A sermon on the unity of the Christian Church. [One line from I Corinthians]

A sermon on the unity of the Christian Church. [One line from I Corinthians]

Table of contents

Title page

A SERMON. On the Unity of the Christian Church.

APPLICATION.

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A SERMON ON THE UNITY OF THE CHRISTIAN CHURCH.

[...]. COR. 1.13.

"IS CHRIST DIVIDED?"

PHILADELPHIA: PRINTED FOR WILLIAM GLENDINNING, PREACHER OF THE GOSPEL— BY W. W. WOODWARD, AT FRANKLIN'S HEAD, NO. 41, [...]-STREET. 1794.

A SERMON. On the Unity of the Christian Church.

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1 COR. i. 13.

Is Christ divided?—

PARTIES and divisions among the professors of Christianity have hurt and wounded the cause of religion, more than [...]ll the external attacks of deists and insidels, heathens and devils.— The Church of Christ, at this day, is bleeding, even unto death, by the wounds she has received from this quarter. And what renders the case of the poor afflicted Church more pitiable and deplorable, is, that, while many are crying out against divisions and their sad effects, few consider at whose door the divisions lie, or who the persons [Page]are, that cause and foment them: And it often happens that the principal authors of divisions are the loudest against them.

Bigots of all parties cry out against divisions; but their ideas are very contracted;—for they care not how much the body of Christ is rent, or divided, if they can but keep one of his fingers, [...] I may be allowed the expression, whole and entire to themselves. Thus while many lament the want of unity, they mean unity in some favourite part only, and not in the whole. If this part be in a thriving way, they have no concern for other parts, but rather feel a secret satisfaction in hearing that they are crumbling to pieces,—and this often becomes a very agreeable topic of conversation.—I wish professors would impartially examine themselves, and see if they do not find too much of this in their own breasts, notwithstanding all their pretended desires of love and unity.

And should any man, being grieved at the distractions of Zion, and possessed with a spirit of moderation and peace, come forward, and, with a lenient hand, attempt to close the breaches, and heal the wounds of the bleeding Church,—nothing can be more unpromising and unpopular. His proffered services are very unacceptable, and he subjects himself to dreadful suspicious from every side:— Suspicious of his intention—and of his leaning more [Page]to this part than to that. Dreadful insinuations are thrown out, as if he was inimical to this part or that,—and grave cautions are given against paying any regard to what he says, or even giving him a hearing:—his doctrine is poisonous—it savours too much of Calvinisin, says one,—and too much of Arminianisin, says another:—and, perhaps, the more effectually to counteract, and hinder the salutary effects of the healing balm, his character is attacked, and the soundness of his religion called greatly into question.—And all this time the same cry is kept up against divisions and their sad effects.—Is not such a conduct just as absurd, as if a man should set a house on fire, and furiously rail against any one, that would attempt to quench it, and yet execrate, and vehemently bawl out against all house-burners? But the truth is, that men of this bigoted and contracted cast care not whose houses are burnt, so their own eggs are roasted.

Contentions and divisions had grievously infested the Church at Corinth, and St. Paul wrote this epistle to the Corinthians for the purpose of putting an end to them. Therefore, after some introduction, he presses into the body of his design, by addressing the Church in these pathetic words:— ‘How I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the [Page]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 judgment.’ He solemnly charges them to cultivate a spirit of LOVE and UNITY in the Church, and to avoid all party distinctions and party names, which are pregnant with mischief,—naturally tending to contract the mind, stir up strife, and confine charity within the narrow limits of a very small circle, and thus defeat and destroy the very design of Christianity in the world. Such baleful consequences are sure to take place, when one and auother are saying, I am of Paul,—and I of Apollos,—and I of Cophas, or Peter,—and I of Christ.—Thus it was at Corinth, and a partiality, in favor of this or that preacher, so much prevailed, and gave rise to such warm contentions and bitterness,—that, I dare say, they might wish to have their separato assemblies,—and that some would not go to hear Paul, had he preached within 100 yards of their door. They might not like his close, searching doctrine—and to hear human nature so degraded, and see it drawn in such black lines, as Paul was wont to do;—nor to [...]ear so much about faith, and righteousness imputed—and their own works [...] from all share of merit in point of justification. These, you know, were favourite topics with that great Apostle.—Apelles was their man— [Page]they would go any distance to hear him. O, he was a sweet preacher—his oratorial powers were so charming, that he might be unto them as a very lovely song of one that had a pleasant voice.—Some would hear neither Paul or Apollos but would turn out in all weathers, by night or by day—be the season hot or cold, wet or dry, to hear Peter—they were pleased with his plain, blunt manner of address—and besides he seemed, at times, to countenance ceremonies and the works of the law more than Paul did.—Others again had no ear for any but Paul—for he had the character of a first-rate scholar, and a masterly reasoner;—they were for none of your fisherman—they must have one brought up at the seat of the Muses, or at the feet of some Gamaliel, or he would not do for them.—And there were others who were for no preacher at all,—they saw no necessity of going to hear any body—they could stay at home, and say their prayers, and do as well. I am of Christ, was their language.

