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ADDRESS AT IPSWICH.

When it is proposed that a better understanding shall exist
between important groups or classes of persons, there is the re-
cognition of a past severance in sympathy, of a visible chasm which
it is sought to bridge over. This is essentially different from a
private dispute, a quarrel or coldness between individuals, where it is
oftener the best course to forget all " bygones." The divisions of
Christendom have their origin in historical events, to ignore which,
even if it were practicable, would not be wise. To review them in
the spirit of candour and moderation, and not from the old stand
points of party, is to fit the mind for a conciliatory estimate of
existing facts. It has been said that an exact knowledge of the
origin and nature of the complaint goes far towards a remedy. This
old maxim need not in its appHcation be limited to the medical
art.

When we enquire how it is that disunion exists to a fearful extent
amongst those who in England hold the Christian creeds, the
answer to be correct must refer to causes both complex and remote.
It will range over a large part of the religious history, not of
England only, but of Europe. It would be necessary, in the
slightest survey of the field, to recur to the events of the Reforma-
tion, while some might prefer to trace the story up to the days of
its "morning star" — John Wycliffe.

The re-reading of important passages of history, with fairness
^nd impartiality, not relying as heretofore on the partisan writers

who have influenced the individual mind in past days — This will
be the first step towards a better understanding. Here is required
in the student a calm and equitable frame of mind, a willingness
to admit that his own side has not always been in the right, to
recognise purity of motive, and the truly religious spirit in multi-
tudes of those who have taken the other side.

Into so wide an enquiry it is impossible now to enter. Yet it
may be permitted, by two illustrations, to indicate the way in which
English history may afford the lessons of peace and reconciliation.

First, let us look for an instant at the rise and development of
Puritanism, which from small beginnings became a mighty power ;
and which in a modified form still is impressed on the British
character.

The young Churchman, from the one-sided study of history,
perchance looks on Puritanism as little more than factious opposi-
tion to constituted authority in Church and State. The young
Dissenter on the contrary may regard it as simply the protest of
religious men against erastianism, and worldliness, and tyranny.
The truth is as usual to be found half way between the extreme
points.

The Anglican Reformation was the work of men who desired to
change as little as possible, to leave the liturgy and all other church
arrangements untouched, save so far as excision was absolutely
necessary. They sought to maintain the continuity of the Church,
and to retain the old worshippers. To some of us this may appear to
have been *' a more excellent way." But there were thousands in
England who from the noblest of motives held a different course.
To them the notion of any following of the usages, or any com-
promise with the adherents of Rome was hateful. Their sympathies
were with Knox and the Reformers of Scotland, with Zwingle and
Calvin, and the foreign Reformers. Therefore into the spirit of
the Anglican Reformers they were, in honesty and conscience,
unable to enter; and from the Anglican Church they consequently
held aloof. First as Brownists, and afterwards as Puritans and
Independents, they drew together for their own simple worship.
Rejecting all Church traditions, all patristic teachings, and all
ancient liturgies, they held the Book of God to be the only and
the all-sufficient guide. Cannot Churchmen afford to admit that

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this transcendant reverence for that Book was such as to call forth
admiration ? : and if this were the main spring of their conduct
public and domestic, how can it be denied, even by those of us
who hold that Puritans saw half the truth, and not the whole, that
Puritanism had a truly religious origin ?

Passing to the later history of Nonconformity, it is found in close
association with the struggle for political freedom. This was
apparent in the course of long contests between the Stuart Kings,
and their subjects. For many years the friends of civil liberty
were rarely found in the ranks of a church whose prelates were
most ardent advocates of what has well been called — " The right
divine of kings to govern wrong."

So closely was the Church's cause bound up with that of royalty,
that both were levelled at one moment, by the same catastrophe.
Often has the conduct of Protector Cromwell towards the Church
of England in her time of lowest depression been spoken of.
That severity was exercised towards the Clergy is undoubted ; but
how much of this was owing to their political action, their stead-
fast loyalty, does not appear so clearly. That was an unsettled,
an abnormal period, when the air was full of apprehensions of
intrigue and danger ; and Cromwell as a ruler, viligant as well as
bold, could afford to give small licence to any whose enmity was
active, even if they were clergymen. But the laws of prohibition?
sternly as they were drawn up, were rarely put in force ; and the
quiet Anglican unsuspected of plotting against the Commonwealth
was unmolested. Exigencies of State might oblige the com-
panion of John Milton to assume for a time a garb of intolerance;
but this can hardly have been the real character of him who made
the name of Protestant and Englishman to be feared throughout
the world.

