Love forbids the indulgence of sectarian prejudice. God has, for wise ends no doubt, permitted the existence of various and conflicting opinions among real Christians: but, unhappily, instead of making these differences merely the occasion of mutual forbearance, and opportunities for showing through what interposing media Christians can press to recognize and embrace each other; instead of converting them into tests of the sincerity, and proofs of the strength of our attachment; we have permitted them to rise up into separating walls, which divide and alienate our hearts from each other. Perhaps, even towards those whose errors are too fundamental to allow us to acknowledge them as fellow-Christians, much less to hold communion with them in the bond of church fellowship, there is not enough of genuine charity; for is there not something of bitterness and contempt, of wrath and ill will, instead of that deep compassion and tender pity with which their situation should ever be viewed? Poor men! with all their boasted reason, they walk in darkness at noonday, and, with the lamp of truth in their hands, they are yet stumbling like the blind. We may feel a holy abhorrence of their sentiments, but, for themselves, we should cherish the deepest commiseration. plied the comforts; in vain has even religion esta-churchmen that the law of love is violated; for it blished the faith, and in some measure sanctified the must be confessed, and regretted, that it is not alminds of the inhabitants of Christendom; for war, ways observed as it should be, by the various sects horrid, bloody, destructive war, is as much prac- of Dissenters, Baptists, Pædo-baptists, and Metho tised, and as much patronised, as ever. Whatever dists, are all too often actuated by a degree of envy, men have learnt, they have not learnt to love one jealousy, and selfishness, utterly unworthy of the another; whatever attainments they have made in great cause of religion, and altogether at variance knowledge, they have made scarcely any in cha- with their common principles. What attempts are rity; however high they may have soared above the sometimes made by the Wesleyans to raise a presavage into the heights of science, they are still judice against Calvinism and its adherents, by denearly upon a level in a taste for war. But real formed, horrid, and ferocious looking caricatures Christians should come out and be separate, and of that system; and, on the other hand, how often touch not the unclean thing: let them act upon their are the whole body of Methodists condemned by own principles, and become not only the friends Calvinists, as upholding all the errors of Pelagius! but the advocates of peace: let them echo back in Baptists pour unmeasured contempt on infant baptheir several spheres the angel's description of tism, and are repaid by their opponents in ridicule Christianity," peace on earth, good will to men :" on adult immersion. Statements are often given let ministers from the pulpit, writers from the press, of the sentiments of a sect, which they would deny, private Christians, in their intercourse with each and consequences deduced from them which they other and with the world,-inculcate a fixed and would abhor. And then, what clashing of interirreconcileable abhorrence of war: let the church ests frequently takes place when a new denomination of God be a society for the diffusion of the princi- is introduced into a town or a village. Sometimes ples of universal peace. this introduction takes place without occasion for it: there is really no room for another body of Christians; the existing means of public instruction are already sufficient, both as to quantity and quality;-and, in this case, to be animated by such a zeal for our denomination, as to set it up at the certain hazard, and especially with the very hope, of dividing a prevailing and hitherto peaceful body of Christians, is, in the last degree, a hateful effusion of party spirit: men may call it zeal for the glory of God; but call it what they will, it is, when exhibited in its own deformity, nothing but envy, or the selfishness which seeketh its own. In other cases, what jealousy and ill will have been stirred up in the minds of an existing party, by an attempt made by another to establish itself in the same place! It signified nothing how large was the place, how great the population, how inadequate the means of religious instruction: all this was left out of view; and the new denomination, though they preached the gospel in its purity, was opposed and disliked, because it came into a field, where there was already an evangelical body, though that body could not be said to have occupied more than one little nook or corner of the uncultivated land. It would be invidious to name any denomination as having manifested most of this spirit,-no one, perhaps, is But as to those who agree with us in all the fun- altogether free from it: but we have known, in damental doctrines of the gospel, and differ from some instances, such wretched, paltry, nay wicked, us only on the forms of church government, on the means resorted to; such attempts to oppose the new mode and subject of a sacrament, or on some of