Thus, or, perhaps, to the same purpose, they went on rapidly, to the great disgrace of Christianity, the distraction of the Church, and the hurt of their own souls.—Against such proceedings the Apostle pungently remonstrates, as a dangerous rook—the bane of charity, and the ruin of the Christian Church.—Is Christ divided? says he. [Page]This is his first argument to show the impropriety and absurdity of church divisions. The argument stands thus—Is Christ divided?—Every body will answer, no. Then the natural conclusion, from the premises, is, Therefore, "his members should not be divided."—Christ is the head of the Church, and all his people are the members o [...] that one head,—the constituent parts of Christ's body. And if there should be no schism in the natural body— no contention among its members,—is it not equally unnatural and pernicious, that there should be any schism, rent, or contention among the members of that mystical body, the church, of which Christ is the universal head? The Apostle makes use of the same reasoning, in the 12th chapter of this epistle, when he reproves the Corinthiant for the divisions, which had arisen among them, from the diversity of their spiritual gifts. "For as the body is one," says he, "and hath members; and all the members of that one body, being many, are one body; so also is Christ."

In discoursing on the subject, I purpose,

I. To shew who the members of Christ are, that constitate his body, the church.

II. Shew that, in reality, there is but one church of C [...]d, in all the world, which is commonly called the H [...]ly Cat [...] Church.

III. I shall apply the [...].

[Page] I. I am to show who the members of Christ are, which constitute his body, the church.— That all christians are members of the church of Christ, is, I believe, a matter of no controversy at all.—New men are called christians, because they are the disciples of Christ, and, by a living faith, are united to him, and have communion with him, both in his merit and spirit. This is the case of all real christians, and in consequence of which, "they have put o [...] the old man, and are renewed in the spirit of their mind, and have [...] on the new man, which after God is renewed in righteousness and true ho [...]ne [...]."—On else, men are called christians because they presess these things, and seen [...], by their lives, to be what they do profess,—though they may be deslit [...]te of an internal change and the vital [...] of [...] in their hearts.—The [...] are [...] are both just [...]ied and sanctified; and these [...] the mythical body of Christ, and are the [...], of his church, not only as visible, but [...]—The latter, [...], and [...] must [...] of the church, as [...] by men, who have neither authority, nor [...] to [...] the heart.— [...] the [...] judgment. In ju [...]ging [Page]of church members, the profession and life must both be considered, because no man is to be esteemed a christian, who does not profess all the essentials of christianity. Such as profess some parts of christianity, and leave out, and deny other essential parts, are not, in fact professors of Christianity, and consequently are not members of the church as visible.

