of partition-thelaw of commandments contained in ordinances," which was at the same time a token of the enmity between God and sinners, and an occasion of distance and alienation between Jews and Gentiles, was abolished; and believing Jews and Gentiles were reconciled to God and united into one body. But by being diffused the Church was not divided; she did not lose her unity by becoming ecumenical, and being no longer confined to a single nation. When she received a command to " enlarge the place of her tent, and spread forth the curtains of her habitation", to receive the converts who came under her shelter, she was at the same time instructed to "lengthen her cords and strengthen her stakes." Divine wisdom made such changes on the external form of her worship and communion as were adapted to the extended and continually enlarging ground which was now allotted to her. There was no longer to be a sacred house to serve as a visible centre of unity; nor a material altar on which alone it was lawful to sacrifice; nor a single family whose right it was exclusively to minister in the temple and at the altar. But still there remained visible bonds and badges of unity among the members of the Christian Church. 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+." "For

* Isa. liv. 2. 3. † Eph. iv. 4—6.

we being many are one bread and one body; for we are all partakers of that one bread*"

The unity of the church, in profession, worship, and holy walking, was strikingly exemplified in the primitive age of Christianity. Those who "gladly received the word were baptized and added to the church," consisting of the Apos tles and other disciples; and they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers.” And, after their number was still farther augmented by the addition of many thousands, "The multitude of them that believed were of one heart and of one soult." This union was not confined to those who lived together, but all of them in every place formed one sacred "brotherhood." How solemn, earnest, and reiterated are the apostolical injunctions to preserve this unity, and to avoid every thing that has a tendency to violate or mar it! "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgement ‡." "I, the prisoner of the Lord, beseech you to walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace§." "If there be any consolation in Christ,

* 1 Cor. x. 17. Acts ii. 41, 42. iv. 32. 1 Cor. i. 10.

Eph-iv. 1-3.

if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind :—that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel*." "Now, the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus, that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ +."

It will assist us in forming correct notions on this subject, if we attend to certain distinctions which are commonly made in treating it. We usually speak of the Church of the Old and of the New Testament, or the Jewish and Christian Churches. But the difference between these is only in degree, not specifical or essential. The change made on her external form and institutions, at the coming of Christ, though great, did not destroy the oneness of the Church; just as our personal identity is not affected by the changes which we undergo, in body and mind, while we pass from childhood to maturity. She remained the same; as the heir does after reaching majority, although no longer under tutors and governors; and as the olive tree does after a great part of its natural branches have been broken off, and others, taken from a wild tree, have been grafted in their room‡. -Again, it is usual to distinguish between the

*Philip. i. 27. ii. 1. 2.

Rom xv. 5, 6. Gal iv. 1—3, 8, 9 Rom. xi. 17-24.

invisible and the visible Church. The former consists of such only as are true believers and real saints; the latter of all who make a public profession of the true religion. But this does not imply that there are two Churches, but only that the same society is considered in a different point of view. Nor is it a division of the whole into its parts. It does not mean, that one part of the church is visible and another invisible; but it means, that all who make a profession of the faith compose the church considered as visible, while those among them who are endued with true faith constitute the church considered as invisible. The former includes the latter; and it is sometimes spoken of in Scripture under the one and sometimes under the other view. But whether the church of Christ be viewed in its internal or external state, unity is still its attribute. All genuine saints are invisibly and vitally united to Christ, and to one another, by the indissoluble bond of the Spirit and of faith; and in virtue of this it is that they increase in love and holiness, and are at last made "perfect in one." Some of the particulars specified in the passages of Scripture quoted above refer more immediately to this invisible union; but others of them are as evidently descriptive of the character and privileges of a visible society, actuated by the spirit of true religion, and subsisting in a state of due subjection to the word and laws of Christ.Again, the church may be considered either as catholic or as particular. This distinction is not inconsistent with its unity any more than the for

mer.

The visible church considered as catholic or universal, consists of all those throughout the world who profess the true religion, together with their children. The variety of particular churches, when regularly constituted, does not imply any separation from or opposition to one another. The catholic church subsists in and is composed of the several particular churches, of larger or less extent, in the different parts of the Christian world; and none of these are to be excluded from it as long as they retain the true and distinctive characters of such a society as the word of God describes it to be. That these particular churches should be sometimes found disunited, and in many respects opposed to one another, is an accidental circumstance arising from their imperfect state and corruption. So far as this is the case catholic unity is marred; yet this does not prevent them from having still some common points of union, and a common relation to the universal body-the one great diffusive flock, family, and kingdom, of our Lord Jesus Christ.

Christianity being intended for general diffusion through the world, must in its nature be adapted to all countries and people. It would be extreme weakness to suppose, that its being embraced by people of different garbs, colour, and language, of different manners and customs, barbarous or civilized, or formed into distinct civil communities and living under different forms of government, produces different religions, or a diversity of churches, provided their faith and practice are intrinsically the