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%\t C|«r(| mts '§tt Strbitfs. 
 
 A SERMON, 
 
 PREACHED BY THE 
 
 REV. JOHN HILTON, 
 
 AT ST. PAUL'S CHURCH, PERRYTOWN, AND AT ST. JOHN'S 
 CHURCH, ELIZABETHVII LE, 
 
 UPON 
 
 SUNDAY, OCTOBER 11th, 1857. 
 
 TORONTO : 
 ROWSELL & ELLIS, PRINTERS, KING STREET. 
 
 1857. 
 
E^ 
 
 This Sermon is printed at the request of many of my 
 parishioners, who have also kindly undertak?n to pay the 
 necessary expenses attendant upon its puhlication. 
 
 J. H. 
 
THE CHDRCH AND HER SERYJCES. 
 
 St. Jude's Epistle, 8th verse. — Likewise also these filthy dreamers 
 defile the flesh, despise dominion, and speak evil of dignities. 
 
 Finding that we are here surrounded on all sides by people 
 who may in a great measure be classed with those of whom 
 St. Jude speaks in the text, — people who indeed " despise 
 dominion^ and speak evil of dignities," I have thought it my 
 duty as your pastor to speak more particularly, if possible, 
 than hitherto, upon the subject of " The Church and Her 
 Services," that you yourselves might become better acqainted 
 with Church rules p.nd regulations, as connected with the 
 worship of the Holy One, and also be led to feel and to know 
 the proper and scriptural grounds upon which the Church 
 claims your undivided and unbroken allegiance ; and also that 
 you might be able the better to confute the sophistry and false 
 arguments of those misguided creatures, who, having abandoned 
 the Church themselves, can never rest contented without con- 
 tinually striving to draw away others after them, to be parta- 
 kers in their own great sin of schism and rebe lion. 
 
 To this end, I shall therefore endeavour, in the first place, to 
 lay before you, in order, the principal seasons observed in our 
 worship, with a few remarks upon each ; and, secondly, I shall 
 speak of the Church as founded and established by Christ himself. 
 With regard, then, to the particular seasons, which the Church 
 celebrates throughout the year. Upon this head, the Prayer 
 Book of the Church gives us specific teaching as to the order 
 of such seasons ; in following that order, I shall explain the 
 cause'B.nd origin of each, and in the first place saj>^ a few words 
 with regard to the formation of the Prayer Book itself. At the 
 time of the Reformation, when it pleased Almighty God to 
 raise up earnest and good men for the work of purifying His 
 Church from the errors which had crept into her teaching and 
 form of worship, it was in no degree the desire, or the inten- 
 
tion of the Church's rulers, to establish a new church, or to 
 form an entirely new code, or form of worship ; for they well 
 knew that they could not establish a new chui :h, because God 
 alone has either the authority or the power for so mighty a 
 work ; and they sought not in the compilation of the Book of 
 Common Prayer to destroy the ancient prayers of the Church, 
 —but only to cast out all that was evil, or that might tend to 
 the promotion of evil ; in fine, they so endeavoured to establish 
 the Holy Service, that the injunction of the apostle might be 
 fulfilled, and "all things be done decently and in order." 
 And they who undertook so great a task, we should also bear 
 in mind, were not men who had sprung up of themselves, or of 
 their own appointment, to be teachers and rulers in God's King- 
 dom, but they were the true heads of the Church in England,— 
 men apostolically ordained to minister in holy things,— men 
 who could look back to the Apostles as their forerunners in 
 the great work of preaching the Gospel of Christ,— men they 
 were, of whom many proved their faith and their sincerity, by 
 suffering as confessors and as martyrs for the work of Refor- 
 mation, which, through the grace of God, they had been able 
 to accomplish. And the holy men who were thus called to 
 revise the ancient liturgies, and to prepare in one volume, so 
 pure and scrptural a form of worship, that it might indeed be, 
 the Book of Common Prayer, as that in which it was common 
 for all men to join, and by which they were able to be more 
 closely united when lifting up their voices and their hearts to 
 God,-these men had no idea of casting off all remembrance 
 of the prayers of their forefathers, by destroying them utterly ; 
 but they carefully preserved the pure and good petitions com- 
 posed by holy men, while they cast out the impure and profane 
 innovations which had disfigured in a great degree the Prayer 
 Books originally used. So that, thanks to the conservative care 
 of the great reformers of the Church, we are now called to 
 offer up prayers and petitions, which, for many hundred years, 
 have been in constant use among those who have gone before 
 us. Nor was this great work of preparing a form of worship 
 suitable for all of God's creatures, who call themselves by the 
 name of Christ, passed over lightly or carelessly, but at five 
 separate times was it carefully revised and corrected, by different 
 men, so that nought might remain that was not pure, simple. 
 aii« scriptural, aud that as far as man could make it so, it might 
 
"be perfect and entire, wanting nothing." In this Prayer 
 Book, prepared with so much labour, and amidst so much 
 danger, for our guidance, we find that the Church commences 
 her course of services for the year with Advent Sunday,— not 
 seeking to agree with the worldly calendar, in which the year 
 commences at a different period, — but looking to be guided by 
 the coming of the Son of God, who died that every soul might 
 be able to obtain salvation ; and so for four Sundays before 
 Christmas (when we celebrate the birth of Christ) we are 
 called to look unto the coming of Christ, and for which reason 
 those four Sundays are called Advent Sundays (the word 
 advent signifying a coming), as in them we are led especially, 
 to look back, to the time when Christ did really come, and 
 suffer death for all men, and also to look forward, to the second 
 advent of that same Christ, who shall come, as He himself has 
 declared in Holy Scripture, to "judge all men according to 
 the deeds done in the body." And, again, by these four Sun- 
 days of consideration, in which we are thus taught to look unto 
 Christ's advent, by this season of preparation, before we 
 are called to celebrate the nativity of our blessed Lord, the 
 Church would leach us to gather our thcughls together, and to 
 feel how great was the work which Christ came to accomplish, 
 and to have our hearts and desires led from earthly things, so 
 that we might be the better fitted to kneel at the altar of our 
 God, where we commemorate that sacrifice which once Christ 
 offered up, in his own person upon the tree, for the sins of the 
 whole world. 
 
