task of sustaining and carrying forward towards its yet delayed issue, the Reformation commenced by Wycliffe; and but for them, at the present moment, the English church of the nineteenth century would conform itself to the "Ideal" of the fourteenth.

1. Essays on Christian Union. London: Hamilton, Adams, and Co. 8vo. pp. 530.

2. An Appeal in favour of Ecclesiastical Unity. By George Balderston Kidd. London: Ward and Co. 8vo. pp. 190.

3. The Union of all true Christians Possible, Desirable, and Necessary. By a Clergyman. London: Hamilton and Co. 8vo. pp. 44.

4. Christian Union, and its Claims at the Present Time. London: J. Gilbert. 12mo. pp. 18.

5. The Church of Christ "one Body." By J. H. Merle D'Aubigné, D.D. London: F. Baisler. 18mo. pp. 36.

THE wide-spread evils to which these works refer, and which their publication is intended to counteract, and eventually to eradicate, were of early origin in the Christian church, sprang out of the imperfection of regenerated human nature in its present earthly condition, and have been greatly aggravated by numerous circumstances incident to Christianity in its contentions with error, and to the endeavours of its friends to advance its interests in the way most conformable to their ideas of its nature and design. The spirit of exclusiveness, which lies at the foundation of all disunion, began to develope itself during the personal ministry of the Saviour, in the mutual jealousies of his apostles and the disciples of the Baptist. The same principle was exhibited when the former parties saw a man casting out devils in the name of Jesus, and forbade him to exercise a power alike benevolent and heavenly, because he followed not with them. Even as they travelled for the last time in company with their Master to Jerusalem, the leaven of selfishness was at work amongst them. Though their divisions were buried in the grave of the Prince of Peace, and were withheld from an immediate resurrection by the effusion of the Spirit of peace and love on the day of Pentecost, yet sharp contentions soon sprang up between apostles, and, as might have been expected, were transferred to some of the churches they had planted.

We do not make these observations for the purpose of extenuating the spirit of division, but simply to show that we are not to deplore the want of union in the church, "as though some strange thing had happened" unto it, because in the purest and best ages of Christianity the evil has existed; and at times the spirit of religious party has grown so furious as to rend the body of Christ for worthless

dogmas, and to consign to dungeons, flames, and perdition as heretics, multitudes of the lowly followers of the Redeemer. It would, however, be impossible to exaggerate the mischiefs which have resulted to the church and to the world, from the alienation of Christian people and communities from each other. Talents of the highest order have been misemployed, and energies the most powerful have been squandered in useless controversy, when they might have been employed with manifest advantage in aggressive movements on the guilt and ignorance of the world. The piety of Christians has decayed and collapsed, and their spirit rendered bitter and unlovely in the polemical atmosphere they have breathed, while infidelity has pointed with scorn to the divided and distracted condition of the professed followers of Him who prayed "that they all might be one."

It is one cheering sign of the age in which we live-which rises like a star of hope amidst the dark, portentous clouds gathering before the Christian church, that good men, of various Protestant denominations, have not only longed for Christian union, but have zealously attempted its accomplishment. The Reformers were too much engaged in the controversy with Rome, to understand the worth of manifest union on the part of the reformed churches; and too imperfectly acquainted with the principles of religious liberty, to aim at a comprehensive union on a scriptural basis. The founders of Methodism attached too much importance to "the five points," and steeped their writings and discourses too thoroughly in controversial bitterness, to allow of their labouring much after union. It was reserved for the men who originated the Bible and Tract Societies, and missionary institutions of our country, to indulge the conception, and to carry into practice the idea of Christians meeting as such to spread the Gospel in the world, and to hold in abeyance the views of doctrine and of ecclesiastical polity, on which differences of opinion were known to obtain. Their conduct embodied and illustrated the truly Catholic axioms, "In essentials, unity; in non-essentials, liberty; in all things, charity." For a quarter of a century these principles appeared to gain ground in Britain; were cordially embraced by the transatlantic churches, and were caught up and incorporated by the resuscitated, or newly-formed, Christian communities of the continent of Europe. So triumphant was the feeling in favour of union, that men of sanguine mind imagined the church to have reached the dawn of millennial glory, and anticipated as near at hand the predicted period, in which the lion and the lamb should lie down together, and the earth keep her jubilee of a thousand years.

But in the midst of these pleasing dreams and glowing hopes, the elements of new confederations began to work, and speedily changed the relations of some of the principal sections of the church. Dissent, which had been silently extending itself through the length and

breadth of the land, and had gained considerable favour in the eyes of thoughtful persons by its evangelical efforts, demanded, as an act of justice, emancipation from the civil disabilities under which it had been placed by the dominant party in the dark ages of bigotry; while some of its ardent, earnest sons asked, in decided terms, for the severance of the church from the state as indispensable to the accomplishment of their object. The church, which had been enfeebled by its own apathy, and by sundry "heavy blows and great discouragements," dealt out to it in the course of political reform, suddenly rose, like the phoenix from her ashes, and in new and attractive plumage, soared aloft as on eagle's wings. Church principles were asserted with a boldness which threatened to place the mitre above the crown, and the altar before the throne. Tractarian sentiments leavened a large portion of the clergy, and systematic attempts have been made to root up dissent in the length and breadth of the land. This conflict of opinion has not merely retarded the progress of Christian union, but has thrown the whole question backward to an immeasurable extent from its goal.