But some might be willing to ask, what are the essentials of Christianity,—and what is necessary for a man to profess, and be, in order to his being a member of Christ's Church?—This question may be answered in a few words.—Every man, who so believeth in God the Father, God the Son, and God the Holy Ghost, that his faith purifieth his heart, and worketh by obedient love, is a true Christian, and consequently a member of the Church of Christ, as visible and invisible.—But to render this matter more plain, I shall express myself a little more full on the essentials of Christianity and the characteristics of church members. Every man, then, is a church member, who so believes in God, as to take him for his Lord and God—his Creator, Ruler and Governor,—his portion, his happiness and ultimate end:—that so believes in Jesus Christ, as to receive and rely on him, as his only Redeemer and God-man Mediator, who has fulfilled all righteousness for us men, [Page]and for our salvation—and was obedient unto death, even the death of the cross—suffering the just for the unjust—and made himself a sacrisice of attonement for the sins of men—by which obedience and suffering he hath purchased pardon and grace, holiness and heaven for poor, guilty and wretched sinners, who had incurred the displeasure of God—lost the divine image, and forfeited all right and title to life eternal:—that, having finished the work he came to do, he rose from the dead—ascended into heaven, where he reigns as Lord of the Church, and intercedes with the Father in behalf of his people;—and hath given out laws, which we must obey;—and, at the last day, he will come again and raise the dead—cite all mankind to the bar of his judgment seat, and will then judge the world in righteousness, and pass sentence on Saints and sinners—adjudging those to everlasting life, and these to everlasting punishment. And moreover, that he believes in, and takes the Holy Ghost for his sanctifier—and to enlighten, quicken and purify—and, in a word, he believes that the Scriptures were given by his holy inspiration—sealed by his works and miracles—and, consequently, that they contain the true and faithful words of God."

What I have just now enumerated comprize the essentials of the Christian religion,—and whosoever [Page]professeth these things, professeth the essentials of Christianity. And he that not only professeth, but hath also known the transforming power of these truths his own heart, and his profession is attended with seriousness and sobriety—holiness of life and conversation—a diligent use of all the means of grace, and the performance of all the known duties of religion,—piery toward God, and justice and mercy toward men—and a desire to know more of God and his holy will, that his obedience may be more perfect, and himself more dead to the world and sin—more alive to God, and more conformed to his holy image:—if he lives a life of self-denial—takes up the cross, and is daily endeavouring to crucify the flesh with its affections and lusts:—He, I say, that so believes, and walks, is a Christian, both in faith and practice,—is a living member of Christ's body the Church, and in a state of salvation.

And he that professeth all this, professeth himself to be a Christian: And though he may not have that living faith, which savingly unites him to Christ—purifies the heart, and constitutes an invisible member,—yet, if his life does not notoriousfly contradict and nullify his profession, he i [...] a member of the Church as visible, and must be received as such, by the pastors of the Church, who [Page]are to judge only by the profession, life and conversation.

Particular modes and forms of religious worship, adopted by one or another, enter not at all into the essentials of Christianity; nor ought these to be made a bone of contention. If a man has faith in God, as reconciled to him through Jesus Christ—if he has repentance from dead works— believes in the Holy Ghost, and, by his sacred influence, is made a partaker of the divine nature, and evidences the same, as expressed above,—this man is fundamentally right, and ought by no means to be excluded from our charity.—In externals, let every man be fully persuaded in his own mind—and make prayer and supplication to God, in that way, which he finds most profitable to himself.—If men will not endeavour to cultivate love and unity with one another, because one prays with a form, and another does not,—I think there is great reason to suppose, that their zeal savours more of the things of men, than the things of God.

But among the members of the Catholic Church, there is a great variety, in several respects. Some are babes, some are young men, and some are fathers. Some are but lately converted—others have borne the burden and heat of the day. The former, being weak in grace and knowledge, must [Page]be fed with milk, and taught and grounded in the first principles of the doctrines of Christ;—the latter, having their senses exercised by use, must be fed with stronger meat, and carried on to maturity, or perfection.—They differ much in their complexion. Though all the members of the family resemble their heavenly Father in holiness, yet, by their complexion, they may be distinguished one from another.—Some are meek, mild and timorous;—others are more choleric and sanguine. The former often complain of doubt, fear and difficulty;—but the latter are wont to speak in more positive strains, and appear more warm, zealous and confident.—They differ much as to spiritual health. Some are so vigorous that they seem all alive in the duties of religion, and their relish and appetite for their spiritual food, are so quick and sharp, that they go to the several ordinances of religion and means of grace, with chearfulness and pleasure. Others have but weak stomachs, and are obliged to drag themselves on, especially to secret duties, and to strive hard to get down the heavenly manna.—In a word, some live much in holy peace and joy,— while others are under frequent complaints of deadness, coldness and indisposition, though they are truly tender and conscientious in all they do and say, and would not offend God, on any consideration, [Page]—while others, not a jot more conscientious, and perhaps having a considerable share of misguided zeal, have few, or no complaints at all.