comers, by defaming their principles, by insinuatthe minor points of doctrine,-surely-surely, to- ing charges against their ministers, by throwing wards them we should maintain the full force of suspicions even over the purposes of their private brotherly affection, without allowing our differences meetings; such a system of espionage, by sending to interrupt for a moment the exercise of the most spies to gather something to cavil at from the dis entire good will. We would indulge a hope, that, courses of their opponents, as they choose to call in this age, there is a nearer approximation than them; such a series of kidnapping tricks to draw there was, of the various denominations of Chris- away the young and unwary;-that we have felt it tians to each other; that the spirit of intolerance is somewhat difficult, in witnessing this absence of dying away; that there is a greater disposition to Christian love in others, to retain it in exercise in recognize each other, in the fullest sense of the our own hearts towards them. Instead of indulgterm, as members of the same body, and brethren ing such envy, jealousy, and ill will, all denominain the same family: but even yet, there is too much tions who agree in the fundamental truths of the of the odium theologicum remaining among minis-gospel should regard and hail each other, as only ters, and too much of the spirit of party among laymen; too much of the feeling of rivalry and suspicion; too much disposition to misconstrue actions, to arraign motives: too much inclination to envy and jealousy. It is too common for the ministers and members of the establishment, to look with haughty contempt, and to speak as they feel towards those who secede from their church; and to revile them as troublesome schismatics, as rebels against established authority. Let it not be thought, however, that it is only by so many companies in the same regiment, or so many laborers in the same field, or so many workmen in the same building,-having one common object, and serving under one common head. But, alas! alas! no rival companies of a secular nature can be more jealous of each other than some cougregations of professing Christians are. This re mark does not apply so much to the larger bodies, which are to be found in our great towns and cities, as to the smaller ones, which exist in our less populous places. But we have all too much prejudice, and too little Christian affection for each other.We all need more of the mind of Christ. We do not wish to see a spirit of indifference to our distinctive opinions,-this would be a sin in the other extreme; but we desire to behold more cordial good will and confidence towards those who differ from us, and far, far less of the spirit of sects and parties. for the faith," they indulge in all kinus of unhallowed tempers, dip their pens in gall, deliberately write, as deliberately print, and no less deliberately justify, the bitterest sarcasms-the severest ironythe most railing accusations-the grossest personalities-the most uncharitable surmises: in short, when, as the controversy is about religion-a circumstance which ought to produce a spirit directly the reverse-there is no degree of abuse, reviling, and defamation, to which they do not have recourse. Such has been too often the tone of religious controversy, and by which it would seem as if the graces were mere heathen courtezans, in whose company a Christian should blush to be found; while the furies were so many personifications of holy zeal, whose assistance is to be solicited in the support of truth. Oh, what a handle has the spirit of angry controversy given to infidels against the whole system of revelation!-they have fought against Christianity with poisoned arrows, and the gall of furious polemics has supplied the venom in which they have dipped their sarcasms, ironies, and jests. It is high time that the apostle's exhortation should be practically remembered-" Let all bitterness, and wrath, and anger, and clamor, and lice:" that all who contend for the faith, should remember Paul's advice to Timothy-" The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth." The wrath of man, in no instance, worketh the righteousness of God. Let any one read this chapter, and say if it be possible to justify the spirit in which contentions for the truth are generally carried on. Let it not be pleaded that we are commanded to rebuke sharply, as if this furnished an apology for all uncharitableness: for duties cannot be in opposition to each other: and therefore even this must be performed in a manner that is compatible with meekness and love. Unfortunately, the spirit of acrimonious controversy is as popular as it is sinful: those pugnacious hierophants, by whom it is carried on, are generally the leaders of a party, which thinks itself happy in a representative, who with his shield can defend them, and with his tremendous sword can vanquish their enemies, and thus lead them on to victory and supremacy. It would be amusing, if it were not too serious a matter for entertainment, to hear how these persons exult in the exploits of their redoubtable Hercules; and to see how securely they repose under the protection of his