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Tous las autres exemplaires originaux sont film^s en commen9ant par ia premidre page qui comporte une empreinte d'Impression ou d'illustration et en terminant par ia darnlAre page qui comporte une telle empreinte. Un des symboles suivants apparattra sur la darnidre image de cheque microfiche, seion ie cas: le symbols — ^ signifie "A SUiVRE", le symbols V signifie "FIN". Le\i cartas, planches, tableaux, etc., peuvent dtre fJmte d des taux de rMuction diffdrents. Lorsque le document est trop grand pour 6tre reproduit en un seul cliche, 11 est film* A partir de I'angia supirieur gauche, de gauche A droite, et de haut an bas, en prenant la nombre d'images n^csssaira. Les diagrammes suivants illustrent la mithoda. rata 9 lelure. 3 ax \ t 2 3 1 t 3 4 S 6 "THAT THEY ALL MAY BE ONE." A SERMON, PREACHED BEFORE THE SYNOD OF THE DIOCESE OF TOEONTO, I ON THE 7th of JUNE, 1859, BY THE REV. JAMES BEAVEN, D. D., MINISTER OF BERKELEY AND CUG8TEB. PUBLISHED BY THOSE WHO HEARD IT TORONTO : ROWSELL & ELLIS, KING-STRiiET. JS59. © © St. John, xvii., 20, 21.— Neither pray I for lliesc alonj, but for them also which shall believe on me tiirough their word ; that they all may be one ; us thou, Father art in me and I in thee, tliat they also may be one in us ; that the world may believe that thou liast sent me. The great and significant events which have taken place in the world during the past year, must have raised in every thoughtful mind the enquiry, what practical effect will they have upon that glorious consummation, to which every Christian soul must look forward and desire, the general 'estab- lishment throughout the world of the kingdom of our Redeemer. We have seen India delivered, as we trust, from that blighting sovereignty of Christian men, ashamed to confess the name of Jesus, and encouraging idolatry equally with the faith of which they were professed believers. We have seen the vast empire of China, with the important islands of Japan, — so long closed against the name of Christ, — thrown open to the free and undis- turbed dissemination of the gospel. And we cannot but look forward with hope, though mingled with anxiety, to see whether that Gospel will actually in our own time spread and be established in the hearts of those now heathen populations. But, as I have said, the hopes of the thoughtful must be min- gled with anxiety. Will the free license given by treaties be faithfully carried out? Will governments be able to restrain the passions of their people,— when, as in the earlier progress of Christianity, endangered and baffled priesthoods shall work upon the lovers of showy and amusing superstitions, and raise them in violence against the promoters of a spiritual religion ? Will the Gospel be accepted by the heathen in a form scrip- tural and apostolical, or in a form too slightly removed from the superstitions of heathenism, or in the varying and discord- ant forms by which its profession is disfigured in this northern continent? Nay, may not the reception of any form of the Gospel be hindered by the differing and discordant aspects under which it will be presented to the heathen ? Has not this already been the case in British India? Has not the labor and zeal of many earnest men been thrown away, because it has prevented the gospel from exhibiting to the heathen one Lord, one faith, one baptism, and (we may add) one Holy Catholic Church? Might we not augur that this would be the case from the very text which I have read to you? If our Lord himself, in his last prayer with his disciples and for his people before his crucifixion, made the hope of the world's conversion rest upon the unity of his people, — if he prayed that those who believed on him might be one, with this special end in view, as the result of their unity, that the world by that means miffht believe that God had sent him, — must it not follow irre- sistibly that the visible want of unity of Christians entering on the missionary field in the East, shall be a hindrance to the heathen's believing in Him ? Nor can it be said with truth that although there may be a visible disunion, there will be a union of faith and love. In some respects, no doubt, and to some extent, this may be so. But is it not the fact that those of other communions do actu- ally disparage the etforts made by our own Church amongst the heathen? Can we ourselves, — however much we may feel it our duty to acknowledge that it is a benefit that Christ should be preached even by those who are in error — can we in conscience look with equal pleasure upon efforts which will tend to hinder, more or less, that which we believe to be Christ's pure gospel? Does not the outward disunion but too faithfully exhibit the inward ? Would not the outward disunion cease if we could get rid of the inward? Nay, does not St. Paul teach us that our being originally called in one body, is with a special view to the peace which would be the natural