CHRISTIAN UNION.

This subject is just now occupying a large share of the attention of various churches. This fact is our apology, if any apology is needed, for the space we devote to it. On our first page will be found a discussion on this question in the General Synod of the Reformed Presbyterian, or New Side Covenanter Church.-The same subject occupied the largest portion of the time of the Associate, or Seceder Synod, which met a week or two since, in Xenia. The conclusions at which they arrived, will be found in another place, and indicate a decided advance in the right direction. The Union of the Associate Reformed, Seceder and N. S. Covenanter Churches, appears to us far more likely to be accomplished now, than it has ever seemed before. The bigots in these bodies may succeed in delaying the consummation, but it is sure to come ere long.

A proposal for the union of the Reformed Presbyterians and the Free Presbyterian Church of Canada, is now under discussion in that province, and some late indications are promising. Of the proposed union between the United Brethren in Christ, Wesleyan Methodists, and Evangelical Association, our readers are already informed.

These various movements toward the same point, are full of significance. In the first place, they are without concert. Each is impelled forward in this movement by a power within itself. It is not the result of a concerted and previously arranged plan. Hence, it is manifest that the hand of God is in it. There can be no doubt in the mind of the Christian that these various churches are moved upon by the Spirit of God; and that the desire for union is his suggestion. How else can we account for the fact that churches having no outward fellowship with each other, and which are supposed to be widely apart in doctrine and order, should simultaneously and without consultation, start forward with zeal and energy in the holy work of gathering into one the scattered fragments of the Saviour's family?

Another significant fact is that this movement is confined to the anti-slavery churches of this country. Among the pro-slavery churches the tendency is toward wider division. The New School Presbyterians and Congregationalists are getting further apart every day. Each of these denominations has been seized of late with an intense sectarian spirit, which is the very essence of the spirit of disunion. The Old and

New School Presbyterians are more completely at arm's length to-day than they have been since the excision of 1837. The Methodist Church has divided once, and there are symptoms of a second rupture in the Northern branch, growing out of the efforts of the living piety within it, to throw off the dead carcass of slavery. But among the churches which exclude slaveholding and its kindred evils, this simultaneous movement for closer union has commenced, and the spirit of unity and brotherly love is becoming more and more prevalent. Now this fact certainly means something, and we think it is not difficult to read its significance. An anti-slavery religion can alone save the world, for no other religion is Christianity. A pro-slavery religion is the religion of hell, and to call it Christianity is to blaspheme the Son of God. The Church is the agency appointed by Christ for preaching and extending his gospel over the earth. To do this successfully, she must be a united church. This is clearly implied in the prayer of the Saviour, John xvii : 20, 21. Again, the time for the universal establishment of the kingdom of Christ on earth is near at hand. All interpreters of prophesy agree, in this. The time of the birth of the Saviour was not more clearly foretold, than the time of the destruction of the Man of Sin, and all antichristian powers, and the establishment of the Redeemer's reign; and upon this time we are just verging. But the only church that he can use as an instrument for this work, is a church which embraces his religion, which is a religion at war with slavery in all its forms, at war with drunkenness, secresy, popery, and every system of darkness and oppression. Is it then presumptuous to conclude that God is bringing the churches which embody this religion, into one, in order to use them as his instrument for the triumphant establishment of his kingdom of righteousness on earth?

We Te may be sneeringly asked at this point, if we mean to teach that to the comparatively small band of anti-slavery Christians alone will be committed the mighty work of propagating the gospel over the earth; and if no use will be made of the Christians in the large and popular church organizations of this country?-We mean nothing of the kind. We have never doubted that the Lord has thousands of his own blood-bought people in the slaveholding churches of this land, and we have no doubt that he will use them as honored instruments for the establishment of his kingdom. But we have just as little doubt that he will bring them out of their

pro-slavery church organizations, before they will be made largely useful in this work. These organizations are antichristian. An organization, whether ecclesiastical or political, which supports slavery, is of necessity antichristian, for slavery in its every element is anti-Christ. Hence, before the Saviour's reign on earth can become universal, these organizations must be destroyed, just as the Roman Catholic hierarchy must be destroyed. But the Lord's people in these corrupt bodies will be brought out, and united with those already out in one mighty phalanx, for the last and triumphant onset upon the kingdom of the Devil.