terrible and far-resounding club. What deep disgrace is it upon the professors and teachers of the religion of the meek and lowly Saviour, to suppose that his doctrines and his precepts require the aid of human and unhallowed passions to give them effect! Love would soften the asperity, and remove the acrimony, of controversy. We are not enemies to well-conducted controversy. As long as truth is attacked, it must be defended: and as long as error exists, it must be assailed. To give up the truth for the sake of peace, is a conspiracy against the Bible, and establishing a covenant with the enemies of the Lord. Not an iota of God's word must be surrendered to error and infidelity. We must "contend earnestly for the faith once delivered to the saints;" and resist, if need be, unto bonds, imprisonment, and death. A hollow, fawning, parasitical spirit, which would conciliate the friendship of men disaffected to the Scriptures, by giving up, or treating lightly, any of their contents, has the curse of heaven upon it. "Controversy is the safety valve of theological zeal. The spirit of party is opposed to it, being too intolerant for discus-evil-speaking, be put away from you, with all masion. Truth has always triumphed by means of controversy: she has grown powerless only when the sleep of lethargy has stolen upon the church. What is Christianity itself, but a standing controversy with the infidel, the sensualist, and the formalist, the men of the world? We admit that the spirit of controversy, or, to speak more properly, the controversial spirit, is not, in itself, very conducive to the cultivation of personal piety. The angry controvertist, and fierce polemic, is not always a devout believer or an amiable member of society. The church has been sometimes as much disgraced by her advocates, as annoyed by her assailants; and there are intestine debates and disputes, which, as friends to religion, as well as friends to peace, we could wish to have terminated for ever. But alive, as we trust we are, to the dangers of controversy, we must, nevertheless, protest against that timid, trimming, self-indulgent, ultra-liberal dread of religious debate, which would bind over truth to keep the peace with error, and consign those celestial weapons of the spiritual armoryreason and Scripture-to the ark of the church, as useless regalia." It is highly probable that all controversy will never cease, till truth stands revealed amidst the light of eternity. But there will come a period, when men will discuss their differences in the spirit of brotherly affection: when, perhaps, there will be fewer points unsettled, and those few will be debated with candor and mutual esteem. Too many, in their disputations about religion, contend for truth, till they have destroyed love, and even, in reference to the former, present it in so mutilated a form, as to deprive it of much of its own engaging beauty. We may next exhibit the criminality which attaches to the sin of schism, and deplore its prevalence. It Luther's prayer should be presented by all-will be necessary to explain here what I mean by "From frivolous, fruitless controversies, good Lord deliver us!" It is well observed by an old writer, "That disputations in religion are sometimes necessary, but always dangerous; drawing the best spirits into the head from the heart, and either leaving it empty of all, or too full of fleshly zeal and passion, if extraordinary care be not taken still to supply and fill it anew with pious affection towards God, and love towards man." There is no case in which good men are more under the power of the deceitfulness of the heart, than when engaged in religious controversy; and when, under the idea that they are only "contending earnestly Electric Review. schism. No term has been more employed or more abused than this; it has furnished to bigots of all parties a theme of angry declamation, and a subject of bitter accusation and reproach, against all who differ from them in opinion; upon whatever ground, or in whatever spirit, that difference is maintained. Papists charge this sin upon Protestants; while the church of England, in its turn, attempts to fasten the guilt of it upon all who secede from her communion. It is circulated with eagerness from one denomination to another, as a term of ignominy, and is continually calling into exercise some of the worst passions of human nature. Papal bulls, episcopal charges, clerical sermons, party-spirited journals, are continually harping upon it; and multi tudes, who have no other means of blackening an opponent, think that they cannot more effectually succeed in rendering him both odious and guilty, than by calling him a schismatic. I will at once confess, that schism is, indeed, when properly understood, a sin of so enormous a kind, that too much cannot be said for its condemnation. But it is not properly understood. In its etymological signification, it means a rent, a division, a separation of that which was originally one.