In 1660 great rejoicings attended the restoration of Monarchy
and of Church. The triumphant return of the 2nd Charles ought
to have been marked by magnanimity towards the vanquished.
The day of St. Bartholomew showed too clearly that the temper
of the conquerors was harsh, and the spirit of retaliation strong.
Then were cast out upon the world those who during the Com-
monwealth had entered on the parishes and glebes as the
recognised pastors of the dominant persuasion. They were all cast

out, and their wives and children ; and great was the distress which
followed. This question is by no means free from difficulty. The
candid Nonconformist who can bring himself to consider fairly the
dilemma, will admit that the solution was not easy. But if these
good men could not be left in possession for their lives, at least
a decent provision for them and their families ought to have been
made. They had entered, not as mere intruders, but in good faith,
under the guarantee of a strong de facto government. Even if no
■modus Vivendi could be discovered, generous terms ought to have
been accorded.

The ejection of the ministers, and those dear to them, from
their accustomed homes, was more than harsh — it was impolitic \
for the sight of all their suffering excited the pity of their country-
men. Efforts were made to provide for the ejected new spheres of
duty, and means of maintenance. Chapels were built by sympa-
thetic friends, and so were sown broadcast the seeds of Congre-
gationalism. Modern dissent is in no small degree the fruit and
outcome of the treatment dealt out to the ejected ministers of
1662, by the chief rulers in Church and State.

Not only then, but in the century following, may Nonconformity,
in new phases of revival and success, be charged directly upon
those who occupied high places. Frequently have the apathy and
want of judgment, manifested throughout the last century, been
commented on. Wise and timely action might have prevented
that great Calvinistic secession, which has largely influenced
England, while it has withdrawn from the Anglican pale almost
the entire people of Wales. Still more disastrous was the neglect
of the Anglican hierarchy of former years, when Wesleyan con-
gregations began to form and multiply. These were at first all
friendly to the English Church. Their Sunday services were held
at different hours, and their whole system was one of supplement,
not of rivalry : not adverse to the system of the Church. Yet
these, the strongest and most promising allies the English
Church has ever seen, were not encouraged. Coldly and civilly
was their aid declined ; and so by force of circumstances, through
a neglect which now we bitterly regret, were laid the firm founda-
tions of those great connexions bearing the name of Wesley, which
are spread throughout the world.

The general result seems easy to arrive at, if our own deduction
from the facts of history be true. Thus, it may be expressed :
the divisions amongst English Christians may be largely charged
upon errors of judgment of a former age. Little tact or foresight
did the prelates show in dealing with new problems of their time.
Far be it from us, living in clearer light, to doubt their motives.
Yet we may clearly recognise the errors into which they fell.

This retrospect, so far as it has gone, suggests a new and much
more careful reading of past history rather on the part of
Churchmen ; since with our own deficiencies we have most close
acquaintance. The growth of nonconformity we trace to causes
more or less within the power of such as were in Church and
State, the governors of England. Yet the blame not wholly on
the one side may be cast. Dissenting students may also well re-
solve to read again the story ; and this time by a clearer light than
that of party. Allowance must be fairly made for hours of trial —
for questions which involved dilemma and distress. And, if so
reading history with the wish to do all justice to opponents,
viewing the scene from a central point of just impartiality, dis-
senters can join with Churchmen in just estimate of fhe past, its
troubles and its results, great will be the gain to all. In a light
more clear and an atmosphere more genial, justice may be done
to the historic Church of Cranmer, of Ridley, and of Latimer.

When we try to regard fellow Christians with a new interest,
and when we strive after a more perfect realization of the message
of good-will, helpful it must be to all of us to reflect that many old
occasions of controversy and worn-out words of strife have for
ever passed away. Many they were — more numerous than the
points of present difference which remain. Often and often have
angry disputations raged, on matters which are now by us regarded
either as of small intrinsic moment, or as of such a kind as to
admit of perfect freedom of opinion.

