would heal the breaches of our Zion; nothing which we should more sedulously cultivate, than a spirit of love and forbearance. And what comparative unity there might have been, had men been flexible on what was unimportant, and only staunch when fundamentals were at stake. One thing deserves to be carefully noted: there is a great difference to be observed between the schism and the schismatic. We are not to confound the persons with the actions. Those that separate from us should have our love, whilst the divisions have our lamentations. which has laid waste our Zion. that Christ should be exalted, been peace, long ago union. And even now, if all who profess godliness would make it their aim to be single-hearted in their Master's cause, many ramparts of separation-God speedily grant it would soon melt away; we should-oh, happy state! may it increasingly be ours-"bear one another's burdens, and so fulfil the law of Christ."

It is forgetfulness of this If all were simply desirous there would long ago have

PART II.

THE CHOICE OF A RELIGION.
[BISHOP BLOMFIELD.]

UNLESS a man is certain, which he never can be, that his soul will perish together with his body, religion can never be a matter of indifference to him. In any case, he must choose between religion and no religion. Even the people of the heathen world, who had no knowledge of revelation, had yet such a knowledge of God, as rendered them accountable to him for their actions; and consequently made it imperative upon them to choose their religion: and for choosing wrongly they incurred the just displeasure of the Most High; "because, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and to four-footed beasts, and to creeping things." (Romans i. 21.)

It is evident, that if God has been pleased to make a revelation of his will and purposes to mankind, that revelation is the only sure guide to which they can look, in matters of religion. If God has told them that they must believe cer

tain truths, and practise certain duties, in order to secure his favour, no man can expect to escape his just anger, who disbelieves, or disobeys his words: and if there be in the world any religion, which is authenticated by sufficient evidence, as having been revealed to mankind by God, it cannot possibly be a matter of indifference with any man, to whom that religion is proposed, whether he receive it or not. No reasonable being is at liberty to pass it by, as of no imporiance; or to say, that he will not trouble himself to consider whether it be true or false. For the question, whether it be true, involves another most awful one-that of salvation or condemnation; and he who refuses to look at it, or neglects to walk by it, does yet, in effect, make his choice:-he chooses for himself condemnation. When the souls of all mankind shall be assembled before the judgment-seat of Christ, none may appeal from that tribunal, upon the plea that they never considered the law of God proposed for their acceptance, nor made any choice of religion. The not having done so, is itself a sin deserving of punishment.

There are various grounds of conviction and belief, upon which religion may be embraced. All men are not affected in like manner by the same arguments and motives; but there must always be conviction and belief; there must always be a choice. If religion be embraced at all, it must be Loth by the understanding and the heart. It requires sacrifices; it promises rewards: the will must be interested in the question; and therefore there must be a choice. We say, then, that unless a man have chosen his religion, he has, in fact, no available religion at all; and we fear this is the case with too many persons in the world. It is to be feared, that there are many who have never seriously laid this question to heart, "What must we do to be saved?" for that is, in fact, the same thing as considering what religion we shall choose.