and proper result of our being so called, when he says, "Let the peace of God rule in your hearts, to which also ye are called in one body?" And therefore, when Christians are divided into separate bodies, must it not so far defeat that end and hinder peace ? I * i 1 Our h(»i)o.s then iiuist needs bo mixed with fears, and we sliall sometimes sadly reflect how differontiy we miglit liave availed ourselves of this great opening, if those who believe in Jesus could but have acted as one united body, upon the self- same princi|)lcs, and with the selfsame organization, npjn the heathen populations now opened to us. But it would be folly to spend our hearts in idle regrets. The sorrow of a wise man, much more of a Christian, should always be a practical sorrow. If we see an evil existing, we must consider how we can contribute to remove it, or how we can avoid contributing to perpetuate it. If there is an evil pervading the whole number of those who believe, it can scarcely be that wo are free from it. Nay, is it not a fact that the evil of division does prevail all around ourselves, and that it produces the same efTects which we have augured from it elsewhere ? Does not every experienced clergyman know that one great reason why multitudes of our Canadian youth, although they may be nominally believers in Jesus, have little practical faith, and do not go on in the path of life, is that, in the multiplicity of denominations, they do not know to which to unite themselves. If then we believe, as we do, that we are a true branch of Christ's Church, we must desire that we may be freed from the evil thai hinders the salvation of the world; that we, at least, may not contribute to hinder that salvation ; that all our appa- rently church-like work may not be a mere kindling our own fire, and compassing ourselves with sparks of our own making ; and that we may not have the miserable recompense at the end of our course, that we shall lie down in the deep sorrow of knowing that it is not the Lord's work we have been doing, but only our own, and consequently that our sparks and we shall equally go out together. Nor is the gravity of the case lessened by the consideration that we have some disunion amongst ourselves, — that although externally united, and, blessed be God, to a large extent inward- ly united likewise, there are still barriers between heart and heart; that even with us, Ephraim is too apt to cncij JuJah, &ndJiidah to vex Ephraim; and that so surely as that is the case, w i 6 so surely do we liindcr the salvation of some around us, — and so surely, likewise, ih we contribute to keep up that spirit of disunion which (jur all-wise Saviour foresaw would liinder the conversion of the world. And, it' tlie.se considerations are iin|)ort:int at all times, surely they are most important when we are enterint,' uj)on a work, which from the imperfection of human nature, has a peculiar tendency to draw out the disunion which may be in our hearts ; — I mean the work of free and open discussion, in a represen- tative body, when iiuman passions are easily raised, when a sinjT[l(! word may act as a s[)ark to kindle a fire '.vliich soon gets beyond the control of him who kindled it. It is to this subject, my dear brethren, that I would desire to direct your attention at this time ; and may that Holy Spirit, who in all liis gifts and ministrations is ow and the same JSpiril, turn our liearts, at this time especially, to desire the nniti/ of the Spirit ill the bond of peace. And that I, after the ability which Crod has given me, may work together with liim, I pur- pose to draw out and set before you, from the Holy Word which He inspired, such considerations and such means as may tend to give us all that unity of si)irit, both in the deliberations upon wliich we are soon to enter, and in all the work of our future lives. I. — 1. First, then, if we wish to avoid division, xce ^ •ust wake unity of mind a definite and habitual object. Nothing less than that can be the meaning of St. Paul, when he says, " Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divi- sions amongst you ; but that ye be perfectly joined together in the same mind and in the same judgement." Allow me to repeat those words, so remarkable, when we compare them with the language and spirit of our own age and of our own race ; " that ye all si)cak the same thing : and that ye be per- fectly joined together in the same mind and judgement." Am I wrong in saying that there are few of our countrymen who would have tliought of addressing this language to an assembly of their countrymen, if they liad not found it in the Scripture ? Am I wrong in thinking that a majority of us, if we expressed 4 4 our own nniiiral involiiiitury tlioiitrlits, wouM think such advice entirely thrown uwiiy, l)oraiist' iiu|)(j>.sihlc to he n-alizeil .' An; we not in the hahit of i)raisin<; men tor their independence u{ mind .' yVnd thj we not mean hy this, that it is a conimemUiblo thing, a