Even in the proper domain of theology points have been
much debated, at length and with acerbity, as to which is now
observed complete silence — as to which we almost feel indiffer-
ence. No better illustration offers than that Calvinistic and
Arminian controversy, which raged through no small portion of
the last century. Not only did this distract the minds and occupy

the precious hours ot most useful and holy men, but it gave rise
to frequent misunderstandings, and eventual coolness between some
who had been firmest friends. Soon after the Wesleys and White-
field, led by an impulse divine and irresistible, began to preach
on the commons and m the market-places of England, they
differed seriously — and the cause of their difference was the points
of Calvinism. One in heart they had been, as they proclaimed
the Good News to thousands of such as would otherwise have
never heard it ; but as these sowers dropped the seed the enemy
sowed the tares ; and the tares sprang up in the form of contro-
versial points, on which opinion became more fixed and fierce.
Not on material truths and living doctrine, but on hard matters of
insurmountable abstract theology. Each of the leaders had his
own followers, possessed of no small dialectical and literary skill.
Pamphlets without number, and even volumes, issued from the
press, full of arguments on those " five points " which none of us
now care to keep in memory. A foremost combatant was
Toplady, whose titles to reverence are the authorship of the "Rock
of Ages," and the aid that he gave to the pious Countess of
Huntingdon. Even this good man allowed the Calvinistic points
to warp his judgment. By them was he betrayed into language
which would now be considered ferocious and unseemly. Fletcher
of Madely, John Wesley's dearest friend and designated successor,
on the other side devoted a large part of a life which was all too
short, to the convolutions of a discussion which from its nature
could never reach an end, and which was wholly without profit.
Men of this kind, " salt of the earth " they were in their own
generation, were found willing to give up their time, their peace oi
mind, and their dearest friendships, merely that they might pro-
long what we now know to have been a mere logomachy or war
of words. Not that the topic was not worthy of their thoughts :
in all past ages, from the days of St. Augustine downwards, there
have been minds reflective, well stored, apt to meditation, for
whom such lofty mysteries have had a strong attraction. Into
such questions we of this age may not pretend to penetrate. The
bounds of knowledge stand around, as high and firm as ever. Our
vision is as limited as theirs. Yet one distinct advantage we
possess — that of well knowing that the time is all wasted which is

given to problems in themselves insoluble. More accurately do
we gauge our capacity; more distinctly do we realize the
shortness of our allotted time, when it is compared with the extent
of even that portion of our work which lies nearest to our hand.

Some controversialists of old would not admit that many things
lay quite beyond the powers of feeble human nature to compre-
hend. They rather deemed it the right and privilege of the
" elect " to know and understand things hidden from us, for ever
and by design ; yet they might well have been content, taking
example from St. Paul, to "see through a glass darkly," when
turning their eyes towards the unrevealed, or the dimly visible.
When so enlightened a man as Toplady laboured to prove that
uncounted millions of our race are born into the world only to
pass into eternal burning, that reproof was lost upon him which
was uttered by the Master in reply to the memorable question —
"Are there few that be saved ?"

Controversies of this kind are like extinct volcanoes ; to us they
are but memories of troubles which have long since ended. Yet
they are warnings that it is well to exert our energy, limited in all
ways as it is, only in the direction of the useful and th^ practical.
On our present subject they have, perhaps, this special bearing —
that the tale of questions on which Christians, holding to the
creeds, are likely to dispute and differ, is actually year by year
becoming smaller. From the long list of theological strifes of the
past, we may now eliminate such as relate to matters of no present
interest ; also those wherein full freedom of opinion, and diversity
of action, is now by common consent allowed. To put this in
another way — a Churchman and a Dissenter who met together
about a hundred years ago, for friendly comparison of notes, and
for the drawing up of the catalogue of points on which they
differed — these would have made a list immensely longer than
would now be made.

