(the apostles) break, is the communion of the body of Christ." We see, then, that the Christians, in the earliest and therefore the purest days of Christianity, continued steadfastly in breaking of bread; notwithstanding every difficulty and objection, whether from the violence or scorn of foes without, or the treachery of their own hearts within, would on no account neglect the command of their dying Lord; as knowing that unless they were united to him, they could be none of his; and that of this union there were no means open to them, except such as he had appointed and blessed. Moreover, these good and holy men, the members of the primitive church, who continued so resolutely and consistently in the doctrine and fellowship of the apostles, and in the commemoration of their Redeemer's death, at his own holy table-were steadfast also in prayers-or, as it is originally, in the prayers; from which, as from other grounds, we may justly infer, that even then, in the very beginning of the gospel, set rules and forms of prayer were provided, and sanctioned by apostolical authority for the use of the church. And that these rules were religiously and carefully regarded, we cannot doubt when we reflect that those first Christians were fresh, as it were, and earnest in the profession of the gospel, with the apostles for their guides and instructers, and taught by them that "God is not the author of confusion, but of peace in all churches of the saints.' If now it be asked, why the members of the primitive church yielded up their prejudices and inclinations in so many ways as they must have done, before they could consent to such a course of religious discipline as that implied in these words-to continue steadfast and regular in their regard to the apostles' doctrine and fellowship, in breaking of bread and in prayers-the statement next following must be considered as supplying the grounds and principles of their conduct-"fear was upon every soul." They were thoroughly in earnest in their religion. They had such a deep and unaffected sense of the transitoriness of all worldly things, of the necessity of having God for their friend, of their own frailty, sin, and unworthiness, of the holiness, truth, and Almighty power of the Lord Jesus Christ, and of the blessedness of being true members of his church; an awful sense of these things so filled their souls, that all other things seemed of small consequence, and worth no more of their care and anxiety. In a life of true devotion and practical holiness, was all their consolation, all their hope. And may we not, too, my brethren, we whose lot is cast in this late period of the militant church; may we not still, after eighteen centuries, derive hope and consolation from the same thoughts, and the same practices, which the primitive Christians took refuge in? Is it not in our power also to continue steadfastly in the apostle's doctrine, and fellowship, and in breaking of bread, and in prayers? That these high privileges are within our reach, is unquestionable, the doubt is, alas! whether we know or reflect on the value of our treasure. We possess the apostle's doctrine, in the blessed volume of Scripture; to our possession of which may be truly applied the emphatic words of our Lord and Master: "Blessed are the eyes that see the things which ye see, and read the things which ye read: for I tell you that many prophets and kings have desired to hear and read the thing which ye can hear or read from that book, and have not known them." We possess also the apostle's doctrine in the church prayer book, not only because we have preserved there "the form of doctrine," the apostles', and other ancient creeds; but also, because much of the noble and magnificent liturgy is as ancient and venerable as it is noble; and if not in form, yet in spirit and meaning, may be dated even as high as the apostolic age. And as we have by God's blessing the apostle's doctrine, so also the apostles' fellowship. Our bishops derive all their spiritual authority by succession from the apostles downward-we, the inferior clergy, all ours from the bishops. If this be denied us, nothing remains on which we can ground any claim for respect or regard. If this be denied us, we are nothing better than usurpers, self-appointed ministers, useful perhaps for the peace and order of society, but spiritually powerless. But, blessed be God, this cannot be denied us with truth, we still have, though unworthy, the apostles' fellowship as well as doctrine; and while these are left to us, our hope and consolation cannot at least be altogether lost. We have, too, still in all its vital efficacy to faithful souls, the holy sacrament of the eucharist, the breaking of the bread, the communion of the body and blood of Christ, set within reach of all who are religiously and devoutly disposed to follow their Savior's rules, and who desire to be spiritually united to him, as knowing that, except in that union, we have not any well-grounded hope of life and immortality. And as we of this church possess the blessed privilege of partaking spiritually of that body which was broken for us, and for our sins, so also have we prayers, even the prayers, sanctioned by the ancient church, one may say, even from the apostolic times, and such as, when uttered by humble lips and from a pure heart, cannot but be acceptable to God through Jesus Christ. Being thus able at least to continue steadfastly in the apostles' doctrine and fellowship, in breaking of bread, and in prayers; still the touching question remains, has "fear come upon every soul?" Are we indeed deeply impressed with the reality, the substantial, overwhelming importance of all these things, and of our laying them to heart, now while it is yet an accepted time with us, a day of salvation. If this be indeed the case with us, and our conscience can bear us witness that we are indeed in earnest, then may we encourage feelings of hope and consolation. But if otherwise, if we are not living, or trying to live, as the first Christians did, then we have reason to fear that somehow we are deceiving ourselves with false confidences, and that we shall be found in the great day to be in the condition of that servant 66 who knew his Lord's will, but prepared not himself, nor did according to his will." From so sad a delusion may God in his mercy preserve us, through Jesus Christ our Lord. SERMON XXXIV. THE CHRISTIAN MINISTRY. 1 CORINTHIANS iv. 1. "Let a man so account of us-as of the ministers of Christ, and stewards of the mysteries of God." THIS account which St. Paul gives of his own office as an apostle, is applied by the church, and, we may be sure, not without good reason, to the whole Christian ministry. The subject is one in every way of great importance, and, like all other subjects relating to religion, it is one about which people are very content to remain in ignorance or error. We are too apt to be in earnest about anything, rather than about religion. * There seem to be two reasons why, at this season particularly, our thoughts are directed to the Christian ministry. Thus, in the collect we pray to our Lord Jesus Christ, that as at his first coming he sent his messenger, that is, John the Baptist, to prepare his way before him- -so now the ministers and stewards of his mysteries, may duly prepare the way for his second coming. In the epistle, we have St. Paul's account of the character and office of Christ's ministers. In the gospel, we have the character and office of St. John the Baptist, set forth to us in the very words of our Lord himself. There seem, then, I say, to be two reasons why this subject is offered to our thoughts particularly at this time the one, because it is a subject especially suitable * Third Sunday in Advent. |