་ turned on the deathbed of the great philosopher, and as Mr Abercromby's son-in-law, Colonel Edmonstoune of Newton, was one of Hume's intimate friends, he had heard from him much of the buoyant cheerfulness which had enlivened the sick room of the dying man. Whilst the conversation was running on in this strain, a respectable looking female, dressed in black, who made a fourth in the coach, begged permission to offer a remark: Gentlemen,' she said, 'I attended Mr Hume on his deathbed, but I can assure you, I hope never again to attend the deathbed of a philosopher. They then cross-examined her as to her meaning, and she told them, that when his friends were with him, Mr Hume was cheerful, even to frivolity, but that when alone he was often overwhelmed with unutterable gloom, and had in his hours of depression declared that he had been in search of light all his life, but was now in greater darkness than ever." This is Mr Haldane's statement, as taken from Mr Abercromby. We confess we should like to know more of this woman in black, and to have taken part in the crossquestioning. The question is left in that region of doubt where Hume himself left all religion. He died on Monday, August 26. 1776, at four o'clock in the afternoon. In next number we mean to give an account of the "Scepticism of Hume," to which a new interest is given by the circumstance that Mr John Stuart Mill, in his Examination of Hamilton, just published, has brought us back very nearly to Humism. ART. VII.-Principles of Church Union.† REUNION OF OLD AND NEW SCHOOL PRESBYTERIANS. THERE is an organisation, having its seat in the city of New York, "to secure a greater unity of faith and feeling and of corresponding action among evangelical Christians." It hopes to effect "a Federal Union" of the several evangelical denominations, "under one general church government, by the very constitution of which unity may be secured, and the rights of individual denominations, however obscure, may be protected." The president of this organization is the Hon. Alex. W. Bradford. There are twenty-one vice-presidents already chosen, among whom we Memoirs of R. and J. A. Haldane, Chap. xxv. +Having extracted in our last number an article on Union from the Princeton Review, advocating the confederation of the various Presbyterian bodies in America, we cannot well avoid giving our readers the benefit of perusing the following article, evidently from the practised and able pen of the editor, Dr Hodge, on a subject so interesting at the present moment.-ED. B. and F. E. R. notice such familiar and honoured names as Hon. Daniel Lord, Gen. John A. Dix, Shepherd Knapp, H. E. Pierrepont, the late William Curtis Noyes, Hiram Ketchum, &c. There are two secretaries, J. M. Buckingham and Rev. Henry Kimball. The chairman of the Executive Committee is the Rev. W. A. Muhlenberg, D.D. A public meeting of the friends of this movement was held in New York on the 2d and 3d of March. Similar meetings are to be held in April at Philadelphia; in June at Boston, and later in the season, in the west. It appears, therefore, that this movement is inaugurated under very high auspices, and is to be carried on with energy. The promotion of Christian fellowship and co-operation among all true believers, is an object which commends itself to the conscience and heart of every Christian. The plan most prominent apparently in the minds of those who have formed this organization, is to attempt a Federal Union of all Evangelical denominations. This is analogous to the plan often broached by philanthropic statesmen of a Federation of Nations. Each of the confederates was to retain its own nationality, institutions, and supreme authority within its own limits, but all to be subject to a common tribunal for the decision of questions of conflicting interests, or which concerned all the members of the federation. By this means it was hoped wars might be prevented, the necessity for the enormous expenses and other evils of standing armies be obviated, and all the interests of Christian civilization be advanced. This, too, was a grand idea; benevolent, beneficent, and Christian; the substitution of reason for the sword, the decisions of a civil tribunal for that of the battle-field. The only objection to it was impracticability. It supposed nations and their rulers to be more reasonable and better than they really are. Let us hope that the same fatal objection may not be found to bear against the plan above mentioned for a federation of Christian churches. In the January number of this journal, we published an article from the pen of a respected contributor, advocating the confederation of the various Presbyterian bodies in this country, of which there are at least eight or ten distinct organizations. That article presented in a clear light the serious evils which flow from this multiplicity of Presbyterian bodies. Not only the evils of sectarian jealousy and rivalry, but the enormous waste which it incurs of men, labour, and money. It did not propose an amalgamation of all these independent organizations, but suggested that while each should retain its own separate being, its order, discipline, and usages, the possession and control of its own property Reunion of Old and New School Presbyterians. 573 and institutions, all should be subject to one general synod, for the decision of matters of dispute, and the conduct of missionary and other benevolent operations, in which all Calvinistic Presbyterians can, without the sacrifice of principle, combine. The advantages of this plan are obvious, in the promotion of efficiency, in the consolidation of efforts, in the economy of men and means, and in the prevention of unseemly rivalry and interference. But we must take men and churches as they are. Those who are liberal, and, shall we say, enlightened enough, thus to co-operate, may be persuaded into such an union. But if some Presbyterians believe that it is sinful to sing Watt's hymns, and that they would be false to their "testimony" and principles even to commune with those who use such hymns in the worship of God, what can be done? We cannot force them to think otherwise, and while they retain their peculiar views they are doomed to isolation. In the Assembly of 1863, a memorial was presented in favour of the reunion of the old and new school branches of the Presbyterian Church, to which a respectful answer was returned by the Assembly, declaring that it was inexpedient to take at that time any decided action on the subject; and referring to the fraternal correspondence between the two bodies then already inaugurated as the initiative to a better understanding, which might serve "to prepare the way for a union