 And then, after being thus taught to look with joy and 
 thanksgiving to the advent of Christ, we are called to 
 celebrate on Christmas day, that most wonderful event, the 
 coming of Christ in the flesh. We might well imagine that 
 the keeping of this day would have been considered a holy and 
 most fitting observance for all Christians, as shewing forth that 
 they wished to hold for ever in remembrance the great love of 
 our Saviour, as upon this holy day of Christmas, so signally 
 set forth ; and yet do we find thousands of people who will 
 not observe this sacred ordinance, and who try to excuse them- 
 selves on the ground that it is one of the customs of the Romish 
 Church, and so ought to be left out and abolished by members 
 of the Church of England. — as if the comins- of the Lord Jesus 
 was not the very ground of our faith and of our hopes, — and as 
 
6 
 
 such ever to be held in sacred remembrance with praise and 
 with thanksgiving. And, again, others will tell us that because 
 the exact day of Christ's nativity has been disputed, and con- 
 sequently we are not perfectly sure that we observe that which 
 would be correct, that therefore our service is of no avail, — not 
 considering that any day appointed for the commemoration of 
 so marvellous a mercy, and by us held sacred on that account, 
 would be acceptable in the sight of God, — who, knowing the 
 secrets ofour hearts, is well aware, whether our service is only an 
 outward act, or Avhether it be the real worship of a thankful heart. 
 Nrxt in order comes the Feast of the Circumcision, in 
 which we are called to recollect the perfect obedience of Christ 
 to the entire law of Moses, which He began to fulfil by sub- 
 mitting to be circumcised on the eighth day, according to the 
 Jewish rite, so even thus early beginning to set us an example, 
 by fulfilling the law of God. Next comes the Epiphany, when 
 we are told to rejoice in the glorious truth, that all men, both 
 Jews and Gentiles, have been called to enter the Church of 
 Christ, — shewn forth at that time, when, by the leading of a 
 star from the east, the wise men of the Gentiles were conducted 
 to the feet of the Saviour of the world. And after a little 
 while follows the service in which we read of " Christ's Pre- 
 sentation in the Temple," when He was presented unto the 
 Lord, — still following in all its details the ceremonial usages of 
 the Jewish Church. But now we come to the consideration of 
 the season of Lent, wherein for forty days we are contimjally 
 called upon to give ourselves up more closely to the worship 
 of our Maker, and to humble ourselves before Him both in 
 body and in soul; and this number of forty daj's is especially 
 appointed as the time of more particular humiliation and 
 earnest prayer, as being the length of time that Christ did 
 fast and humble Himself (as man) before God in the wilder- 
 ness, ere He began His ministry openly before the world. 
 And well and wisely has the Church appointed this solemn 
 period for mourning over our sins, and humbling ourselves 
 before the Creator ; for if Christ Himself considered such 
 fasting and sufl;ering necessary upon His part, when for a 
 little while He had clothed Himself in our flesh, how much 
 more necessary must it not be for us, poor, sinful creatures 
 as we are= How necessary for us to try and cony the exam^ie 
 of our Lord and Master, and for a little while to separate our 
 
 / 
 
 a- 
 
 " 
 
/ 
 
 ■" 
 
 selves, if possible, from the world, and give up our whole 
 attention to the great object of the salvation of our souls. How 
 necessary, too, that some certain season should be thus ap- 
 pointed, in which we are called to the important work of 
 humiliation, and in which we are to commemorate the great 
 sufferings of our Divine Head in our behalf; for if such things 
 were left to ourselves, we would most likely keep putting off" 
 the day from time to time, so that it perchance might never 
 arrive, to the injury, and perhaps destruction, of our souls ; but 
 the Church has too much care for her children to suffer them 
 to neglect so important a duty, and therefore calls upon them, 
 year by year, to remember the days of abstinence and of sorrow, 
 in which the Son of God was tempted by the evil one, while 
 fasting and praying in the wilderness of Judea. 
 
 And it is to be noted, that the observation of the season of Lent 
 is no new thing in the Christian Church, but it has been kept from 
 the times of the Apostles even until now, showing how fully in 
 all ages the Church acknowledged the necessity of a proper at- 
 tention to particular seasons, as assisting us to know and feel 
 "how great things God hath done for us already." Again, 
 there are great numbers who resist the teaahing of the Church 
 with regard to the keeping of this holy season, and who say 
 that this also partakes of Roman error, and that, therefore, it 
 should be abolished ; but such people only prove their own 
 ignorance in the Church's history, or their hatred to the Eng- 
 lish branch of Christ's Church by such opposition, as, had 
 they a true knowledge of religious matters on these subjects, 
 they would know that, as before stated, the season of Lent, 
 either in a shorter or longer degree, had been observed by the 
 Church at large, long before the errors which now so unhap- 
 pily defile the Church in Rome, had been taught or promul- 
 gated. And others again there are, who say that the Church 
 has no right to teach the duty oi fasting, for that it also is only 
 a remnant o^ Romanism ; but these poor beings, who thus 
 strive to fasten a stigma upon the Church of Christ, prove their 
 own great want of a knowledge of Scripture, and show how 
 unwilling they are to follov/ plain Bible teaching, especially 
 when such teaching interferes with their sensual and carnal 
 enjoyments, for God's Word was written for our learning, and 
 fnr our p-iiidance. that we miffht know our duty to God, by the 
 commandments contained therein, and the examples of the holy 
 