How would their successors of our own time deal with such a
list ? First, they would strike out all questions of the kind we
call insoluble. Next, they would strike out many questions
which, by time and public opinion and improved legislation, have
been settled, and which therefore no longer appear in any cate-
gory. Next, they would strike out all questions as to which the

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Churchmen of this day claim greater latitude or freedom of
opinion than was claimed then. The Churchman might well
refuse to discuss with a Dissenter, in that character^ any matter on
which there is now full freedom of opinion within the limits of
the Church.

Then the list would be further reduced by the group of
minor questions, relating to outward form and conduct of
worship, in which Nonconformists have been for many years past
approximating to the Church. May we not draw a hopeful
inference from the fact that the field of dispute is becoming, year
by year, more narrow ? Supposing that two litigants, who at one
time believed that the border land between their estates, which
was the cause of their dispute, contained a hundred acres, were
after accurate survey to find that the disputed plot had shrunk to
no more than ten acres \ would there not be a better prospect of
an amicable settlement ? When the matters of dispute are
dwindling, may not agreement be regarded as nearer within
reach ?

Again, there is a slow yet visible process of approximation,
which may be clearly seen by those who take the trouble to look
for it. A hundred years ago there was rigid uniformity throughout
the English Church — a dead level as regarded acts of worship.
Now there are wide (perhaps too wide), varieties to be found, at
least so wide that every one who chooses to make the search may
find his own ideal of worship realized. The change has been in
both directions — change towards stateHness, and towards simplicity
of worship. In our cities and our larger towns he who desires
them may find brief and simple services ; such are appointed not
alone for those whose time is limited. Efforts are made to meet
the aspirations of such as prefer complete and utter contrast to the
Roman ritual. In some places forms of prayer are almost dispensed
with ; and lay-preaching is not quite unknown. When the clergy
found that many of their people resorted to that watch-night
service, which Wesley copied with other things from the records of
the primitive church, then there began to be watch-night services
in churches. The iron bands of a life-repressing uniformity have
been at last cast off; and there is now much liberty of action,
within rational bounds, for every useful end.

And if form and stateliness are no longer distinguishing marks
of the EngHsh Church, simplicity has ceased to be the note of
Nonconformity. Such aids as fine architecture, costly decoration,
and elaborate music may afford, are now resorted to in all directions.
Further proof need not to be adduced to win your assent to the
proposition that many old prejudices, besides that against the use
of organs, are worn out and laid aside ; and that under the
influence of growing taste, and common sense, English Christians
have approached much nearer to each other in the estimate of that
which is admissible in worship. It is a fact of happy omen that
Christians are now bending their minds rather on the effect to be
attained than on the particular 7?iethods to be used. The latter are
nothing worth unless they serve to bring us nearer to the former.
It is, in truth, a matter of indifference whether a religious service
be stately or simple, except so far as it helps forward Christians
in the right path. And differences, not to be effaced or
forgotten, differences of education, of taste, and of natural
temperament, forbid attempts at rigid uniformity. Diversely
constituted minds must be influenced, if at all, by modes which
also are diverse. No philosopher, no apostle, would dare to treat
human minds as mere pieces of mechanism cast in one mould.
That different methods are allowable plainly appears from words of
the Apostle of the Gentiles. To the Jews he became as a Jew.
To those destitute of law as one free from its trammels : He was
made all things to all men, that he might by all means gain them
over

From this we learn not only that variety of methods is admissible,
but that we ought to be extremely tolerant of the methods used by
others. All varieties of worship, within legitimate bounds, are
allowable, provided that they tend to edification. In the reunited
Church of the future, which none of us may live to see, provision
will surely be made for varieties of taste, as well as of age, strength,
and mental culture.

Another consideration which will help the Churchman to think
more kindly of nonconformity is this. Untold good has been
wrought in the Colonies and dependencies of England, and else-
where through the world, by Nonconformist missionaries. Take
the case of the American States. The Church of England was

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unable to occupy the ground, owing to legal difficulties at that
time connected with the extension of the episcopate. The colo-
nists, to say nothing of the natives, were, year by year, becoming
more alien from Christianity ; and grave dangers threatened the
future of a magnificent continent with its rapidly increasing popu-
lation. With characteristic impetuosity some adherents of Metho-
dism made good their footing there, without one thought of rivalry,
but merely possessed with the grand idea of winning and holding
new territory as pioneers of the Cross. This was no isolated act.
The three great Missionary Societies which Nonconformity has
founded, and liberally maintained, have entitled themselves to the
glory and credit of many such enterprises. All that they have
accomplished has been so much gained for Christianity. These
great societies, with their large and well administered revenues,
may be said to fill the highest place, when, from the Churchman's
point of view, the special merits and achievements of noncon-
formity are considered.

