as soon, perhaps, as it ought to be. But, is this uniformity a thing of such paramount importance that we must insist upon it now, in the face of the impossible? Granting much to it, must we give up all for its sake? So far as I am aware, this has never yet been duly inquired into. The real merits of the principle have not been duly canvassed, neither in the light of Scripture nor of philosophy. To these points, therefore, a considerable portion of the following pages are devoted.

In the discussion of this theme, the author has taken occasion to dwell more on the necessity of forbearance and love, than many persons will have a toleration for; and it will no doubt be alleged against him by not a few, that he is no lover of the Truth, because he does not contend with fierceness for one side exclusively, of every disputed point. He is ready to suffer, however, rather than become uncandid. He feels deeply that it is Self, and Self only, that is the fountain of those irascible passions, which, consecrated, as it were, by religion being made their occasion, are so much in vogue at present. He can find no place for them in Christianity, and he has not indulged in them. It is, moreover, certain, that the method of denunciatory writing and polemical theology has been fairly tried, and that it has completely failed. Age after age it has been continued, and new variations and new schisms have still increased, and indeed been its only fruit. Is not this an intimation, then, by the God of providence and grace, that something else besides polemics is needed, something else than metaphysical discussion required, to bring together into one the children of God, who are now scattered abroad? Is it not clearly indicated, in short, not less now by the awards of the Head of the Church, than by the whole tenor of the Gospel, that Christians ought not to strive against one another, but, on the contrary, to stand fast in one spirit, with

one mind, striving together for the faith of the Gospel, witnessing to the world that they are Christians, because of the love which they have to one another?

Not for one moment, indeed, let it be forgotten, that the truth as it is in Jesus is the only foundation on which any man can build with safety to himself and to the church, and that it is both a duty and a privilege to defend it, and to contend for it; and both an act of Christian benevolence, and one that has a rich reward, to seek the conversion of the soul that is erring from it. But why confound between the clearly revealed truth of God and our own disputable opinions on disputable points? Why "destroy with thy meat him for whom Christ died?" Oh, let us never forget that "the kingdom of heaven is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." "He that in these things serveth Christ, is (we are assured) acceptable to God, and approved of men." "Let us, therefore, follow after the things which make for peace, and things wherewith one may edify another." * Let but a true Christian affection prevail between all who love the Lord Jesus, harmoniously with the spirit of the apostle, who prays that on all such, grace, mercy, and peace may come ;let but the amenities of Christian feeling take the place of angry polemics on points, which it has now been fully proved must ever continue, till humanity itself receive new light, to be disputable, except in the words in which the Holy Ghost has invested them, and in which all receive them with one accord,—and it would not be long till we all came, "in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Let us therefore heartily unite in praying for what is characterized in the Book of Common Prayer as the good estate of the

Rom. xiv. 19,

catholic church, "that it may be so guided and governed by the good Spirit of God, that all who profess and call themselves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and righteousness of life."

Besides the duty of forbearance and love between Christians, the author has also frequently insisted on the necessity of a greater reverence for the Word of God than is commonly paid to it. This he regards as the grand means which, along with mutual forbearance and love, and a recognition of the principle of the catholic church existing both in variety and unity, will prevent new divisions, and duly effect the obliteration of such as are established, until, in the latter day, there shall be outward and visible unity over all, as well as more immediately a real and spiritual unity in and through all.

It has been already stated, that all Christians are already at one, when the Bible is taken as the confession of their faith. It is only when we call into play the uninspired mind and its interpretations, human thoughts and human opinions, things fallible and factitious, and when, by them, we replace the words in which the Holy Ghost teacheth the truth, that differences and schisms arise. Granting, then, with respect to the past, all that is contended in favour of human authority, let there only, for the future, be a greater veneration for the Word of God, less rashness of interpretation, less consulting of God's word with a view to support our individual opinions, and more consulting of it, simply to learn what the Spirit has communicated to us, and what the Lord would have us to do; and then we will rest satisfied with the Word as we actually find it, and sink our own disputable opinions in the same proportion. Our differences will die away, and Christian men, who esteem each other as such, will meet in the Word, where they know they are agreed, and

which they all venerate, and all will come to be one again, and the Lord alone will be exalted in that day.

THE TITLE.

To express the nature of this work as perspicuously as possible, I have entitled it "The Catholic Spirit of True Religion," refraining, not without regret, from using the term catholicism or catholicity instead of " catholic spirit,” lest its use might have induced some members of the Church of Rome to purchase the work under a false impression, and so to pay for a disappointment which they might have laid to the author's charge. Not but that I should be very happy to think of these pages being perused by any members of that communion: But this is what dare scarcely be hoped for; since, of all from whom I anticipate objections to the views here advanced, there is none from whom I expect so many as the Romanist. Yet this has not prevented me from observing an act of deference to him, even on the title-page of this work. And from respect to him, I have avoided the use of the term catholicism, since the ascendency of the Church of Rome in that country of which that word is a native, has brought its import from the original and true idea of universality, to signify, most generally now, the system or theory of the Church of Rome, of which, if this work treats, it cannot be said that it approves.

The English use of the term was indeed once different, and ought to be so still. Its rightful use is given in the following quotation from an English divine of a former age:-"Wherefore, I conclude" (says Dr Pearson)" that this catholicism, or second affection of the church, consisteth generally in universality, as embracing all sorts of persons, as to be disseminated through all nations, as

comprehending all ages, as containing all necessary and saving truths, as obliging all conditions of men to all kinds of obedience, as curing all diseases, and planting all graces in the souls of men."* Such is the legitimate use of the term catholicism, and in this sense I should like to have used it. To prevent the possible mistake which has been alluded to, however, this has been avoided. The sacrifice made, however, is a matter of no consequence.

But let it be well remarked, that with regard to the term catholic, the members of the Church of Rome have no right, nor can be in any way justified in arrogating it exclusively to their own communion. Nor are the Reformed Churches wise in giving up the use of that term, which, even according to the definition which the Church of Rome gives of it, embraces ourselves and all true believers, that ever have been, are now, or shall be hereafter. The term catholic, though not found in the Scriptures themselves, was early introduced into the church, as is proved by its having a place in the creed. It has also a charm from its true meaning as well as its antiquity, and is a well sounding word withal. It should not be given up.

Nor do we commit any trespass against the members of the Church of Rome in using the term catholic, as embracing ourselves. On the contrary, it is they who depart from their own standard, in appropriating it exclusively to their own communion. For, not to adduce quotations from St Augustine, and others of the Fathers, who have clearly shewn in their writings, that when they speak of the Catholic Church, or the church in its most general sense, they mean the whole church, invisible, as well as visible, it is enough to remark here, that the Council of Trent itself has defined" the Catholic Church" so minutely, as to leave no doubt that • Pearson on the Creed, Art. ix.