men of old, whoso lives are recorded for our sakes. And 
 we find that fasting and humiliation was to be observed by the 
 Jews, under the guidance of God's law. Wo find that the 
 prophets fasted. Christ himself fasted, and told us how we 
 should fast (Matt, vi., 16, 17) ; and also we read of the Apostles 
 and first Christians fasting. — Acts xiii., 3. 2 Cor. vi., B. So that 
 unless wo think thai we are more pure than they were, and re- 
 quire less assistance than them, to help us on the way to heaven, 
 we must not pretend to say, that it is not our duty to fast, as 
 much as it was the duty of the prophets, and of the Apostles. 
 But yet again people in general do not seem to understand in 
 its full sense the meaning of the word, " fasting ;" many 
 considering that it relates only to the abstaining from food of 
 drink, and this certainly is the meaning when the word is used 
 in Scripture, speaking of the fasts then observed. But when 
 used in a wider sense, the word fasting has a far fuller mean- 
 ing, so as to embrace, fasting from pleasure at certain seasons, 
 so that we may give ourseivej up more exclusively to God's 
 service ; fasting from labour even, so that instead of seeking 
 the gold which perishes, we might seek the bread of eternal 
 life, giving our labourers or servants time to go to the house of 
 God at solemn seasons, lest we should bring upon ourselves 
 the rebuke which fell upon the Jews of old, from the mouth of 
 the prophet when he said, "Behold in the day of your fast, ye 
 find pleasure and exact all your labours." — Isaiah, Iviii, 3. And 
 above all, there is the fasting from our sins, which is the high- 
 est order of all, but to the obtaining of which, we would be sure 
 to find the other modes of fasting which have been mentioned, 
 a great assistance, provided we fast from proper motives — from 
 a sincere desire to humble ourselves before God, with constant 
 and earnest prayer for heavenly grace to purify our hearts and 
 to strengthen our souls. But the fast which the Church has 
 appointed to be kept most strictly and severely of all, is on the 
 day commonly known as Good Friday, in which we look back 
 to the scenes of our Saviour's final suflferings, when He was 
 nailed in agony to the accursed tree, crucified and slain for our sins. 
 And surely if ever we are called to humble and humi- 
 liate ourselves low in the dust before the King of Hsaven, it 
 is then ; then, when we are brought to remember that our sins 
 and our iniquities, were the cause of the stripes, and wounds, 
 and bitter agony, of the Son of God, when we pjofess by our 
 
 
 ; 
 
'; 
 
 ;■ 
 
 outward service the deep humbleness of our hearts at the 
 thought of our utter unworthiness and fearful forgetfulnoss of 
 God, which, without the atoning blood of Christ, would have 
 sunk our souls forever inevorlaoting torment. With regard to 
 this day also, are we made to feel how great is the opposition 
 which the enemies of the Church bear against her services ; 
 for not onij' do they refuse to join in keeping this day sacred, 
 but oftentimes the careless laugh and scornful smile are seen 
 and heard, T\hon God's children are wending their way to the 
 house of the Ix)rd upon that day, for prayer and praise to Him 
 who gave His only and well-beloved Son to misery and death, to 
 save those very souls who refuse to keep the day as unto Him, 
 and who are afraid to let their work slack, or their hand cease 
 from labour, to attend at the worship of their crucified Redeemer. 
 But for all such opposition, which can be only the work 
 of the Devil, the great enemy of the Lord Jt .s, the Church 
 still holds on her way, and we may be very sure that, with 
 the blessing of the Almighty, she will go on even unto 
 the end, still observing as most sacred, that day devoted for 
 hundreds of years past, to the commemoration of the Redemp- 
 tion of the world by the death of Christ. 
 
 But time will not allow me to speak as fully as I should wish, 
 on all these holy days, so I must hasten onward. The Sunday after 
 Good Friday brings us to the joys of Easter, when we are called 
 to rejoice with our risen Lord, — in the conquest He has won — in 
 the victory over death and the grave which He has secured — in 
 the blessed hope of we ourselves being able to burst the fetters 
 of the grave at the last day, and rising with Him who saved 
 us, to the mansions of the Father. 
 
 Forty days then are passed, when comes Ascension Thurs- 
 day, in which the Church celebrates the ascension of Christ 
 into Heaven, where He is gone, to prepare a place for His 
 faithful followers, in order that as once He prayed to His 
 Heavenly Father, when He was on the earth, "they may 
 be with Him where He is." 
 
 And then on Whit-Sunday, or fifty days after Easter, we are 
 taught how the Holy Ghost descended on the Apostles in flam- 
 ing tongues of fire, filling them with wisdom and with knowledge, 
 and enabling them in » moment of time to comprehend and to 
 speak all languages, so that they might be able to teach all 
 nations. And finally,^upon the next Sunday, we are taught 
 
10 
 
 the great doctrine of three persons, and yet but one God — the 
 Unii,y in Trinity and Trinity in Unity— and therefore that 
 Sunday is called in the calendar, Trinity Sunday. 
 
