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cerely to think them meritorious."* A philofophy, which, regarding with fupercilious contempt the established systems of policy, morality, and religion, by which the conduct and opinions of mankind have been hitherto regulated, has been long employed in fapping the foundation on which all fubmiffion to government stands; with the view of thereby fo unfettling the human mind on this important fubject, as to difpofe it not to leave one ftone upon another of thofe venerable edifices, which it hath been the labour of fo many ages to raise and to complete. And unless, by fuffering his reafon to become the dupe to fuch a licentious principle, he has learned to think with the senseless philofophers of the day, that the maintenance of true religion is a matter of no moment to a state; he cannot remain indifferent to the present increafing feparation from a Church, which, from its distinguished excellence, has been confidered, by those who had no perfonal attachment to her, as exhibiting the most perfect fpecimen of reformed

Christendom.

But when it is confidered, that the most fatal errors derive their origin from the little attention that is paid to the conftitution of the Church; the indifference with which this fubject is now regarded, even by those whom we must suppose to be interested in it, is not more the cause of astonishment to us, than of concern. For, admitting that a regular

"View of the Moral State of Society," by J. BowLES, efq.

form of Church government was once established by Divine authority, it requires no argument to prove, that all thofe various forms with which the choice of Christians is now distracted, cannot be right. In fact, on the ground of fuch admiffion, all must be wrong which deviate from the original model; because our SAVIOUR, who, through the medium of his Apostles, laid that model down, was alone entitled to construct the platform on which his own kingdom fhould be built. But what adds ftill greater weight to this confideration, by proving that it is a circumstance by no means of small importance whether Christians adhere to this Divine model or not, is; that, as the great scheme of Redemption is the fole effect of Divine grace, it neceffarily muft be embraced as it is propofed: on the acknowledged principle, that of him who is to receive a favour, it is to be expected that he fhould accede to the terms on which it is offered. Now we know from Scripture, that all the promises which relate peculiarly to the Gospel, are made to the Church of CHRIST; and we have no authority from Scripture to fay, that any but those who are members of that Church are interested in them. The " fecret things belong to the LORD our GoD;" on them, confequently, we have no judgment to form. But with refpect to those which have been revealed, we are to judge in conformity with the tenour of fuch revelation; from which revelation it should feem, that the wilful de

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fertion of that Church to which the promises have been made, must be confidered as a virtual rejection of the terms on which the mercy of the Gofpel has been proffered, and a formal renunciation of all covenanted claim to its benefits.

With this chain of reafoning in view, fhould my arguments fail to bring conviction to my reader's mind, relative to the conftitution of the Christian church, and his own duties confequent thereupon; I leave him with my best wishes and prayers to his own judgment: but not without reminding him, that the fubject here laid before him is the refult of the fulleft and moft deliberate investigation, grounded on the conviction, that that cementing bond of the fpirit, for which our SAVIOUR fo earneftly prayed, which unites Chriftians to their head, and to one another; making them regard themselves as members of the fame body, the Church; as a fold of sheep, not as ftraggling individuals; is not a matter either of indifference or " doubtful opinion," but capable of the most demonstrative proof; and confequently of moft effential importance.

One of the most learned and moft fpiritual bishops that our Church can boaft, in one of his fermons on the fending of the Holy Ghoft, has placed this fubject of Christian unity in that striking and beau tiful light, fo peculiar to himself, which cannot fail to leave an impreffion on the mind of every fpiritual reader. Speaking of the Holy Ghoft, he calls Him

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"the very effential unity; the love-knot of the two perfons, the Father and the Son; even of GoD with: GOD. And he is fent to be the union, the loveknot of the two natures united in Chrift, even of GOD with man. And can we imagine, that He, effential unity, will enter but where there is unitythe Spirit of Unity, but where there is unity of fpirit? Verily there is not, there cannot poffibly be, a more proper? péculiar, a more true and certain, difpofition to make us meet for Him, than that, quality in us that is most like his nature and effence; that is, Unanimity. Faith to the word,¡and love to the spirit, are the true preparations. And there is not a greater bar, amore fatal oppofition, to his, entry, than difcord and disunited minds. They neither give nor receive the Holy Ghoft; their heart is divided, 'their accord is gone: the cord of love is untwisted; they cannot live; the fpirit is gone too. And do we marvel, that the fpirit. dóth scarcely pant in us that we fing and fay, Ghost; and yet he cometh no fafter! day of Pentecoft is come, and we are not all of one accord-Accord is wanting the very firft point is wanting to make us meet" for his coming. Sure his after-coming will be like to his firft to them that are, and not to any but to them that are, of one accord.

Come; Holy

Why; the

And who fhall make us of one accord? shall be his reward in Heaven, and happy

High

his re

membrance on earth, that shall be the means to reftore this accord to the Church; that once we might keep a true and perfect Pentecoft: when the difciples of CHRIST were all with one accord in one place."

May the God of Peace grant, that every member of the Church, more particularly every Minister of it, may feel the full force of the above spiritual language of the excellent Bishop ANDREWS. In fuch cafe, we might hope, that the Dove,* the spouse of CHRIST, as the Church is called, may still take her reft in this favoured land; and that the spirit of her beloved may dwell among us of a truth.-To this end, do Thou, O Holy and Eternal Spirit, who, in feparating us to the miniftry, didst take us out of the world, cleanse our thoughts by thy holy infpiration, keeping them out of the corruptions, and above the policy or wisdom of the world, which is "foolishness with God." And do Thou, O bleffed LORD, who haft fet fuperior watchmen upon the walls of thy Church, and inferior at her gates, cause them to watch over her by night and by day; that uniformity of doctrine and wholesomeness of difcipline may fo work together for the good and glory of thy Church, that she may not always labour under the

Song of SOLOMON, C. ii. 14.

"Ergo hane unam Columbam,et dilectam fponfam fuam CHRISTUS appellat; hæc apud omnes hæreticos et fchifmaticos effe non poteft." Optat. Milevitan.

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