The Church of the third and fourth centuries realises the vision of Catholicism more perfectly; but to the student it is no less a combination of many parties and opinions frequently in conflict with one another. It is customary, in reviewing these centuries, to class one course of thought and of action as catholic and orthodox, and the rest as sectarian and heretical; but the more intimately all the phenomena are studied, the less tenable does such a view appear. There is, no doubt, truth on one side and error on another; but truth is not always on the same side; the socalled "heretic" has much to say for himselfhas sometimes as good a standing in Christian reason, and even tradition, as the reputed champion of orthodoxy.

Mediæval Christendom, again-not to speak of the Eastern and original branch of Christianity then permanently separated from the Western or Latin branch-presents a picture of varied and frequently conflicting activity. The opposing colours appear the more lively, the more familiar the picture becomes-Pope at variance with Pope, prelate with priest, and monk with monk. The "variations" of Protestantism have become a byword. Long ago they were held forth, as at this day they are sometimes still spoken of, as

an evidence that the true Church must be sought elsewhere than amidst such a "chaos of sects."

What, then, are we to say of Christian union? Is it a dream? one of those illusions by which men try to escape from the hard world of reality into a world of beautiful possibilities where all falls into imaginary order, and none but voices of peace are heard. It is undeniable that some of the noblest Christian hearts have cherished this dream. Ever and again, from amidst the distractions of controversy and the miseries of unchristian strife, there has gone up the cry for a united Christian Church which should face the evils of the world, and the moral wretchedness which comes from division and unbelief. In a time like ours, which is big with all issues of good and evil with heavenward and earthward aspirations alike-with the throes both of a wider faith and a deeper scepticism-the longing for Christian union has grown in many quarters and taken various practical developments. It has sometimes seemed as if the wave of reaction from a preceding period of indifference or of bitterness would carry forward the growing enthusiasm till it issued in a mighty stream bathing all the Churches and flooding them by its onward flow.

This aspiration after Christian unity, even if it take erroneous forms, is a blessing to be thankful for. It comes always of a certain large-heartedness, mixed as it may be with prejudice or the illusion of a hope more fond than rational. Large-heartedness-even if unwise or fanciful-is more interesting, and indeed wiser, than narrow-mindedness, or that scope of heart and intellect which can never see anything but the difficulties of everything, and is rich in the multitude of its small experiences. It is a good sign of our time, upon the whole, that so many in all Churches have had, and still have, dreams of Christian union, and that the voices of peace rather than of war have been heard from so many sides of the Christian Church.

But is the dream never to be realised? and the voice of prophecy never to be fulfilled? It is surely impossible to read such words as those of my text without acknowledging that there is a sense in which Christian unity should never be absent from the Church-nay, that in so far as it is absent, a true note of the Church is wanting. What, then, is the meaning of these words? and how do we rightly interpret them? They are solemn as words can be-part, as they are, of the sublime prayer which our Saviour

offered up for His disciples on the night in which He was betrayed. They thrill with an affectionate aspiration and awe. They contemplate a state not merely ideal in its happiness, but capable of realisation—a true condition into which all the disciples of our Lord-not only those present, but all who through them should believe in His name-were called upon to enter as a token of their discipleship. "As Thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me.

I. Plainly these words imply that a reality of Christian union is attainable among Christians; but plainly also, that the idea of union as conceived by our Lord is something different from the dreams which men have often had of it. These dreams have proved impracticable not merely because men are evil and prone to disunion, but also in a great degree because men

are men, with different interests and tastes and tendencies. The picture of Christian division in the past, as in the present, has two sides. It proceeds from two quite distinct causes, one of which is a permanent, and therefore a good, element in human nature-the other of which alone is evil. Men have sought to bind the one element as well as the other. Nay, they have far more frequently sought union along the line of intellect and opinion than that of feeling and action. They have been more busy with the formation of a common creed, and the obligation of common modes of Church government and worship, than with the formation of a catholic spirit, and the obligation of brotherly concord and co-operation. So much so, that the idea of Christian union has come almost wholly to apply to the junction or incorporation of Christian Churches. Churches are specially said to unite when their ministers and members not merely join in common worship and common Christian work, but come under formal sanction to do so-to hold the same doctrines, and to follow no devious courses of opinion or ceremonial. Here, as so often, men have materialised the principles of Christ. They have been intent on doctrine, or ritual, or administration; while