that shall be harmonious and permanently promotive of the interests of truth and vital godliness." As condition and preparation for such union, the Assembly urge the careful instruction of the young in "the distinctive principles of Christian doctrine and church polity as held by the Presbyterian Church." In 1864, the subject was brought before the one Assembly in Dayton, and the other at Newark, by overtures from the presbyteries. The New School Assembly adopted a paper breathing a very fraternal spirit, and expressing very sound principles, which was transmitted to our General Assembly, and responded to in a kind and respectful manner. While expressing satisfaction at the results of the plan of correspondence now in successful operation, our Assembly declare that it was not expedient at present "to propose any additional measures towards the consummation of the object contemplated by the presbyteries whose action has been submitted to their consideration;" and they express their "concurrence with the suggestions and counsels of the Assembly of 1863," in the resolution relating to instruction in the distinctive principles of Presbyterian doctrine and polity, which suggestions they recommend "to the prayerful consideration of the parties VOL. XIV.NO. LIII. Q q concerned." Certain friends of reunion, apparently not fully satisfied with the action of the Assembly, called a meeting in the city of Newark, at which earnest addresses were made, and measures adopted to promote the object contemplated. Since then an association or organisation has been formed at Cincinnati, under the guidance of prominent and influential men belonging to both branches of the church, and a monthly periodical instituted to advocate the reunion of the two churches. The facts above stated afford very clear evidence of a widespread movement in the public mind, not confined to Presbyterians, but embracing other denominations, in favour of a closer union among evangelical Christians. We have no doubt that this is, in great measure, a healthy movement. The object aimed at is undoubtedly right and very important, and the motives which impel to efforts for its attainment, may well be assumed to be, in the general, holy motives. As the union of Christians is an obvious duty, it should be carried out as far and as completely as fidelity to the truth and righteousness will admit. When the diversity between denominational churches is clear and avowed, nothing more than a federal union, which shall leave each in the possession and avowal of its peculiar faith and order, is possible. But where, as among Presbyterians, there is the profession of the same faith and polity, the desire is natural to strive for complete amalgamation. This is especially the case as to the two branches of the American Presbyterian Church, whose separation is of comparatively recent origin. This we understand to be the avowed object of the advocates of the reunion of the two bodies. Whether this reunion should be accomplished in the present state of things, is a question not to be decided upon the general ground that Christian union, internal and external, is commanded in the word of God; nor on the ground of sentiment or feeling; nor on considerations of expediency, but on the ground of principle. Believers are commanded to be one body in external organisation as well as in heart, but other things also are commanded which are not to be sacrificed to anything merely external and formal. God prefers mercy to sacrifice. All Protestants agree that the church in heaven and on earth is one. There is one fold, one kingdom, one family, one body. They all agree that Christ is the centre of this unity. Believers are one body in Christ Jesus; that is, in virtue of their union with him. The bond of this union between Christ and his people, apart from the eternal federal union constituted before the foundation of the world, is the indwelling of the Holy Spirit. By one Spirit we are bap Reunion of Old and New School Presbyterians. 575 tized into or constituted one body. That Spirit working faith in us, does thereby unite us to Christ in our effectual calling. It follows from the indwelling of the Holy Spirit, being the principle of unity, or the bond which unites all believers to each other, and all to Christ, that all the legitimate manifestations of this unity must be referable to the Spirit's presence. That is, they must be his fruits, produced by his influence on the hearts of his people. As the Holy Spirit is a teacher-as he dwells in believers as an unction from the Holy One, which, as the apostle says (1 John ii. 27), teaches them all things, so that they need not that any man teach them, it follows that all true Christians agree in faith. They have one faith, as they have one Lord and one baptism. If they were perfect, that is, if they were perfectly submitted to the guidance of the Spirit by his word and by his inward influence, this agreement in matters of faith would be perfect. But as this is not the case, as imperfection attaches to everything human in this life, the unity of faith among believers is also imperfect. Nevertheless it is real. It is far greater than would be inferred from the contentions of theologians, and it includes everything essential to Christianity. That there is one God; that the Godhead subsists in three persons, the Father, Son, and Holy Ghost; that the eternal Son of God assumed our nature, was born of a woman, and suffered and died for our salvation; that he is the only Saviour of men; that it is through his merit and grace men are delivered from the condemnation and power of sin; that all men being sinners, need this salvation; that it is only through the power of the Holy Ghost sinners are made partakers of the redemption of Christ; that those who experience this renewing of the Holy Ghost and are united to Christ, and they only, are made partakers of eternal life-these are doctrines which enter into the faith of all Christian churches, and of all true believers. As it is not for us to say what is the lowest degree of knowledge necessary to salvation, so it is not for us to determine, with precision and confidence, what degree of aberration from the common faith of Christians forfeits the communion of saints. We know, indeed, that those who deny the Son, deny the Father also, and that if any man believe that Jesus is the Son of God, he is born of God. 2. The Holy Spirit is not only a teacher, but a sanctifier. All those in whom he dwells are more or less renewed after the image of God, and consequently they all agree in their religious experience. The Spirit convinces all of sin, i. e. of guilt, moral pollution, and helplessness. He reveals to all |