 I have now mentioned the various particular seasons of most 
 note in the Church Service, that is, those which are held in espe- 
 cial remembrance of our Lord and Saviour. There are many 
 other days appointed to be observed also, but these may be 
 called the lesser festivals, as being those which relate to the Apos- 
 tles, «fcc. ; but these are seldom kept, except in those churches 
 where there is service held every day, as was intended should 
 always be the case, — and then on the holy days, as they are 
 named, we are called to take example or warning, as the case 
 may be, from those portions of Holy Scr-pture in which the 
 deeds and words of the first followers of our Lord are recorded. 
 But while here, on account of the thin and scattered congrega- 
 tions, we are not called to the observance of all these holy 
 days, yet should we hold them in reverence ; and with regard 
 to the greater festivals, held in honour of Christ Himself and 
 of His mighty deeds, we should be more especially careful not 
 to slight them in any degree, by either speaking lightly of 
 them, or by failing to observe them. And it is by those sacred 
 days, observed in remembrance of Christ, that the Church 
 leads her children, year by year continually, to a true know- 
 ledge of ail God's mighty works in our behalf, and strives to 
 teach them to lift up their thoughts and hearts to Jesus Christ, 
 ';he Saviour of the world. 
 
 And to prove that it is nothing but their enmity against 
 the Church, which makes the dissenters raise the cry 
 of Romanism with regard to the Church Services, we 
 have only to look at their own forms of worship. For 
 instance, the Presbyterian body do constantly appoint certain 
 days for especial fasting and prayer, but yet there is no cry of 
 Ronanism raised against them. The Methodist body also 
 appoint particular times, when, accordirg to their xnanner of 
 worship, for a long period their adherents are expected to be 
 more constant in attendan-.e, even day by day, for weeks toge- 
 t^fjT', but there is no cry of Romanisia raised against them, 
 and y?-t they approach far closer to the errors of Rome in their 
 teachings, than does the Church of England. Let us compare 
 them :— Rome teaches her people that if they will only make 
 confession of their sins to the priest, and get him to pray over 
 
11 
 
 • 
 
 *p 
 
 I 
 
 them, and give them absolution in the name of the Lord, that 
 their sins will he pardoned. The dissenters will gather their 
 people together, and when their preachers have raised the 
 minds of the conr^regation to great excitement, by their mad 
 gestures, and wild, I might almost say, blasphemous language, 
 will call their hearers to certain benches, and when they come, 
 (moved, not by calm and pure religion, but too often by nothing 
 but the heat end violence of their feelings), then these self- 
 styled ministers will whisper and pray with them in a manner 
 which is neither becoming or decent, and assure their poor 
 deluded victims that they are converted ; and straightway 
 these new members feel raised above their fellows, and boast 
 in their fancied knowledge and self-righteousness. Brethren, 
 which are the worst? We might, perhaps, be led to think 
 that their so termed conversions were sincere, if, afterwards, 
 these people lived up to their profession ; but do we not find 
 them for the most part just as wanting in charity as before, 
 sometimes a good deal more so ? Are they not just as ready to 
 take advantage of their neighbours in their dealings as other 
 men are ? Are they not often found speaking falsely with their 
 lips ? Are they not proud and self-righteous to a fearful extent, 
 and utterly refusing to attend to the instruction and teaching 
 of the ministers of Christ and His Church, for they hesitate 
 not to " despise dominion, and speak evil of dignities ?" Re- 
 member, 1 speak generally ; there are, we trust, exceptions, 
 even among dissenters. 
 
 But, again, Rome teaches we may do evil that good may 
 come ; the dissenters teach the same. I suppose that nei- 
 ther Romanist or dissenter would allow that they taught 
 so, but what do their actions prove ? Rome takes the Bible 
 from her followers, and she would punish with fearful 
 torment those who oppose her teaching ; she says it is 
 right, the Bible says it is wrong ; she does evil that good may 
 come. The dissenters (at least great numbers of them) refuse 
 to teach even God's Commandments in their Sunday schools ; 
 they think that would be too much like the Church, and so 
 they withhold the Word of God from their children in their 
 teaching. They teach that schism is right; they compel 
 variance, and strife, and division ; and they teach their mem- 
 bers not to obey those who are placed in authority over them. 
 Whereas, the Bible says, "there shall be no schism and no 
 
 B 
 
12 
 
 strife ;" the Bible says that we are to obey our teachers in Church 
 ni^Uers and spiritual things (Heb. xiii., 17) ; verily do the dis- 
 senters also " do evil that (according to their notions) good may 
 come." Truly they teach many such errors as Rome teaches. 
 
 How different are the Services of the Church ! She 
 strives to keep the middle way, avoiding the sins of Rome 
 upon the one hand, and striving to avoid the sins of dissent 
 upon the other. She holds the Bible open in her hand, as her 
 rule of faith. She follows the example of the holy men of old 
 in her services, as far as lies in her power ; those services are 
 all pure, calm, simple, and devotional ; there is no sinful ex- 
 citement, no loud and disgraceful clamour, and while her 
 members are always called to take part in the servi^-e and 
 worship of God, with their voices as well as with their hearts, 
 they are still taught what God's Word does teach, viz., that 
 the priests and ministers of the Church — properly appointed 
 and ordained by the heads of the Church — alone have a right to 
 minister at the altar, or to lead into the Kingdom of Christ, 
 through the gate of baptism, the little ones of God. 
 
