APOSTLES OF DIVERSITY NEEDED.

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denominations will represent that diversity in unity which is essential to the perfection of Christian society.

There are already many things to indicate that there is a tendency to go beyond all the separatistic peculiarities of the different churches to a common ground beyond them, on which all can stand and agree. This is the aim of the Evangelical Alliance and of various other Christian unions. The tendency to separate into factions, which began already during the Reformation, is yielding to a tendency to a closer visible union of Christians. And when the right of Christian diversity is properly recognized, different denominations will perhaps no longer be a necessity. This recognition does not imply latitudinarianism or indifferentism. It simply implies justice and truth. With all our boasted tolerance, we have not yet risen to this recognition; and we have no reason to boast of a proper appreciation of Christian diversity. In an age almost exclusively practical and intensely active, he that gives himself to the contemplative side of religion, and cherishes its deep mystical elements, must expect to be ignored. Are we not in danger of losing our appeciation of the Johns and Marys, in our devotion to busy activity? Indeed, it is claimed that the Romish Church tolerates diversity more than Protestantism does, and that it also knows better how to utilize this diversity; and there is some truth in that claim. A spiritual genius, with no law but that of the Christian religion, might find it exceedingly difficult to move unhindered in any denomination. The religious thinker may seize some thought that has been buried for ages, and give it special and deserved prominence. Suspected, unappreciated, misunder

stood, calumniated, he may be compelled to move in solitary grandeur among men, a martyr to deep conviction and to unhonoured truth. His peculiarity is shared with no other; but it is, nevertheless, a peculiarity that is worthy of recognition. His peculiarity is not merely legitimate, but it is demanded by the very neglect of the age and by the truth. And it may contain the seed of needed revolutions and of the regeneration of the Church.

Christian society needs apostles of unity; but it needs as much, perhaps more, apostles of diversity. It needs a full recognition of the existing unity; but it needs, just as much, a full recognition and an appreciation of legitimate diversity among the followers of Christ.

CHAPTER IX.

THE RELATIONS OF CHRISTIAN SOCIETY.

THIS chapter is to be regarded as partly a development, and partly a synthesis, of the preceding chapters; it will also serve to prepare the way for the Second Part. We have ssen how Christian society originated; what laws Christ gave it, and how he illustrated them in his life; what is the Christian view of humanity, from which this society is formed; what the character of the members of the spiritual brotherhood is, and consequently of the brotherhood itself; how the members of the brotherhood recognize one another; what their unity is and what their diversity. The attention has thus far been directed to the consideration of the nature of this society, and this has prepared the way for the discussion of the relations it sustains.

A brief glance at the mission of this society will help us to understand these relations. Christian society is to help the individual members in their own spiritual development, and to make them more efficient labourers in the kingdom of God. The members are thus, helpers to one another. Many of the Christian graces can only be developed and exercised in society; and for the attainment of the full stature of manhood or womanhood in Christ, companionship

with other believers is essential. In this spiritual development of the members, the society itself reaps the benefit, since the growth of its members is its own. growth. In its development, the society grows in the realization of divine truth, becomes more truly the embodiment of it, and more fully the representative of that truth to the world. Many believers are mere beginners in the Christian school and have only learned the alphabet of religion; the Christian virtues are, as yet, only seeds and germs; they are to be taught and disciplined in society in all the elements of Christian culture. There is a great gulf between the real and the ideal Christian, and also between the real and the ideal Christian society. Believers have truth, but not yet the truth in its fulness; only ideally are they representatives of Christ and his Gospel; and only ideally do they form a perfect organism. Generally, Christ and his apostles give a picture of the ideal society. And the great aim of the growth of Christian society is to bring the real up to the standard of the ideal in all respects. The kingdom of God is established already; but it is also yet a matter of the future. It was at hand when Christ came ; and yet he taught his disciples to pray, "Thy kingdom come." The coming of this kingdom is gradual. All spiritual development is the coming of the kingdom of God-that is, it is its more full realization, the bringing of the real up to the ideal. So all believers are God's children, and yet all their growth in grace makes them more really his children. It is common for the New Testament to call things in embryo what they only become after they have attained the perfect development of which they are capable.

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Thus it speaks of believers and Christian society what they are potentially and ideally, and in its very names it gives the goal to be sought, not the one already attained. And one of the most important aims of Christian society is to lead its members, and thus itself, toward the ideal goal.

In their associated capacity believers are also more powerful in their influence on the world than they could be if isolated. In their union there is strength. By their united wisdom and by their hearty co-operation believers can accomplish much more than if every one worked by himself. In religion, as in all other things, men realize that for the accomplishment of great things there must be association, organization, unity of plan, and harmony of action.

With reference to the world, Christian society has a mission of the utmost importance. The life imparted to it, and of which it is the embodiment, is communicative, and is to diffuse itself throughout humanity. Christ's parting command to his disciples was, "Go ye into all the world, and preach the Gospel to every creature." This makes the mission of Christian society world-wide, a fact which few realize, but which is of the utmost importance. The whole earth is to become the Lord's, and believers are the ones who are to make disciples of all nations. Those who have been leavened by the Gospel-namely, Christian society-are to be the leaven of the rest of humanity. All that is human is to be made the actual recipient of the divine, so that the indwelling of God in humanity may become a reality. Not only are all men to be brought to the Lord, but also all that belongs to them is to be his.