sif,Mi of streni^th of mind, to form our opinion hy our- selves, independently of what may he thoiigiit hy others. This, surely, is the character which as a nation we most admire. And no doubt individuality and self-reliance is one especial charac- teristic which God has stamped on our race ; and therefore there are good ends to be accomplisiied by this particular feature of our character. To this in part am due the eneri^y and enter- prize and success which God has granted to us. liut if onr feature of a icholr human character is cherished and cultivated to the exclusion of others, tlien those i i v.hom such dispro|)or- tionate importance is given to it must become one-sided in character, and thus an excellency is turned into a fault. And this is actually the case with our independence, when it is brought to work within the precincts of the church and in connexion with God's truth. The truths of the gospel are not man's but God's ; and, therefore, in the church we arc required not to cherish independence of mind, but to speak the same thing, and to be perfectly joined together in the same mind, and in the same judgement. Let us realize this, then, as a duty. Let us realize it as an object to be aimed at, — as an object of our soul's desire. And when we can do this, how many will come to see that whilst they liave prided themselves on their inflexible adherence to truth, on their earnestly contending for the faith, they have never once realized the duty incumbent on them of endeavour- ing, at least, to speak the same thing as their fellow-Christians, and to be perfectly joined together in the same mind, and in the same judgement. 2. And let us remark the fulness of the language. We must endeavour to sjjca/i tin: Mmc tiling. We of the United Church are privileged in being trained from our childhood in speaking the same thing, in the language of our Catechism and Prayer- book, and of our doctrinal professions. But we must carry this principle further than this ; we must endeavour to carry it so 8 far as in truth we can. One result will be that we shall not, as some do, attach ourselves to the language of the Prayer- book, to the disparagement of that in the Articles ; nor, as others, attach ourselves to that of the Articles, to the setting aside of thai, in ihe Hrayer-book ; but we shall take both as merely expressing different phases of the same truth, which is embodied equally in both. Again, we must not so attach ourselves to some particular words and phrases, or so set ourselves against others, merely on the ground of our taste and feeling, that we hold only to the one, and utterly refuse to use the other. And yet how has this practical result of the Script'iral precept beer neglected by many on all sides ! There seems to be scarcely any school of persons who g-iiu a strong perception of any truth or set of truths, but they immediately begin to embody that perception in some peculiarity of language. This language becomes adopted by their followers, and thus becomes the watchword of a party; and whoever speaks it is a friend, and whoever does not speak it is not a friend. And on the other hand, when par- ticular words are thus adopted as party badges, those who do not Avish to identify themselves with such a party carefully avoid the use of those words, however innocent, useful, or expressive in themselves. Surely, my dear brethren, in view of God's will, as embo- died in this sentence of St. Paul, we must own that this is wrong ; and that, if we wish to obey this injunction, we shall avoid confining ourselves to any special phraseology ; that we shall no longer refuse to use words and phrases, because they are used by those with whom we disagree ; that we shall use all right and expressive language, from whatever quarter it comes, and by the use of various language, seek to find entrar e for God's truth into the minds of different classes of men. But the apostle not only exhorts us to speak the same thing, but to he joined together in the same mind and in the same judgement ; and this must show us that, however hopeless the task may appear, we must endeavour to attain this unity. It is impossible that a divine precept should be given, that it may be thrown away ; and therefore it is obviously our duty to 4 9 as make tliis an object of our minds, our hearts and our endea. vours. Let us consider, therefore, a while, what other steps we can take which will help us to an approximation to the end we are required to aim at. a. It seems an obvious suggestion that no human being, nor any single set of men, can reasonably suppose that they have with them the ichole truth, and that there is no truth with those who differ with them. It seems, therefore, reasonable to sup- pose that there is no view held by honest and intelligent Christian men, but what has some truth in it. It seems there- fore R means towards being of the same mind and of the same judgment, that ice should not shut up our minds and hearts from //