The members also differ in this, that all are not equally useful, nor have they all the same office. Some, like pillars in the house, are the supports of the spiritual building, in the places where they live. Others can scarcely stand on their own legs, or take one step further than they are supported and guided by their brethren. Some lay out themselves in administering food and physic, counsel and advice to the poor and weak members: while others have so many maladies, that they trouble the family with their complaints and grievances.—Some are apt to teach, and are appointed pastors over the flock, to go before them, tend them, and give their portion of food in due season—rightly dividing the word, and sorting the provision according to the several ages and circumstances of all under their care. Upon the whole, God hath set the members in the body, every one as it hath pleased him, and in such order and subserviency one to another, that the eye cannot say unto the hand, I have no nood of thee, nor the head to the feet, I have no need of you. —Having shown who the members of Christ are, which constitute his body, the Church, both [...] and in [...], I proceed

[Page] II. To shew that the Church of Christ, in all the world, is but one, which is commonly called the Holy Catholic Church.

This point may be proved in few words. It is strongly implied in the words of the text, and is pretty clearly asserted in the words already quoted, from 1 Cor. xii. 12. ‘For as the body is one and hath many members, and all the members of that one body, being many are one body; so also is Christ.’—If by the body here is meant the Church, as it is universally understood, then it clearly follows, that all christians, professing, believing and acting according to the character drawn under the first head, being members of that one body, of which Christ is the one undivided head, are all constituent parts of one and the same church; and consequently, in the strictest sense of the word, there can be but one church. Whether such christians live in Europe, Asia, Africa, or America, they constitute one and the same body. They have all one God, the fountain of their being and the source of their felicity—one Father, who has reconciled himself to them, by Jesus Christ, and them to him, by the renovation of their nature, and shedding abroad his love in their heart, by the Holy Ghost.—‘They are all the children of God, by faith in Jesus Christ.’ They have all one Redeemer, Saviour and Mediator, [Page]who is the head sovereign and centre of them all;—they are all built on one foundation, and Jesus Christ, the chief conner stone, binds and connects all in one; and, by him, is the whole body fitly joined together, and compacted. Jesus Christ is the chief corner stone laid in Zion, on which all true believers are built up into one spiritual house —By his righteousness are they all freely justified —by his obedience are they all made righteous, and by his spirit are all governed and sanctified.— They are actuated by the same divine Spirit,— and by this one Spirit are all baptized into one body,—they all drink into one Spirit, and by that one Spirit have all access to the Father, through Jesus Christ.

The church is one, as all the members have one and the same chief end, which is, to glorify God and enjoy him for ever.—They are one in affection and desire. Sin is the object of their hatred— the displeasure of God is the object of their [...]: while God and Christ, holiness and heaven, are the objects of their love, hope and desire. Thus they unite, with one heart and soul, in the same objects.—They all li [...]e under the same divine government, and are subject to the same [...] which is called the law of [...].—the [...] of fai [...]— the law of Uberty—and the law of Christ.—They are all in one and the same [...], are [Page]unanimous in renouncing the devil, the world and the flesh—in devoting themselves to God, as their Father—to Jesus Christ, as their Saviour —and to the Holy Ghost, as their sanctifier,— and in living in obedience to all the known and essential duties of the gospel.—They love one another, and pray for the prosperity of the whole body. Their conversation is in heaven, and the service of God is their employ.—And, at last, when they have finished their course, they shall obtain the same crown of glory, join in the same general assembly and church of Christ in heaven, and praise their common Lord and Saviour, with one heart and soul and voice for ever and ever.

Having dispatched the doctrine, I come,

III. To the

APPLICATION.

