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(716) d72-4503

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THE

MYSTERIES OF THE KINGDOM:

A SERMON,

|rat|t!) in ^t. fukt's C^urdj, lapraWt,

THE REV. H. B. WRAY, H.A.

PUBLISHED BY REQUEST FOR PRIVATE CIRCULATION.

MONTREAL :
PRINTED m JOHN LOVELL, ST. NICHOLAS STREET.

1860.

THE

MYSTERIES OF THE KINGDOM:

f-yttfr—-

A SERMON,

|rtac|ch in St. f iilic's C|unlj, fagratrit,

THE REV. H. B. WRAY, B.A,

PUBLISHED BY REQUEST FOR PRIVATE CIRCUlAnON".

MONTREAL:
TRTNTED BY JOHN LOVELL, ST. NICHOLAS STREET.

1860.

TO THE READER.

Reader, — Tliis Sermon has been printed for private cir-
culation among a widely-scattered flock, many of whom are
unable to attend public worship on the Lord's day. Its
object is to present a scriptural basis and common ground
of union to a congregation composed of four different reli-
gious denominations : it is intended for the common service
of all who call upon the name of Jesus, wheresover dispersed,
and howsoever denominated.

It is not intended to present the distinctive points of dis-
agreement between difterent Christian communions, but rather
the common ground of agreement between all communions
which bear the common title of Bible Christians. The pre-
sent time calls upon all Christians with an unmistakeable
voice to think less of tlie diflferences that divide them, and to
rally with increased energy and concord .round the common
centre that unites them — God's Scripture, the bond of the
Spirit.

The subject treated of is designed as an humble attempt to
meet the Infidelity and Rationalistic scepticism of our day,
and of all days, with the pure power of Bible religion, the
infallible dicta of eternal truth. The ministry of the word is
the great instrument in the hand of the Spirit for the conver-
sion, edification, and sanctifieatlon of sinners; for the quicken-
ing of those who are dead in trespasses and sins. It is not
the word of man, but the word of God that is cpdch and imver-

31 ^m

ful. "We must not teach mere human theories, but divine
revelations. We are not at liberty to use carnal weapons of
our own devising ; M^e must trust God with his own truth,
and take God's way of doing his own work. In the word of
revelation, as in the works of creation, there are mysteries
which oui finite minds cannot comprehend ; yet, while in the
latter case men admit that they believe very much that they
cannot understand ; in the former, like Cain, the first Ration-
alist, they boldly reject the oracles of God, because they
cannot comprehend their elevated truths. Because they are
not as wise as God, they will not believe the wisdom of God in
a mijstcrij. Is this a time for Christians to look with a stoical
indifference and palsied apathy upon the awful increase of
Infidelity and free-thinking in the professing Church. Where
is the union with which we ought to be meeting the common
enemy ? where is the broad platform of that universal Chris-
tian brotherhood of all who know the truth, and hold the head
even Jesus ? Are not Christians still wearing the parti-coloured
garments of exclusiveness and bitter sectarianism, instead of
the one seamless robe of Christ and him crucified.

Will the learned critic, who may read these pages, remem-
ber the useful aphorism, " In every work regard the author's
end." And may the God of all grace, who despises not tho
feeblest eifort tending to promote His honour, accept the mite
which is here cast into His treasury : may He, who with a
worm can *' thresh the mountains," by his Spirit work effec-
tually by it in the hearts of those into whose hands it may
fall, for Christ's sake.

H. B. W.

SEUMON.

Ephcsians v, 32. — This is a great mystery, but 1 speak concerning Christ and the

Church,

Christ is the centre and heart of this portion of Scripture, as He is of
the whole Bible. The sura of the Scriptures is the goHpel ; the sum of
the gospel is Christ ; tlic Scriptures are the system, Christ is their central
sun. The doctrine of this text, which we select as a foundation for a
discourse upon the Mysteries of Christ's Kingdom, is the union and re-
lation subsisting between Christ and Ins Church. The point we aim at
in oar remarks upon this passage, is to show, that God recjuires from us an
implicit belief in all His revealed word and will. Although all the essen-
tial truths of the gospel, are to carnal reason, incomprehensible, we hav-
ing actually no ideas of their existence: yet, being plainly revealed to us
by the Spirit of truth, they are no longer secret mysteries, but plain and
clear truths presented to our faith for belief, rather than to our reason for
speculation ; while the manner of their existence is incomprehensible to
reason, the matter and fact of their existence is clear to faith. And
further, that the work of grace in the soul is supernatural ; that the
plantation of a sinner in the true Church of Christ is the work of the
Almighty One, and that the invariable mode by which God draws a sin-
ner, is through the word of truth which the Father himself has given,
the record of his Son, the Incarnate Mystery.

Instead, then, of telling you that we are only required to believe what
we can understand and reconcile, I would show you that we are
required to believe and esteem every Bible truth, the whole mystery of
Godliness, as precious, objects of our faith. In these last days, when
men will not endure sound doctrine but ire turned unto fables ; prefer-
ring human systems to Divine revelations of truth, popularized, rational-
ized theories of natural religion, to the glorious gospel of the blessed God,
it behoves us to present the distinctive truths and principles of the
gospel, which put honour on the word of God, and on the work of the

N. B. — The passages in Italics are quoted from the Scriptm-es.

Holy Sp.r.t. To exhibit the Mystery of GodHnosfl an indceJ a great
mystery, aiul exalt the pure roli-ion of Jesus Christ as 8..iaothi.i.' infin-
itely above nature's reach, niakin- true Godliness the cflbct of th" inde-
pendent operation of Almi-hty God. Ilis workmanship, a new erc-ati.in
wherein a new nature is implanted, oven to the very root, />ovi which
all h..ly desires, all -ood counsels, and all just works do proceed. For
cvenj plant which mjj hmvenly FnUur hath not planted shall he rooted
vp.

Let us now endeavour to illustrate this truth in the light of Scripture.
Foi- niethod'.s sake wo may take the words as they stand in the text
flujii-esting a natural division of our subject. '

Let nic then speak— I. Concerning Divine mysteries, generally.

II. Concerning this particular mystery— this great
vii/.stcri/.

III. Concerning Christ.

IV. Concerning the Church.

V. Lastly, make some practical improvement of the
subject in application to ourselves.

And while we speak and hear, I pray that the Lord the Spirit may
quicken, humble, and sanctify our minds, that we may be enabled to
realize these blessed truths in our own experience ; that we may be lead
into all truth, that souls may be ediScd, truth manifested, and God
glorified, for Christ's sake. v.'ir remarks are merely suggestive hints,
glimpses of truth, to direct you to the study of the Scrii)tures referred
to in the sequel of this discourse.