 Strive, dear friends, to remember these things, and when you 
 hear the Prayer Book assailed, as containing teaching contrary 
 to the Bible, look and examine for yourselves, and you will find 
 that the greatest portion of it is taken from Scripture itself; 
 you will find many pure and beautiful prayers, — but you can 
 see nothing therein that does not agree with the Bible. You 
 will find no prayer which a true Christian need hesitate to 
 offer up before the throne of the Eternal ; and remember, fur- 
 ther, that God has so blessed this holy book of devotion, that 
 now it has been used in the Church for upwards of three 
 hundred years since its first formation, there is no new doc- 
 trine in it to maVe us doubt or wonder, but simply the direct 
 and scriptural teaching of the Church of England and of Ire- 
 land; from the days of the Reformation until now. 
 
 '^ith regard to the Church herself, the opinion of the gene- 
 rality of men appears to be in direct variance with Scripture ; 
 tut this we must in a great measure expect, as we know that 
 Satan will leave no stone unturned, in his endeavour to overthrow 
 that Church which Christ Himself established; and men's 
 hearts being " deceitful above all things and desperately 
 wicked," tliey but too often fall into the snares which the 
 Devil lays for their souls, and so Jearn to hate the Church 
 
 t 
 
 
a 
 
 instead of loving her, they learn to despise her, instead of show- 
 ing her reverence. Let us look, then, into the ^jTOiirids iipoil 
 which the Church claims obedience and reverence i'rbiii kll iiiett. 
 We will first go back to the Old Testament, which wai 
 " written for our learning " (Rom. xv. 4), and see tfilre 
 how strict was the law of God, which He gave tinto His peo- 
 ple, concerning the priesthood and Divine Servite. Noi^in^ 
 could be more plainly laid down than the commandment, tHat 
 none but the sons of Levi should ever be allowed io ministet 
 in holy things (Numbers iii. 10), and they (the Levitei) 
 were divided into three different orders — the High priest, the 
 priests, and the Levites — to all of whom were their severil 
 spheres of duty allotted, aiid one was not allowed to interfete 
 with the office of the other. The priests were ai)poirit(^(l to 
 offer up the sacrifices and to teach God's Word unto the pleople, 
 and to bless the people in God's name (Deut. x. 8), and tioiie 
 but them and their descendants, as ordained by the Almi^lfity, 
 dare presume to take upon themselves the holy office of t'eing 
 God's ministers, so strict was the commandment, and so sigiial 
 the punishment, which fell direct from God, upon those who 
 violated this law. I need but mention, as one instance, the 
 punishment which fell upon Korah, Dathan and Abiram, and 
 the two hundred and fifty princes who rose up with them, — 
 whom God destroyed with an earthquake and with fife, — A 
 warning "that no stranger, who is not of 4he seed of Aaron, 
 come near to offer incense before the Lord." — Numbers xvi. 
 40. And once, again, when Uzziah, king of Judah, ha:d 
 become proud and haughty, and ventured to intrude " into the 
 Temple of the Lord, to burn incense upon the altar of incense," 
 then quickly the wrath of God fell upon him, and " the leprosy 
 even rose up in his forehead before the priests in the house of 
 the Lord " (3 Chron. xxvi. 19), and he remained " a leper 
 unto the day of his death." So powerfully did God declare 
 His will, that none should pre<^unie to take upon them the 
 sacred office, unless the Lord had appointed them, either as 
 the sons of Aaron or as prophets, who, by their miracles, were 
 able to prove that the Lord had dent them. And when the 
 Saviour came into the world to establish a second covenant 
 with the sons of men, and instituted the Christian Church, do 
 we not find just the same teaching plainly to be learned from the 
 New Testament, as we learn the laws of the Jewish Church 
 
14 
 
 from the Old Testament. Before Christ ascended into heaven, 
 He appointed and ordained the Twelve Apostles, whom He 
 commanded to go into all the world and preach the Gospel to 
 every creature, and He gave them the blessed promise, " Lo, 
 
 1 am with you always, even unto the end of the world " (Matt. 
 xxviii. 20) ; and how could that promise of the Saviour have 
 been fulfilled, except through His being with the successors of 
 the Apostles. The Apostles themselves died like other men, 
 and did not live unto the end of the world ; but they appointed 
 other men to take their places as heads of the Christian Church, 
 and through them — the bishops of the Church — is the promise 
 of the Holy One being fulfilled, — He being "with them alway " 
 in the great work of the ministry of the Gospel. 
 
 Nor do we find one single instance in the New Testament of 
 any one being sent out to teach and to preach, except those who 
 were regularly called and ordained, either by the Apostles, or by 
 St. Paul, who was himself miraculously chosen by Christ Himself. 
 
 And listen to what St. Paul writes to Titus, " For this 
 cause left I thee in Crete, that thou shouldest set in order 
 the things that are wanting, and ordain elders in every city." — 
 Titus i. 5. Hear also what he says to Timothy, " lay hands 
 suddenly on no man." — 1 Tim. v. 22. "The things that thou 
 hast heard of me among many witnesses, the same commit 
 thou to faithful men, who shall be able to teach others also." — 
 
 2 Tim. ii. 2. There is no speaking of men being sent to the 
 ministry unless first ordained, and that, too, by those who had 
 true authority to do so, even by the heads of the Church. 
 There were not wanting, indeed, even in the Apostles' days, 
 men who sought to exalt themselves to be teachers, of whom 
 St. Paul thus speaks, alluding to those who had departed from 
 the true faith and charity: " From which some having swerved 
 have turned aside unto vain jangling, desirous to be teachers 
 ofthe law, understanding neither what they say, nor whereof they 
 affirm." 1 Tim. i . 6. But when Christ commanded that the Church 
 should be one, when He prayed that all believers in His name 
 might be one, even as He and His Father are one (St, John 
 xvii. 21), it stands as a matter of necessity that men should 
 not be allowed to assume the sacred office of the priesthood at 
 their individual will, for then it would be impossible to keep 
 the Church united, but Christians would be broken up into 
 various and discordant bodies, even as they are in the present 
 
15 
 
 day. But to keep the Church at unity in herself— to keep 
 order in holy things— to keep people from being at enmity and 
 variance among themselves,— to do this the heads of the Church 
 alone, must appoint and ordain ministers, the laws of the Church 
 must be obeyed, and the people should ever look unto the 
 Church as their ruler and as their guide, in all holy things and 
 in Divine worship. 
 