1. Under the first head, I shewed what a man must profess, believe and be, in order to constitute him a member of the christian church, as visible and invisible. He, that denies the essentials of christianity, is not a member of Christ's church at all.—If he profess all the essentials of the christian religion, and yet deny them in practice, by living [Page]in the commission of any sin or sins forbidden thereby,—or in the omission of any duty or duties, therein commanded, and plainly enjoined, he can be no member of the Holy Catholic church, because it is manifest that he is an unholy man. Such an one is not even a visible member. And should a man profess to believe all the articles of the christian faith, and habitually maintain an external conduct, in a good measure conformable to his profession, though such an one must be accounted a member of the Catholic Church as visible, yet he may be no member of the church as real and invisible. A man may be blameless, as touching the righteousness of the law, and externals of religion, and be no real christian, because we find from scripture, that men may have a name, that they live, while they are dead, and a form of godliness without the power thereof.

But such as profess and believe with that faith, which purifies the heart and works by love, and unites to Christ mystically, and are thus made partakers of his blood and righteousness, and the lifegiving and sanctifying virtues of the Holy Ghost, derived from him, the head of vital influence, as the branches derive sap from the vine;—such are not only justified and pardoned, by faith in the Redeemer, but are inwardly renewed in the spirit of their mind,—are holy in heart and life, and [Page]are therefore members of the church visible and invisible, and in a seate of salvation.

If this state of the case be just, then, alas! how sew members, even visible, hath the church among us?—How many profess no religion at all? And while the generality profess to believe the essentials of christianity, at least do not deny them,—yet do they not live in swearing, lying, drunkenness, uncleanness, and such like,—or in the omission of the plain duties of religion?—And are there not many such among you? Let every one lay his han [...]l on his breast, and say, Lord is it I? And what must be the consequence of such a conduct?—You profess a religion which daily and hourly condemns you; and your profession of it will only aggravate your final condemnation at the bar of God, and render your everlasting torment more intolerable —a [...]less, according to it, dictates, you, now, [...] pont and be converted that your sins may be blotted out.—O sinners,—it will be more tolerable for Sodom than for you, at that awful day.

But may a man not only profess, the essentials of the gospel, but sor [...]ke all known sin, and go in a round of all known duty, and yet be no more than a visible member, and [...]?—What then must you think of your case, O ye profane neglecters of God, and the duties and ordinances of religion? Must not hell and destruction be [Page]your portion, if you live and die in your present state?—And ought not this consideration to induce every one of us to look inwardly to the foundation of our religion, and examine into the reality of it and see whether it will stand the test.—

And, now, who among you are the living members of the Christian Church, and who not?— Push the question home, and bring the matter to some certain issue. Be assured, this is a matter of no trifling importance.

2. I may be told, that you are members of the Old Episcopal Church, and that you do not pretend to so much religion as other professions do.—I tell you there is but one Church, and the essentials of religion in doctrine and holiness of heart and life are the same in all the members. This I have already shewn. Therefore, whatever you may say, or whatever custom may call you, while you continue in the practice of sin, you are, in reality, no members of the Christian Church. This Church, as you have heard, is that one body, of which Christ is the head, and all the members thereof are holy. And though, unfortunately, the professors of Christianity have been ranged under various denominations, yet each of these will disown you, while you continue to act inconsistent with the requisitions of the gospel.

[Page] Here I cannot but take notice of a very illf [...] reduction, which is often cast on the Old Church. To wit, ‘That most of her members are drunkards or swearers, [...]ars, gamesters, revellers, debauchees, and such like.’—Be not deceived my friends, such are no members of any Christian Church.—But you would say, that you have known such admitted to the Lord's table in the old church. I answer, that to admit such is exceeding wrong; but the Church is not the author of the wrong. For where such are admitted, the fault lies, either with the sons of Eli, or, which is most probable, with the very persons, who make the objection. For had they, instead of making a schisin and salling off into a divided party, done their duty, by admonishing the offender, and bringing forward a proper information against corrupt members, that they might be cut off, the ground of the objection would, probably, not have ex [...]ted.* But you reply:—‘They call themselves members of the Church.’ But this can no more be helped, th [...] if they should call themselves Dukes or Lords, or any other [...]. [Page]True, in this country, the Church of England, as the Protestant Episcopal Church was once called, was the established religion; and, perhaps, ninety nine out of a hundred knew little of any other denomination, and in this church their children were baptized, and, by custom, they were called Churchmen. But the generality, when they grew up, joined themselves, in reality, to no church at all; but followed, as they now do, the way of their own hearts, and walked in the sight of their own eyes. And is this peculiar to any particular denomination? Your own observation will inform you that it is not. The truth of the case is this, that no man ever was, nor ever will be a true member of Christ's church by natural generation; but he is made so by spiritual regeneration,—or being born of the Spirit of God.