* CAMPBELL's remarks are so clear and convincing on this subject, that they may, with great propriety, be referred to. As breach, or rupture, is the literal import of the term in our language, wherever these words may be figuratively applied, the term schism seems likewise capable of an application. It invariably supposes, that among those things whereof it is affirmed, there subsisted an union formerly, and as invariably denotes that the union subsists no longer. In this manner the apostle Paul uses the word, applying it to a particular church, or Christian congregation. Thus he adjures the Corinthians, by the name of the Lord Jesus, that there be no divisions, or schisms, among them! and in another place of the same Epistle, "I hear that there are divisions," or schisms. In order to obtain a proper idea of what is meant by a breach, or schism, in this application, we must form a just notion of that which constituted the union whereof the schism was a violation. Now, the great and powerful cement which united the souls of Christians, was their mutual love. Their hearts, in the emphatical language of holy wru, were knit together in love. This had been declared by their Master to be the distinguishing badge of their profession-"By this shall all men know that ye are my disciples, if ye have love one to another." Their partaking of the same baptism, their professing the same faith, their enjoying the same promises, and their joining in the same religious services-formed a connection merely external, and of little significance, unless, agreeably to the apostle's expression, it was rooted and grounded in love. As this, therefore, is the great criterion of the Christian character, and the foundation of Christian unity-whatever alienates the affections of Christians from one another is manifestly subversive of both, and may, consequently, with the greatest truth and energy, be denominated schism. It is not so much what makes an outward distinction, or separation (though this also may, in a lower degree, be so denominated,) as what produces an alienation of the heart, which constitutes schism in the sense of the apostle; for this strikes directly at the vitals of Christianity. Indeed, both the evil and the danger of the former-that is, an external separation—is principally to be estimated from its influence upon the latter-that is, in producing an alienation of heart; for it is in the union of affection among Christians, that the spirit, the life, and the power of religion are principally placed. Wherever an alienation of heart takes place, and whatever be the occasion of it, whether there be an external separation or not, there is a schism. It may arise in the church of England, and has, perhaps, arisen in the divisions characterized by the terms evangelical and anti-evangelical; not, indeed, that these terms are recognized, but the distinctions certainly exist of which they are the designations; or it may exist in the church of Scotland, and does exist in a way similar to what occurs in the sister church in the south; it arose in the church of Rome, that boasted seat of unity and infallibility, in the contest between the Jansenists and the Jesuits; or, it may arise—as, alas! we know to our shame and distress it does too often arise-in our Independent • Matthew ix. 16. John vii. 43. churches; so that, without any actual and visible separation or secession, this dreadful evil may be in full and mischievous operation. On the contrary, there may be diversity of opinion in the same society, as in those Baptist churches that admit of mixed communion, without any schism; and, provided there be no alienation of heart, no interruption to mutual esteem and good-will, there may be even an external separation, without schism. This sin can have no existence except in those cases where the unity of the spirit is disturbed, and the bond of peace is severed. As long as sincere love remains, there is, in the full sense of the term, no schism. Consequently, whatever tends to alienate the hearts of Christians from each other, whatever tends to produce discord, whatever tends to stir up strife-no matter who may be guilty of such conduct-is the very essence of this hateful vice. If men will attempt to coerce the conscience, by legis lating for others in such matters as those of religion, and interfere, by human authority, in affairs which should be transacted through the medium of the Bible, between God and the soul-they must be answerable for those divisions which arise from the conscientious objections of persons who cannot submit to such enactments. If to separate peaceably from the church of England be the sin of schism, how will the church of England justify itself from the same charge brought against her by the church of Rome? The schismatic is not he who peaceably secedes; but he who renders secession necessary, by setting up requirements with which the separatist cannot comply without violating his conscience. Not that I mean to say Episcopalians, or even the supporters of any established religion whatever, are schismatical, except where their conduct is such as is calculated to produce mutual disaffection; so neither, on the other hand, are dissenters justly chargeable with this sin, unless their conduct can be fairly proved to be founded on a factious spirit of ill-will towards the religious establishment of the country. It is nothing to say