The Church of England owns her two societies, which are to be
mentioned with all honour. Not to their discredit, be it said, that
their work has been too limited. Considering the wealth of
England, it must be admitted that they receive ludicrously small
support. Their resources even now are out of all proportion to
the number and worldly position of their nominal patrons and luke-
warm supporters. Personally, above all the Missionary Societies,
I prize the venerable S. P. G., founded under the auspices of the
illustrious William III., and of which John Wesley, in his early
days, was a missionary. It has never shunned to wear the visible
impress of episcopacy, a denoting mark which never can be effaced
or modified, still less concealed, and concerning which there never
can be left an ''open question." This ancient society, active as it
has ever been, has proved unable to take possession of the fields,
and to reap the harvests, for never has it had means and appliances
at command for one hundredth part of the work. Therefore its
members, looking at what Nonconformity has done, may say with
the Apostle, That in whatever way Christ is preached, there is
good reason for rejoicing.

At home, also, there have been nearly parallel cases — large
populations of miners, fishermen, artizans, growing up in virtual

II

heathendom. For such the parochial system long made no pro-
vision. The old machinery being inadequate, it was a simple
alternative of what by the Churchman is deemed to be irregular
ministration, or of none. To those who, disregarding toil and
opposition, rushed in to supply the void, and stay the plague,
honour is surely due.

While reflecting that Christianity at home and abroad has been
largely promoted by those who bear the name of Wesley, the
temptation is strong to remind them of the special reasons for
appeal to them. Between Wesleyans and the Church which their
Founder loved, the chasm never was wide. If other Christians
claimed Calvin as the exponent of their views, if they objected
on principle to forms of prayer, or to the baptism of infants, if
they felt invincible dislike to the union of Church and State, if
they were unable to accept episcopacy, at least no such determina-
tions were ever arrived at by the connexion founded by Wesley.
To none of these opinions are they corporately pledged ; while
there is, of course, as within the Church of England, ample liberty
of private opinion. Far from objecting to the use of forms, they
have a Prayer-book, which differs in a few expressions*only from
that of the Church. Even in church government the difference
seems slight, when it is remembered that in America their frame-
work is that of an episcopalian church, and that in England,
although the title of Bishop has never been assumed, chief-pastor-
ship or oversight exists. It is hardly exaggeration to say, that if
a Wesleyan and an " Evangelical " Churchman were together to
attempt a list of the matters in difference between them (omitting
those preferences which may distinguish one from any other
member of a church or sect) the sheet of paper would be found a
blank. This identity of view on the important points, and on
most of the unimportant, cannot but suggest a thought of the
strength and predominance which the Wesleyans have it in their
power to add to the " Evangelical " party in the English Church.

Granting for the time that usage, which acquires the force of
tradition and even of law, may long keep Christians apart in their
worship, it is to be observed that Christian fellowship may, to a
high degree, be found a community of good works. Here there

12

is freedom ; for no rules, however stringent, need prevent a man
from becoming a public spirited citizen — a kindly neighbour. In
working for the happiness of his poorer brethren and for the
improvement of his locality, he is free to join with those who
dissociate themselves from him in religious worship. It seems to
follow from St. James' definition of true religion, that there may
be a brotherhood of truly religious men, in acts of charity.

There never was a cause more holy than that of opposition to
the slave-trade, and later still to slavery. In that long struggle
were combined Christian men and women of no one church or
denomination. The same may be said of the Bible Society, on
whose platform, year after year, have met those who, not separated
in heart, have been thrown into different walks of daily Christian
life. Of such occasional meetings and their effects it would be
difficult to speak too highly. But in our own time have arisen new
opportunities for helpful and friendly intercourse.