/. J/y.s7cTtev.— There are mysteries in the kingdom of nature, as well as
in the kingdom of grace, which surpass the highest powers of created intel-
ligence to comprehend ; God is alike mysterious in His works as in His
word ; we believe the account of the creation although we cannot compre-
hend it. The Bible Iocs not explain the mysteries of either empire ; the
inspired writers state facts and results, not processes. God does not require
us to believe in the nature and manner, but in the matter and fact of re-
vealed mysteries. Although we cannot compreliend them we are obliged
to belie\. from the heart all the mysterious truths of revelation respecting
our salvation. Should any of these seem to contradict each other, il
arises altogether from the finite nature of our own minds. Instead
therefore, of rejecting some parts of God's word and labouring to recon-
cile other apparently paradoxical statements of eternal truth by systems of
human invention, we must humbly receive each and all in the simplicity of
faith, as God has been pleased to reveal them. It is evident then, that

mystory muHt characterize every communication rom an infinite to a
finite mitul, and that, as God is a niy.story, for uho hi/ mtrching can
find out God, a Bible without mystery, would, in the nature of things,
be just a Bible without a God. If we adopt the rational theory " to
believe nothing that we cannot understand ;" that whatever doctrines are
involved in mystery, ouj!;ht, for that reason, to be rejected as false. Now
is not this, not only absolute infidelity but abs*. lute folly. Must we
not renounce our senses, as well as our faith. Wo cannot satisfactorily
explain any of the phenomena of nature, therefore we are to believe no
revelatiim of science. We are not to believe that God created the world
because we cannot comprehend how He made it, thus the only way to be
orthodox Christian.! is to turn infidels, and throw philosophy into the
same grave with Christianity. The mysteries of nature are just as great
as the mysteries of grace, but not so repugnant to the natural heart ; and
^hy ?— because there is no redemption, no humbling doctrines of the
cross, involved in those facts. The wisest philosopher knows no more
than a child how a blade of grass grows, nor can he explain the real
properties of an atom that floats in the air, or of a particle of sand upon
the sea shore. And surely to deny the existence of these bodies because
we know not how they exist is not very wise. Men are walking by
faith in scientific as well as in religious investigations. If there is any
force in the maxim, that our faith should go no farther than our ideas,
then we must deny the existence of any object of nature, and the reality
of all revealed truth in the Bible. Because we have no accurate know-
ledge of any object of nature, or of any truth in revelation we must deny
the existence of God and of our own being. Surely this would not be
very orthodox. A heathen philosopher teaches a more excellent way.
When some of Epictetus' scholars observed to him that they could not
comprehend his nature, although he had told them many excellent things
concerning God. To this the stoic answered, " Were I able fully to set
forth God, I must either be God myself, or God himself must cease

to be."

The Bible, in its spiritual meaning, has ever been a sealed book to the
natural mind. I Corinthians ii. 1-1. It is, I grant, an easy thing to
acquire correctly a head knowledge of the truth as it is in Jesus ; but
the Spirit can alone reveal the deep things of God so as to influence the
heart and uplift the veil which spiritual blindness and unbelief have cast
around us. Ui/e huth not seen nor ear heard—But God hath revealed
them vnto us hi/ his Sjyirit. The glories of gospel grace are hid and
scaled alike from the learned and unlearned. The ivorld hy icisdom
knew not God. The ivisdo^n of the wise per isheth. The understanding

Of the prudent is hid. The term mysteries has special reference to
Christ and his kingdom established on earth in the hearts of men The
Ungdom of God is within you. We speak the w^'^^dom of God in a
mystery. Unto you it is given to hnoxo the mysteries of the kinqdmn

fest from these passages and from the uniform tenor of Scripture that
an experimental knowledge of the gospel can only be attained through the
divine teaching of the Spirit and the word.

oJ^f ^^ '^"'^r T' '""P^"''"* ^"^^^^"«^^ ""^^'^ f«"«^ from these
considerations The real cause of all unbelief is not because the head

cannot comprehend the great mysteries of Christianity, but simply because

e heart ,„,, believe them ; it is enmity against t'he moral 'pe'r^X

of God as they are revealed in the Bible, that makes Divine truth hard

to he nnderstood. It is not the understanding, but the will that is

opposed to the gospel, and the humbling doctrines of the c'ss. My s!

tery, is not tb sole nor the real cause of man's aversion to the gospel.

There IS nothing in the doctrines of the Trinity, twofold nature of

Christ, conversion, regeneration, resurrection, or in any of the doctrines

of Christianity, considered merely in themselves, to provoke or offend

however they may baffle and puzzle our reason. Whatoffonds the i aiur i

mmd, therefore, is not the incomprehensibleness of the gospel mysteries

as mere mystery, but the redemption involved in the facts. How Iv c

rate the enmity of the natural heart, seeing it can believe . Ite

he Divine power and goodness in nature, and deny it in grace trace

the omnipotence of God in creation, and trample upon it inUmp^r

3dly. We learn that Christ's ministers have a warrant and Divine auh"

ntyfor preaching the mysteries of the kingdom. Our 4po I Ide^ed

the prayers of the Church, that God r.ould Ipen a door of^t^^:t

perfect in thnst. The preaching of the gospel in all its fullness is the
appointed means for the ministry of the S^nrit. Preaeh the vord is the
commnd. The .ord of the truth of the gospel is the appointed instr J
ment to convert and regenerate the sinner, and to sanctify the converted
£om agaxn hy incorniptihk seed of the ^oord of God It was when
refer was yet speaking the ,oord that the Holy Ghost fell on all them,
wh:ch heard I have not shunned to declare unto you the counsel of
God. Teaching us that nothing should be concealed or reserved but
all truth, both in doctrine and practice, fully opened and erPorced
Ihe truth as it ts in Jesus implies the whole truth, not mere authorised
selections. Cecil has well said, " Half the truth is a lie." Lo<.io and
scholastic literature have added nothing to God's truth, but have very

often, bewildered the humble inquirer after it. The Lord has hid Hi*
mysteries from the wise and prudent and revealed them unto babes.

The Word of God is the foundation, the combustible, so to speak, upon
which the Promethean spark of the Holy Spirit falls in conversion : and
where most truth is spoken, we are to hope there will be most true con-
versions. While God can work without means. He ordinarily works
effectually in the regeneration of sinners, by the instrumentality of the
Word : therefore we must do God's work in God's own appointed way,
if we would expect His blessing, for God will only bless His own truth.
While all Evangelical Christians agree on the necessity of the Holy
Spirit's work in the conversion oi sinners, they differ widely as to the
mode by which the Spirit works. Does the Holy Ghost convert the
soul by a positive act of sovereign power, as in the case of Saul's conver-
sion ; or does He work mediately by the Word, informing the mind,
winning the affections, and changing the heart, by the instrumentality of
Scripture truth. Surely the latter is the ordinary mode by which the
Spirit works. He proposes the truths, the mysteries of Christianity, to
the mind, and then disposes the mind and will to receive and believe
them. Hence the promise — He that believeth shall be saved. Thus
Lydia's heart was opened by the things that were spoken by faid, and,
our beloved brother Paul, who according to the tvisdom given unto him,
hath sjwkai some things hard to be understood.

4thly. Therefore, it is, my hearers, that I would preach the Word in all
its fulness unto you, mysterious though it be ; ever remembering that all
Scriplure is profitable for doctrine and instruction in righteousness. I
would speak unto you not in the words which man's wisdom teacheth,
but which God the Holy Ghost teacheth. And is it not especially neces-
sary to preach the mysteries of the Gospel, in these days of infidelity,
unsettled views, uncertain sounds, rationalistic tendencies, and loose
gospeling. The almost universal creed of the rising generation is that
it matters little what a man believes so long as he is sincere in something.
What is this but positive infidelity, absolute practical atheism. And is
it not to be feared that many who suppress these mysteries and teach
nothing better than natural religion, are sowing the seeds of infidelity,
and laying the foundations of scepticism and rationalism deep
and broad. The natural heart is, at this hour, as much op-
posed to the doctrine of Christ's imputed righteousness as was
the first rationalist Cain, who despised the blood of the typical
sacrifice. The sole cause why men, and especially the most
educated classes, hate the mysteries of Christianity is, because they
enforce the necessity of spiritual rofonoration. redemption by blood, and

sanctification by the Holy Ghost. My simple object is to show you the
necessity of these things, and to lead you in faith and prayer to the
mercy of God lu Christ. I would direct you all to Christ, in u-hom are
hid all the treamres of wisdom and kimvledge. I would exalt Christ
Who m all thuigs must have the pre-eminence. We must not exalt
earning and human philosophy above Divine truth; like Pilate placing
the Hebrew, Greek, and Latin up over Christ's head. No no Pride
of intellect was the first sin, and will be the last; and is the cause of all
the rationalism which now deluges our land.
But let us come nearer to our text and speak concerning—

