ble to attain Christian unity by persisting in the course heretofore pursued. This method has produced, indeed, nothing but discord from the time of Carlstadt until now; so that the history of Protest-antism is really but the history of partyism; a sad detail of religious strifes; a sickening record of endless litigation at the bar of undecided opinionism.

But if the Protestant world can be convinced that the course which has been pursued results in religious dissensions, there is also another fact of which the same experience may convince them, viz: that all this sectarian animosity and prejudice has failed to prevent entirely a spiritual unity amongst the truly enlightened, liberal, and pious of opposing parties. This fact, fortunately, stands forth in bold relief, and while it demonstrates that unity is not incompatible with liberty of judgment, it proves, still further, that the real tendencies of heart-felt religion are to produce peace and unity, and that whatever creates or perpetuates division, must be opposed to Christianity. When men, who, in the deliberate exercise of judgment, have attached themselves to different religious bodies, are able by the elevating influences of divine truth and love, to rise above the narrow limits of sectarian prejudice, and to embrace each other as children of a common Father, and heirs of a common inheritance, the power of these divine principles is shown to be such, that they require but a fair and open field of action, to gain a complete and glorious triumph.

There is, then, through the influence of divine truth, and in direct opposition to the genius of sectarianism, a union of heart between the pious. Amidst the conflict of parties, the shock of contending creeds, the theological thunders of anathemas, and the fires of persecution, there have been always found some who have alike distinguished with trembling reverence the still, small voice of God himself; and have each pondered in doubt and solicitude, the inqui ry—“What doest thou here?" Amidst the interminable debates of partizans, there have been some who have felt as Christians, and recognized the image of the divine object of their affections, even amongst the opposing hosts; and with the tender cares of charity, have sought to heal the wounds which bigotry had inflicted. But this is merely a spiritual union—a secret sympathy. It is an invisibel union, while there is, at the same moment, a most visible disunion. It is a star of hope, however, amidst the clouds of the tempest. It is the spirit of God moving upon the face of chaos. It is Christianity itself, struggling amidst the discordant elements of human passion, to bring order out of confusion, and create anew the hea

vens and the earth. But is not this mighty spirit to throw off the burden of human crimes and follies? Must it struggle forever in an unequal conflict? However unjustly it may have been once shorn of its strength, is not its power increasing in the prison-house of its foes? And may we not hope to see a visible as there is an invisible unity in the family of God?

There are many who regard such a unity as impracticable. Discouraged with the prospect, they are disposed to 'bear the ills they have,' and seek to convince themselves that no visible union was ever contemplated in the Christian system. They even seek to justify the schisms of Christendom, on the ground that they induce greater vigilance, and serve to maintain purity of doctrine and discipline, and greater activity amongst the religious community. But evil is never justified, because it may, by an over-ruling hand, be made productive of good. Nor is it possible for any one to consider, dispassionately, the express objects and tendencies of Christianity, without perceiving at once that partyism and disscusion are as remote and distinct from these designs and tendencies as earth from heaven. It is in direct opposition to such alienations and divisions, that the Apostle has declared there is ONE BODY, as there is one spirit, one Lord, and one faith; and that he has so earnestly besought Christians to be "of one mind," to "speak the same things," and to have "no divisions" among them. It is in reference to the same matter, that the Lord prays the Father to keep the disciples whom he had given him, that they might be one. "Neither," adds he, "pray I for these alone, but for them also which shall believe on me through their word, that they all may be one; as thou Father art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me." It is by a visible union among Christians alone, that the world can be convinced of the divine mission of Jesus Christ. Christianity, though a spiritual religion, is not such a religion disembodied. It rules the body, as the soul. It has its externals as its internals; its form as well as its power. It must be recognized by its results, and among these there are none more characteristic than unity, peace and good will among men.

In the present effort at reformation, it is this unity which has been chiefly urged upon the religious community. Christian union and intercommunion were the original and ruling thoughts with those with whom this movement began. To produce another schism-to add a new party to those already existing, was abhorrent to their feelings and their principles. It was, indeed, for the very purpose of avoiding this, that they, in the beginning, united with one of the

principal denominations of the day, after a candid statement of their actual position, and of the basis of union which they approved.— Nor did they ever desire to assume a distinct or sectarian name or character, or to separate themselves from the denomination to which they were thus attached; but rather, in connexion with that body, to labor for Christian union, and the restoration of the simple faith and institutions of the gospel. The reformers separated themselves, therefore, in no case. They were in some cases separated by that body; in others, they outgrew the covert of its sheltering wings.

Through the whole progress of this religious movement, it has ever been maintained, that sects and parties are the great obstacles to the ultimate triumphs of the gospel, and that there is a basis of union upon which all true believers may be united as one body, while, at the same time, there need be no retrenchment of Christian liberty. In short, it has been the great design to urge the importance of the two great truths which we have now under consideration, that there should be unity of faith, and at the same time liberty of private judgment. To reconcile these is a problem which Protestants have been endeavoring to solve for the last 300 years. It is believed that in the principles of the present reformation its solution has been found.

The circumstances in which this movement originated gave to it its character, and directed it almost exclusively to this very question. It was provoked, at first, by a manifestation of the most obstinate sectarian prejudice on the part of several leading denominations; and the virulence with which it has been opposed by the various parties during its progress, has only served to augment the proofs of its necessity, and to continue it in its original direction against the ramparts of sectarianism. Everything derives its characteristics from that which gives it birth. This reformation was born of the love of union, and Christian union has been its engrossing theme. Amidst all the vicissitudes to which it has been subjected, this alone has been its end and aim. Amidst all the storms of sectarian controversy in which it has been cradled and nurtured, it has sought for itself, and proposed to others, as a peaceful shelter, no other home than a COMMON FAITH, founded upon the rock of divine truth, and embosomed in the graceful foliage of liberty of opinion. The Lutheran reformation, on the other hand, was occasioned by gross corruptions of the most important doctrines of the gospel, as in the traffic of Tetzel and the bold assumptions of Leo, and hence a restless zeal for purity of doctrine possessed the early reformers, and spent its energies in theological debates, and in the elaboration of creeds and formularies. The

same feature has remained prominent in Protestantism to the present hour. There is no question of any thing but doctrine. It is a theory of religion that justifies or condemns. It is a creed or a confession that makes the saint or the sinner.