3. Is it so that the church of Christ is one, and that all true Christians are members of but one body, of which Christ is the head? What pity is it then, that there should be so little love and forbearance [Page]among the professors of his name, and so much animosity among his members?—What signifies all professions without love?—‘Ah! this is right, says one, and sure I am, says he, I love all the people of God.’—But who are they? Here is the point, ‘O says one, if ever I was among the people of God in my life, they are the Baptists.’ And another, ‘If ever I was among the people of God, they are the Methodists;’— and so on. Now, if you can search to the bottom, you would find the love of many great professors centring in this or that party, and confined within the contracted circle of such as do as they do, say as they say, and think as they think; and that in some particular matters very unessential, and hardly countenanced by the word of God. Now, if you love them that love you, what reward have you? Do not even the publicans the same? This is no proof at all that you have any Christian love. Where there is a combination, or a sameness in principles and practices, the worst of men, even horse-thieves, are fond of one another.—

‘This is the truth says one, and I am sure, I love people of all professions, who are Christians.’ —But take care,—don't you find it hard to think any man a Christian, who is not of your party?—Bigotry has a great tendency to make men hard of belief, in this respect. And while [Page]those, possest of it, are blind to the failings of any of their own party, they have an eagle's eye to discover the flaws of others, and a microscopic eye to magnify mole-hills into mountains.—Search and see how it stands with you, in this particular.

From bigotry and a party spirit it comes to pass, that we find some can give no credit to the excellencies and good qualities of any, who belong not to their own division, nor to the miscarriages of any who do.—Tell them what a laborious, pungent, animated, useful preacher such a man is, who belongs to a different party;—they don't seem to hear you,—they receive the account very coldly,—and, perhaps, they will hum a tune, while you are talking, to shew they have no ear for that discourse.—And after you have done, perhaps the reply may be,—‘But is he not a Calvinist?’—Or, "Is he not an Armenian?" This is intended to obliterate, or, at least, to cast a cloud over all good qualities whatever.—And it is not unlikely, but they will hint, "That they have heard a very different story—and that one of their Brethren had mentioned something— but he did not like to say much.—However they wish he may be a good man—though they fear he has got too much of the spirit of the world."—But if instead of good qualities, you mention [Page]some bad ones, or relate some fault, you catch their attention at once, and are heard with a smile of approbation.—Pause, my brethren, and see how much of this belongs to you.—I sear some of you will find yourselves very far from the Catholic love of that Christian, who, in reality, loves all the children or people of God of every profession.

Christian love is universal. And we may pretend to Christianity as much as we please, yet we do but deceive ourselves, if it does not open our hearts, in love, to all professing christians as such, and all saints as saints, according to their various degrees of amiableness. And that love and desire of unity, which is not universal, has, in it, a strong tincture of wrath and schism. He, that loveth one party, and not the rest, falls vastly short of loving all mankind;—and he, that is united but to a part, must of consequence be divided from the whole.