P J^; ^^''1 ?t''"1 "'^''"■•^' *^' mysterious union subsisting between
Christ and His Church. Read the context from 23rd verse.* Here
Adam s^ relationship to Eve is adverted to as emblematical of the
Saviour s union with His Church. Adam's marriage seems to be repre-
sented as a type of this union. The Apostle referring to Adam's words
that Eve was hone of his hone and flesh of his flesh, says : /or we
(behevers) are members of his body, of his flesh, and of his bones-
obviously meaning, that all the life, grace, and glory, which the Church
has, IS derived from Christ, even as the woman was taken out of the
man I he marriage union between Adam and Eve contained a
mystical .signification, and bore a lively resemblance to a more excel-
ent, intimate, aad lasting union, surpassing our comprehension-
the spiritual, eternal union which subsists between Christ the head
and the living members of His mystical body the Church. As
Eve was taken out of Adam's side when he was asleep, so the
Church, the LamVs Wife, the Bride, was begotten, in a spiritual
manner by virtue proceeding from the side of the second Adam
Jesus Christ, the Husband of His people (Isaiah liv. 5), when His
side was pierced, while He slept the sleep of death, in order that
we might live with him for ever. Now this is ^ great mystery, upon
which we shall not indulge in any practical reflections, further iban to
remai^ that we believe in the actual, vital, eternal union subsisting between
Christ and every true believer, every living member of His blood-bouoht
flock-simply because God has revealed it. A union which proves an
actual interest and title to all the benefits procured by the Saviour's
Ob dience and death, as the representative, federal head and substitute
or his people.

about by faith for ye are nil the children of God by faith in cCist
Jesus Faith is the mystical ring, the bond of etermd union whi h
weds the soul to Christ in the indissoluble tie. of covenant love By

faith we receive supplies out of His fulness: by faith, we hold sweet
communion with Jesus : by faith, the up-hill journey of life is turned
into an Emmaiis jnuiney, when Jesus talks with us hy the way and
causes our hearts to burn within us as we reflect upon his wondrous love
to us miserable sinners. Blessed Jesus, adorable Saviour, how cold is
our love to thee— how feebly do we apprehend the mystery of thy love
to us— the glories of thy person— the perfection of thine atonement.
This intimate relation and eternal connection between Christ and His
people are essential to spiritual life and continuance in grace. The life
which Christ gives is eternal life. / give them eternal life and^ they
shall never perish. Because I live ye shall live also. Romans viii. 35.
Yet, our faithless hearts will not allow us to appropriate these precious
promises to ourselves. The life of Christ in the soul is the life and soul
of all true religion. Christ, in this near relation to his people, comes
home to the believer's heart endeared to his warmest affections ; not only
on account of what He has done for us in His death ; but in the near-
ness of aflinity in which be is united to us, as a living Jesus, an ever
present Saviour ; a husband, friend, and brother bom for adversity.
Is not this a great mijstery—&y, it is ; but, under the Spirit's teaching, it
is very blessed to the believer's heart and experience.

While our Lord adverted to this spiritual union in the sixth chapter

of John's Gospel, the Jews murmured at him: and even his disciples

did not relish the subject but said— this is a hard saying ; who can

hear it. Christ then taught them that He dwelt in those who spiritually

eat his flesh and drinJe his blood,— mch as, by faith, receive him, and

live upon his fulness. " Then we dwell in Christ, and Christ in us:

then, we are one with Christ, and Christ with us." May we, dear

friends, so by faith realize this blessed union ; then when we partake of

the commemorative ordinance of the Holy Communion of His body and

blood, shall we be " meet partakers of those holy mysteries which Christ

has instituted and ordained, as pledges of His love, and for a continual

remembrance of His death, to our great and endless comfort." Why then,

friends, do ye keep at such a distance from Jesus; why, like the women,

do ye follow Him afar off. I'll tell you why, because you have never

realized this living union with a living Saviour, because you have not

realized the perfect and full humanity of Christ, of whose person and

mediatorial work, we shall now speak.

III. Christ— m% Person and Work. Archbishop Leighton, the father
of expository preachers, has said—" There is nothing that so much con-
cerns a Christian to know as the excellency of Jesus Christ's person and
work; so that it ia always pertinent to insist much on that subject."

With such authori^y may I not express a fear, that too little is insisted
upon, too little is said of Christ's person, in the topical preaching of our
day. Now, it may be, that some among you have never given five minutes
consideration to this subject. Let me now remind you of what the
fecriptures speak concerning Christ-what He is in Himself-whut He
IS m relation to His Church-what He is in relation to every individual
believer. I refer you to the following Scriptures, that you may read
and examine the word of truth for yourselves. I have no favorite scheme
of Theology to support; my sole object is to lead you to search the
Scr^urc. Cdossians i 15-19 ; ii. 9-12; iii. 1-12. Ephesians i.
4-, -o; u 18-22. In this connection there is a short sentence, con-
sisting of three short words, which I would commend to you for a con-
fes^on of faith-it is this-CA.'.. is ail. Here is a diamond edition of
theology, a full length portrait of Christianity-here is the centre and
focus where all the rays of Divine wisdom, mercy and justice converge-
here, n^/,,.o«,„,,, and peace kiss each other-here is the only true
criterion of Christian doctrine. ^

Now, if we know anything of the one-ness and closeness of affinity
whH3h we have been speaking of, then we realize the value of this pre
ci us sentence this centre-prop of a quickened sinner's hope-a.-' is

vour r!r • ' ."'"'" ^" ^' "'* '""^'^ '"^^-^ «f Christ's presence, in
your religion-because you never contemplate' your Saviour as ever p;es-

Cl risTt ^°"' T- \ "^ ^^"'°"^ •■ ^''''''' y^'' ^« "«^ «^^ f-th upon
ChriHt, as your h^hj^nest wlro is touched mth a feeling of your infir-

mu.es : We cannot know, or feel the consolations afforded by the a one-

^en and satisfaction of Christ, until we resize the perfect humliiity f

Hvfnl rVr- T f fi '' ^«f ,-'—■-/- ««• It is not a dead, but a

mng Christ not the symbolical cross, but the person of Christ himself

that can comfort the seeking soul. '

It TJT'T 1 ^^^^^^'^''^--^"ity i«> perhaps, but little understood.
Ho th o' TT f "T^-^^"^*^' '^'^' Christians who are to be saved from
sh uld t !? ."f' '^^"^'^ ^""^^ "''"' t^-^y b^^'^-«- 'J^l-t they
he hon! of /r •' "f *'"^ "^^^ ^P'^" *^« f-*-^' 'h^ -li^l f-t. on which
facts r, --ovation rests. The Devil is ever undermining the

facts that are revealed i„ the Scriptures concerning the character and
person of Christ. The perfect humanity of Christ Is one of those facts
INow, this IS ^ great mystery. Que human system of religion impuons
the Divinity and takes away the Godhead of Jesus; and thus take

tluist, while It IS acknowledged in so many words, thev take awa.

ley

iy the

humanity of Christ— that is, they exalt Jesus so high above Iiumanity
that the poor sinner cannot come near it, cannot close with Jesus, can-
not come to Jesus himself, like the poor woman who came tremhUng
when she heard of Jesus and touched his garment — but must have some
saint or angel, or other mediator to intercede for him. But the glory of
the Gospel consists, not only in the Godhead, but in the humanity of
Jesus. He is as close now to every seeking soul as he was to the weeping
Mary at the sepulchre : he is close to us every moment, one with us : so
that no sinner could come nearer to a friend or brother and pour out his
sorrows before him, than e^ery poor broken-hearted penitent can now
come to Jesus. Hence, our blessed Redeemer is said to be a ma7i that

receivcth sinnci's.