 And because the Apostles foresaw how much evil vould 
 arise from false teachers thrusting themselves into high and 
 holy places, they gave continual warning to their converts 
 to beware of such evil doers, commanding and beseeching 
 them to be of one mind in the Gospef; and thus St. Paul 
 addresses the Romans (Rom. xvi. 17), "Now I beseech you, 
 brethren, mark them which cause divisions and offences, con- 
 trary to the doctrine which ye have learned, and avoid them, 
 for they that are such serve not our Lord Jesus Christ, but 
 their own belly, and by good words and fair speeches deceive 
 the hearts of the simple." Again, writing to the Corinthians 
 (1 Cor. xi. 18), he rebukes them for their divisions, saying, 
 " For, first of all when ye come together in the Church, I hear 
 that there be divisions among you, and I partly believe it ;" 
 and he says, « In this that I declare unto you, 1 praise you 
 not." He beseeches the Ephesians (ch. iv) to "keep the 
 unity of the spirit in the bond of peace," and tells them that 
 " there is one body (which is the Church) 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." And he de- 
 Clares that the Lord " gave some apostles, and some prophets, 
 and some evangelists, and some pastors and teachers, for the 
 perfecting of the saints, for the work of the ministry, for the 
 edifying of the body of Christ, till we all come in the unity of 
 the faith, and of the knowledge of the Son of God, unto a per- 
 fect man, unto the measure of the stature of the fulness of 
 Christ ; that we henceforth be no more children, tossed to and 
 fro and -irried about with every wind of doctrine, by the 
 sleight of Men and cunning craftiness whereby they lie in wait 
 to deceive." He says to the Philippians (Phil. ii. 2), " Fulfil 
 ve mv jov. that ve be like-mindpfi. hnvinrr tUe. corno i«,,„ v-.;«^ 
 of one accord, of one mind." To the Colossians he says that 
 Christ " is the head of the body— the Church," Col. i. 18-24. 
 To the Hebrews he writes (Heb. xiii. 9), " Be not carried 
 
16 
 
 about with divers and strange doctrines." Thus it was that 
 the first converts were warned against divisions, and against 
 those false teachers who " despise dominion, and speak evil of 
 dignities," those " who separate themselves, sensual, having 
 not the spirit."— St. Jude xix. And because the Apostles 
 knew that false teachers would arise, they warned their con- 
 verts beforehand, and not their immediate converts only, but 
 also all Christians in all ages of the world ; thus St. Paul 
 writes (2 Tim. iv. 3), " For the time will come when they 
 will not endure sound doctrine, but after their own lusts shall, 
 they heap to themselves teachers, having itching ears." And 
 St. Peter says (2 Peter ii. 1), '■ But there were false prophets 
 also among the people, even as there shall be false teachers 
 among you, who privily shall bring in damnable heresies, even 
 denying the Lord that bought them, and bring upon themselves 
 swift destruction." But how different is the language used 
 when speaking of the true teachers ; St. Paul writes to the 
 Hebrews (Heb. xiii. 17), « Obey them that have the rule over 
 you, and submit yourselves, for they watch for your souls, as 
 they that must give account." 
 
 Thus we find that the teaching and instructions of the 
 Bible give the Church a title to that obedience which she 
 claims, and calls for an unbroken unity among Christians. 
 And, brethren, the Church of England (or, as she is called 
 in some places, the Protestant Episcopal Church,) L the 
 same Church which Christ established ; her ministers trace 
 back their appointment from age to age till they come to 
 apostolic times ; and her very existence, with her three- 
 fold order of bishops, priests and deacons, as established 
 by the Apostles, with the great fact, that she holds the Word of 
 God alone, as her standard of faith and practice, are a fulfilling 
 of the words of Christ to His Apostles, when He said, " Lo, I 
 am with you alway, even unto the end of the world ;" the end 
 of the world, indeed, has not yet come, but eighteen hundred 
 years have passed away, and the Church (although for a little 
 while before the Reformation she had fallen very low) still 
 keeps spreading over the world ; by the grace of God she has 
 shaken ofl^ the filth with which the Devil had striven to wei^-h 
 her down, and now, in spite of all opposition from enemies 
 within, and from enemies without, she is sending forth colo- 
 nists to all parts of the earth, and from the east to the west, 
 
 J 
 1 
 
 f 
 
 V 
 
 \vmm-»rtm^Kemm 
 
f 
 
 17 
 
 and from the north unto the south, all lands can bear witnew 
 to the truth of that saying of the Lord Jesus unto Peter, "Upon 
 this rock I will build my Church, and the gates of hell shall 
 not prevail against it."-St. Matt. xvi. 18. Yet, for all the 
 declarations of Scripture are so plain, with regard to the ap- 
 pointment of ministers and the authority of the Church ; for 
 all the Bible declares in open and emphatic language that there 
 should be no division in the Church-no variance-no envy- 
 no disobedience to God's ministers,-for all the Bible declares 
 these things, with as it were, the voice of a trumpet ; how is it 
 with those who call themselves by the name of Christ ? They 
 are broken up into various bodies, jarring and disobedient with 
 one another ; one man leaves the Church, creating schism and 
 division and Satan soon tempts others to join the rebellious 
 ranks, till a large body is formed, who call themselves by the 
 name of their leader, or after their especial teaching, or with 
 some name which they assume to distinguish them from the 
 rest of men. And then another breaks off from them, and 
 another, and another, till the different bodies become a legion, 
 each declaring thai they are the holy ones, and that their op- 
 ponents are in error, until all unity is done away-aU concord 
 IS destroyed-Christians are at enmity o.e witii another, and 
 m only one thing do these dissenters seem to be cordially 
 uniied, and that is— opposition to the Church of God. 
 
