Thus it was, as we have seen, in the primitive Church; and thus it would still be, if catholic unity were preserved, and if the institutions of Christ, along with the faith to which they relate, were every where preserved pure and entire.

4. Unity in respect of external government and discipline. Christ, the head of the Church, "gave pastors and teachers-helps, governments, for the work of the ministry, for the gathering together of the saints, for the edifying of the body, till they all come in the unity of the faith, and knowledge of the Son of God, to a perfect man*." The exercise of authority and government is necessary as a bond of union and a basis of stability, in all societies. By means of it the largest communities, and even many nations, may be made to coalesce and become one, under the same political government. And can any good reason be assigned for supposing that the Church of Christ should be destitute of this bond, or that it should not be necessary to her union as a visible society? If every family has its economy and discipline, if every kingdom has its form of government and laws, shall we suppose that the most perfect of all societies," the house of the living God," and "the kingdom of heaven," should be left by her Divine Head without that which so evidently tends to the maintenance of her faith, the purity and regularity of her administrations, and the order, subordination, unity,

*Eph. iv. 11-13. 1 Cor. xii. 28.

and peace which ought to reign among all her members? Whatever is necessary to her government, and the preserving of her order and purity, either is expressly enjoined in Scripture, or may be deduced, by native inference, from the general rules and the particular examples which are recorded in it.

5. The bond of mutual charity and peace. This is the silken cord which ought to be thrown over all the others, and which makes Christian union complete. Hence, charity, or love, is called by an Apostle a perfect bond: "Above all these things put on charity, which is the bond of perfectness." A vague and erratic charity, which soars above fixed principles of belief, looks down with neglect on external ordinances, and spurns the restraint of ordinary rules, whether it seeks to include all Christians within its catholic embrace, or confines itself to those of a favourite class, is a very feeble and pre-. carious bond of union. True Christian Charity is the daughter of Truth, and fixes on her objects "for the truth's sake which dwelleth in them." On the other hand, a bare and cold agreement in the articles of a common faith, and external uniformity in the acts of worship and discipline, will not preserve the unity of the church. To "be perfectly joined together," Christains must be of "the same mind", or affection, as well as of "the same judgement." It is by "speaking the truth in love," that they "grow up in all things to their head, even Christ." Love must cement the union which

* Col. iii. 14.

faith has formed; and it is by the joint influence of both that Christains "cleave to the Lord," and to one another in him, "with purpose of heart." Without mutual affection, and its kindred graces, mutual consideration and condescension and compassion, forgiveness will not be extended towards injuries, forbearance will not be exercised towards unavoidable infirmities, offences will arise, alienations will be produced, and "the brotherly covenant will not be remembered." Hence, the frequency and the fervour with which the cultivation of a loving and peaceful temper is enjoined upon Christians. "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any, even as Christ forgave you, so also do ye "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice; and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake bath forgiven you†.” "Let nothing be done through strife or vain-glory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others +." "Finally brethren,-be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you §."

*Col. iii. 12, 13.
Philip. ii. 3, 4.

+ Eph. iv. 31, 32.
$2 Cor. xiii. 11.

II. I now go on to speak of the Divisions by which the unity of the church is marred. Judah and Israel, originally one, and bound together by the most sacred ties, were rent asunder, and formed into two independent nations, divided in worship, as well as in secular and political interests. And this was followed by the usual effects of such breaches-rivalship, hatred, and mutual hostilities. 66 Ephraim envied Judah, and Judah vexed Ephraim *." The same thing has happened to the Christian church.

1. God has permitted the unity of his church to be broken in different ways. It has been marred and interrupted when her members continued to meet together, and to keep up the external forms of fellowship as one society. This is the case, when, instead of glorifying God with one mouth, and striving together for the faith of the gospel, they entertain jarring and discordant sentiments about the articles of religion, and one is eager to destroy what another is building; when they do not walk by the same rule nor mind the same things; when they fall into factions and parties, and when contention and every evil work-hatred, variance, jealousies, heartburnings, and evil surmisings, rage among them. The Spirit of Division had begun to produce these bitter and pernicious fruits in the church at Corinth, even in apostolical times. "It hath been declared unto me of you, my brethren, that there are contentions among you. Every one

*Isaiah xi. 13.

of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or, were ye baptized in the name of Paul?" "First of all, when ye come together in the church, I hear that there be divisions among you, and I partly believe it."-" I fear, lest when I come, I shall not find you such as I would,-lest there be debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumultst."

Disorders and animosities of this kind may abate and gradually settle into a calm, without the restoration of true peace. When a church no longer holds the Head, but suffers the supreme authority of Christ in his spiritual kingdom to be invaded. or shared by any creature, when the liberties and immunities which he has conferred on her, as an independent society, are usurped or surrendered, when her faith is subverted, her worship corrupted by human inventions, or her order and discipline overthrown, in such a case the bonds of scriptural unity are dissolved. Resistance may he overcome by the despotical exercise of usurped authority, opposition may die away under the paralizing influence of an irreligious indifference and neutrality; but the union which is brought about by such means is an ungodly confederacy, and the tranquillity which is enjoyed by such a society is like the calm which binds the stagnant and deleterious waters of the Dead Sea. At other times, the dissentions which arise in

* 1 Cor. i. 11, 12. † chap. xi. 16, and 2 ep. xiii. 20.