What do we know, friends, of these blessed mysteries : are we thus
united to Christ ? can you regard Christ as your brother, friend and
husband ? can you say mj/ beloved is mine, and I am his ? Is the day
of your soul's espousals past? has the Spirit won your affections? If so,
come weal, come woe, happy are ye, blessed are ye : the love of Christ
changeth not; He will love and cherish you, and will not part you at
death : his rod and staff will comfort you through tie darlc valley ; He
will take all your legal responsibilities upon himself, and pay your debts
contracted before and after marriage, and change your name from ^larah
(bitterness) to Naomi (beautiful) and give you his own name as is said
in Jeremiah — this is the name loherewith he shall he called, the Lord
our righteous7iess.

Again, 2dly. Christ is the fountain source of all wisdom and knowledge.
In him are hid all, the treasures of wisdom and knoioledge, and Christ,
as the messenger of the covenant, is the appointed medium and channel
through which Jehovah reveals His mind to man All channels of reve-
lation centre in Christ. Christ was all in that first revelation of mercy
which was made to Adam. Genesis iii. 15. These words are au outline
of the whole plan of redemption, containing the germ and elements of
the great mystery of Godliness. Christ, before his incarnation, preached
by his Spirit in his servant Noah to the antedeluvian worid. Christ has
never left his Church altogether destitute of saving light. Christ was
all in the preaching of Patriarchs, Prophets and Apostles. The one
grand characteristic of the Apostle's preaching was to know nothing hut
Jesus Christ and him crucified : they all conspired with holy ardor in
lifting men's minds from off themselves and all human sources, and di-
recting them to their crucified, risen, exalted, and interceding Lord.
They represent Christ as the sole ordinance of God for giving the
biessiug, and iho life of all Christiau graces ; and the quiccening

spirit of all Christian ordinances— the Altar, Sacrifice, Priest and Temple.
With them the atonement was not a mere abstract jwint of credence
but a vital principle ; not a mere tenet of Christianity, but the sum of
Christianity. Hence with them every subject of revelation, from the
sublimest mystery of Heaven, to the plainest and most practical topic of
morals and daily practice derived its virtue, life and in)pulse from the
cross. With them all morality, out of Christ, was no better than Pagan-
ism. They never introduced any subject, nor established any truth,
urged any duty, explained any service, nor enforced any ordinance,
without direct reference to the sacrifice, example, and person of Christ.
With them, the purest motives, the best deeds, were defiled and worth-
less, unless sanctified with the hhod nf ftprinkUnf/. With them, no
work could be considered a good work, until the doer of it, the worker,
was accepted of God, justified by the blood and imputed righ<y3c.usncss of
Christ.

But. was the simple teaching and pure morality of the Apostles appre-
ciated and relished by the Jews and ea :\y converts to Christianity ? Ah
no — they, like durselves, were slow to learn these simple lessons. They
were ofi"ended with the spirituality and simplicity of Christian worship,
because they understood not its mysteries nor felt its power ; because,
like too many Christians now, they had no communion of soul with the
soul of Christ: they preferred the heartless pageantry, and gorgeous cere-
monial of the Temple worship, to the heart-service of spiritual worship.
My hearers, human nature is still the same. We have all Jewish hearts
in this respect : the same tendency still exists, the same unwillingness to
look to Christ's blood alone for salvation, to siibmit to the righteousness
of God: the same tendency in all religious denominations to forget that
God requires spiritual worship ; and to substitute the scaffolding of the
Church for the Church itself, the shadow for the substance of Christian-
ity, iheform for the power of Godliness.

3dly. While it is my solemn duty to teach you the necessity of personal
holiness and good works as the ultimate end and essential evidence of
Christianity ; while I would urge you to the use of all the means of
grace and a regular attendance upon all the ordinances of religion : while
I exhort you to good works, to present your bodies a living sacrifice unto
God, and to the diligent cultivation of all virtues ; I would, at the
same time, ever remind you that when all this is done, that the use of
all these means is effcclual only because Christ commands them and
Christ blesses them. You must never lose sight of Christ and your
need of His blood and grace. And, woe be to tlie man, who, in a proud,
self-righteous, Cain-like spirit, neglects and despises those meaii- and

nd Temple,
f credence,
the sum of
1, from the
lal topic of
e from the
lan Pagan-
any truth,
ordinance,
of Christ,
and worth-
1 them, no
he worker,
jousness of

itles appre-
nity? Ah
ns. They
a worship,
; because,
tl with the
^eous cere-
il worship.
?^ish hearts
ingness to
hteousness
brget that
ng of the
Christian-

f personal
idence of
means of
)n : while
r!fice unto
d, at the
he use of
;hcin and
and yijur
I a proud,
leaiK- and

ordinances, which Christ has appointed for His Church's edification and
sanctification. While means of grace are not, necessarily, grace ; be as-
sured, that grace is given and increased in the use of means; and,
perhaps, seldom found in those who wilfully neglect means. There
are three states of religious mind with respect to ordinances ; — to be en-
tirely independent of ordinances, to be entirely dependent vpon ordin-
ances, to be entirely dependent upon Christ's blessing in the use of
ordinances. May this last state be ours, for it is a superlatively blessed
state.

Again, Christ is all in the volume of creation, because He is the
author and subject of creation: He created all things, and all things
were created for his glonj. Colossians i. 16. Redemption was the object
and ultimate end of creation, which is a mystery, that God's glory in Christ
and his Church, can alone explain. The redemption of man was a
primary step to the creation of man. This earth, viewed in the light of
redemption, (and this is the scrintural view) is just the stiige upon which
the mysterious work of redemption was executed ; and when that work
is completed, we are expressly told, this world will be destroyed. II Peter
iii. 10. When the spiritual temple, the Church, is completed, the
material building will be no longer required. The mediatorial office
and undertaking of Christ is not represented in the Bible as an after-
thought arising out of the fall of Adam ; as if God had been disappointed
in his first design. No, no. The fall of the first Adam was foreseen and
provided for in the person of Christ the second Adam, the Lamb slain
in the counsels of Jehovah, before the foundations of this earth were laid.
The consecration of the second person of the Trinity, to the office of
Mediator was settled in the eternal covenant between the Father, Son,
and Holy Ghost. Lo I come (Christ) in the volume of the hook it is
written of me. Read Psalm xl. This earth is not to be regarded merely
as one among millions of other similar habitations, according to the
Humanitarian Philosophy, but the consecrated stage and scene of a
special dispensation of grace.

In this view of creation, the Christian regards this world as Christ's
world, and worships his Creator as the God of the Bible, a covenant God
in Christ ; not, as the Deist's God, Cain's God, the God of creation only ;
God of the cornfield, the mill and the m^ ; but as the God of redemp-
tion in Clu-ist for whose glory it was created. The mere natural man pays
homage to God as his Creator, and can praise Him for temporal benefits
upon Thanksgiving day ; while he rejects divine truth, the mysteries of
redemption, as revealed in the Bible. He can praise the divine goodness
in nature, and hate it in grace ; trace it with rapture in croution, and

laugh at it in redemption ; laud and magnify it in a star and despise
It in the sun of Eighteousness. This is essential infidelity, as now deve-
loped m modern " Rationalism."

The Christian must ever regard vhis world as Christ's world : on Hia
account Jehovah looks upon our little planet as the glory of creation the
Bethlehem of the universe. And thou earth, though thou he little among
the thousands of planets, yet tnou art the greatest and most glorious for
out of thee has come forth lie that is to he ruhr in Israel. Micah v. 2.
The truth is creation is subservient to redemption, the handmaid of
salvation. The special object of creation, was just to supply a tent
tor the Good Shepherd and a fold for his sheep: a temple for his
church to worship in— a birth-place for God manifest in the flesh— a
manger-cradle for Him who was the world's Father, and the maker
of his own mother— an altar for the Lamb of God to die upon —
wood to burn the sacrifice: to afford a roek, from whence to hew his
living stones; ^ pit ftom whence to dig his vessels of honour: to afford
a reed for the King of Glory's sceptre, thorns for his crown, a tree for
his cross, a rock for his sepulchre. May we not then say that Christ is
all in creation.

