or honor, being destitute of the sympathies peculiar to the spiritual life, have often originated, and have always fostered or exasperated, the unhappy dissensions of the sanctuary. And as an especial

woe' has been pronounced by our Lord on those by whom'offences' come, it is well for all to consider how far the indulgence of a schismatical spirit, may not incur the awful weight of that woe: 'Whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.'

Every one who professes to be a Christian, should make that visible unity on which Christ so strongly insisted, a special subject of private PRAYER. We should particularly seek, by this means, to expel uncharitableness from our own hearts-a sin from which few, if any, are wholly and at all times free. It is God that must retrace in the human soul the lost lineaments of love. Hence the need of applying to him who can sway the heart, and who has promised that 'He who asks shall receive.' What would not earnest prayer do, to correct a schismatical spirit! The unlovely tempers which belong to schism, could not exist in the realised presence of the God of love. The soul that communes much with heaven, will feel itself dissolved in holy affections towards the whole church, as well as to its glorious head.

X

The Christian in his closet, pouring forth his soul to his heavenly Father, beholding by faith the celestial vision, and feeling the sovereign infuence of nearness to the throne of grace—is disarmed of all that is contrary to love; and though bigotted, as far as a good man can be, to his sect —yet surely at such a moment, when the spintualities of religion, and its sublime and eternal objects, occupy his mind, he must lose the sectarian in the Christian! And would he not, then, if the opportunity were casually presented to him, follow the spontaneous dictate of his regenerate nature, and unreservedly own the divine image seen in some Christian of another name? would he not bow with him before God, in that privileged seclusion from the church, as well as from the world; and mingle his vows and prayers freely with those of one whose presence he may have shunned-whose sanctuary he has perhaps abhorred? would he not rush into the arms of his brother, and ask forgiveness of him, and of God, that he should have allowed those party associations which cleave to him in society, to interfere with the highest christian duty-with that bond which, by the Saviour's command, and by the law of all holy natures, is the uniting principle of the church in heaven and on earth! What Christian has not felt, that in his most devotional moments, he was least under

the influence of party spirit? And what are those principles and feelings, which will not abide the test of a spiritual state of mind-such as that, in which the Christian would desire death to find him, and eternity to receive him!

The STUDY OF THE SCRIPTURES, also, with devout anxiety to imbibe more of the spirit which they breathe, would tend effectually to counteract those tempers, which are of the essence of schism; and to imbue the mind with sentiments of genuine charity, fresh from the pure fountain of truth. It is to be lamented that Christians have often appeared content to derive their practical ideas of the religion of Christ from the character and complexion which it exhibits in their own party, instead of contemplating it in the clear light of revelation. Hence may arise partial and imperfect, and sometimes perverted conceptions of Christianity, far inferior to what might be attained; as objects are seen tinged, when viewed through a coloured medium, or distorted when reflected by a faulty mirror. The result may easily be, that we acquire the spirit of Christianity, only so far as it is the spirit of our denomination, or of our particular circle; and appear rather as the followers of some one man, or the adherents of some one society, or religious party, than as Christians. Thus charity is confined; - and is sometimes

changed into a secret-or perhaps even an avowed hostility!

How greatly would christian love be promoted, by a careful and devotional study of the temper of Jesus! Let us never suppose that we have attained to what is worthy to be called an imitation of his example, or have made any real progress in curing the schismatical tendencies of our own hearts, till we have learned to endeavour to overcome evil with good.' It is very natural, indeed, that the conduct of others towards us, should find its reflection in our conduct towards them :-but though natural, it is far from christian; and had not nature so commonly prevailed over piety, a thousand schisms, both private and public, which have disgraced Christianity, would never have existed; or would have perished in their infancy. Our blessed Redeemer taught his disciple, both by precept and example, to return love for enmity, blessing for cursing, good for evil, prayer for persecution.

It should be remembered, too, that the schismatical conduct of many good men is founded on misconception. This will never be remedied by any means that are not adapted to convince the judgment, and to soften prejudice. Nor, according to the laws of Christ, will worse causes of dissension justify a corresponding return of evil

dispositions; however they may palliate it in the judgment of man. 'What glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example that ye should follow his steps. Who, when he was reviled, reviled not again; when he suffered, he threatened not, but committed himself to him that judgeth righteously.'

We

How much like their Divine Master, also, in their exemplification of christian love, were the apostles! who could say to the churches: were gentle among you, even as a nurse cherisheth her children.' How exquisite their delineations of that charity which suffereth long, and is kind; envieth not; vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth (covereth) all things; hopeth all things; endureth all things'! In this finished picture of charity, we perceive a perfect contrast to the odious image of schism. The graces and the loveliness of charity, bespeak her heaven-born; but schism is a hydra, whose shape and attributes denote an infernal origin; and every manifestation of this many-headed monster, is the opposite