4. From what has been said, we may learn how much it is the duty of all christians to promote unity among all professors in general, and in their own neighbour hoods in particular; and to avoid all discord and divisions, and whatever tends thereto.—Unity, in the body of Christ, constitutes its health, ease, quiet and prosperity. But smart, pain, inquietude and wounds, are the native effects of [Page]impenitence;—his bowels of compassion yearn over you:—he expostulates with you, and asks, why will ye die, O louse of Israel?—He offers you pardon for all your sins,—to help and guard you to eternal glory; and to invest you with that inheritance, which was purchased with his own precious blood.—And, O will none of these things move you?—Are you determined like wicked Sodom, to hold on your course, and follow the way of your own hearts?—

And is there no remedy?—Is it in vain to speak to you—Then let me turn my voice to God. Lot found favor, and by his prayer saved one little city. And who can tell, but the ears of the Lord may be open to my prayer, while I am interceding for you.—"And now, O thou fountain of mercy, have compassion on this congregation, and their souls shall live.—Open the ears and soften the hearts of these poor obstinate sinners, with whom all our warnings and intreaties have been in vain.—O Lord Jesus, thou Saviour of lost men, have mercy on these souls, in the depth of their security, presumption and misery;—and may thy blood soften and melt their hearts.—O thou Spirit of the living God, apply the remedy to those, so dearly bought; bring them to a deep sense of their danger—seize their consciences, and with a holy

[Page] Perhaps, one will tell me, there is not a ma [...] upon earth more desirous of peace and unity in the church, than he is.—But upon what terms, pray? The true answer might be, that all men should agree to his terms, and come over to that party to which he is joined.—Such pride and selfishness forbid all hope of peace. The papists, no doubt, would have peace with protestants, on these terms. Pride and selfishness are among the greatest enemies to the church's peace. These the devil makes use of to break the unity of christians; and he carefully watches all opportunities to throw in some bone of contention to seatter and divide the members of Christ. He will make use of the opinions and dispositions even of the godly to answer this diabolical purpose. Some of these he will entangle in dangerous errors, and hereby he lays a train for blowing up animosities and warm contentions in doctrinal points. Sometimes, by means of rules for external government, he [...] occasion to excite passion and prejudice, and the contention may become so sharp, that Paul and Barnabas are separated.

But one main thing, why so many, at this day, have drank so deeply into a divisive, party spirit, is, their being among, and so frequently conversing with persons of a schismatic cast, who, both in private, and in public, are still blowing the coa [...] [Page]of strife and contention. This is extremely dangerous, especially to young persons, and such as are not well taught and grounded in the nature and doctrines of the gospel. How many are now stiff bigots, and furious for some divided party, in opposition to all others, who dreamed of no such thing, when they first became intimate with their present associates. Had they been told that such would be the effects, and that, in a little while, they would be led to forsake, and oppose even their fathers in the gospel—probably, they would have replied, with Hazael, ‘Is thy servant a dog that he should do this thing?’ But after hearing and seeing those men, whom they esteem eminently pious, make it their religion and frequent practice to vilify and traduce all others as enemies to Christ and the gospel—and hearing their own side extolled as mere angels, and all others represented as of suspicious characters, or reproached and spoken against as blind, lifeless and formal—enemies to the Church, or to them, as they generally call themselves the church, by way of eminence and distinction;—when they hear the principle of one, or another loaded with hard [...] as if they were the offspring of the devil, and such like: —When this is the case, it is no wonder it should [...]mprint a schismatical or party disposition on the minds of their hearers and admirers. Conversing [Page]with such a party imbitters the mind, and naturally creates uncharitableness towards all others;— and their conscience becomes so perverted and seared, that they can slander, revile, and throw out the most opprobrious speeches against any that differ from them, without any sense of guilt or shame,—nay, they will call it faithfulness, and think they are bold for God, while they are acting as contrary to the genius and design of the gospel and the law of Christ, as light is to darkness. O that you, my dear brethren, would bear with my plainness, and hear without prejudice—for be assured I have no end to serve, but the good of your souls, and the peace and happiness of the Catholic church.—Whenever you hear a man extolling his own party—and vilifying others, either in plain terms, or by hints and insinuations—mark that man, and beware—take care how you catch that spirit,— for it is not the spirit of Christ, but the spirit of pride, bigotry and selfishness—yea, it is the spirit of him, who is the accuser of the brethren, and the enemy of love and peace.

