part is thereby engaged to fulfil. In this one Church, we have moreover the spirit of Christ accompanying his own ordinances; according to the promise made at the original establishment of his Church, that He would be with it always, even to the end of the world.* Such are the essential advantages attendant upon communion with the Church. Let us now consider for a moment the disadvantages consequent upon a separation from it. When you leave the Church, then, it should be remembered, you leave the ministers and sacraments of Christ behind you. You may indeed appoint other ministers, and institute other sacraments; but let it be observed, these ministers are not the ambassadors of Christ; nor are the sacraments which they administer, the sacraments of Christ: for the essence of an ambassador's office is, that he should be commissioned by the party whom he represents, and in whose name he acts; and the essence of a covenant, of which the sacraments are seals, is, that it should be binding upon the party in whose name it is made. But ministers of the separation are not ambassadors of Christ, because they have never been sent by him; and with respect to the benefit to be derived from the sacraments administered by them, their disciples must not look to God; for this obvious reason, because God is not bound but by covenants of his own making. Now the effect to be looked for from the Christian sacraments depends not upon the mere performance of the ministry, in the administration of the † Vindiciæ, c. 7, p. 324. * Matth. xxviii. 20. elements of water in baptism, or of bread and wine in the Lord's-Supper; (for in that case, any minister, however appointed, might answer the purpose;) but upon the spirit of God accompanying ordinances of his own institution. And there is little reason to suppose, that the Divine blessing will accompany irregular ministrations, call them by what name you please; which are not only not sanctified by Divine appointment, but are moreover in direct opposition to that order, which is essential to the peace and preservation of the Christian Church. Whoever, therefore, hopes to receive benefit from religious services, must perform them according to God's will, rather than his own; for let our religion be ever so right and good in our own estimation, it cannot, on that account, have any covenanted title to those privileges and blessings, which are by Divine authority annexed to the Church of Christ. In this sense, the primitive fathers are to be understood, when they say, that there is no salvation out of the Holy Catholic Church. By which is meant, that no covenanted plan of salvation has been revealed to man, save that which is addressed to him as a member of the Church of Christ.* The secret things belong unto the Lord our God." Where, therefore, no knowledge has been vouchsafed, no judgment should be passed. In all such cases every considerate man concludes, with faithful Abraham, that the Judge of all the earth will do right. But so far as revelation holds out a light to direct, we are authorised and required to * Vindiciæ, c. 7, p. 327. + Deut. xxix. 29. Gen. xviii. 25. judge; because a revelation must be supposed to be given for that purpose. In this revelation, then, we read, that “ no man cometh to the Father, but by Christ." 99* And according to the same authority, to have an interest in Christ, man must be admitted into his Church. In conformity to the general tenor of this revelation, then, we hesitate not to say, that there is absolute security in the Church for every sound member of it, and that we know of no security out of it. The difference between the condition of a member of the Church of Christ at the bar of trial, and of one that is not, appearing to us to be this: the former, in arrest of judgment, pleads a covenanted title to the benefit of an act of grace passed by the Judge in his favour; the latter, having no such title to plead, is obliged to throw himself unconditionally on the mercy of the court. Upon a matter, therefore, of the utmost importance; when there is absolute certainty founded on the revealed word on one side, and no specific declaration on the other; the wise man, who has considered the subject, will, it is presumed, take no long time to settle his judgment. To the foregoing advantages and disadvantages of primary importance, consequent upon communion with, or separation from the Church, may be added others; which, though of a subordinate kind, will not fail to have their weight in the scale of every reasonable man. When Christians assemble in the house of God, it is understood to be for purpose of joining in those acts of religious * John xiv. 6. the 66 worship, suitable to their condition as fallen, sinful, and dependent creatures. These acts are distinguished by the appropriate titles of confession, prayer, and thanksgiving. The first, the necessary condition of forgiveness; "If we confess our sins, God is faithful and just to forgive us our sins."* The second, the condition upon which all Divine blessings are to be obtained; Ask," says our blessed Master, "and it shall be given unto you."t The third, that demonstration of gratitude for mercies and blessings bestowed, which will ever be proportionate to the sense of the obligation. In the due performance of these several acts of worship, accompanied with gestures of body proper to denote that humiliation which ought to possess the mind of sinners, when engaged in communion with their God, consists, for the most part, the public service of religion. Such is the idea which the scriptures lead us to form upon this subject. From whence it appears, that public worship must be (what the reason of the thing tells us it ought to be) the joint act of the congregation assembled, that with one mind and one mouth God may be glorified. Thus Eusebius describes the state of the Church in its early days : "There was one and the same power of the Holy Spirit, which passed through all the members; one soul in all; the same alacrity of faith; one common consent in chaunting forth the praises of God." For by the nature and construction of Church communion, there is that harmony and consent of mind and mouth required in ་་ public worship, from whence all public prayers and sacrifices are supposed to derive their force. 66 If two of you," says our Lord, "shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven; for where two or three are gathered together in my name, there I am in the midst of them.”* There must, then, be a consent, or, according to the original, a ovμownois, or symphony, as well as a meeting together, in public worship; whereas the worshippers have all one common mouth, so they ought all to have one heart and one mind, as St. Clement says, “ Ημεις εν εν ομονοια επι το αύζο συναχθεν τες, ως εξ ενός ςομάζος βοήσωμεν προς αύτον εκτενως,” &c. Let us, therefore, being gathered together with one mind into one place, cry ardently to God as with one mouth, that we may be partakers of his glorious promises. Hence it is, that St. Ignatius speaks οι μια προσευχή, μιας δέησις, εις νας, μια ελπις, one prayer, one supplication, one mind, and one hope; and Justin Martyrt calls the prayers of the Christians, κοιναι ευχαίς common prayers; and St. Cypriant calls the public service of the Church, “unanimis oratio." In strict correspondence with which rational idea is that excellent prayer of St. Chrysostom which concludes our Church service, which is best understood in the original. “O Tas κοινας ταυτας και σύμφωνος ημιν χαρισάμενος προς ο και δύο και τρισι συμφωνεσιν επι τω ονομάζι σε τας αιτησεις παρεχειν επαγγειλάμενος.” "Thou who hast given us grace to make these σευχας, • Matt. xviii. 19. |