MY CHRISTIAN FRIENDS,-We are assembled this afternoon to set apart our esteemed brethren, Yates and Smith, as joint pastors of this church, that they may be workers together with one another, and with God, for your edification, for the advancement of the cause of Christ in this neighbourhood, and for the promotion of the divine glory. Such an occasion is surely one of sufficient solemnity and importance to render it both suitable and proper for us to attempt the vindication of our conduct, not only with respect to the proceedings of this day, but also in separating from the church by law established in this land. This department of the present service has been assigned to me. I shall probably do it so as to require your forbearance, but I will endeavour to do it temperately yet faithfully, 'speaking the truth in love.' But should anything be said which sounds harshly in the ears of any, we beg to remind such that our object is to ascertain and diffuse truth; and we hope you will all admit that the claims of truth are paramount and pre-eminent. It may be proper to apprize you in the outset, that in the discharge of

* Introductory discourse delivered at the recognition of the Revds. T. Yates and H. Smith, at Hugglescote, Oct. 23rd, 1850, by the Rev. R. Kenney.

our present duty, our appeal will be not to tradition, to the fathers, to popes and conclaves, to acts of parliament, nor to the decisions of councils, but to the Word of God, 'to the law and to the testimony.' Enquiring, as we therefore do,' what saith the scriptures?' we propose to solict your attention to that portion of it which you will find in 1 Timothy iii. 15, But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.' You will perceive that the great object brought before us in these words, is the church of the living God. Let us then enquire what the church of the living God is. However, before proceeding with our direct reply to this important question, we may be permitted to observe that the Roman Catholic church has for about fifteen hundred years arrogated to herself the exclusive right to be styled the church of the living God, the pillar and ground of the truth. But it appears to us, for many reasons, that this claim on her part is entirely groundless and inadmissible, and that her real name and true character are given, in Rev. xvii. 5,- Mystery, Babylon the great, the mother of harlots and abominations of the earth.'

Be it remembered, this name is written upon her forehead. I speak as unto wise men; judge ye what I say.' Moreover, this audience scarcely needs to be informed that the Church of England, so called, demands to be accounted the only true church of the living God in this country. With how much truth and propriety, we shall endeavour to show.

It may be enough for us to say at present, that we do not believe that any national establishment can be a church of Christ; much less can it be that church solely and exclusively. We will now proceed to remark that the term church as it is employed in the New Testament appears always to represent an organized body as distinguished from a casual or promiscuous concourse. Nor does the Ephesian assembly, mentioned Acts 19th, and which, in several verses of that chapter, is styled Ecclesia, a church, at all affect this statement; for although the people then met were exceedingly tumultuous and irregular in their proceedings, yet they evidently came together in their corporate capacity, to hold a judicial assembly. Bearing this in mind, we may observe that the word church, as it occurs in numerous portions of the New Testament Scriptures, bears two significations. When it is used in the first of the two, it represents the entire body of the faithful—the whole company of the redeemed, whether on earth or in heaven. This glorious community consists of that great multitude which the apostle John beheld in his apocalyptic vision, but which no man could number, of all nations and kindreds and people and tongues, and which stood before the throne and before the Lamb, clothed with white robes, and palms in their hands, and cried with a loud voice, saying, 'Salvation to our God which sitteth upon the throne, and to the Lamb.' Of this glorified throng, an elder said, in answer to the question, What are these which are arrayed in white robes? and

whence came they?'-'These are they which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb.' This is the general assembly and church of the first-born-the whole family in heaven and on earth-the church which Christ so loved as to give himself for it, that he might sanctify and cleanse it with the washing of water by the word.'

The second purpose for which the Scriptures employ the term church, is to describe a particular congregation of professed believers organized with their bishops and deacons, and statedly meeting together for the worship of God, for the celebration of the ordinances of the gospel, for the maintenance of scriptural discipline, for the extension of Christ's kingdom, and the promotion of God's glory. Of this description, as it appears to us, were those churches named in the Acts of the Apostles, and in the apostolical Epistles, and such we conceive is the church statedly assembling in. this house of prayer. Such a church is purely a divine institution, and owes its existence, its increase, its stability, and its usefulness, not to what is earthly and human, but to that which is heavenly and divine; not to man, but to God.

Let us now notice who are eligible to be members of such a church; and we shall find by reference to the Word of God, that they are such as have acknowledged Christ as their one Lord, received the one faith of the gospel, and professed their faith by the one baptism which their Lord appointed; and, moreover, are habitually corroborating their profession by a consistent and holy practice. The view of this important matter now given, is further supported by the import of those titles by which the legitimate members of the church are distinguished in the sacred records, from the men of the world. They are designated believers, christians, saints, and faithful brethren, all which names

bytery; and Timothy, to whom the epistle is addressed, is cautioned to lay hands suddenly on no man.' Hence, we conceive we are entitled to conclude, that the act of ordination was not likely to take its name at the suggestion of inspiration from a circumstance which constitutes no essential part of it.

