from the fowls of the air and the lilies of the field,-we could almost forget the lapse of ages in sympathy with those from whom they sepa

rate us.

Such a sympathy, if originated here, will be perfected hereafter; for it is too purely spiritual to be dissolved by death. It will then be also extended to all in whom the spirit of the Gospel is a vivifying principle; `as it would be here, if we could throw off our prejudices and see each other as we are. If it is to be, why should it not already be? With the Gospel before us, with some portion of its light beaming on each of us, some measure of its kindly warmth glowing within us, why should we turn away coldly and silently from communion respecting our best treasure?

If either body believe their brethren in error, is it right to leave them so without an effort to reclaim them? If both believe the truth destined to prevail, is it not incumbent on them to assist that prevalence? We believe it is; and therefore we address you; mingling with our entreaties for your co-operation in the development of Divine truth earnest prayers that the Father will abundantly administer to all the resources of that intellectual power and Christian love which constitute a sound mind.

THE ESSENTIAL FAITH OF THE

UNIVERSAL CHURCH.

The primitive Christian Church, gathered together in Jerusalem by the command of Christ, and sanctified by the descent of the Holy Spirit, consisted exclusively of Jews. The three thousand who were baptized on that memorable occasion, the numbers which were daily added to the Church, the multitude who were converted to Christianity during the next fifteen years, were all Jews. In some cases, the process of conversion was probably gradual; but in many, we know it was sudden, being caused by the immediate and irresistible evidence of miracles. The change of conviction which it was necessary to work in converting a Jew, was of a nature which could be effected

speedily and completely by the display of one miraculous testimony. It was not a change in all, or any of his views of Deity and Providence. He was not required to relinquish a single article of religious belief which he had previously held under a divine sanction. The fundamental doctrine of the Jewish religion,-the strict Unity of Jehovah,—he was authorized to retain. He was confirmed in his dependence on all that the Prophets had spoken, in his conceptions of the Divine attributes, and in his trust in Divine Providence. The only question. on which depended his adhering to the Old, or embracing the New Dispensation, was, whether Jesus of Nazareth was or was not the promised Messiah. As the Jews were bound by the requisitions of their own law (Deut. xviii. 19) to receive implicitly whatever should be taught in God's name by a divinely authorized prophet, their reception of the doctrines of Christianity was a sure consequence of their acknowledgement of the Messiah; and that their acknowledgement of Jesus in that character was the only thing essential to make them Christians we have consistent and abundant evidence in the whole Scripture history. In the preaching of the Apostles to the people of their own nation, we find no intimations of any needful

change in their conceptions of God, and of his mode of government. On the contrary, it was because the Jews were already prepared for their reception of Christianity by their belief in the Unity of God and the consistency of his moral government, that they were the most immediately and the most easily incorporated with the Christian church. For proof of this, we refer to the whole of the discourse delivered by the Apostle Peter on the day of Pentecost, and to every other discourse addressed by the Apostles to Jewish hearers.

The first Gentiles who were converted to Christianity were not worshipers of a plurality of Gods; but men who from intercourse with Jews, or from other opportunities of spiritual advancement, had attained to the belief of One God, indivisible in his nature and unrivalled in his supremacy. The same mode of teaching which sufficed for the Jews, sufficed for them also, as far as the essential truth of Christianity was concerned; and the same method was therefore adopted, as may be seen in the discourse of Peter in the house of Cornelius.

The next converts were from the disciples of the Pagan theology of Greece and Rome. with them a different method of instruction was

needed. Till they knew something of the Divine nature, it was useless to open to them the Divine dispensations. The discourse of Paul at Athens did not therefore begin with anouncing the Saviour: if it had, his inquisitive hearers would perhaps have inquired whether this messenger was sent by Jupiter himself, or whether he was a deputy of some of the inferior gods. The Apostle named not the name of Christ till he had taught the fundamental doctrine-that Jehovah is not only supreme, but sole; that all infinite attributes are centered in him; that all dispensations proceed from him; not only those of nature, by which the human race is created and preserved; but the way being now prepared for the annunciation-that of grace, by which the world is to be redeemed through him whom God had ordained to be a Prince and a Saviour.

The heathen converts of the latter class had much more to learn, before they could become confirmed Christians, than their more enlightened brethren who had been prepared by intercourse with Jews. They were equally ready in admitting the evidence of miracles, but not equally clear as to the object for which those miracles were wrought. When Paul