How much better would it be, and how much mere of the spirit of Christianity would it manifest, if, instead of this, christians of every denomination would be tender of the character of each other, and defend it, as long as it could be done with honor—and endeavour to cultivate a friendly [Page]correspondence with each other;—and if there is a diversity of sentiment, in some particular articles, which are not essential,—why should that which is not essential in itself, be suffered to do such an essential injury, as that of tearing the body of Christ to pieces, wounding the cause of religion—and destroying the peace and happiness of its professors. What if there be a diversity in some modes of external worship, or rules of government; —this is only the body and ought by no means to hinder our unity and agreement in the soul of religion.

The essentials of religion, as briefly laid down under my first head, are embraced, I believe by all persuasions—and I should think, they constitute a bottom broad enough, for all Christians to stand on together—and afford a sufficient basis, for catholic unity.—Surely, those, who will not unite here, must have some other ends to serve than the peace, harmony and welfare of the Church, and the good of precious souls.

O could this blessed agreement, in the SOUL of religion once be permitted to take place, and prevail, its happy consequences would soon be apparent. Religion would gain credit and esteem in the earth, and force the world to say, "See how these Christians love!"—And it would not only gain credit, but influence, when [Page]its genuine tendency should manifest itself, and prevail in love and charity to all mankind.—We should hear of no more jars and contentions among its true professors, nor proscriptions of this or that preacher, who has nothing worse to be laid to his charge, than that he does not join sully to our particular party, and is not subject to our immediate controul.—It would be sufficient for an union of hearts, if he fears God, and orders his conversation agreeably to the rules of the gospel of God, though he might not think proper to subject himself to every rule devised by man.

I have spoke the more freely on this subject, because it is well known, that during the long course of my ministry, I have never sat up as a head, or violent abettor of any party. And though I am a minister and a member of what is called the Old Church, and such I expect to live and die,—yet have I strenuously endeavored to cultivate love, affection, harmony and friendship with all—I have vindicated the characters of all, which I believed to be unjustly aspersed,—and, as far as opportunity has served, I have heard all —preached to all, and gladly joined with all, in their places of worship, in every ordinance of Christ.—But I have seen so much mischief done by bigotry and a party spirit, not only in that particular corner of the vineyard where I have [Page]more statedly laboured, but elsewhere, that I thought it incumbent on me to shew the impropriety of these things, and point out their baneful effects—and to bear my testimony against them. And at the same time to lay down the broad and solid basis of christian love and unity in the Soul—the vitals and essentials of religion, and to invite and exhort all to lay aside all their jars, contentions, animosities and unchristian censures, and henceforth endeavour to cultivate a friendly correspondence with all,—and to imbibe a spirit of love and charity—as unbounded as the limits of the Holy Catholic Church. That God of his infinite mercy may render what has been said effectual to subserve the design and end intended, I beg for Christ's sake, Amen.

Notes

*

[...] I most heartily concur, with this difference only—that, whereas he recommends it to the Methodists in particular. I would, with equal warmth, recommend it to [...] [...] Christians of every denomination And especially wou [...]d I [...] every [...] to pay a parti [...]ula [...] regard to what is contained in the fifth [...]rection, which begins in page 90, and concludes in Page 1 [...]6. Here he meet with the same sentiment, I have just touched on, tr [...]ated more fully— and wh [...]h gave [...]e to this Note in the margin.

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Information about this book

Title statement

A sermon on the unity of the Christian Church. [One line from I Corinthians]

Glendinning, William, 1747-1816.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N36041

ID [TCP]

N36041

ID [STC]

Shipton 47065

ID [NOTIS]

APW0086

ID [IMAGE-SET]

47065

ID [EVANS-CITATION]

99005758

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Series

Early American Imprints, 1639-1800 ; no. 47065.

Notes

(Evans-TCP ; no. N36041)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 47065)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 47065)

Source

— A sermon on the unity of the Christian Church. [One line from I Corinthians], Glendinning, William, 1747-1816..

Extent

33, [1] p. ; (12mo)

Printed for William Glendinning, Preacher of the Gospel, by W.W. Woodward, at Franklin's Head, No. 41, Chesnut-Street.,. Philadelphia: :: 1794.. (Attributed to William Glendinning by Bristol.)

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