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But now, relative to the design of ordination, we wish it to be most distinctly understood, that it does not impart to the recipient any spiritual gifts or qualification; no, nor any authority beyond what he previously possessed. It is very far from being clear that it was for any of these purposes that the apostles laid hands upon the seven deacons already alluded to, for in reference to one of them, the martyr Stephen, it is affirmed, that he was full of faith and of the Holy Ghost.' Moreover, it was made by the apostles an indispensible requisite to their appointment that they should be full of the Holy Ghost and of wisdom.' Further, it may be remarked as quite evident, that when the church in Antioch laid hands on Paul and Barnabas it was not for any of these purposes. See Acts xiii. Secondly, we may observe that as ordination does not appear to have been instituted for the purpose of imparting spiritual gifts, nor even to indicate the possession of them; neither is it an appointment to the christian ministry; it is not a conferring authority to preach the gospel, it is simply a designation to the office of pastor in a particular church. Every person so designated is assumed to be previously qualified and authorized to preach the gospel by the Head of the church, whose he is and whom he serves. He therefore receives his ministerial authority not from the church but from Christ, to whom alone he is responsible for the manner in which he performs the solemn and arduous duties of his office.

These observations will naturally

lead us to the remark, that as ordination is simply the designation of an accredited minister of Christ, to office in a particular church, which has chosen him to be its pastor, we, the pastors of sister churches, do not appear here on this occasion because we have any authority over you or any controul over your proceedings, or because our attendance will add in any measure to the authority, the efficiency, or the usefulness of your pastors, we come merely to assist in the solemnities of this solemn and memorable occasion, and thereby to express our approval of the choice you have made.

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Now let us proceed to observe, that when a religious community is thus organized according to the law of Christ, with its bishop, or bishops and deacons, it is constituted what is here styled the church of the living God.' This is a church which the living God has originated and founded, which he has purchased with his own blood. This is also a community which the living God has rendered vital, to which he has imparted and in which he has deposited spiritual life. In it are seen the unequivocal signs of divine vitality. Of its members it can with truth be said, and you hath he quickened who were dead in trespasses and sins.' They have come to Christ the living stone, and are in consequence made lively stones; they are therefore living to serve God and their generation according to his will. Such a community God will assuredly own and bless; he will say of it, This is my rest for ever.' In the words before us it will be noticed that this church of the living God is also described as the house of God; or, as we conceive to be intended, the temple of God. Formerly, indeed, the tabernacle, and afterwards the temple of Solomon, was styled the house of God, because the God of Irael dwelt first in the one and then in the other, as was indicated by the appointed symbol of

his presence, the shekinah resting upon the mercy seat. Under the new dispensation, however, no material edifice is called the house of God. This honourable title is now restricted, as in the text, exclusively to the church of the living God. We have a striking example of this in Ephesians ii, where, addressing the church, Paul said, 'Ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord.'

In reference to this house of God, let us now enquire upon what is it founded. We reply, it is based upon the truth of God as revealed in his word: the truth, relative to the person and work of Christ, is embodied in the confession of Peter, who when his great Master enquired, 'But whom say ye that I am?' promptly replied, thou art the Christ, the son of the living God,' 'On this rock,' said the faithful and true witness,' 'I will build my church.' Hence it is that this spiritual edifice is said to be built upon the foundation of the apostles and prophets; that is, upon their declaration and their doctrine. We have shown, therefore, that the true church or house of God rests not upon acts of parliament but upon God's eternal and immutable truth. Let us now ask in reference to this house of God, of what materials is it constructed? It is we are assured, composed of lively stones who are built up a spiritual house,' by which we are to understand that it is constituted of true christians who have been quickened by the Spirit, and who are therefore alive unto God.

Still further, however, it will become us to enquire how is this spiritual building cemented? and how

are its several parts united? Our answer is, that to this great building Christ is the chief corner stone; he is the centre of your union, and you are bound together as a church by your mutual faith in Christ, love to Christ, and devotedness to his service. This is the unity of the faith,' the unity of the spirit' kept in the bond of peace.'

Now, however, we must advert to the august inhabitant of this spiritual house, he is the high and lofty one whom the heaven of heavens cannot contain, for the Lord hath chosen Zion, he hath desired it for his habitation,' and has said of it, here will I dwell.' Here is the great Jehovah represented by his holy word, his ordinances and his ministers; but he dwells actually in his church by the presence of his Spirit, for it is a habitation of God through the Spirit.' The servants of this house are the pastors and deacons already alluded to. And here also we may make a passing allusion to the provisions of this house: they are all the rich blessings of the new and better covenant. these, the great founder of the gospel feast has said, I will abundantly bless her provisions.' But of the law of this house, what shall we say? Why, that it is no human code-no embodiment of human wisdom and authority, but that it is the will of God, the law of Christ recorded in the statute book of his kingdom, so that in every thing relative to the order of this house, our enquiry must be, what saith the Scripture?' As an indication of the grandeur and importance of this house, we may mention that it was prefigured by the memorable tabernacle of witness, as well as by Solomon's holy and beautiful house.

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But we must now go on to notice, that the church of the living God' is not only styled the house of God,' but the pillar and ground of the truth.' This is certainly a strong