that their dissent proceeds on insufficient grounds, and their objections to the church, as by law established, are to things that are indifferent in themselves, and therefore frivolous and vexatious. If they are indifferent, why then impose them? but of their indifference or importance dissenters themselves must judge; as did the reformed churches of Christendom of the corruptions of popery. If a dissenter employ himself in stirring up ill-will towards the members of the church of England, by arraigning the motives of its ministers, and charging them with sordid avarice, or a mere love of worldly pomp and domination; or by questioning the piety of its members; or by exciting animosity, or producing alienation of heart in the minds of his own party; or, if he so state, defend, and enforce his own principles, as that the natural result in those who hear him shall be an interruption of all communion of heart, and the exercise of all mutual good-will between the two denominations; if he employ himself in widening the breach between them, and repelling them farther from each other; he is indeed a schismatic, and deserves all the reproach which such conduct can bring upon him. But, then, it should be recollected that no less guilty of the sin of schism, is he who, whether he be a mitred or unmitred minister of the established church. employs his talents in holding up dissenters to public obloquy as a factious, troublesome, dangerous body, seceding upon no grounds but such as are frivolous, entitled to reproach for what they have done, and to suspicion for what they may do. But quitting names and parties, schism is the sin of doing any thing to alienate men's hearts from each other, whatever be the occasion or the means of the estrangement, and estimate. It is the very opposite of charity; and in saying this we arraign it upon the most solemn and the most capital charge, which any indictment can prefer. We have all, perhaps, something of it in our spirit; but little does it occur to some men, when they are advancing their charges and fulminating their anathemas against others for the sin of schism, that, while in the eye of heaven the objects of their anger are innocent of the crime that is laid to their charge, they themselves are garded by him, whose judgment is according to truth, as the greatest schismatics upon earth. The temptation cannot be resisted, of introducing here a long, but no one who has a taste for literary or moral beauty will deem it too long, an extract from the writings of Mr. Hall. our union? Instead of maintaining the barrier which separates us from each other, and employing ourselves in fortifying the frontiers of hostile communities, we should be anxiously devising the means of narrowing the grounds of dispute, by drawing the attention of all parties to those fundamental and catholic principles in which they concur.. "To this we may add, that a more perfect subre-jection to the authority of the great Head of the church, would restrain men from inventing new terms of com.munion, from lording it over conscience, or from exacting a scrupulous compliance with things which the word of God has left indiffercherish, would incline us to be looking up for supeent. That sense of imperfection we ought ever to "The Gallican church, no doubt, looked upon it rior light, and make us think it not improbable, as a signal triumph, when she prevailed on Louis that in the long night which has befallen us, we the Fourteenth to repeal the Edict of Nantes, and to have all more or less mistaken our way, and have The very idea suppress the Protestant religion. But what was the much to learn, and much to correct. consequence? Where shall we look after this pe- would be exploded, the foolish clamor about schism of identifying a particular party with the church, riod, for her Fenelons and her Pascals; where, for the distinguished monuments of piety and learning, hushed, and no one, however mean or inconsiderawhich were the glory of her better days? As for ble, be expected to surrender his conscience to the piety, she perceived she had no occasion for it, when claims of ecclesiastical dominion. The New Testathere was no lustre of Christian holiness surround-ment is surely not so obscure a book that were its ing her; nor for learning, when she had no longer contents to fall into the hands of a hundred serious, any opponents to confute, or any controversies to impartial men, it would produce such opposite conmaintain. She felt herself at liberty to become as clusions, as must necessarily issue, in their forming ignorant, as secular, as irreligious, as she pleased; two or more separate communions. It is remarka and, amidst the silence and darkness she had creat ble, indeed, that the chief points about which real ed around her, she drew the curtains and retired to volume is silent; mere human fabrications which Christians are divided, are points on which that rest. The accession of numbers she gained by sup- the presumption of men has attached to the Chrispressing her opponents, was like the small exten- tian system. A larger communication of the spirit sion of length a body acquires by death; the feeble of truth would insensibly lead