acknowledge that we ought to love one another, to have fervent charity among ourselves. Is it charitable—is it not culpably selfish—to have, as we believe, the best, if not the only, right faith—and not to be concerned that others have it not? Is it not, too, strangely perverse to admit, that those in separation are brethren, fellow-pilgrims, fellow-heirs, to hope to meet them in heaven, and to think, and feel, and live in perfect harmony with them for ever; and yet here not to be concerned that we never can give them the right hand of fellowship—cannot journey with them, and help, and make for the inheritance together—can never even meet them in prayer and communion—must let them be as utter strangers? In earthly matters none of this would be tolerated, could possibly be. Why, then, can it be—why is it in religion? Because we are not jealous enough for the honour of GOD, because we do not truly love the brethren, because we do not endeavour to keep the unity of the Spirit! But it is possible to err—there are many who do err—on the other side; who, in their zeal for the faith, insist that all shall think and do precisely as they do, or shall forego the name of brethren: who have been at no pains to search out the ground of their own faith, and see how much of it is derived from GOD, and how much from man; who make no distinction between important and unimportant misconceptions; who class together the wilful teacher of error and the misguided learner, the originators of schism and the inheritors of it; who blame for their faults those whom they should rather pity for their misfortune; who would make the path of orthodoxy as narrow as possible, and excommunicate all whom they could detect treading on its borders; who not only see nothing right beyond their own Church, but are impatient of much that is within it; who split the Church up into parties, and bring about the worst of schisms—divisions, misgivings, and oppositions, among members of the same household, continuing in the same house; who would have undue prominence given to certain doctrines; who fight for or against certain ceremonies and vestments, and certain kinds of music; who are ever looking for something to protest against, to blame, or to pity, in their fellow-worshippers or their ministers. These men think that they do GOD service (for I speak not now of the wilful); they are intent upon serving Him; but it is like Saul before his conversion, with an ignorant and persecuting zeal. They want to establish and keep, what they think, the unity of the Spirit, but they care not for the bond of peace. If a member of their own communion does not think as they do, they quarrel with him, they bid him go, they would thrust him out: while, as for members of other Christian bodies, they think worse of them, they speak worse of them, they shun them more than they would an infidel or a reprobate! Let not this be thought exaggeration; not always, nor very