of Shinar: and they dwelt there." Combining their energies in this place, they vainly determined to assert their independence of the Most High, and, if possible, to frustrate his plans. They said, "Let us build us a city, and a tower whose top may reach unto heaven: and let us make us a name, lest we be scattered abroad upon the face of the whole earth." For this act of impious folly they were rebuked by the silent but effective stroke of omnipotence. Their confederacy was broken in an instant. "The Lord did there confound the language of all the earth, and from thence did the Lord scatter them abroad upon the face of all the earth." This judicial dispersion of the human race preserved it from utter extermination. In a state of uncontrolled rebellion against God-evil would become so rampant that society could not exist. Without frontiers, without variations of climate and diversities of language, military ambition would have no check. The tribes of the earth would exterminate each other.

It was needful therefore for the Supreme Ruler to put the inhabitants of the earth, while under the influence of moral mania, into separate wards, and to restrain, to some extent, their intercommunication. This separation is not intended to be permanent. For

II. THE BIBLE CLEARLY EXHIBITS THE DESIGN OF GOD TO BRING

ALL NATIONS INTO A STATE OF SACRED UNITY.

Mark the gradual unfolding of this purpose. The patriarch Jacob when dying said, "the sceptre shall not depart from Judah, nor a lawgiver from between his feet, nntil Shiloh come: and unto him shall the gathering of the people be." In reference to this divine intention, one nation was selected and placed in the central region of the earth, as then inhabited, to become the depository of the truth and its chosen witness. "When the Most High divided to the nations their inheritance, when he separated the sons of Adam-he set the bounds of the people according to the number of the children of Israel," or, to adopt the paraphrase of Dr. J. P. Smith:-" the Almighty and Omniscient Jehovah has decreed and disposed all beings and events, in all time and every place, upon a perfect system of mutual relationship, every part of which corresponds to every other: therefore, by his provident wisdom and power, he directed the movements and settlements of all the tribes of men in such a manner as would, after the lapse of a thousand years, combine every agent and instrument for putting the Israelites into possession of the country promised to their ancestors, and thereby demonstrating them to be the peculiarly favoured of God." He established a testimony in Jacob. "I will place (said the Lord,) salvation in Zion for Israel my glory." From that central shrine the light of truth gleamed forth on the surrounding nations. Still, it served only, with very partial exceptions, to render the darkness visible. The nations walked in their own ways

learning nothing by experience and bent on their own destruction. Nothing, in consequence, could arrest their perpetual tendency to dissolution. Not the time-defying science of laborious Egypt-not the imperial magnificence of Babylon-not the luxurious refinements of Persia-not the noble genius of intellectual Greece-nor the profound sagacity, proud glories, and stern resolution of Rome. All perished in succession from inherent moral corruption. Even the ancient people of Israel became divided: they departed from the truth, were driven into captivity, and sank into hopeless decay. Everything in the spirit and tendency of the nations was opposed to the divine plan. It was not on this account however, lost, forgotten, or abandoned. Amid the desolation of ruined empires, and the murmurings of an unbelieving and prostrate race, the voice of the Eternal may be distinctly heard: "I know their works and their thoughts: IT SHALL COME, that I will gather all nations and tongues: and THEY SHALL COME and see my glory." "It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills: and all nations shall flow unto it." "I will shake all nations, and the desire of all nations shall come-and I will fill this house with glory."

Passing onward, we come to that silent juncture of eras,-called in the emphatic language of Scripture-the FULNESS OF TIME. For a season the earth is still and at rest. The sounds of conflict are hushed that we may listen to the melody of the angel-song. "Glory to God in the highest and on earth peace, good-will toward men." In the light of this new dispensation, the true cause of discord and alienation is disclosed. SIN is revealed as the grand principle of enmity and division. The advent of the SAVIOUR is proclaimed. The nature, possibility, the terms and conditions of the only real permanent and universal peace are made known. The atonement of Christ is set forth as the divine basis of reconciliation-the word of truth as the means-the Spirit of grace as the omnipotent agency for the production of deep and perfect harmony. The principles of the covenant of peace being settled, and full sanction being given to its provisions in the resurrection of the surety-an example was given of its divine validity in the scenes of the Pentecost. For a single day at least, the world saw the realization of fraternal unity such as had never before been witnessed. "Parthians and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus and Asia, Phrygia, and Pamphylia in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and ProselytesCretes and Arabians "-all were brought beneath the spell of a divine attraction. "The multitude of them that believed were of one heart and of one soul." What if these scenes had been daily renewed? What if the leaven then at work had permeated the entire mass of mankind? It was not so. The bright and lovely dawn of Christianity was overcast. From that hour the reign of the Prince of Peace has been maintainedbut we see not as yet all things brought under its benignant sway. Why? The strength of man's enmity was not fully developed until exhibited in his perversion of the gospel, and in his wilful rejection of the gospel.

Is then the divine determination given up? Not for a moment. Dis cordant elements have been quickened into greater activity-scenes of

violence have been enacted, more than ever frightful and revolting—and the prospect of universal amity rendered in appearance more distant. Nevertheless, the counsel of God, that shall stand.

