There is, however, one point on which the papacy imagines that it may claim a triumph, that is, unity; and yet on this very point it fails. Roman Catholics know no other unity than that of the disciples of human science,--of mathematics, for example. Just as all the pupils in a school are agreed about the theorems of Euclid, the papacy requires that all the faithful, who in her opinion ought to be nothing but pupils, should be agreed about the dogmas which she establishes in her councils or in her Vatican retreats. Unity, she says, is the assertion of the same decrees. The Gospel is not satisfied with this scholastic uniformity; it demands a union more intimate, more profound, more vital--at once more human and more divine. It requires that all Christians should 'be likeminded, having the same love, being of one accord, of one mind;' a true 'fellowship of the Spirit;'[478] and this union it founds upon Christ, on the truth--'that there is no salvation in any other,' and on the fact that all those who are saved have in Him the same righteousness, the same redemption.[479] Christ reveals the divine nature of Christian unity,--'I in them,' he said, 'that they may be one as we are one.'[480] This is assuredly something different from the mechanical and scholastic unity of which the Roman doctors make their boast. The unity of the Gospel is not a crystallization like the unity of Rome, it is a movement full of life. [Sidenote: EFFECTS OF THE REFORMATION.] All kinds of human progress date from the Reformation. It produced religious progress by substituting for the forms and the rites which are the essence of Romish religion, a life of communion with God. It produced moral progress by introducing, wherever it was established, the reign of conscience and the sacredness of the domestic hearth. It produced political and social progress by giving to the nations which accepted it, an order and a freedom which other nations in vain strive to attain. It produced progress in philosophy and in science, by showing the unity of these human forms of teaching with the knowledge of God. It produced progress in education, the well-being of communities, the prosperity, riches, and greatness of nations. The Reformation, originating in God, beneficially develops what pertains to man. And if pride and passion sometimes happen to impede its movement, and to thrust within its chariot wheels the clubs of incredulity, it presently breaks them, and pursues its victorious course. Its pace is more or less speedy; various circumstances make it slow or swift; but if at one time it is slackened, at another time it is accelerated. It has been in action for three centuries, and has accomplished more in this time than had been effected in the preceding sixteen centuries. It is upheld by a mighty hand. If the truth which was again brought to light in the sixteenth century should once more be entombed, then the sun being veiled the earth would be covered with darkness; it would no