argument is, however, of a very general nature, and need not be longer dwelt upon. Let it, therefore, be only remarked further, that, even in the most comprehensive view of the church that can be taken, we find nothing anywhere to interfere in the least with the possibility and propriety of the most perfect harmony, the most perfect unity of spirit. Truth calls for the existence of this in every sphere where her voice can be heard.

THE ARGUMENT FROM THE ANALOGY OF NATURE.

Let us now direct our regards for a little to the visible universe around us, and inquire what it teaches as to the true form of the unity of the church. Let us consider the analogy of nature. Nor let any one suppose that these two,-nature and the church,-are things so heterogeneous, that they cannot be compared with propriety, nor from what actually exist in the one, an argument be raised as to what ought to exist in the other. It is, indeed, most true, that the world, using the term in the evangelical sense, is a thing existing in direct opposition to the church, and if the two are ever brought into comparison, it ought only to be in order to shew the contrast that exists between them. But the world, in the Scripture sense, is one thing, and that which, in modern science, is called Nature, the visible universe around us, is another. The former is a region of deformity and sin, the creation of Satan, and of the lawlessness of man. The latter is a beautiful sphere, where all is "very good," and still bears on every point the impress of the finger of God. Much has already been done for the interests of revealed religion, by shewing its harmonies with the analogy of nature; and certainly the argument of analogy may be

legitimately resorted to here. If, in the beginning, God created the heavens and the earth; if they are His institutions; if His will is embodied in them; if His power upholds them; if He gave them for signs as well as for seasons, and to shew forth His glory and his handiwork, as well as to minister to our mere enjoyments, it is surely safe to reason from the form and structure which He has imparted to them, to the form and structure of another institution which He has placed in the hands of man, and called on him to regulate; and which, though it cannot be constructed upon positive precepts furnished by revelation, both for want of a sufficient number, and for want of a general agreement among Christians as to the import of those which are, yet is admitted by all to approach nearer and nearer to what it ought to be, the more and more it is brought into harmony with the will and design of God? Let us, therefore, look to the form and constitution of the creation around us for light upon the question, whether an absolute uniformity over all, or unity of spirit in variety of form, be the true constitution of the Christian Church?

Carrying our thoughts, then, as high as possible, in the first place, even to the celestial intelligences who dwell altogether in the spiritual world, what do we learn as to the frame-work and constitution of their blessed society? Looking into the Scripture, which is our only source of knowledge on this subject, we find that they differ from each other in rank and power. We have not, indeed, information minute enough to enable us to describe their various orders in detail. But that such orders do exist in a series, is certainly very clearly intimated, when we find them classified, as we do in the Bible, into thrones and dominions, principalities and powers, angels and archangels. This is, indeed, a point which does not need to be dwelt upon. It will not be disputed. It has ever been

a prevalent and even a favourite idea, that there is a celestial scale of blessed intelligences extending upwards through cherubim and seraphim, from spirits which are but the glorified souls of the dead, to the archangel who stands on the very step of the throne of the Eternal. But where there is such a scale, there must be a corresponding variety. All forms and manifestations of intelligence and sensibility, compatible with holiness and pure blessedness, must be there. But, notwithstanding all this beautiful variety, it is certain that there prevails, amongst these glorious beings, the most perfect unity of spirit. The Scripture represents to us ten thousand times ten thousand and thousands of thousands standing all in the presence of the God whom they love, and joining all in the same hymn of praise.* A perfect unity of spirit, therefore, in a beautiful variety of form and manifestation, is that constitution of things to which the contemplation of the heavenly society conducts us. And what we thus find to be true of the celestial intelligences, considered as embracing angels and archangels, is true also, even if we confine our regard to the spirits of the redeemed only. For of them we learn that they, too, differ as one star differs from another star in glory.

And if from the spiritual we turn to the material heavens, we do but find another instance, in this sphere of the creation, of the same principle exemplified, as is indeed implied in the words of the apostle just quoted. Looking to the starry heavens, how perfect the unity, and yet how beautiful the variety that is over all! Directing our contemplations to the solar system, which alone, of all that is in the sky, can be said to be in any measure well known to us, what unity is here! Around the sun, as the centre of all, the whole system is seen revolving in the same direction in a beautiful harmony, as if all the individuals which

*Rev. v. 12.

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compose it were animated by the same spirit. But is it an absolute unity withal? On the contrary, on nearer inspection, each planet, while it joins in the general harmony, proves also to have its own form, its own density, its own distances, its own movements; so that, along with an unity in spirit, there is a pleasing variety over all. Looking to the material heavens, then, we find that the same form and constitution has been given to them, which we have just had occasion to observe in the heavenly hosts. In what is revealed above us to the material eye, just as in what is revealed to the soul in the same regions, we find that unity of spirit in variety of form and manifestation, is the order of nature, the frame and constitution which the Creator has imparted equally to the angelic and the sidereal systems which He has made.

But let us now descend from the contemplation of the glories that are above us, in order to cast our regards around us, on our own level, and beneath us, and what is the order of things which we find instituted here? Look to the constitution of the mind of man. What variety of faculties and feelings, sensation, perception, memory, imagination, attention, judgment, love, hatred, joy, grief, gratitude, anger, revenge! And yet how completely are all these held together in that unity which one calls-I,-myself! In our mental constitution, therefore, we find still a recurrence, by the Creator, to the same order of things. And in man's outward form and constitution, in like manner, how completely is the same principle illustrated. All are ever one in all the primary lineaments of humanity, but yet is our species so varied into races, and each race into the individuals that compose it, that no such thing was ever yet found among all the millions of the world's population, as two individuals who were quite similar to one another. Each,

while he still bears about him the indefeasible lineaments of humanity, has also a character and a form of his own, so that, on the one aspect, out of the unity of humanity, an all but infinite variety has been developed, and on the other, all this variety continues still to be ever embraced by the unity of humanity.

And if from the individuals of our race themselves, we turn our thoughts to the pursuits they are following, what endless variety here! But yet not a variety without an unity in spirit too. For however various, in the general darkness, are the roads they take, still happiness is the one object which all are pursuing, the one star round which all are sailing, traversing, and reeling.

And corresponding in form to this variety in individual pursuit, are the governments which all men are under. Nor is the consideration of government to be rejected from our argument, for we know that it is "an ordinance of God," by which those who are the slaves of criminal indulgence, may be prevented from destroying the order of society, and interfering with the liberty of the others. Well, then, conjoined with this unity of object, what variety in governments! One nation is well under a hereditary monarch, to whom the whole population yields an unconditional obedience, and from whom all law emanates as from a source. Another is well in a republic, where the whole population co-operate in framing the laws by which they shall be governed, and with no other head but one of themselves, chosen from time to time, to act as president. Another is better than either, where the government is in the form of a kingdom, where a hereditary prince, whose treasury is in the keeping of his people, administers the laws which his subjects of all classes co-operate with him in framing, and in reforming, from age to age, so that they may be always co-ordinate with the advancement of society.