And how dear to the heart of Jesus this ONENESS of His people seemed to be, might surely be gathered sufficiently from this simple fact alone,that He instituted the Church on purpose to effect it. But, as if to remove even the possibility of doubt on a point so vital, this ONENESS was the burden of His Intercessory prayer just before He laid down His life for us. And there is an unusual earnestness and tenderness in the language of the Redeemer, in this prayer, which may well affect the hearts of all who "love him in sincerity." It was plainly no object of inferior moment for which, at such a time, He poured out His soul in supplication --"And now I am no more in the world, I come to thee. Holy Father, keep, through thine

own name, those whom thou hast given me ! that

they may be ONE as We are.". And again, shortly afterwards,-" That they all may be ONE, as "Thou, Father, art in me and I in thee, that they

may be ONE in Us." And again a third and fourth time :--"The glory which thou gavest me, "I have given them, that they may be ONE as we are ONE! I in them and thou in me, that they

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may be made perfect in ONE," John xvii. 11, &c. If any man can listen to these ardent intercessions, and still think lightly of the ONENESS of the Church,

I should be compelled to think lightly of his love for his Lord.

But here it will perhaps be said, the necessity of UNITY in the Church is acknowledged by all; The question is, 'What is the real nature of this ' desired Unity? The principle is admitted; it is only the interpretation of it which varies.' Let us, then, endeavour to learn from the Apostolic writings, in what manner the Apostolic Churches interpreted this principle of Christian Unity. Let us see whether they took it to mean a metaphorical Unity; or a real Unity? Whether they took it to mean a secret similarity of sentiment and feeling or a peaceableness of disposition only?— or whether they thought it included any thing

more?

Now it is first of all worthy of remark-that, according to the New Testament historians, the body of believers in one place invariably constituted ONE Church. This of course is an ascertainable fact, and, for the proof of it, we appeal to the Scriptures. We read, for instance, of "the CHURCH of God which was at Corinth," 1 Cor. i. 2 (not the Churches); "The Church" at Antioch, Acts xiii. 1; Acts xiv. 27. "The Church" at Jerusalem, Acts viii. 1. "The Church" of

the Thessalonians, 1st and 2nd of Thess. i. 1, and the like. The plural term "Churches" is at the same time appropriated only to the Christian Societies of different, separate, or widely extensive districts. Thus we read of the "Churches of Galatia," 1 Cor. xvi. 1; Gal. i. 2; the "Churches of Macedonia," 2 Cor. viii. 1; the "Churches of Judea,” Gal. i. 22.—Thus, again, we meet with "the seven Churches in Asia," Rev. i. 4, which however are severally addressed as ONE Church ;— as, the "Church of Ephesus," and the "Church of Thyatira," the "Church of Philadelphia," &c. Rev. ii. 3. From the uniformity of this method of speaking, it would certainly seem at first sight, that Scripture example would lead us to think that it was the primitive practice for all Christians in one place, to form ONE BODY. But let us see whether this notion is fully borne out by the facts of the case.

To commence, then, with the Church of Rome, as it stands first in the Scripture Canon. St. Paul, writing to this Church, says (16th chap. 17th ver.), "Now I beseech you, brethren, mark "them which cause DIVISIONS and offences, con

trary to the doctrine which ye have learned: "and avoid them." It appears, then, that per

sons had arisen to divide, and make separations, in the body of Christians, that is to say, the "Church" of Rome: and it further appears that though some did this to benefit themselves in a worldly respect, yet they were successful in deluding some well-meaning and unsuspecting Christians; for the Apostle adds: "They that are "such (i.e., dividers) serve not our Lord Jesus "Christ, but their own belly; and by good words "and fair speeches (i. e., popular eloquence) de"ceive the hearts of the simple.".

Mark next the same Apostle's solemn address to the Church of Corinth, in the very first chap"Now I beseech you, brethren, in the name "of our Lord Jesus Christ, that ye all speak the

ter.

SAME thing; and that there be no divisions (or

Schisms) among you; but that ye be perfectly joined together in the SAME mind, and the SAME

judgment." Now what does this fully mean? Does it mean merely, 'Be mentally united?' or does it mean, 'Do not separate into parties? do 'not follow, or make too much of, particular 'ministers in the Church? '-Examine it fairly.

The Apostle continues thus: "It hath been "declared unto me of you, my brethren, that there

are contentions among you :-Every one of you

saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ." And again, in the 3rd chapter, pursuing the same subject, “Whereas "there is among you envying and strife, and divi

sions, are ye not carnal and walk as men? For "while one saith, I am of Paul, and another, I am "of Apollos, are ye not carnal?" It is plain from this, that St. Paul condemned those who wished to divide the Church of Corinth ; he rebuked them for separating themselves one from another, and for following favourite ministers, even though they were ministers of the Church. It is impossible to close your eyes to the fact, that the Apostle does here condemn this practice most strongly, classing it with other sins (to which it too frequently leads): speaking at the same time of "envying, strife, and divisions," as affording like proof of "carnality." But turn to

another Epistle.

Writing to the Church of Ephesus St. Paul addresses them as ONE Church, and dwells much on the doctrine of UNITY. "There is ONE body, and

ONE Spirit, even as ye are called with ONE hope

1 They who hurry to strange Churches for the mere purpose of hearing" a favourite Preacher who is not appointed over them, are therefore guilty of schism, and the principle on which they act, if followed out, might lead them to quit the Church altogether.