of ceremonies," the freest from error of any human institution, and the most efficacious as a means of dispensing the grace of the church of Christ; but still, so far as relates to her nationality, she is a human institution, and can only look for, and wish for existence, so long as she preaches the pure word of God, and duly administers the sacraments according to Christ's ordinance. It is from the purity and spirituality of her worship alone, that she has any claim to be considered as a member of the mystical church of Christ; and through the delegation of the spirit of God only, that she annexes remission of sins, to repentance before God, and faith in our Lord Jesus Christ. Such people, therefore, who idly repose in the shade of her venerable walls, instead of walking in the everlasting light of her glory+; like the ignorant and deceptious Jews, who sware by the altar that they might not be bound by the offering, either put bitter for sweet, or mistake darkness for light. The name of the church, not more than the name of Paul or Apollos, can mark the forehead with the Father's seal. The faith which saves, is faith in Christ but if we place it in ourselves, or in our mortal fellowship, it is no longer in Christ. A serious thought upon the * Art. xix. Vide 1 Tim. ii. 15. source whence the church, and her members, through her instrumentality, derive their spiritual power, would show the danger of such lukewarm communion. In all things pertaining to the healthful spirit of grace, we acknowledge Christ alone to be our head *: and a very brief history of the church of Christ previous to the advent, and in the Apostolic days, would fully establish the spiritual supremacy of our divine head. With a few of the leading points of such a history, I will conclude this subject. After the promise made to Eve, which is the first intimation of the spiritual dominion of Christ, Abel sacrificed a victim to the Lord. In the same verse which records the birth of Enos, it is said, "Then man began to call upon the name of the Lord.t" This record is the first distinct intimation which we have of the worship of the antediluvians. Christ, we are told, preached to them through Noah, but from the time of that patriarch we have a regular succession of events, in which the worship of God is maintained, and the vicarious office of the Redeemer typified. When the wickedness of men had determined God to destroy them, Noah found grace in His eyes, and with him He established His cove * Eph. i. 22. Vide 2 Tim. ii. 20. + Gen. iv. 26. Heb. xi. 7. 1 Pet. iii. 19, 20. 2 Pet. ii. 5. nant*, and after the flood the same covenant was re-established with Noah, and with his seed after him whereupon he became an heir of the righteousness which is by faith. Abraham, to whom the rite of sacrifice descended through Noah, is the next link in this historical chain. With him God covenanted, and promised to bless and to multiply him exceedingly.§ And Abraham believed in the Lord, and he counted it to him for righteousness. The Lord afterwards appeared unto Isaac, and renewed the covenant with him, and promised to multiply his seed as the stars in heaven.¶ With Jacob, also, this promise was repeated, and Jacob said, when he awoke from the vision in which he had held communion with the Lord, "This is none other but the house of the Lord, gate of heaven.”** and this is the Joseph was sold into Egypt and his family followed him there: the Israelites were in bondage with Pharaoh. But God spake unto Moses, and said unto him," I am the Lord, and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by the name of JEHOVAH was I not known unto them. * Gen. vi. 17. Gen. xv. 6. ** Gen. xxviii. 17. + Gen. viii. 20. ¶ Gen. xvi. I have established my covenant with them . . and I will bring you into the land concerning which I did swear to give it to them; and I will dwell among the children of Israel, and be their God."* The Israelites departed from Egypt, and came to Mount Sinai, and there "Moses went up unto God," who said unto him, "I bare you on eagles' wings and brought you unto myself." Here the covenant of the law was established with its ceremonious ritual. Aaron and his sons were consecrated to the priesthood, and the tribe of Levi separated to the service of the tabernacle. St. Paul has shown that the priesthood of the sacrificial altar was not to be continued†; and the inspired writers occasionally disclose that a knowledge of this circumstance was imparted to themselves; one striking instance of which is unfolded in the allegory of the Song of Solomon. From the time that it was said, down to the day in which our Lord fulfilled the prediction of Isaiah, that He should be for a light to the Gentiles, and of Malachi, "The Lord whom ye seek shall suddenly come to His temple," it was understood by the more enlightened Jews, that the temple was emblematic of some future mysterious church; and under that impression * Exod. vi. + Heb. vii. the Pharisees demanded of Jesus, "When the kingdom of God should come ?"* We have seen that, in this antitypical church, Christ was the sacrifice, and is the priest; and that His vicarious office is continuous, and to be commensurate with the occasions of mankind. † It has also been shown that the service in this church is purely spiritual, Christ fulfilling the predictions of the prophets by (Himself) baptizing with the Holy Ghost. He subsequently delegated that sacred office to the Apostles on the day of Pentecost, and through them to the ministers of the visible church to this present hour. In concluding this subject, I would beg leave to point out to you that redemption through Christ is only to be obtained through the operation of faith upon the heart. I am, &c. *Luke xvii. 20. + Heb. xiii. 8. and Rom. ix. 5. |