The health of towns, the science and art of Sanitation, seem to
call for the combined exertions of all ranks of intelligent men.
Cleanliness, which is but one of the items of the sanitary code,
has been declared to be " next to godliness." This was the saying
of one who would have rejoiced to see the day when it is possible
to make a town healthy, and so prolong the average duration of
life.

Next to life and health is the education of the young. As all the
religious denominations are interested in this, it is unnecessary to
say more than to suggest that a considerable amount of religious
training has often been given in undenominational schools. Even
in Ireland the "scripture lessons" of the large-hearted Archbishop
Whately were used in the national schools, by Protestant and
Catholic children alike, for many years. The final withdrawal of
this book was simply owing to the growth of Ultramontane
influence ; one of the effects of which has been to lessen inter-
course and mutual help in charitable enterprises, and even in the
social life of modern Ireland.

Another pressing question, on which Christian ministers should
take counsel together, is the increase of intemperance. They have
to show, in opposition to the oft-repeated cant of the day, that legisla-
tion may do much to increase or to remove temptation. Only by

13

combined action will Parliament, in which the opposing interests
are strong, be induced to improve the licensing laws.

Then the laws attempting feebly to repress cruelty to animals
are insufficient; and the dumb dependents of man suffer much
from neglect, and from brutality, and from questionable claims of
science. Here is a question of humanity, on which Christians of all
the churches and sects may well deliberate and unite their strength.

Again, the administration of relief to the poor — whether under
the sanction of law, or according to the more erratic impulses
of charity. Here is a large question, on which a diversity of
opinion and of practice tends to mischievous results. The circum-
stances of localities differ, to an extent which excludes the idea of
uniformity throughout the land. It should, therefore, be the
object of the religious and charitable of each district, after full
deliberation, to put into force such methods as would ensure
instant relief to the deserving poor, while drawing a sharp line
between them and other applicants for relief Were this done, we
should no longer hear of death from starvation on the one hand,
or of professional mendicancy and successful imposture on the
other. Arising out of charity there is at present much ^ilure and
waste, which may be ascribed to the want of concert and system
amongst the charitable.

Another question which seems to require the attention, not of
one section, but of all the sections of good people, is what has
well been called "systematic beneficence." Christians have from
time to time borrowed much from Judaism, sometimes too much.
But there is one Hebrew rule which they have carefully omitted to
transcribe or to obey — that of contributing in strict proportion to
their resources, for charitable and religious purposes. " Honour
to whom honour is due." The Society of Friends and the
followers of Edward Irving have probably been most alive to this
duty; while elsewhere it has been left too much to individual
feeling. If general principles, and rules of action could be agreed
on and enforced, we should hear no more of empty wards in
hospitals, of charities languishing for want of funds, of the deaf ear
turned to pressing cries from foreign shores for missionaries, of
burdens of debt (which ought to involve disgrace) on unfinished
Houses of Prayer,

14

The list might be prolonged of questions which might properly
engage the joint attention of Christians, and in all of which the
homely fable of the " Bundle of Sticks " seems to have direct
application. These have been given as illustrations, not as implying
that any particular conclusion would be of necessity arrived at. For
the present argument it is not necessary to assume that public
mischiefs call for specific remedies. You are not asked to believe
that poverty has been ended and mendicity made a thing of the
past at Elberfeldt ; or that the evils of the liquor traffic have all
been met and vanquished at Gothenburg. But you are earnestly
invited to consider whether the time has not come when public
evils ought to be carefully examined by the combined intelligence
of the Ministers of religion, chief employers of labour and others
in responsible stations, in each locality.

Apart from the direct value of such deliberations, there is the
certainty that, when bent on common enterprises, the hearts of
men are more closely drawn together, that many unsuspected
virtues are brought to light, and that some unworthy prejudices
are for ever dispelled. Even though there be frequent difficulty,
and occasional failure, the results must be wholly good of bringing
Christians nearer, in a community of thought and of toil for the
benefit of their fellow men.

In conclusion, there are some other considerations, and of
deeper import, which are closely connected with this topic ; but
which will fall more appropriately to the share of Ministers of
religion to enforce. Without meditation and prayer, all attempts
to bring nearer together those who value the Creeds must assuredly
fail. I only venture to touch very briefly on two passages of Holy
Writ, which have to us at this moment more than ordinary signi-
ficance.