 It is in vain that they profess to love the Church, for,' generally 
 speaking they work all they can to mutilate and destroy her, and 
 their loudest boast is when they thin the Church's ranks, and 
 grieve her members, by attracting with their exciting and car 
 nal meetings, some poor, misguided, and unfortunate, creatures, 
 within their own rebellious and schismatical body— rebellious 
 because they rebel against the laws written in the Bible, and 
 agamst the Church which Christ established ; they are schis- 
 matical, for they cut and rend that body of which Christ is the 
 Head-even the Church of the living God. And yet some of 
 these dissenting bodies boast loudly of their superior piety and 
 holiness, and talk as if they were blessed above all others, in 
 being filled with the spirit of God, and enabled to live free 
 
 from sin and wickfidn«s« • luit i" thc>-'> V — .-•--- .i , 
 
 — , „^,,. 1,, tiicoc Dvaaiiii^a iliey only 
 
 shew forth their pride and deformity of heart, and prove hon 
 
 little the Christian grace of humility reigns within them ; 
 
 they are like the Pharisee of old, who stood apart and thanked 
 
18 
 
 God that he was not as other men. They may not, perchance, 
 
 follow the more open sins, for they must keep up an outside 
 
 show; but within they are full of self-righteousness and fancied 
 
 knowledge — many of them strive to make themselves teachers, 
 
 — " they despise dominion, and speak evil of dignities." And 
 
 what is the consequence of this grievous discord ? but that by 
 
 very many the great truths of the Bible are rejected and thrown 
 
 away. For example, there is one sect that denies the divinity 
 
 of Christ, and casts off the Son of God altogether. Another 
 
 sect denies the existence of eternal punishment, thus giving a 
 
 license to all sorts of wickedness. Another sect denies the 
 
 use and validity of the Sacraments, ordained by Christ Himself. 
 
 Others teach infamous sins and impurities, and thousands of 
 
 people are becoming infidels, and do not believe in any thing, 
 
 except the gratification of their own carnal lusts and appetites. 
 
 And can this be wondered at, when once men venture to 
 
 break away from the Church, and declare that each one is to 
 
 judge and act for himself as his own mind dictates, and so far 
 
 casts off the Bible as to reject its teachings in various ways ; 
 
 what is there to restrain them ? The Bible says, « there should 
 
 be no schism in the body " (1 Cor. xii. 25) ; but some man 
 
 will say (or feel) that cannot exactly be the case, for it cannot 
 
 be any harm to leave the Church, — and yet that is schism ; he 
 
 argues against the truth ; he is like a man who makes a breach 
 
 in the bank of a river, which he imagines will not matter, but 
 
 soon the breach becomes greater, and the waters rush out with 
 
 a rapidity that cannot be overcome. 
 
 Orletus bring the case nearer home, and consider how it would 
 be were all in our own neighbourhood members of the Church. 
 Suppose for a moment that there was no dissent among us ; then, 
 dear brethren, we could help one another on, ten, aye, an hundred 
 fold more, in the way of righteousness ; then each man might 
 entice his brother, saying,—" Let us enter into the temple of 
 the Lord together;" then there would be no dividing of fami- 
 lies, one member going one way, and another going in a differ- 
 ent way ; then whole families and kindred Avould be seen 
 hastening in one direction — we avouM be all tending to one 
 point — meeting one another in one place, and that place the 
 house of the Lord ; and then, indeed, we might, as the apostle 
 
 speaks, '« with one mind and with one mouth glorify God." 
 
 Rom. XV. 6. How different — how widely different from the 
 
19 
 
 ^' 
 
 scenes around us now; division, even in families; envy, vari 
 ance, strife, emulation, heresy, schism amonpst those who call 
 themselves Christians ; the body of Christ is rent asunder by 
 factious parties, who " despise dominion, and speak evil of 
 dignities." And even the very children learn, and are taught 
 in many instances, to run here and there, first to one place and 
 then to another, and so are brought by degrees, but too often, 
 to despise and hate the Church of God ; and yet our popula- 
 tion boast of being Protestant, and of having the Bible for 
 their guide, — they are Protestants, indeed, in the wide mean- 
 ing of the word, but how many of them make it the chief 
 business of their lives — to live as those who protested against 
 evil ? They have the Bible, indeed, in their houses, but alas, 
 do they not very often refuse to obey its teaching ? for they 
 «« despise dominion, and (they) speak evil of dignities." Bre- 
 thren, these things ought not so to be, " for God is not the 
 author of confusion, but of peace," as saith the apostle. — 1 Cor. 
 xiv. 33. It is a difficult matter to speak thus plainly, and 
 many a hard word do I expect to hear spoken about me, for 
 my language this day ; but the ministers of God must not fear 
 the world, nor dread the world's opinion ; they are to teach the 
 Bible, and that in all its fulness ; and if I should fail to give 
 you warning concerning the evils around you, — if I am remiss 
 in putting you upon your guard against the enemies of the 
 Church — how then should I deliver my own soul ? 
 