Amidst the strife of parties, still maintained with subdued commotion, the hearts of multitudes have continued to sigh for unity. Some few, beguiled by the boasted oneness of the Papal church, the stagnant uniformity of corruption and death, have retreated to its bosom, as to a secure enclosure from the storms of free discussion without; while a larger number have quietly, but earnestly, desired a more scriptural unity on Protestant principles. Mr. Kidd has enumerated a list of twenty-four books and pamphlets which have been published on behalf of Christian union, since his own admirable appeal in favour of ecclesiastical unity was penned. Very few of these works, it is to be feared, have attained a wide circulation, not even the one bearing the attractive title of "The Divided Church made One," from the pen of the gifted author of "Mammon;" but the recent movement of our rulers in the endowment of Maynooth College, has recalled the attention of many Christians to the subject of union, and urged them to a holy combination against a common foe.

This crisis in the affairs of Protestant Britain appears a suitable time for bringing before our readers the works which stand at the head of this article. In presenting some brief notices of these publications, we shall invert the order in which they are previously arranged, as this will enable us to close with a reference to the most voluminous, and perhaps the most telling of the whole.

The essay from the pen of Dr. Merle D'Aubigné, introduced and commended by Messrs. Bickersteth and Hamilton, is an address on Christian unity, delivered to the students of the theological school at Geneva. It contends for "unity out of Rome, but in Jesus Christ," and calls upon Episcopal, Presbyterian, Independent, and National

Christians to unite on the common ground of their having one Lord, faith, and baptism, as affirmed by the apostle Paul in his epistle to the Ephesians. The address is eloquent, and bathed in the spirit of holy love.

The pamphlet on "Christian Union and its Claims at the Present Time," is a well-written statement of the way in which Christian love should be evinced by members of different churches, and of the evils resulting from the want of affection. Its perusal can scarcely fail to do good, and as it is published in a cheap form, we hope it may obtain a wide circulation.

"The Union of Christians," by a Clergyman, candidly admits the obstacles to its accomplishment, and pleads with Churchmen and Dissenters for a truce in their warfare. There is an even-handed justice in the censure it casts upon both parties, and a severe condemnation of the assumptions and follies of Puseyites. It comes from the diocese of Norwich, and applauds the spirit and practice of the liberal bishop of that see. We have much pleasure in commending it as worthy of

attention.

There are few men who have thought and prayed so much on the subject we are now discussing as the truly estimable author of the "Appeal in favour of Ecclesiastical Unity." It has filled his mind and heart for many years, and its practicability has received ample illustration in his whole ministerial career. Those who know the respected minister of the Old Meeting-house, Scarborough, will readily admit that he, above most, is entitled to be heard on the theme to which he has here devoted the powers of his mature and Christian mind. The origin of this work may be stated in his own words. "More than thirty years have now passed away since, in private meditation one Sabbath morning, the necessity of cordial and ostensible union among Christians, according to John xvii. 21, previous, and in order to the conversion of the world, was impressed on the writer's mind with a peculiar light and force, which he has ever since ascribed, he hopes not irreverently or erroneously, to the illumination of the Divine Spirit."

Mr. Kidd argues for the gradual approximation of all evangelical Protestants, so that they may eventually become one church; and though he is fully aware of all the difficulties which lie in the way of its accomplishment, he is sanguine that it will be effected, as being in harmony with the Saviour's design. We regret that we are not able to do full justice to his argument in the space afforded in this article ; but his object may be judged of by the following propositions, which are illustrated and enforced with much lucidness and power :

"I. It is the will of our heavenly Sovereign that his people should be one. "II. The nature and degree of this oneness are so explained in the Christian Scriptures as to preclude division into sects.

"III. There is not the same unity of the church as there was at first. "IV. Christ is able to restore the primitive unity.

"V. He is determined to restore it.

"VI. For this it is the present duty of his people incessantly to labour and pray."

We hold that the first four of these propositions are fully established by our author; and this admission contains cause of deep humiliation, on account of our present divided state. If, however, we have any doubt as to the soundness of the entire argument, it bears reference only to that part which embraces the Saviour's determination to annihilate all the distinctions which now obtain in the Christian world, so as to make it visibly one. We yield to none in our hearty desire for peace, and love, and scriptural unity, but we believe that there may be much unity without uniformity, and that there may be much uniformity where there is little unity. We can conceive of all denominational distinctions being merged into one form of Christianity, without any necessary increase of Christian love, which is the bond of perfectness. It appears to us that the unity of the church is a unity in Christ, and that all believers are one with each other, as they are one with him. We think of denominational peculiarities as the garments of mutability, in which the church is clothed till she throws off her earthly robes, and is adorned with the light and splendour of the celestial country. These need not cover a party and selfish spirit, which is diametrically opposed to the spirit of its Founder and Head. While we cannot, with our present views, go the whole length of our esteemed author, we present to him our most cordial acknowledgments of the fidelity and affection with which he has discussed this subject, and earnestly recommend the perusal of his book. In particular, we beg to direct attention to his illustrations of the fifth proposition, which may be found in pages 128 to 140, and which describe feasible and commendable measures for promoting Christian union. Would that all Christian people could be induced prayerfully to ponder them! The result would be most beneficial on their own spirit, and on the advancement of Christianity in the earth.

We have left ourselves much less space than we could desire, to advert to the volume of "Essays on Christian Union." It contains dissertations on the Scripture principles of unity-Christian unity in connexion with the propagation of the Gospel-in relation to religious parties in England and in Scotland-on a Catholic spirit—a sectarian spirit, and the unity of the heavenly church. The whole is prefaced by an admirable essay from the pen of Dr. Chalmers; and the names of Drs. Balmer, Candlish, King, Struthers, Symington, and Wardlaw, with that of Mr. J. A. James, will be a pledge of the substantial excellence of the work. The book originated in Scotland, and hence eight of the nine writers are Scottish divines; two of the whole number are Independents, and the rest are Presbyterian ministers. Perhaps