in the place of Brahminism and Buddhism, and people would not be Christians. They might change their name--they would not change their nature. The inhabitants of countries that have been under the sway of those great faiths do not become Christian men by becoming Christian peoples. The Turks in European Turkey are better men than the Greek Christians in European Turkey. The religions, as such, must hold their places essentially undisturbed. Harmony is not possible at present on that ground--on any sectarian ground. "Christianity itself is a bundle of religions. There is the vast Greek Church, with its patriarchs; there is the enormous Catholic Church, with its pope; here are all the families of the Protestant Church, with their clergy. They hold the same relative position. Protestantism does not subdue Romanism; Romanism will never subdue Protestantism. The Protestant Church and Roman Church have stood face to face for centuries; and thus they will continue to stand, as long as the populations have the genius that God gave them. What is Christendom but an army divided against itself? What is Protestantism but a mingling of warring sects?--each sect falling in pieces the moment it becomes organized for work. Unitarianism does not gain on Orthodoxy; Orthodoxy does not gain on Unitarianism. Each sect takes up the little portion that belongs to it, and must rest contented; and all the power of propagandism, of sectarian zeal, of fire and earnestness, does but cause the little flame to burn up more brightly for an instant on the local altar; and, when it dies down, the ashes remain on that altar still. "Our word, then, is Unity. But how shall we get it? Not by becoming Catholics; not by making another order of Protestants; not by instituting another sect; but by going down below all the sects--going down to faith. For faith, hope, aspiration, charity, love, worship, we believe, are inherent, profound, indestructible elements of human nature." (Pp. 7-9.)