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"I know their works and their thoughts-it shall come." gather all nations and tongues: and they shall come, and see my glory." And are there no signs of this unconscious gathering? For what purpose is it that the most distant parts of the earth have been so carefully explored?—that the means of communication have become so rapid and so extensively multiplied?-that the dwellers at the Antipodes have been introduced to each other?—what mean the various international movements of the age-philanthropic, pacific, and industrial? The Cobdens, Matthews, Barretts, Mazzinis, and Gavazzis, have their mission. Defective, as we think, in the main spring of operation-yet subservient to the master design of providence, in relation to the tribes of men. They may serve only to disclose evils they have no power to remove-or give expression to wants beyond their power to redress-but even this result will be beneficial. "There are," says Vinet, "inflexible spirits whom age only hardens, and who die in their superstition, fanatical to the last, touching enlightenment, civilization, and freedom. But the greater number disabuse and free themselves before they die. Some of them have been seen smiling at their former worship, and trampling under their feet with disdain the ruins of their former idols. The soul is easily satiated with what is not true; and disgust is then proportioned to previous enthusiasm. Ye will come to this, ye who believe in the regeneration of the human race by political freedom; ye who have never known that until man becomes the servant of God he can never enjoy true freedom: ye will groan over your dreams, when popular passions have perhaps colored them with blood! Ye will come to this, ye who are confident in your native generosity, in the liberality of your sentiments and the purity of your intentions, in a word, ye that have faith in yourselves. When a thousand humiliating falls have convinced you of your weakness, when disabused with reference to others, ye shall be disabused also with reference to yourselves, when ye shall exclaim, like Brutus, "O virtue, thou art only a phantom!" what will then remain to you? That which has remained to so many others, the pleasures of selfishness or of sensuality, the last bourne of all errors, the vile residuum of all systems. If, indeed, it shall not then be given you to accept, in exchange for the faith which has deserted you, a better faith which will never desert you."

The grand impediment to universal fraternity is the enmity of the carnal mind. Alienated in heart from the Father of Spirits man is estranged from his brethren. Regard to commercial interest-social immunities, and secular freedom may restrain hostility and lengthen out the truce. But selfish neutrality is not the same with cordial unity. Passion is stronger than prudential caution-and unless the members of the general family are bound together in mutual sympathy and sacred affection, there is no guarantee for permanent peace.

"From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members?"

God's plan is to extirpate these lusts. He has not miscalculated his

power to effect this object-neither has he erred in the selection of the means, nor yet has he lost time for its accomplishment. Every system for the amelioration of the human race that would supersede that of the gospel must be tried-and tried to fail. God's purposes will stand. His resources remain-and in the time selected in infinite wisdom, the barriers will be removed-light will be diffused-love pure, intense, and of heavenly origin, will be "shed abroad." Every domestic, social, and national influence will be sanctified. Every variety of personal character -experience and endowment will be put under contribution. Christianity will become the fact, the life, the bond, the joy of the earth. There will be no more sea. Distance will be annihilated, and agitation will cease. In anticipation of that blessed consummation, the true Christian labours and waits. No effort of faith, no influence exerted, in unison with the purpose of heaven, can be lost. The labours of the past will be interlinked with those of the present, and both connected with the results of the future. Take an illustration :-two centuries ago, the second pastor of this church,* (John Lothrop,) was surprised by constables, and with forty-two of his little congregation thrown into prison, where they remained for two years. "During the time of his imprisonment," says Nathaniel Morton, author of New England's Memorial, published in 1669, "his wife fell sick, of which sickness she died. He procured liberty of the bishop to visit his wife before her death, and commended her to God by prayer, who soon after gave up the ghost. At his return to prison, his poor children being many, repaired to the Bishop at Lambeth and made known unto him their miserable condition, by reason of their good father's being continued in close durance, who commiserated their condition so far as to grant him liberty, who soon after came over into New England." This touching incident, until lately, was lost to history in this country. You will find no trace of it in our records-and the inhabitants of this locality were as profoundly unacquainted with it, as the residents of any village in the centre of China might be supposed to be. But circumstances have arisen which will revive the memory of that sacred, peaceful, yet momentous struggle. Within the last few days, letters of the deepest interest have been received from the descendants of John Lothrop, the Pilgrim. Some of them are now on their way to this country that on the spot where their noble ancestor faithfully preached and meekly endured, they may interchange with the church of which he was pastor, sentiments of fraternal regard. "The kindreds of the earth" are becoming, then, better known to each other-and in Christian affinities they are made to feel the power of associations nothing but love to the truth could originate. That saying is indeed true, "one soweth, and another reapeth." Both he that soweth and he that reapeth shall rejoice together. The end will crown all. That other saying is also true: "it shall come, that I will gather all nations and tongues : and they shall come, and see my glory." Happy for us will it be, if we can mingle in the throng-enter into its gladness-and gaze upon the bright and never-fading vision. The pure in heart only shall see God. No heart can be made pure but by the application of atoning blood, and the renewing of the Holy Ghost.

The substance of this article was given in a discourse at Union Street Chapel, High Street, Southwark.