This thought suggests another mighty reason for the union of the anti-slavery reforming churches of the land. United, their power to break up the antichristian, pro-slavery church organizations of the country, would be ten-fold what it is now; and, united, their moral power would irresistibly draw the pure members of these corrupt churches to themselves. There will be a moral power and grandeur in the spectacle of all the reformed and reforming churches of this land, laying aside the shibboleths that have heretofore divided them, and coming together on the foundation of Christian purity, and in the spirit of Christian love, which would be irresistible. Before the combined influence of this host made mighty through the living God, the huge ecclesiastical structures which constitute the bulwark of American slavery would be broken in pieces, and all the living, spiritual stones in them would be gathered together and builded into this new and holy temple of the Lord.

The effect of all this on the conversion of the world, opens a theme so vast and grand that we can hardly trust our pen to touch upon it. Emancipated from their bonds, as the slaves would then soon be, educated and Christianized, they would become missionaries to the land of their fathers; and through their instrumentality, "Ethiopia would soon stretch forth her hands unto God." The religion of this country, cut free from the incubus that has hitherto weighed it to the dust, and with the warm, fresh blood of freedom in its veins, would start forward anew in the missionary work, with an energy and success that would find their only parallel in the Apostolic times.

If we have read aright the indications of God's providence in the union movements of our day, it follows irresistibly that those who oppose these movements are planting them

selves directly athwart the path of the Divine purposes and operations. A fearful responsibility is theirs!

UNITY OF THE CHURCH.

The unity of the Church is its oneness. The Lord Jesus Christ distinctly intimated that his Church should be one :

"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 has sent me.

"And the glory which thou gavest me I have given them; that they may be one, even as we are one.

"I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me."-John 17: 20-23.

The Church of Christ is his appointed instrumentality for the salvation of the world. Its power as such depends on its unity. Its union is its strength. It is, therefore, very important to know wherein this unity consists; how it is destroyed and how it may be promoted.

The oneness of the Church does not imply that all its members are exactly equal in bodily and mental power; that they shall be equally learned and wise; follow the same calling in life, and believe exactly alike on all scientific, political or historical questions. These are simple impossibilities in this world. Again: it is not essential to the true unity of the Church that all its members should believe exactly alike on all religious subjects; that they have the same spiritual gifts, and possess in equal measure the power of the Holy Ghost. Diversities of mental structure are the work of God, and so long as these exist, men will differ in their modes of thought and expression, in the views they take of various questions, and also in their religious experience and exercises. A vast variety in all these is consistent with the highest degree of Scriptural unity. "For there are diversities of gifts, but the same spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations; but it is the same God that worketh all in all."

Wherein, then. does the unity of the Church, or the oneness of believers consist?

1. In the harmonious blending of these various "diversities" in one body. Instead of causing divisions, these differences of character, gifts, etc., are designed to produce the directly contrary effect. They are all essential to a perfect church, just as all the members are necessary to a perfect body. This is the figure of the apostle: "For as we have many members in one body, and all members have not the same office, so we being many are one body in Christ." These varied gifts and characteristics fit the members of the Church of Christ for the different posts of labor in the Church. Through them believers are fitted to encourage, strengthen, aid and comfort each other. The lofty courage of one blends with the timid gentleness of another, and by the mutual union both are benefited. The ardent hopes of one preserves others from despair, while the humble fears of the latter saves the former from presumption. Thus are the members of the Church fitted "to bear each others burdens, and so fulfil the law of Christ." So, also, are the followers of Christ fitted for the various duties connected with the propagation of the gospel. As in its first proclamation, the daring courage of Peter, the loving gentleness of John, and the iron energy of Paul were all required, and all answered their end; so now the various gifts of Christians are all to be brought and consecrated on the altar of the Saviour. And when each one comes forward to do the work for which God has fitted him, and as one united host the Church moves on in the strength of this union, the triumph of the cause of Christ will not be distant. Unity amid diversity is universal among the works of God, and of this, such a church will be a. beautiful example.

2. A second thing essential to the unity of the Church, is the belief of all its members in the fundamental truths of the Bible. While opinions may differ as to what are and are not essential truths, every one will admit that the belief of some truths is necessary to make men Christians. For instance, they must believe that such a person as Jesus Christ lived, taught, wrought miracles, was crucified, rose from the grave and ascended to heaven. Christianity is revealed in the Old and New Testaments. To deny these as authentic and true histories of real events, renders it impossible for him who denies to be a Christian; just as the man who should deny the history of Mohammed and the truth of the Koran could not be a Mohammedan. truths and doctrines of the

The belief of all the essential Bible is, therefore, necessary