Christians into a simiremains of life were extinguished, and she lay a putrid corpse-a public nuisance, filling the air with lar train of thinking; and, being more under the pestilential exhalations. Such, there is every reaguidance of that infallible teacher, they would grason to believe, would be the effect of similar meadually tend to the same point, and settle in the same sures in England. That union among Christians conclusions. Without such an influence as this, the which it is so desirable to recover, must, we are per- coalescing into one community would probably be suaded, be the result of something more heavenly productive of much mischief; it certainly would do and divine than legal restraints or angry controver-intolerance and pride, acting upon indolence and no sort of good, since it would be the mere result of sies. Unless an angel were to descend for that purfear. pose, the spirit of division is a disease which will never be healed by troubling the waters. We must "During the present disjointed state of things, expect the cure from the increasing prevalence of then, nothing remains but for every one to whom religion, and from a copious communication of the the care of any part of the church of Christ is enSpirit to produce that event. A more extensive trusted, to exert himself to the utmost in the promodiffusion of piety, among all sects and parties, will tion of vital religion, in cementing the friendship of be the best and only preparation for a cordial union. the good, and repressing, with a firm and steady Christians will then be disposed to appreciate their hand, the heats and eruptions of party spirit. He differences more equitably, to turn their chief at-will find sufficient employment for his time and his tention to points on which they agree; and, in con- talents, in inculcating the great truths of the gospel, sequence of loving each other more, to make every and endeavoring to "form Christ" in his hearers, concession consistent with a good conscience. In- without blowing the flames of contention, or widenstead of wishing to vanquish others, every one willing that breach which is already the disgrace and be desirous of being vanquished by the truth. An calamity of the Christian name. Were our efforts awful fear of God, and an exclusive desire of dis- uniformly to take this direction, there would be an covering his mind, will hold a torch before them in identity in the impression made by religious instructheir inquiries, which will strangely illuminate the tion; the distortion of party features would gradualpath in which they are to tread. In the room of ly disappear, and Christians would every where ap being repelled by mutual antipathy, they will be in- proach toward that ideal beauty spoken of by paintsensibly drawn nearer to each other by the ties of ers, which is combined of the finest lines and traits mutual attachment. A larger measure of the spirit conspicuous in individual forms. Since they have of Christ would prevent them from converting every all drank into the same spirit, it is manifest nothing incidental variation into an impassable boundary, is wanting, but a larger portion of that spirit, to lay or from condemning the most innocent and lauda- the foundation of a solid, cordial union. It is to the ble usages, for fear of symbolizing with another immoderate attachment to secular interest, the love class of Christians,-an odious spirit, with which of power, and the want of reverence for truth,-not the writer under consideration is strongly impreg- to the obscurities of revelation, we must impute nated. The general prevalence of piety in different the unhappy contentions among Christians; malacommunities, would inspire that mutual respect, dies which nothing can correct, but deep and gethat heartfelt homage, for the virtues conspicuous nuine piety. The true schismatic is not so properly in the character of their respective members, which the person who declines a compliance with what he would urge us to ask, with astonishment and regret, judges to be wrong, though he may be mistaken in Why cannot we be one? what is it that obstructs that judgment, as the man who, like the author be fore us, sedulously employs every artifice to alienate | selves decidedly and warmly to his person and mithe affections of good men from each other."* 5. How desirable is it that religion should prevail more than it does. nistry; to demonstrate, in every possible way, their sincere and cordial wish to promote his comfort; to abstain from every thing that would grieve his If the spirit of religion is love, then who can avoid mind; and, by every means in their power, to prolonging for its universal dominion? How much is mote his usefulness. It would not allow them to be it to be coveted for the PEACE OF OUR CHURCHES! It offended by his faithful rebukes, but cause them to must be confessed, and that with grief and shame, submit, with Christian frankness and humility, to that Zion is not yet a "peaceable habitation," nor lead them to interpret, in a candid manner, any his cautions, admonitions and reproofs: it would do all her assemblies present the good and the plea- little neglects, or unintentional offences: it would