religious fraternity," he says, "are betrayed 'into dispute about some abstruse sentiment, or frivolous ceremony, it commonly proves irreconcilable, and ends in another, and so another division almost in infinitum. In all these facts, not only the pride and folly of man, but the subtility of Satan may be discerned: for love and union are the strength, the ornament, and the very criterion of Christianity, and disunion gives its enemies their most plausible arguments against it." This latter thought suggests to us at the present place, another reason against religious disputation, in the sense already explained, i. e., as to any encouragement to be afforded to it, and that is

6. It furnishes to the enemies of Christianity an unhappy occasion against this religion. The Gospel is reproached through the bad tempers, the moral infirmities, the want of brotherly love manifested so often by Christian controversialists. Nothing is more common than to judge of the character of religion through the conduct and feelings of its professed friends. This is a very natural medium in which to view it, although it ought to be more especially estimated in its own pure and inspired records, and in its obvious design. This intermediate judgment is partly the result of our constitutional propensities, and cannot always be avoided— although it also proceeds from prejudice, depravity, and a particular cherished aversion to religion. It will be agreed nevertheless, that no occasion should be afforded for false conceptions of Christianity-for injurious imputations against it. Yet the embittered controversies which are so incautiously engaged in, do afford occasion - lamentable occasion for the sneers and calumnies of infidels and enemies. They reproach religion on this account, and rejoice in the opportunity. It is a medium most suited to the nefarious purpose of venting their spleen and rage against the best of causes. They are enabled, with too much plausibility, to reverse the delightful remark called forth by the character of primitive Christianity" See how these Christians love one another," and make it read, See how these Christians hate one another." Such is too nearly the aspect given to the feelings. and intercourse of professed Christians, by means of their party strifes. Who that has the spirit of a man and a Christian, but must blush that so needless an occasion is afforded, for the profanation of a religion whose name and nature is charity?

66

Besides, the subjects and manner of these dis-utations are very apt to throw an air of suspicion over all religion-to produce infidelity itself. Many a believer has been tempo. rarily shaken, whose notions of that which constitutes Christian character have been shocked by these disagreements and evil passions, inasmuch as they convey an intimation, that however sincerely he may himself have rested on Christ, there was after all a possibility of a common mistake. A distinguished preacher and most pious man remarked to us, that this awful spirit of bitterness and controversy in regard to the topics of Revelation, would almost make him a sceptic but for a few leading explicit principles which it contained. But the effect on the unconverted portion of the community is, in this view, more especially disastrous. They are confirmed in their neglect of religion and in some instances pass from simple impenitency to the hopelessness of atheism. This is especially the effect on minds of a certain cast -minds that cannot be made familiar with the weaknesses and wrong conduct of the professed friends of piety, without feeling a disgust for the cause which they advocate. Every man, then, who enters upon controversy of this kind, should well consider in what light he is about to present the holy religion of the Bible before the world. Such an advantage ought not, indeed, to be taken of these instances of human imperfections, and we know that they are often magnified by the unbeliever's own prejudices; yet wherever it is possible, the occasions of them should be most conscientiously shunned.

Religious controversy adds immensely to the morbid excitability of the public mind at this day. It is one of the influences which constitute this excitability. Disputation among Christians, needs rather to be abstracted from the amount of such influences than to be added to them, and to augment their volume. All that is good among us may yet be borne down by such a rush of feeling and excitement, embracing as it does almost every interest which affects human beings -politics, legislation, literature, morals, and religion. Nearly every topic, so is it now managed, enkindles passion. You touch the train, and the whole magazine of combustibles is blown into a flame. No one will doubt that there is danger in this over-working of human susceptibilities. We see it in the mobs, and radicalism, and aggrarianism which have been so rife in these times. Now it is the office and should be the

glory of Christianity to allay this spirit, rather than add to it. This heavenly system should be defended and taught less in the way of disputation, than by a plain, calm, and simple exposition of the truth-by a practical exhibition of its loveliness. This thought leads us to remark

Finally, that there is a better way than controversy. It is the way of piety. Let the other be suspended for a while, and this tried. It is worth the experiment. Christians should determine what can be done by an increase of piety -of love to God, and love to man, with a view to arrest the progress of delusion, and error, and crime. It will effect more, it may be said with confidence, than all the logic and metaphysics of the controversialist's pen. Besides, religious disputes, like war, and every species of contention in which evil feelings are enlisted, are destined at length to cease. They will not exist in heaven; and it is believed that the Inillenium will show, that they cannot always prevail in this world-at least that they will then, put on a very mild aspect, if they exist at all. Is it not, therefore, the duty of Christians to stanch the evil, as it is their duty to seek the advancement of milleniel glory-yea, as it is their duty to aim after the perfection of heaven?