The Churchman will never forget the texts which speak of Unity:
there are perchance others which he may well ponder oftener over.
He will remember that in the earliest days of Christianity there
was mention of one not visibly enrolled amongst the disciples
or following with them. The name of the first Noncon-
formist has not reached us ; and all we can know of him is that
although not outwardly joined to the little company, his soul was
joined to their cause. In the Master's name he sought to share

15

in the good work. It is likely that St. John was on this occasion
but the spokesman of his fellows, who, at that time, were but
imperfectly trained, and narrow in sympathy. The complaint was
uttered, not by St. Peter warm of temper, or by St. Thomas slow
of belief: but by St. John the most cultured member of the
Apostolic College, taught not only on the philosophy of the wisest
of the Greeks, but in the higher wisdom of Him on whose shoulder
as a dearest earthly friend, he was privileged to rest his head.
The reply of the Master, that it may never be forgotten, was re-
corded by two of the Evangelists. St. Mark (departing from his
usual brevity) gives us the rest of the conversation, which ends
with a warning to such as consider themselves the " salt of the
earth." They are warned that the salt may lose its specific good-
ness, and that even the "elect and precious " must ever cultivate
peace. This seems intended as a perpetual lesson to those who
deem themselves the most highly privileged.

Later in his long career, St. John, who first observed on
Nonconformity, was to enforce and exemplify the lessons of
Christian love. It was his to write for us that prayer and pre-
diction of unity, the answer and fulfilment being still delayed,
This was spoken by the Master, not of his immediate followers
only, but of all who should believe in His word. The words
imply that the acceptance of the good news by the world was to
be contingent on unity amongst Christians. At some point of
time they were to oe one " that the world might believe." After
the lapse of more than eighteen hundred years Christians are still
disunited; and the world, deeming that a fact adverse to the
character which they assume, and the claims which they advance,
refuses to believe. We are told, year after year, that cultivated
Hindhus, as well as more ignorant heathens, speak of the state of
Christendom as fatal to the success of Christian missions. Nor
are nearer home the credentials believed in, of a cloud of mes-
sengers who are apt to magnify, rather than to deplore, their want
of harmony and concerted action.

At a time when the air is full of " wars and rumours of wars,"
and even the journals have assumed a sanguineous hue, we may
venture to close this paper with an illustration taken from fields of
battle,

i6

Suppose that several forces, arrayed under different flags, are
striving to hold one fair territory in the face of bitter and numer-
ous assailants. Suppose that the defenders, instead of consulting
and planning together, hold aloof each from each, whether from
pride or from hereditary or personal dislike. What would all
observers say of them ?

The application of this is not far to seek. Never were more
intellectual or more dangerous foes arrayed against Christianity in
its true and only character of a Supernatural Religion resting on
a Divine Revelation. Secularism, to use the least offensive term,
is increasing daily, not only amongst the flippant and half-educated,
but in the lecture-rooms of ancient seats of learning, and in other
centres of intellectual life. In the days of the Psalmist it was
only muttered, and then by foolish lips, " There is no God."
Now this is said openly by learned professors. Mr. W. R. Greg
quotes approvingly from Strauss and Renan, as he calmly argues that
the " Creed of Christendom" is a delusion. A concrete and dogmatic
system is sought to be undermined, cut away from its supports, put
into an alembic of critical chemistry, refined away with contemp-
tuous approval, volatilized until nothing is left but a phrase like
'" sweet reasonableness " — the odour of a fading flower.

May we not affirm that the time has come for consolidating the
defences, and for uniting the defenders ? The re-arrangement of
forces, and the plan of a new campaign must be committed
to those who are equal to a task so arduous. But the first duty,
and one in which the least of us may bear his part, is to realize
the exact position in which we stand, and to strive after a new
condition of brotherly esteem and confidence. Not until Ephraim
shall cease to envy Judah, and not until Judah shall cease to vex
Ephraim, can the tribes of the true Israel face the enemy with
united front, and raise that banner which shall point the way
towards victory.

*^

London ; Knight & Co., 90 Fleet Street,

*!'