his neighbour. He who has knowledge as his portion, goes to warm his zeal beside him who is fervent in spirit, and he who is fervent in spirit, should not neglect the advice and experience of him to whom God has given prudence. The scribe instructed into the kingdom of Heaven communicates knowledge, and the soul whom he instructs can give him useful lessons of simplicity, humility, and love. The soul solidly built up in the assurance of salvation, and radiant with joy, is the support and encouragement of the soul that is timid and but little assured; but the latter, though little assured as to his peace, but serious in his search after sanctification, can serve to remind the former that the kingdom of God is not peace and joy only, but also righteousness. One might say that the Church of Christ was a vast machine composed of many wheels, of which each fits exactly the other to which it is applied, moves along with it, and concurs in the harmonious movement of the whole; or that it was composed of the stones which enter into a vast edifice, and which, from the base to the roof, placed one above another, bind and mutually sustain each other, though of different forms and magnitudes; or in fine, to make use of the figure which the apostle employs in the passage which has suggested these remarks, that it consisted of the members of the same body, which, though of very various forms and structures, are adjusted to each other, so as to lend a mutual support, and thus co-operate to the harmony, the beauty, the strength, and the agility of the whole body.*

But if thus, in reference even to a single congregation, God was pleased, in the unity of the spirit, to distribute such variety of gifts, and if, in reference even to a single congregation, the fitness and advantages of such variety be obvious, how much more in reference to a whole na* See Grandepierre's Sermon on 1 Cor. xii. before referred to.

tion composed of individuals differing in education, temperament, rank, in a word, every social element? And if, in reference to one nation, some variety in the form and manifestation of religion be desirable, both as a help to communion and sanctification of the worshippers, how much more in reference to the whole world, looking to it in the varied state in which it exists in the present day? For, however differing in many particulars, yet all the inhabitants of any one nation are, on a general view, pretty equally advanced to the same pitch of civilization, each in his own sphere. But what vast variety does the world display, viewed as a whole? And if the gospel be designed for the whole world, as is not denied, is it not plain that the Sabbath service, and the details of church constitution, which are most fit for one place, cannot be equally fit for another, which, both for the purposes of correction, edification, and communion, would require appliances of other forms? Could the Sabbath service, calculated to engage and enlighten the soul of an inhabitant of London or Paris, be equally suited to an inhabitant of Timbuctoo, or a native of New Holland? If it be the object of all religious exercises, to produce a certain effect upon the worshipper, as for instance to induce him to devote himself to the glory of God and a holy life, is it not obvious that the motives which are presented to the worshippers, must be such as will affect them? And in order to this, is it not essential that they shall not sound altogether strange to the minds of those to whom they are addressed, but bear some relation to their moral state; in a word, is it not desirable that the truth should be exhibited on one side here, on another side there, and that the unity of the faith and spirit of the gospel should be manifested in such variety as may be expected to convince, convert, comfort, and sanctify those to whom it is addressed? Looking to the argument in reference to the

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question of fitness and utility, there are certainly no limits to the variety which is desirable, provided only that there be no schism, no division, no alienation of affection, no reciprocal recrimination between Christians. There are, indeed, limits to the variations which may exist, but for such limits we must look to a higher principle than mere utility. And such a principle there is. Whatever the

variety of form and manifestation resorted to, the unity of the faith, the unity of the spirit, must ever be preserved. Nothing is more directly contrary to the whole spirit of revelation, than that "a man should lie for God,” or "do evil that good may come." The argument from utility, however worthy of being considered, must always be kept within the limits which an uncompromising love of the truth prescribes.

THE ARGUMENT FROM THE INTERPRETATION OF SCRIPTURE.

Scripture, reason, conscience, grace, woven into prayers, praises, readings, sermons, sacraments, such are the various means supplied to us for attaining to the possession of the religion which the Holy Spirit imparts. And are they not sufficient? Yes. Yes. What man is there who truly desires to live by faith, and lead a virtuous and pious life, but feels, and willingly admits, that the means of grace are amply sufficient.

But if it be granted that they are sufficient, or even if it be granted that they are all we have, it must be granted also, that around those central truths which are plainly revealed, and which are held in common by all evangelical churches, there must be a variety of views respecting lesser truths which are not plainly revealed, or about which good men differ; it must be granted, that, in the unity of true religion, a great variety of views

must be embraced. For not any one of the four influences which have been named exerts such an agency, that it conducts all men to the very same results. On the contrary, each of them, in each individual on whom it operates, produces its own results,-results which, though they may all be harmonious with truth,-all the varied forms of truth,-all views on different sides and aspects of that mighty pillar of truth which sustains the moral universe, are yet always harmonious with the individuality of the person acted upon likewise; so that, in detail, there must ever be as many actual results in thought and feeling, as there are individuals affected. And where there is a variety in thought and feeling, there must ever necessarily be a corresponding variety in language, if the language used is to be equally true in all cases. Among all who hold the Bible, there must, indeed, be an unity even in language,—to an immense extent,—yes, to the full extent of the whole word of God itself;-a most delightful consideration. And over all who are duly impressed by the means of grace, there must be a beautiful unity of spirit, significantly expressed by the term a Christian spirit; but, within the compass of that unity, there cannot but be a considerable variety in more obscure details.

Neither reason, nor conscience, nor grace, nor all combined, are calculated to give rise to an universal uniformity in views and opinions on such points as are not dogmatically laid down, but can only be obtained inferentially from the word of God. These agencies are, indeed, calculated to give rise to a certain uniformity, but it is an uniformity in moral effects, rather than in opinions, an uniformity in turning men from darkness to light, from the service of Satan unto God, that they may obtain the forgiveness of their sins, and an inheritance among those that are sanctified by faith that is in Christ. In reference to inferential opinions, no more is uniformity to

be looked for than uniformity in original character or gifts of the Spirit. There are no elements to produce such an uniformity. On the contrary, a variety of views and opinions on such matters is surely to be expected, from the elements that are brought into play. Thus, as to reason and conscience, are there not arguments on all sides of every point that is justly questionable? And as to grace,—the principle of variety in the unity of the work of regeneration is so completely recognised by all thoughtful men, that those are always censured by the enlightened, who lay down cases of individual experience as models for all. It is universally admitted that the influences of the Spirit are suited in every case to the particular circumstances and spiritual wants of the individuals called to experience them. And what are the fruits of the Spirit? Are they declared anywhere to consist in uniformity in all views and opinions among the true followers of Jesus? No; the fruit of the Spirit is declared to be "love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." And when are we said to be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ? is it when we have all exactly the same view of every point of church polity and abstract doctrine? No; it is when we "give all diligence to add to our faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity; for he that lacketh these things is blind.”*

And as it is with reason, conscience, and grace, so is it with Scripture. So long as the human mind continues to be what it is, or (as this is an outlook longer than we need contemplate) so long, at all events, as we continue under our probation, there cannot but be a variety of

2 Peter i. 8.