The kingdom of God, the apostle says "is not meat and drink, but righteousness and peace and joy in the Holy Ghost." And he further says, "Let us consider one another to provoke unto love and good works." And again "Let us therefore, follow after the things which make for peace and things wherewith one may edify another." Are not numbers in danger of overlooking these and the like injunctions, in maintaining their different opinions of a speculative nature, honest as they may be in those opinions? Do they not attach too much importance to them in comparison with the great essential things of salvation? Debate of some kind is doubtless required at times, according to admissions stated in the former part of this paper; but in this case it is to be considered in the light rather of a necessary evil. And when resorted to it should be under the influence of the most upright motives, and conducted in the kindest spirit. When it is undertaken, as it was by President Edwards under a sort of necessity, these principles should be practically acknowledged :-especially let a disposition be manifested to treat our opponents as brethren, and the mode be characterized as his was, rather by strength of reasoning, than by violence of denunciation.

Not that all are guilty even in these times. Many there are who keep aloof from this species of excitement, and others from natural disposition or grace would keep aloof from it, if they were not compelled to such a course. Although they are not suffered to be altogether free from this state of things, because others will differ with them, yet they engage in the undertaking on the simplest principles of selfdefence. Contention is not their element-they do not desire it-they pray to be delivered from it. Their strongest aspirations are for peace and union. They desire to live in charity with all their fellow-men and to promote thei well-being by prayer and exhortation and every office o kindness. The great practical principles and truths of reli gion they would pursue unmolested by party strife. Thi is the proper feeling and course. Those truths that ar essential to conversion at the beginning, and to growth i grace afterwards-to an instant preparation for eternit claim the first place. And it will at length be seen, that th ordinary topics of dispute in religion, however interesting the feelings, and in a sense necessary, in such a state f things as exists at present, are inconsiderable in compariso with those which pertain directly to the salvation of th soul.

Perhaps the dawn of better things begins aready to apear; and discussion leaving doubtful matters and barri speculations, and fastening upon topics of generally ac knowledged importance, and conducted in the mild forbear. ing temper of the Gospel, will yet wake up the church to the height of holy living and heavenly charity: and then smaller differences will either be adjusted, or if they con tinue to exist, will not interrupt the progress of the Gospe

towards the conversion of all nations.

ARTICLE III.

THE CHURCH OF GOD.

y Rev. Samuel Helffenstein, Jr., Pastor of the German Reformed Church, Gwyned, Pa. I. THE NATURE AND CONSTITUTION OF THE CHURCH.

THE Church of God is a most interesting subject of conmplation, whether considered in respect to its past history, s present existence and attitude, or its future glory. If the ible be a safe guide, it shall in the latter times, attain uni'rsal extension and unbounded influence; and “the king. oms of this world shall become the kingdoms of our Lord ad of his Christ." It is then a matter of deeply interesting iquiry: What is the Church? How are her existence ad perpetuity on earth secured? And who are her membrs? To afford a brief and scriptural answer to these inqiries is the design of this article.

What do we mean, when we speak of the Church,'-in oner words what is the Church? Possibly some may deem ths questiontoo simple and easy to deserve an answer; and yet the probability is that but few who are accustomed to talk about the Church,' have any proper and definite conception either of the name or the thing.

The word Church' (Exxλndia,) signifies an Assembly: out of what kina, whether religious or civil, lawful or unlawful, must be determined by the connection of the term and the subject of the writer. The word Εκκλησία is applied in the New Testament in the following senses:

To a small association of Christians, meeting in a private house; (Col. 4: 15, Rom. 16: 5).

To local organizations of professing christians, whether assemblying in one place or several; as in Acts 11: 22, Acts 13: 1, 1 Cor. 1: 2, Gal. 1: 2, and the apostolic salutations and inscriptions of the epistles generally.

To the aggregate body of professing christians in external covenant with God; (1 Cor. 12: 28, I Cor. 15: 9, &c ).

To the whole body of those who are truly regenerated. and sanctified, whether yet in a state of imperfection and