sant sight of brethren dwelling together in unity.Contentions about one thing or another abound.make willing and reasonable excuses for his seemThe seeds of discord are plentifully sown, and bearing inattention: it would cover, and not expose, his an exuberant crop of the fruits of contention. How infirmities, if they are such as comport with sterling many religious communities are distracted, to their piety: it would lead them to manifest a becoming own injury, the exultation of their enemies, and the respect for his office, and opinion-and whilst it discredit of religion! Many are the causes which would leave them in full possession of entire freeproduce this unhappy state of things; but that which dom of thought, and manly dignity of conduct, gives force to them all, is the absence or the weak- would still prescribe humility and reverence, which ness of love. Here is the grand defect, and all other the Scriptures claim for those who are set over them circumstances are but subsidiary. It is most melan- in the Lord. choly and humiliating to discover, when some trifling disagreement occurs, what small attainments seemingly flourishing churches have made in this virtue; how insignificant is the subject over which two parties will engage in all the eagerness of contention, and how bitter the spirit with which the contention is carried on. It has been said, that quarrels about religion have been usually maintained with more malevolence than any other. This we deny; but, at the same time we must admit that they are often sustained with a measure of acrimony that is a disgrace to all concerned. The usual occasion of disagreement, is either the dismissal or the choice of a minister. And not unfrequently do believers wrangle about him who is to teach them religion, till they have lost the very spirit of piety itself. But whatever may be the occasion, want of love is the cause, of all feuds and strifes. In the conduct of the people towards each other, love would check all that irritability which is excited by a word, that anger which is cherished till it ripens into malice or revenge. How much is the peace of our churches disturbed by such hot or sullen spirits! But did this heavenly virtue prevail, care would be taken not to give offence; and equal care would be in exercise not to take offence; one man would bridle his tongue, lest he should utter words that would grieve; another would rein in his temper, lest he should be provoked when he ought not; and all would be watchful against whatever would destroy the unity of the spirit and the bond of peace. If any action has been done, or any word spoken of a doubtful kind, no one would suspect an evil motive, but rather be ready to conclude in favor of a good intention: suspicion would be displaced by mutual confidence, and hasty imputations of what O! what churches we should have, if Christian stead of circulating ill reports of each other, or beis wrong, by the belief or hope of what is right. Incharity were allowed to have its full scope! The lieving them when circulated, all would entertain pastor would labor with the most earnest, indefatiga- too much good will, and too high an opinion of their ble, and disinterested zeal for the eternal welfare brethren, to listen to an insinuation against them.-of the flock, and make it evident that compassion Universal kindness would reign throughout the sofor souls, and not filthy lucre, was the impulse of all eiety; each would feel an interest in the whole, and, his conduct. Affection would beam in his eyes, and by whatsoever things are lovely," would promote breathe in his spirit, while "the law of kindness" their comfort and bear their burdens. There would would dwell on his lips. He would preside over be no struggle for pre-eminence, no grasping at the people in the meekness of wisdom; and, instead of proudly lording it over God's heritage, he would rule them in love. He would be gentle among them, "even as a nurse cherishes her children." Instead of being easily provoked by any little unintentional infringement on his rights, or disrespect to his dignity, he would forbear with that which was the result of ignorance, and wisely and meekly expostulate in reference to that which was the effect of impertinence. Over all his talents, however brilliant, he would put the garment of humility; and with respect to all his success, however great, he would speak in the language of modesty. He would neither envy his more gifted or successful brethren, nor proudly vaunt over his inferiors. To all his charge, even the most illiterate and obscure, he would conduct himself with the condescension of true benevolence, put the most favorable construction on the actions of his people, repose in them an honorable confidence, labor to correct their errors, whether doctrinal or practical, and have no greater joy than to see them walking in the truth. Christian charity would also dictate to the people, towards their minister, a line of conduct no less pious and amiable: it would lead them to attach them • Strictures on a work entitled, "Zeal without Innovation." power: such pride would be abhorred, and all would have, if love were the ruling principle, which go- |