far as we know, none die on the gibbet but men of dislionorable and base life. The scaffold suggests to our minds the noble deaths of our greatest martyrs. The cross was once a gibbet, but it is now the highest name we have, because He hung on it.. Christ has purified and ennobled the cross. This principle runs through life. It is not the situation which makes the man, but the man who makes the situation. The slave may be a freeman. The monarch may be a slave. Situations are noble or ignoble, as we make them.

From all this subject we learn to understand two things.

Hence we understand the Fall. When man fell, the world fell with him. All creation received a shock. Thorns, briars, and thistles, sprang up. They were there before, but to the now restless and impatient hands of men they became obstacles and weeds. Death, which must ever have existed as a form of dissolution, a passing from one state to another,became a curse; the sting of death was sin unchanged in itself, it changed in man. A dark, heavy cloud rested on it. the shadow of his own guilty heart.

Hence, too, we understand the Millennium. The Bible says that these things are not to be forever. There are glorious things to come: Just as, in my former illustration, the alteration of the eye called new worlds into being, so now nothing more is needed than to re-create the soul, the mirror on which all things are reflected. Then is realized the prophecy of Isaiah, "Behold, I create all things new," "new heav ens and a new earth."

The conclusion of this verse proves to us why all these new creations were called into being-"wherein dwelleth righteousness." To be righteous makes all things new. We do not want a new world, we want new hearts. Let the Spirit of God purify society, and to the pure all things will be pure. The earth will put off the look of weariness and gloom which it has worn so long, and then the glorious language of the prophets will be fulfilled-"The forests will break out with singing, and the desert will blossom as the rose."

XI.

Preached February 9, 1851.]

UNITY AND PEACE

COLOSSIANS iii. 15. -"And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.”

THERE is something in these words that might surprise us. It might surprise us to find that peace is urged on us as a duty. There can be no duty except where there is a matter of obedience; and it might seem to us that peace is a something over which we have no power. It is a privilege to have peace, but it would appear as if there were no power of control within the mind of a man able to insure that peace for itself. "Yet," says the apostle, "let the peace of God rule in your hearts." It would seem to us as if peace were as far beyond our own control as happiness. Unquestionably, we are not masters on our own responsibility of our own happiness. Happiness is the gratification of every innocent desire; but it is not given to us to insure the gratification of every desire; therefore, happiness is not a duty, and it is nowhere written in the Scripture, "You must be happy." But we find it written by the Apostle Paul, "Be ye thankful," implying, therefore, that peace is a (185)

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duty. The apostle says, "Let the peace of God rule in your hearts;" from which we infer that peace is attainable, and within the reach of our own wills; that if there be not repose there is blame; if there be not peace, but discord in the heart, there is something wrong. This is the more surprising when we remember the circumstances under which these words were written. They were written from Rome, where the apostle lay in prison, daily and hourly expecting a violent death. They were written in days of persecution, when false doctrines were rife, and religious animosities fierce; they were written in an epistle abounding with the most earnest and eager controversy, whereby it is therefore implied that, according to the concep tion of the Apostle Paul, it is possible for a Christian to live at the very point of death, and in the very midst of danger; that it is possible for him to be breathing the atmosphere of religious controversy; it is possible for him to be surrounded by bitterness, and even take up the pen of controversy himself; and yet his soul shall not lose its own deep peace, nor the power of the infinite repose and rest of God. Joined with the apostle's command to be at peace, we find another doctrine, the doctrine of the unity of the Church of Christ. "To the which ye are called in one body," in order that ye may be at peace; in other words, the unity of the Church of Christ is the basis on which, and on which alone, can be built the possi bility of the inward peace of individuals.

And thus, my Christian brethren, our subject divides itself into these two simple branches:

I. The unity of the Church of Christ.

II. The inward peace of the members of that Church.

The first subject, then, which we have to consider, is the unity of the Church of Christ.

And the first thing we have to do is both clearly to define and understand the meaning of that word "unity." I distinguish the unity of comprehensiveness from the unity of mere singularity. The word one, as oneness, is an ambiguous word. There is a oneness belonging to the army as well as to every soldier in the army. The army is one, and that is the oneness of unity; the soldier is one, but that is the oneness of the unit. There is a difference between the oneness of a body and the oneness of a member of that body. The body is many, and a unity of manifold comprehensiveness. An arm or a member of a body is one, but that is the unity of singularity. Without unity, my Christian brethren, peace must be impossible. There can be no peace in the one single soldier of an army. You do not speak of the harmony of one member of a body. There is peace in an army, or in a kingdom joined with other kingdoms; there is harmony in a member united with other members. There is no peace in a unit; there is no possi bility of the harmony of that which is but one in itself. In order to have peace you must have a higher unity, and therein consists the unity of God's own being. The unity of God is the basis of the peace of God, meaning by the unity of God the comprehensive manifoldness of God, and not merely the singu larity in the number of God's being. When the Unitarian speaks of God as one, he means simply singularity of number. We mean that He is of manifold comprehensiveness-that there is unity between His various powers. Amongst the personalities or