Is not this a great mystery ? Why then do Christians not contem-
plate creation in this light ; why do tV y not see Christ in all thin<^s You
will find the answer in I Cor : ii. 14 ; xiv. 22 ; or in the words of Bish-
op Home when he says that meditations upon evan-elical subjects are
only intended for those who believe-" who will exercise their faculties in
discerning and contemplating the mysteries of the kingdom of Heaven "

Christ IS all in the volume of Providence, because Jehovah makes all
human events subservient to his Glory and the accomplishment of his
glorious purposes in Christ. In every age events are overruled, and
instruments are raised up for the furtherance of his divine designs and
the grand consummation of prophecy, when the Jcingdoms of this world
shah hecome the kingdom of our Lord and his Christ.

Christ is all in the volume of inspired truth. What are the Scriptures
Without Christ— a dark system without a sun ; a labyrinth of mysteries
without a key. Without Christ for an interpreter, the Old Testament
cannot be understood. Its rites and ceremonies, its altars and sacrifices
out of Christ, would be an offence to God, evoking the rebuke-.r/,o /lath
required this at your hamls. Christ is the one great and glorious object to
which the whole law, types and prophecies point, and in whom they .^11 like
rays of light converging in one centre, find their end and termination,
l^hrist IS the sum and substance of all the promises in the Bible There
IS just as much evangelical troth in the Old Testament as in the ]^:cw

only diflFerently developed. The Old and New Testament Church were

V one and the same, only under different capacities. Christ is the glorious

IP repositary of all things in Heaven and in Earth. The Church on earth

has no resource for life or grace but in him ; neither hath the Church in

Heaven, to derive glory from, but the Lord Jesus Christ.

The Scriptures are the system, Christ is its central sun : the Scriptures
are the field, Christ the hidden treasure: the Scriptures are the garden,
i Christ the tree of life in the midst of *he paradise of God. The Old

Testament, is Christ promised ; the New, is Christ given ; the Old, is
Christ concealed ; the New, is Christ revealjd: Christ is all in revelation.
A person may attain a critical and gramiriatical knowledge of the Old Tes-
tament history and still continue with a veil upon his heart when Moses
is read — an utter stranger to the spiritual sense of the book which testi-
fies of Christ throughout. The prophetical, evangelical, mystical, spiri-
tual sense, is the life and soul of the Bible.

Of the things which we have spoken concerning Christ, this is the sum
— Christ sits on the throne of creation, for He created all things : He
sits on the throne of Providence, for He overrules all things to his own
glory : He sits on the throne of grace, as mediatorial king ; He sits en-
throned in his people's hearts : He shall sit upon his millennial throne,
ruling all principalities and powers : He will sit upon his scarlet throne
of judgment, to render unto every man according to his deeds.

Endeavor then. Christians, to contemplate all creation and provi-
dence with a single eye to Christ, and the universe will become a temple
consecrated to his praise ; every village, a Bethany ; every house, a
Bethel ; every day, a sabbath ; your life, a continuous doxology. When-
ever you look abroad, you will see sacred mementos of the Man of
Sorrows, hallowing, sanctifying, elevating in their influences. It is
the idea of Christ in all things, and all things for Christ's glory, that
sanctifies material creation, and sheds light and beauty over the whole
face of nature and clothes her smiling landscape with hues of divine
loveliness. It is the glory of this earth that the mysteriously begotten
Son of Mary was born, lived and died upon it ; the glory of the sea,
that He, the companion of poor fishermen, trod its azure pavement ; the
glory of the air, that He breathed it ; the glory of man, that Christ was
and is his brother. Try then^ and cultivate this Christ glorifying spirit,
and thus you will walk with God in thought, whether exploring the field
of nature, Providence or grace ; you will be Christians everywhere,
whether at your business, your pleasures, or your prayers. To a spiri-
tual mind, a hut, a hovel is a Heaven, because Christ is there.

When you look down upon this earth, reflect that there Christ was

I B ,

buried; that lie wont down into tho lower parts of the earth, into the
tomb to sanctify the grave for you. When you looic up to the Heavens,
and behold the sun shining in his strength and survey the sky jewelled
with its starry brilliants glittering upon the brow of night, and the chaste
moon walking in her beauty, and the bow, bent by the hand of Him
who sat at the fire side of Lazarus, compassing the Heaven about with
a glorious circle— when you contemplate all these wonders of Christ's
creation, will you not be reminded of many spriritual analogies which
will instruct you in the mysteries of fuith-will your thoughts not be
led to Him who is the sun, the fountain of life, and heart of the spi-
ritual world ; and will not the fur empress of the night robed in her
peerless majesty shining with a borrowed light, a lustre not her own,
remind you of the Church, as wholly dependent upon the Sun of Righte-
ousness for all her light, life and beauty : in herself dark, black as the tents
ofKedar, but when adorned with His righteousness— /a t> as the moon,
clear as the sun, and terrible as an army loith banners. This is the
Church of which wo would now speak a few words.

IV. C/iurrA.— Mankind never did agree upon any religious topic
since the controversy between Cain and Abel. The first man who ever
died, died for religion. But there is no religious topic upon which men
have disagreed so extensively, as the subject of the Church ; and, per-
haps, there is no disagreement, or misunderstanding which has been more
injurious to the peace and harmony of Christians, than the misunderstand^
ing of this subject. Therefore, methinks, that it is a very befitting sub-
ject for me to say a word or two upon, when I am preaching the Gospel
to a congregation composed of Episcopalians, Presbyterians, Methodists
Baptists, and perhaps to some who have never been connected with any
Church. While I do not expect to make you all think alike upon all
points of lesser moment, on which the wisest and best Christians have
held a great diversity of opinion; yet, I hope that we all agree upon the
grand, essential, vital truths which involve man's eternal salvation.

The term Church is used by all religious bodies to represent that parti-
cular denomination to which they belong. The Independent and Free
Chur.h-man talk of the Church as if they alone were the centre of infal-
libiit-, Let me show you, in as few words as perspecuity will allow
what la the primary meaning in which the term is used in the Bible'
First-i]xQ name— ^eco«%— a few of its distinctive characteristics.

The word Church literally means a people called out: that is, a people
called irom the service of Satan to the service of God; or, it means the
house of the Lord, God's spiritual temple built of living stones. Thus Paul
characcerizes believers God's building: a habitation of God thmunh the

'm.

Spirit. Having on High Priest ov-^ the house of God. By the Church
is uniformly meant in Scripture, t j whole body of believers, of which
Christ is the head. Our Lord himself fixen the meaning of the word
where lie tells his disciples to r<yV>tce because their names loere written in
Heaven. By the Church, therefore, is meant true believers in the Lord
Jesus Christ of every age, nation and kindred, the whole body of Christ
both in Heaven and Earth. In our Communion Service it is denominated
the " blessed company of all faithful people: members incorporate in the
mystical body of Christ;" the Church of our text, the Church of the
Bible, is God the Father's redeemed family, God the Son's Mech Bride,
God the Holy Ghost's sanctified Temple. This is i\iQ flack of Christ—
the royal priesthood — chosen generation,— peculiar people— light of the
world — the salt of the earth.

