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the principles of our holy religion, and of their duty both to God and man. Some part of Sunday thus employed, would be perfectly agreeable to the original design of the day. It is necessary that all these religious duties be performed, at some time or other; and, if no set time be appointed for doing them, they will probably be neglected. The business and occupations of the world, with most people, take up the whole week; their necessities require it, and God has given it to them. It remains, then, that Sunday is the proper time for attending to these duties; not that opportunities on other days are to be neglected; but because they, who are straitened for time by the necessary cares of life, have this day exempt from worldly distraction, on which to regard their own spiritual concerns, and the religious instruction of their families.

That God has annexed many promises of favour and blessing to those who sanctify his Sabbaths, and reverence his worship, no christian can be ignorant; and that he has threatened those who profane and neglect them, with his displeasure. These promises and threatnings are, indeed, in the old testament; and, on that account, we may think the less of them. But, we should remember, that the institution of the Sabbath is as old as the creation; and, therefor cannot be a peculiarity of the Jewish law, any more than the other nine commandments are so; and that when St. Paul said, 'Whatsoever things were written aforetime, were written for our learning, he spake expressly of the scriptures of the old testament. God, indeed, may not now openly bestow temporal blessings on those who regard his ordinances, nor inflict visible judgments on those who neglect them; yet no one can tell how far the secret, but sure movements of his providence affect even their worldly interests. But, with regard to our future state, we know that he hath appointed a day, when he will render to every man according as his life has been-when our disregard of his commandments and ordinances, with all our secret sins and open transgressions, shall be brought into judgment, before his impartial and tremendous tribunal.

Even with regard to this world, the happiness of civil society, in a great measure, depends on the due observation of Sunday, and on the public worship of God. Fraud, and theft, and violence, destroy not only that mutual confidence which is necessary to the business and intercourse of men in society; but also that security, without which they cannot live in safety. Human laws may check these enormities, but they never can entirely prevent them, They restrain only the outward actions, whereas the remedy that cures them must go deeper and mend the heart. This can be effectually done only by religion--- by the firm belief that God sees and regards the thoughts and designs of the heart, and will bring them into judgment, as well as the outward actions; and will deal with us, in a future world, according as they have been agreeable or repugnant to his laws.

That the principles of religion should pervade and govern all orders of men is, therefore, necessary to human happiness. Many helps may be given her in this business, but the most effectual is the one provided by the wisdom of God---the due observation of Sunday, in the manner which the offices of the church, and the reason of the institution require.

DISCOURSE VIII.

OF CHRISTIAN UNITY.

EPHES. vi. 3, 4, 5, 6,

Endeavouring to keep the unity of the spirit in the bond of peace. There is one body and one spirit, even as ye are called in one hope of your calling: One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.

THE necessity of christian unity is so frequently and strongly enjoined on us by our blessed Saviour and his holy apostles, that it is a matter of surprise to see the generality of christians so very inattentive to it. If they ever think of it, it is, probably, under some idea in which they have been educated, or which they have caught from others, without ever comparing their sentiments with the rule of God's word, the only true standard by which to try them.

The force of prejudice imbibed in youth, and matured by education and habit, commonly holds a man in bondage all his life, at least is not likely to be overcome by those careless christians who take their religion upon trust, and are of some particular party, because their fathers and grand-fathers were so before them. They, too, who choose their religion from interest, passion, or resentment; indeed, on any other consideration, but the single one of doing the will of God...are in danger of

making shipwreck of christian unity, as well as of faith and a good conscience.

It is not uncommon to hear people talk of the necessity of union with Christ; of getting an interest in him; and having once persuaded themselves that this union and interest are obtained, they are perfectly at their ease: no thought of any obligation to unity with Christ's church ever occurs to them. They can divide and separate at their pleasure, join sometimes one party of christians, and sometimes another. The exercise of christian liberty is their right; and it consists in the privilege of uniting with any religious denomination which shall please them; of continuing with them as long as their good liking continues; and, when that shall cease, of leaving them and joining any other they shall happen to like better, if such an one can be found; if not, they can set up for themselves, and form a church upon their own principles.

Whether such vague principles will bear to be examined by sober reason and the word of God, is a matter which deserves our consideration. Upon christian principles, no one can be united to Christ, but through the medium of Christ's church; and his church is but one, called in the text one body.

On the oneness, or unity of Christ's church, stands the necessity of christian unity. Could there be more churches of Christ than one, the obligation and necessity of christian unity would be at an end; and we might be of either of them, and still be united to Christ. And, was it possible that all the discordant sects and denominations of christians, differing in their government, doctrine, sacraments, were all parts of the one church of Christ; we might be either of them, if not with the same advantage, yet at least with a safe conscience. Let us then attend to the nature of Christ's church according to the text; and we shall, I trust, be convinced that it can be only one.

1. Christ, the head of the church, is but one; and, therefore, the church which is his body can be but one. It is against nature for the same head to have more than one body; and, it is equally against nature, for the body belonging to that head to be divided into distinct and con. tending portions. For though the same body may have different members, it cannot have separate parts, because whatever is separated from the body ceases to be a part of it. As therefore Christ is one -' one Lord;' so the church, which is his body, can be only one.

2. The same consequence will follow from that ' one faith' in the ' one Lord' to which all christians are called, and which they must all hold, that they may become living members of that ' one body. This faith, though it consists of various articles, can be but one, because it stands on one ground, the truth, or word of God; and centers in one object. Therefore it is, that the apostles speak of a 'unity of the faith, as well as ' of the knowledge of the Son of God;'* of a 'faith once delivered to the saints, for which they must earnestly contend; 't of the faith of the gospel, for which they must strive together, ' in one spirit, with one mind;' of a 'like, that is, of the same 'precious faith; 's of the common faith,'|| which all christians are supposed to hold. These expressions shew evidently that this faith is but one, and that whoever wants it cannot be in the unity of Christ's church.

3. The same conclusion will follow from that 'one baptism, by which we are admitted into the church of Christ and made members of his 'one body; and, for the due reception of which, the 'one faith' is an indispensible requisite. We know of but one way of admitting men into the church, and making them members of the 'one body' of Christ, by uniting them to him the one head of that body, and that is by the one baptism of water and of the Spirit' which he himself hath appointed for that purpose. This baptism being but one, the body of Christ, to which it unites us, can be but one.

4. Another reason why the church is, and can be, but one, is, that there is but 'one God and Father of all,' who, by his essence, ' is above all, being the origin and

*

6

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Titus i. 4.

+ Philip. i. 27.

Matt. xxviii. 19. John iii. 5.

$2 Peter i. 1.

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