There has been, however, in the present effort for union, no desire to depreciate the value of purity of doctrine. But while it has been duly urged that there can be no Christian union, except it be a union in gospel truth, there has been a freedom from that morbid sensibility upon the subject of doctrinal views which has led to so many fine-spun theological abstractions, and created so many divisions by unprofitable and unauthorized inquiry. In adopting the scriptures as the only source of religious knowledge, there is an ample, and the only security for purity of doctrine: in the reception of the simple gospel of Christ there is true evangelical faith; and, in the confession of the great fundamental truth of Christianity, there is a divine basis of union, which can be neither overthrown nor controverted. It is in urging these, as the great fixed principles of union and co-operation, that the present reformation has sought to restore tɔ the church, the true foundation laid by Christ and the Apostles; and while securing an essential unity of faith, to grant a just and scriptural liberty of opinion. But we postpone some further remarks upon this topic, to the following number. R. R.

ACTS OF APOSTLES,

SECTION XI., CHAPTER XVI.-(continued)

Analysis.-Tour of Paul and Silas through Syria confirming the churches. Their visit to Derbe and Lystra. The introduction of Timothy to our notice, and his becoming the companion of Paul. Their travels into Macedonia and call at Philippi. Conversion of Lydia and her family. Paul dispossesses a spirit of divination, and is arraigned on the charge of violating the laws. Paul and Silas are whipped with rods and cast into prison. An earthquake and conversion of the Jailor and his family. Their dismissal from prison. Their tour to Thessalonica and erection of a church in that city. Paul is conducted thence to Athens.

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AND he went through Syria and Cilicia, confirming the con1 gregations; and came to Derbe and Lystra; and behold, a certain disciple was there, whose name was Timothy, the son of a

1. "Son of a believing Jewess."-Eunice, daughter of the devout Lois, herself well read in the Jewish scriptures, had, it seems, married a Gentile; and, therefore, the circumcision of her son Timothy had been neglected. Paul, however, whose prudential manner was with the Jew to become a Jew, that he might gain the Jew; desirous to have Timothy well received by the Jews, circumcised him, no doubt with his own consent. The reason assigned for this deed, verse 3d, shows it to have been a mere matter of SERIES III.-VOL. v.

4

2 believing Jewess, but of a Grecian father; who had an honorable character given by the brethren in Lystra and Iconium. 3 Him Paul would have to go forth with him; and took and cırcumcised him, on account of the Jews who were in those places: 4 for they all knew his father, that he was a Greek. And as they passed through the cities, they delivered to their custody the decrees, which were determined by the Apostles and Elders 5 that were at Jerusalem. The congregations, therefore, were confirmed in the faith, and increased in number daily.

6

And they went through Phrygia, and the region of Galatia, and being forbidden by the Holy Spirit to speak the word in 7 Asia; when they were come to Mysia, they attempted to go to 8 Bithynia; but the Spirit did not permit them. And passing by Mysia, they went down to Troas.

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SECTION XII.

The introduction of the gospel into Macedonia and Thessalonica. And a vision appeared to Paul in the night: There stood a certain Macedonian, entreating him, and saying, Come over to 10 Macedonia, and help us. And as soon as he had seen this vision, we immediately endeavored to go to Macedonia; assuredly infering, that the Lord had called us to declare the gospel to them. 11 Setting sail, therefore, from Troas, we ran directly to Samo12 thracia; and the next day to Neapolis; and came thence to Philippi, which is a city of the first part of Macedonia, and a colony: And we continued in fhis city for some days.

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And on the Sabbath day we went out of the city to the side expediency; for "all the Jews," of that portion of the country, knew that her father was a Gentile.

5 "The churches were confirmed" in the Christian faith by the decrees of the Apostles and Elders delivered to them in writing as the Apostle, with Silas and Timothy, passed along.

8. "But the Spirit suffered them not."-Many ancient copies add the words "of Jesus" after Spirit-"Spirit of Jesus;" and Griesbach has placed them in the text. The singularity of the phrase is the principal objection to it, being found no where else in the New Testament. "The Spirit suffered them not" to waste their time in Asia Minor.

9. A vision in the appearance of a Macedonian, inviting him to visit that country.

10. "We immediately endeavored to go to Macedonia."-We, that is, Luke, Paul, Silas, and Timothy. This is the first intimation given us in this book that Luke was the companion of Paul. How modest and unassuming!

"Assuredly inferring that the Lord had called us."-It was, then, but an inference-not an oracle, that sometimes directed the labors of the Apostle and his companions. In writing they were inspired; in the prosecution of their labors they had, in most cases, to act from their own discretion, as we do.

11. "Samothracia," an island in the Ægean Sea, near the Hellespont. Neapolis, a seaport town of Macedonia-Philippi, a chief city of Macedonia. Amphipolis was also a chief city of that part of Macedonia.

13. "On the Sabbath day we went out of the city to the side of the river," (Strymon.) There was an oratory-a proseucha, or house of prayer. These were places favorable to devotion, because retired from the noise and business of the world, and because Jewish ablutions were frequently performed at the times of prayer.