,Sfecont£?i/.— Characteristics of the Church— 1st. Mystery— yes, mys-
terious is the union of the divine and human natures in Christ the Church's
head, his name "hall he called Wonderful. Mysterious, the vital and spi-
ritual union subsisting between Christ and his faithful ones. It is
however a plainly revealed Scripture fact : and our duty is to state, not
what may appear most rational for God to reveal, but simply what God
Jms revealed. While this union is so mysterious and ineffable, infinitely
transcending every conception of our finite minds ; yet, it is so near and
intimate as to bear some distant resemblance to the one-ness of the three
persons of the Godhead. This is not a dogma of the Schools, but an
inspired truth taught us by the special revelation of Christ himself, when
He prayed for his Church. That they all may be one; as thou
Father art in mc, and I in thee, that they also may be one in
us. This union, is a mystery, not of man's invention, but of
God's revelation. It is plain and clear to God. Mystery is only
another name for our ignorance. The mechanism of creation is
to us mysterious, not so to God, to whom nature is art. All around us
is mystery — man is a mystery, God is a mystery, heaven is a mys-
tery, hell is a mystery; but great as all divine mysteries are, as
God's revelation to us, we must in simple faith admire them, and gaze
upon them in holy wonder, love and praise. When the Holy Ghost
sheds light upon them, they will teach us humility, and cause us to pre-
sume less on our own judgment.

Another grand feature of the Church is Divine presentiality. — Lo
lam with you alvoay, even tmto the end of the world. Christ in you
the hope of glory.

Spirituality.— This is an essential feature of Christ's Church. If
any man have not the Spirit of Christ he is none of his. Romans
viii. 14 ; xiv. 17.

RF,r.EMPTiov._rtis a redeemed Church. Redemption is always spoken
of in Scripture in a vicarious sense, as an atonement made, not only
for .sin, but for sinners; a substitutionary sacrifice ; a ransom paid for
certain characters-all believers. Ve are „ot your own, ye are bm,aht
with a price-to ferd the Church of God, which he hath purchased with
his oion blood. The song of the redeemed beautifully attributes the
redemption of the Church to the vicarious sacrifice of Christ, thou hast
redeemed us to God hj thy Mood, out of every kindred, and tongue, and
people, and nation. Redemption is a fact, a finished work. It is
finished.

_ VocATlON.~It is a called Church. I Corinthians i. 2. Romans i 6 •
viu. 30. Effectual calling by the Holy Ghost in conversion and regener-
ation are represented in Scripture, as essentially necessary to the individual
salvation of a sinner, as the work of Christ. The believer is under equal
obligation to the three persons of Jehovah. The work of Christ and the
work of he Spirit, are mutually necessary to each others efficacy.
Without the atoning work of Christ, there would have been no salva-
hon for sinners: without the quickening, sin-convincing converting
work of the Holy Ghost, no sinner would accept that salvation. The
grea work of applying the benefit of Christ's death, sprinkling the
blood of Christ upon the individual conscience and soul, is in a special
way he office of the Spirit. John xvi. 7. Christ finished the work
of salvation upon the cross; the Holy Spirit begins the work of salvation
in the soul.

Is not this mystery clearly revealed in the typical sacrifice of the
Paschal lamb. It was not enough that the blood was shed, but that blood
must be sprmkled upon the lintels of the doors with hyssop; figuring
to us the work of the Spirit in applying the efficacy of the great saeri
fice to the individual heart. Christ has opened the prison door, but the
prisoners will not come out. " They fancy music in their chains, and
so forget their load ;" until the Holy Ghost says to the prisoners, go forth
no spell-bound sinner will ever come trembling to the feei o. ) . u. .rvin^'
xchat must I do to he saved. Christ by his death, ho- rcll,d aV ,y the
stone from the door of the grave of dead, corrupt humanity ; but no
Lazarus will arise, no soul dead in sin will be quickened, until the Holy
bpirit gives the command, Loose him, and let him go !

Justification and SANCTiFiCATioN.-It is a justified and sanctified
Church. V^ e join these two cardinal doctrines together ; while they are
essentially distinct, they are inseparably connected, and what God has
joined together, we must not put asunder. The one signifies our title
to, the other, our mcetness for the inheritance of the Saints of light.

The one expresses what Christ has done for us ; the other, what He
works in us ; the one is a rd<itiv>; tiio other a real rhunRe. The (h>c-
trinos of Christianity arc prefi-^urod in the facts of Christianity. These
two doetrines of a living Church were revealed to us on the cross of
Calvary, in the water and the blood that flowed from the Redeemer's

side.

" To be of sin tht double cure;

To acquit from guilt and make us pure."

These are the two grand arteries flowing from the heart of Jesus Christ,
conveying life, and causing spiritual circulation through all the members
of his mystical body. As in the symbol of the vine and the branches :
As the sap from the parent trunk permeates the branches, and makes
them bear fruit, so does the life and grace of Christ animate all be-
lievers, and enable them to bear the peaceful fruits of righteousness.
This is a great mi/stcry ! It is the Lord's doing ; it is marvellous in

our eyes.

While much is said, well said, and written about justification by the
blood and righteousness of Christ, being the article of a standing or a
falling church ; perhaps, too little is si id and written about regenera-
tion of heart and life, by the Spirit rf Christ, being the article of a
living or dying church. The church tint is without Christ's righteous-
ness, is destitute of the only element of its standing ; the church that
is without the Holy Spirit's work, has no element of life. Therciore, it
is just as necessary that we should preach to you the necessity of spirit-
ual regeneration and fitness for Heaven, by the work of God's Spirit,
as that we should preach the necessity of a title to Heaven by the work
of God's Son.

Antiquity.— It is an ancient Church. Numbers, tradition and an-
ti(iuity, are not certain criteria of a true church. Error does not
become venerable and command respect, merely because it is old. Truth
has ever been in a minority, Christ's Church has ever been a little flock.
The Church of Christ has the only true claim to antiquity ; she is not
only Patristic but Apostolic; her members quote the authority of the
apostles, prophets and patriarchs ; they date back to the ancient archives
of the everlasting covenant ; her members are an ancient people, chosen
in Christ before the foundations of the world loere laid. If an-
tiquity commands respect and veneration, what can parallel the cross in
all the elements of a true antiquity ; before the suns of the morning sang
to-ether, and celebrated a new-born world, even then the cross was
erected upon the high and holy hills of Jehovah's councils standing forth
in prominent relief, the one central object, shedding its splendors upon

tho past, and casting its glories upon the future, the only hope of them
that should believe to the end of time.

Catholicity.— It is the Holy Catholic Church, because all its members
are holy ; people doubly holy, through the imputed and imparted righte-
ousness of Christ. Catholic, because her members are gathered out of
the whole world ; her pale is the universe. I will hring mi/ sons from
afar, and my dtughtcrs from the ends of the earth. ' 1 will hiss for
them and I will gather them, for 1 have redeemed them. Because her
doctrines are catholic— o»e 6ot7y am? one Spirit ; one Lord, one faith
one hapti,m,one God and Father of all. All have sinned: all the
■world are heeome guilty before God, that he might liave mercy upon all.
Come unto me all ye that labour and are heavy laden. Ho every one
that thirsteth eome ye to the imters : and the Spirit and the hride say
come, and whosoever will, let him take the water of life freely. This
is catholic doctrine. Catholic, because litr religion and worship are
circuin,«cribcd by no natural, conventional boundaries, and are suited to
every people, country and age; it has no peculiar exemptions or privileges
for any sex, age, order, or degree; all are one in Christ. Jew and gen-
tile, bond and free. The righteousness of Christ is unto and upon all
that believe, for there is no difference.