 The Bible says there should be no schism and no division; the 
 dissenters work for both, and with both. The Bible says that the 
 Church — the body of Christ — should be one, one in love, one in 
 mind, one in heart ; the dissenters strive to rend that Church in 
 twain, and sow enmity, discord and variance amongst Chris- 
 tians, and among families, and they teach others to do as they 
 themselves — who "despise dominion,and speak evil of dignities." 
 
 Brethren, the Church of Christ calls you to her fold ; she 
 holds out to you the Word of God, and all her teaching is 
 grounded on that Word. She brings your little children into 
 the family of Christ in baptism. She teaches them the Scrip- 
 tures in their youth. She has them confirmed and strengthened 
 when they grow up. She calls them to feed at the table of 
 the Lord, that they may grow in grace and be nourished by 
 heavenly food. She exhorts you continually to turn unto your 
 God ; and m you die, the tender care of the Church still 
 
20 
 
 hovers over you, and she never leaves you till you are laid in 
 the grave, and she has committed your soul to the care of God 
 who gave it. In Christ's name, then, I say unto you, be faitii- 
 ful to the Church of God ; and when you hoar her assailed on 
 all sides, as being full of evil, then examine her leaching by 
 the Pible, and you will find that she will stand the test. When 
 you hear the Church accused of doing things like the Church 
 of Rome, ask yourself, is she doing any thing contrary to Scrip- 
 ture ? For you may be well assured, as before slated, that the 
 cry of Romanism that is raised against the Church, is only the 
 war cry of a false enemy, — who well knows that the Church 
 of England has been the great bulwark against the errors of 
 the Church of Rome — even from the Reformation until now. 
 Finally, remember that the Bible says, that in the Church 
 there should be no schism, no division, no enmity, no strife, 
 no variance, no dissension ; remember the command to " obey 
 those who are placed over you," in things spiritual ; remember 
 that none have a right to minister in holy things, save those 
 who are rightly ordained by tlie Church. Remember we 
 should not become like those who "despise dominion, and 
 speak evil of dignities ;" but we should learn to suhmit our- 
 selves, and to behave ourselves rightly "in the house of God," 
 which, as St. Paul saith to Timothy, "Vs the Church of the 
 living God, the pillar and ground of the truth.'' — 1 Tim. iii. 15. 
 
 ., 
 
. 
 
 APPENDIX. 
 
 In order to show more clearly how professing Christians are broken 
 up into various and discordant bodies, completely different in their 
 religious views in many important and vital points. I here subjoin a 
 list of the dissenting denominations, as far as my present means of 
 enquiry will allow me : — 
 
 Old School Presbyterians. 
 
 New ^'chool Presbyterians. 
 
 Cumberland Presbyterians. 
 
 United Presbyterians. 
 
 Church of Scotlaxd (in England) 
 
 Covenanters. 
 
 Congreoationalists. 
 
 Independents. 
 
 Burghers. 
 
 Anti-Burghers, &c. 
 
 Episcopal Methodists. 
 
 Wesleyan Methodists. 
 
 Primitive Methodists. 
 
 Wesleyan Reformers. 
 
 Welsh Calvanistic Methodists. 
 
 Plymouth Brethren. 
 
 Original Connexion Methodists. 
 
 New Connexion Methodists. 
 Bible Christians (they call them- 
 selves so.) 
 Swedenborqians. 
 Anabaptists. 
 
 Seven Principal Baptists. 
 Church of God Baptists. 
 Free Communion Baptists. 
 Close Communion Baptists. 
 
 Free Will Baptists. 
 Hard Shell Baptists. 
 Soft Shell Baptists. 
 Little Children Baptists. 
 Glopy Hallelujah Baptists. 
 Christian Baptists. 
 Ironsides Baptists. 
 Geneiv l Baptists. 
 Particular Baptists. 
 Seventh-day Baptists. 
 Scotch Baptists. 
 New Communion General Bap- 
 tists. 
 Brownists. 
 Cameronians. 
 Crispites. 
 Dale-ites. 
 Campbelites. 
 DuNKERs or Tunkers. 
 Free Thinkers. 
 Haldanites. 
 Huntingdonians. 
 Irvingites. 
 Inghamites. 
 Jumpers. 
 Glassites. 
 
11 
 
 APPENDIX. 
 
 ClUAKIRfl. 
 
 Shakers. 
 Unitarians. 
 
 SoCINIANS. 
 
 Reformed Dutch. 
 
 German Protestant Reformed. 
 
 ZwiNOLIANS, &c. 
 
 Moravians. 
 
 Christ-ians. 
 
 Mormons. 
 
 Kelly-ites. 
 
 MuOOLETONIANS. 
 
 Perfectionists. 
 New Lights. 
 
 Mennonists 
 Ranters. 
 
 RoOEREENS. 
 
 Seekers. 
 Universalists. 
 Walkerites. 
 Whitfieldites. 
 Jansenists. 
 Wimdrennerians. 
 Free Love Disciples. 
 Lutherans. 
 French Protestants. 
 Ronoe-ites. 
 &c. &c. 
 
 Now, how can any man say that such fearful division is right, or 
 Scriptural, when he reads the prayer of the Lord Jesus to His 
 heavenly Father: « Neither pray I for these alone, but for them also 
 which shall believe on me through their word,— That they all mai/ be 
 one : as Thou Father art in me, and I in Thee, that they also may 
 be one in us."— St. John, xvii.. 20, 21. And St. Peter says : " Be ye 
 all of one mind.^' — I Peter, iii. 8. 
 
 "From all false doctrine, heresy and schism, good Lord deliver 
 us."--Zttony. 
 
 J 
 
.»