The Gospel is the religion of sinners, not of sectaries ; it is designed
to be universal, immortal ; it speaks a language that all can understand,
and in tones that all must feel. Catholic, because all its members have
large hearts, expanding with love and charity to all the particular com-
partments of the universal church ; recognizing every man as a friend
and brother, who loves the Lord Jesus Christ in sincerity, and conse-
crates his being to the glory of his Saviour, who opened his arms on
the accursed tree to embrace a lost world, when emptying his heart of all
but love ; and I believe, just in proportion as Christians are destitute of
this catholic spirit, which can rejoice in the success of all churches where
Jesus records his blessed name, are they going back to the exclusivism
of Judaism, and receding from the glorious dispensation of Gospel lib-
erty. The tabernacle of Christ's Church, is the universe ; her temple
IS open at the top, lighted from above by the sunshine of a Father's
love. But when the congregation is all complete, when the flock is all
gathered in, of which not a hoof will be left behind, this temple of liv-
ing stones will be roofed in with a crowning dome of glory, and the

headstone thereof will be brought forth with shoutings of grace-grace
unto it. ^1 J J y

" Grace all the work shall crown.''

pe of them

ts members
•ted righte-
rcd out of
sons from
II Jiiss for
3causo her

one faith
I: all the
' upon all.

every one

hride say
•ly. This
)rship are

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Unity. — Church unity is not rigid uniformity in externals, but inter-
nal spiritual identity. As the physical unity of the whole human
family is traceable to one common centre, so all the redeemed family
derive their features of spiritual unity from Christ their head, the second
Adam.

Division — Is another characteristic of the Church of Christ, not
essentially, but accidentally, owing to the infirmities and sins of her
members. Like the disciples in the infant church, Christians are still
falling out hy the way, and the question at issue is still the same, not
who shall be the least in the kingdom of Heaven, hut who sh'dl he
the greatest f The old heathens said of the young church, " behold
how these Christians love one another !" What think ye would heathens
say of the old church, that has kings fur her nursing fathers, and (jneens
for her nursing mothers, if they were to read our religious newspapers;
perhaps it would be to this eifect — behold how these lambs resemble
wolves, how they hite and devour one another, how they hate one
another. When Christians take common ground, and make common
cause against a conuuon enemy, sin and Satan, then, and not till then,
will the world believe that we are the true followers of those who were
first called Christians at Antioch. When all the evangelical churches
take the Bible for their platform, Gethsemene and Calvary for their
stand-points, and casting their little differences into the broad lap of
frail humanity, rally round the cross as a common standard, all striving
heart and hand, not merely to bring men into their pale, to wear their
badge, and pronounce their Shibboleth, but to bring sinners into the arms
of one common Saviour — all ambassadors for one king — all fighting the
good fight of fliith under one Captain, mough wearing different uni-
forms— all facing the same enemies of their holy religion, thorgh wear-
ing different facings upon their religious creeds ; when Christians thus
go forth in a holy phalanx of hope and love, under the Omnipotent
leadership of our con(|uering Emmanuel, then will the world believe that
we are Christians indeed and in truth.

The Church is divided in its place of abode ; one part is on earth, the
other in Hea /en—one in grace, the other in glory ; one in the Iioly
place, the other has passed the veil, and entered the holy of holies j one,
like the tribe of Reuben, remains in the green pastures on this side
Jordan; the other has passed over to the happy land of promise; one,
like the family of Jacob, has crossed over the ford of Jabbok ; the
other, like the patriarch, tarries at this side to wrestle with the angel
till the day dawn and the shadows flee away.

Progression.— The Church must progress. Grace must grow in the

Church collectively, and in the hearts of individual believers. The Lord
is adding daily to His Church such as shall he saved. The path of
the just is as a shining light, shining more and niore unto the perfect
day. There is an undercurrent of grace flowing gradually onward
though unseen and unregarded by the world.

The progress of the Church of Christ bears a strict and beautiful analogy
to the progress of the Divine life in the soul of the individual believer.
The growth of grace in the soul appears frequently to be suspended ;
the world, the flesh, and the devil, contend fiercely with the power and
influence of the Gospel in the heart. The believer is often dismayed
and ready to say with Rebekah, if it he so with me, ichy am I thus as-
sailed by Satan ; or with David, I shall one day perish hy the hand of
Said. The life-giving truths of God are almost eradicated from the
mind. But though we forget God, he will not forget himself, he will
not deny himself. He carries on the purposes of his unmerited mercy
in the hearts of his people, notwithstanding all our faithlessness. Having
loved his own, he loves them to the end. So it is, has been, and will con-
tinue with respect to the progress of truth and the conquest of the
Church in the world. Christ, by his truth, grace and spirit, will con-
quer all difficulties. The world and the devil, infidelity, rationalism and
error in all its Protean developments, are now arrayed against the truth
of God. Yet, when all seeming temporal hindrances and spiritual ob-
stacles, and departures from the truth of the Gospel, seem to delay the
glorious consummation of Jehovah's purposes in Christ, God's founda-
tion standeth sure. All human events are made subservient to grace.
Every thing is foreseen and provided for in every age ; events are over-
ruled to the furtherance of his divine designs, and instruments are raised
up accurately adapted to achieve his peculiar objects.

God makes the wrath of man to praise him. Bad as well as good men
have been promoting in different ways and with different motives^ the same
object, the extension of Christ's Kingdom on earth. The political Jehus,
while battling with the weapons of carnal zeal for civil and religious
liberty, are the apostles of the Prince of Peace, the heralds of the cross,
without intending it. Ever since the days of the Babylonish, Persian,
Macedonian, and Roman conquerors, instruments have been raised up
in their respective spheres of action, to humble the tyrants; of the earth,
shiver the iron sceptres of despotism, and prepare a way for the mission-
aries of the Gospel. Oh ! that the soldiers of Christ's kingdom would
evince the same self-sacrificing zeal, as do those brave fellows, those heroes
of freedom, who now appear upon the political stage sounding the trump
of another Jubilee through the length and breadth of Christendom, filling

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men's hearts with the enthusiasm of truth, and waking all Europe with
the thunders of long dormant liberty and oppressed Christianity.

Providence is a great mystery. The all-important fact which history
is every day disclosing is this— this world, with its complicated ma-
chinery, is Christ's world, and all passing events are subservient to the
Church and the glory of God in Christ. This blessed truth is the only
key to explain the mysteries of Providence. Facts are the alphabet of
history. Although we cannot read clearly its mysterious page ; although
we cannot reconcile all the facts and events of history, cannot see how
they are conducive to God's glory, and consistent with his attributes-
yet, when the work is finished all will be legible, plain ; and when the
mystically interwoven tapestry of Providence is completed, all will be clear ;
when the volume is finished, one short sentence iu golden letters will ex-
plain all its darkest lines — Christ is all

Diminution. — The Church militant is daily decreased to increase
the Church triumphant ; the empty chair and the vacant pew are contri-
buting to fill the many mansions in glory. We mourn the absent friend,
forgetful that to be absent in the body is to be present with the Lord ;
we sorrow when a voice is silenced in the family and congregational
choir. All, but could we lift the veil that separates the eternal world
from our view, we would rejoice that the ransomed choir is more com-
plete, and the harps of Heaven more responsive.

" Tig sweet when year by year we lose
Friends lost to sight in faith, to muse
How grows in Paradise our store.

Whether the trees of the Lord's right hand planting are cut down by
the scythe of death or the sword of persecution, they will flourish in
perennial youth in Paradise. The promise is sure— thei/ icho are planted
in the house of the Lord shall flourish in the courts of our God. The
Church, like the palm tree, the more it is crushed buds and shoots the
more vigorously. Churches have been cut down almost to the very
roots, and have been, and shall be visited with a spring-time of divine
favor, sending forth from their hewn and trampled trunks branches of
richest fruitfulness and living verdure covering the hills with the shadow
of their boughs.

Lord send us a Penticostal shower and water our parched little vine-
yard with the dew of Thy blessing ; and if in Thy mysterious Providence
the nether S2iriiigs of Thy bounty are stopped, close not from our thirsting
souls the upper springs of Thy grace. Fear not little flock, it is your
Father's good pleasure to give you the kingdom. Lastly :—

Glorification.— It is a glorious Church. Whom he justified them he
also glorified. This is the Church that shall be truly glorious at the
last. When all earthly glory shall have passed away, then shall this
glorious Church be presen+ed in the dew of her youth arrayed in fine
linen clean and ichite at the man-iage supper of the Lamb. Such are a
few of the distinctive features of the Holy Catholic Church.

V. These are doctrinal mysteries but they have a practical aim and
tendency. Doctrines are the great motives to duty ; and the most mys-
terious of all doctrines, the doctrine of the cross, and spiritual union with
Christ are made the groundwork by the apostles of all practical exhortations.
The latter chapters of the Epistles to the Romans, Colossians, and Ephe-
sians, you will please to read, as illustrations of this truth. The practical
object of iiiy remarks has been to lead you to the personal examination
of your characters and condition in the sight of God ; to lead ns all ■ >
more humbling views of our own sinfulness, vileness, and wickedness by
nature : and to higher views of the value and preciousness of Christ's
work. Therefore, they know not whereof they affirm, and are libellers
of the preaching of a full and free Gospel, who say that the s-,tting
forth the free sovereign grace of the Lord and the finished work of
Christ, has a tendency to induce presumption and ungodliness of life.
The apostles assert the very opposite ; they declare, that the very cause
and motive that must operate in the believer's ' -east to make him bring
forth fruit to the glory of God, is the fact tha he has been called by
sovereign grace, and redeemed by the precious ] 'od of Christ. To tell
a man to do good works before that he is influenced by Gospel motives
and principles, is just to tell him to make bricks without straw, to per-
form the whole duty of man, before he had received any portion of the
grace of God.

The practical object of this discourse has been to lead you to put this
all-impovtant question to your consciences— Am I a living member of
Christ's Church, a child of God and an inheritor of the Kingdom of
Heaven ? Is Christ in me and I in Him; has he given me his nature,
as I have taken his name ?

Examine yourselves then, friends, and see what is the ground of your
1iA)pc; whether the (?o„^e? has come to you in power or in word only.
May you be led childlike to the feet of Jesus, the great Prophet, to say :
Lord what I know not teach me. Oh that the Holy Spirit may vouch-
safe to make Christ a Saviour of life to you all. May C arist lift up your
hearts for the outpouring of his wisdom, power and holiness ; that you
may see and know what is the fellowship of the mystery, what the hope
of your calling f and what the riches of the glory of jour inheritance with

tJie saints. Read Ephesians iii. 16-20. It is only the Spirit of the
Lord God in a preached Christ, that can bring to the penitent sinner's
heart the blessings of the glorious Gospel in all their full and appre-
hended reality and power.

May God of his infinite mercy enable you to put these questions
seriously to your hearts. May we all seek to be kept near to Christ, that
we may be kept near to one another and united in the bonds of the
Gospel. Let us pray that our love to our Lord, to each other and to all
mankind, may abound more and more ; may the uniting Spirit of Christ
knit us together in the blessed communion of the saints, that with one
heart and one mind we may exert ourselves to advance the glory of God
in promoting the extension of the Redeemer's kingdom and the common
salvation of all our souls.

2dly. Let us value more the church privileges which we enjoy. I
have no faith in the religion of the man who says, it matters little where
we worship, and who does not consider his own church the best and love
h the most. A love and predilection for our own particular church is
not only natural but necessary. He who loves all churches alike, has
never loved any aright, nor has any true love for God, nor can he be
said to love the Universal Church if he is not visibly connected with
one of its branches. A Christian without either shepherd or pasture is
a most inconsistent character ; his soul will derive little spiritual nour-
ishment from the broad right of common which he claims.

To value any thing merely on account of its antiquity is little-minded,
contemptible, but to undervalue what is valuable and excellent merely
because it is ancient, is far more contemptible. While I love the Church
universal and love all who love the Lord Jeous Christ in sincerity, I love
my own Church the most, with almost a superstitious reverence ; and
that Church shall ever have the first place in my afi'ections and the highest
place in my prayers, which has connected with the land of my fathers'
sepulchres so many time honored associations, and hallowed memories.
The Church which I believe to be most catholic and scriptural in doc-
trine, most ancient and apostolic in origin, and most primitive in ritual ;
a Church which has given to the world, in her Liturgy and 39 Articles,
the noblest composition of uninspired man, the fullest and most com-
plete summary of divine truth that ever came from human pen. A
Church that can number among her ministers such a bright galaxy of
pious and learned divines, those great expositors of scripture, those
mighty masters of moral and casuistic science, whose names and writ-
ings are synonymous with whatever is Scriptural in doctrine, sublime in
thought, majestic in theme, rich, powerful and noble in elocution, strict

I 1

in logic, cogent in argument, and practical in tendency. Alas ! that
men should consider it a mark of superior sanctity to separate from a
Church in communion with which such men lived, such men died.

May the Lord abundantly ble^s our Apostolic Church and make her
a blessing to this land ; may He lengthen her cords and strengthen her
stakes ; may righteousness be the foundation of her walls, truth and
peace the ornament of her palaces ; may Christ be the foundation of her
faith, the ground of her union, and thus she shall be as she ever has
been, the fortress of Protestantism and the bulwark of Gospel truth in
the world. May the pure spark of apostolic zeal that was dropped from
Heaven into the hearts of her Reformers and fanned into a seraphic
flame in the hearts of her confessors who sealed their faith with their
blood ; may it never die or flicker upon her altar, till it is lost in the
full eff'ulgcnce and blessedness of the Millennial morn. Then the Chief
Skejiherd shall appear to separate the sheep from the goats, the chaff
from the wheat. Then there shall be one fold and one shepherd ; then
there will be no difi"erence between Christ's sheep, then all the wheat tha^
has grown in Canaan, however it may have been separated by hedges on
earth, when it is gathered into the heavenly garner, shall be God's
wheat without one single mark to distinguish that once Christians differed
in outward circumstances, modes and forms.

Lastly. My friends, let us not forget the Church in the house. Family
religion is the most unmistakable test of Christian character ; where two
or three are met together in Christ's name, there is a true Church; wherever
the believer has a tent, there God has an altar. It is in the family that
we are to look for the most genuine fruits of righteousness, the most un-
mistakable evidences of whatsoever things are true, whatsoever things are
honest, jnst, pure, lovely and of good report, if there he any virtue, it is
in the family and the life that we are to look for its '.nost beautiful illus-
trations. May God enable us to bring up our children in the nurture
and admonition of the Lord.

We shall soon take an eternal farewell of another, and comparatively
mis-spent year. This is a favourable point for reflection. Let us put to
our consciences the question of Pharaoh to Jacob : How old art thou ?
how many years have I lived to God ? how many years of my past life
have been spent in the service of Satan or of God ? One of these two
masters I Lave been serving. How many Sabbaths have I devoted to
my worldly business, how many to God. In the past year I have given
to God or the devil seven weeks of precious Sabbaths, in the last seven
years, I have given to God or the devil one entire year of precious Sab-
baths, in fifty years, I have given to God or the devil seven years of pre-
cious Sabbaths. Solemn thought. Try and think thi3 thought over.

We all differ in age, circumstances, gifts and jrraces hnf v.. oil
xn this, we are all sinners: we nmst all diP t l' \ '^'^

we mustall die certainly. ' >\V Zt 1 trnanM^d .' T^k'"" "'"'
grave. The coffin, the windinlJee nd ^^ '^""^''' "^ '^'

of unity. The grave is the ^'1 . ''"'"'' ''' ''^•"'"''" "^'^^'^^

to tie board of judgment ""7, "^ «° V "°°'°'°" "" "'*"'"''■' "'W

the kingdom of Sata„!h„rtT'' ""^ '''"«^'"" "' Christ, and

T .,,-n , ,;""''"• -^*^^^nich kingdom do you belon"-?
I will conclude in the language of our liturgy pravinrrhL u n .
who has kn t to"-ethpr liJa Aln«f ; *-^' Playing, that God

...ystical bod, :? Hi So S ChltT™"™. ^"' '^■""*'* '" "0
^^^^ me same Spnt, ever one God, world without end.