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THE SERMON,
AT THE INSTITUTION OP
THE KEV. JOHN WEAGG SHACKELFORD,
AS RECTOR OF THE HOUSE OF PRAYER, NEWARK;
TUESDAY, FEBRUARY 12, 1856 j
BY
THE RIGHT REV. GEORGE WASHINGTON DOANE, D.D..LL.D.,
BISHOP OF THE DIOCESE.

BURLINGTON:

J1DCCCLVI.

Newark, Feb. 18, 1856.
Right Rev. and Dear Sir :
The undersigned, who had the pleasure of hearing the admirable Sermon,
delivered by you, on the occasion of the Institution of the Rector of the House
of Prayer, believing that a wider dissemination of the eloquent and forcible
declaration of the uses of the Church would advance the cause of divine truth,
respectfully ask a copy, for publication.
Affectionately, your brethren and servants, in the Church,
John W. Shackelford,
Rector of the House of Prayer.
Daniel Condit, George A. Mayhew,
Wardens.
John Cox, Joseph L. Alden,
B. T. Nichols, Edgar Sherman,
Vestrymen.
"W. H. N. Stewart, Rector of Grace Church, Newark.
Hannibal Goodwin, Rector of St. Paul's Church. Newark.
Eugene Augustus Hoffman, Rector of Christ Church, Elizabeth.
James L. Bush, Rector elect of Grace Church, Orange.
Joshua Smith, Rector elect of St. Philip's Church, Newark,
Matthew H. Henderson, Rector of Trinity Church, Newark.
"Wm. A. Leach, Minister of St. Barnabas' Church, Newark.
Edward 0. Flags, Rector of St, Paul's Church, Paterson.
J. D. L. Moore, officiating in Zion Church, Belvidere, and St. James'
Church, Knowlton.
J. D. Rose, Missionary, officiating in St. Matthew's German Church,
Newark. J. W. Haves.
Tho Right Rev. Bishop Doane.

SEEMON.

what mean ye, by this service?
Exodus xii. 26.
The point, upon which, our age most prides itself, is,
that it seeks the useful. Its motto is, " Cui Bono ?" What's
the use ? Utilitarian is its name of highest favour. And,
justly, so, if rightly understood. God doeth nothing, in vain.
Waste has no place, in His creation. " Gather up the frag
ments, that nothing be lost," was the injunction of perfect
wisdom, at the very moment, that it proved itself omnipo
tent. " What is the use ?" then, is a proper question, to be
asked; so it be, "with meekness, and w'ith fear." For that,
which is of no use, God can have, and man should have, no
favour. The error, which has justly brought discredit, on
this question, has been the limitation of utility, to temporal
things, and subjects of the senses. A proud, and most perni
cious, limitation ! Proud, since it undertakes to comprehend
the infinite ; and most pernicious, since it sets the shadow,
above the substance ; and postpones the immortal, to the
mortal. "Canst thou, by searching, find out God?" "The
secret things belong unto the Lord." "The things, which
are seen, are temporal; but, the things, which are not seen,
are eternal."
While, then, we earnestly and constantly protest, against
the limitations of Utilitarianism, we cannot but allow the
proper application of its tests. And, in the subjects, which
come, fairly, in the range of human comprehension, however
high, however holy, they may be, it is not only lawful, but
most strictly dutiful, to show their fitness, to endure them,

True, that whatever God reveals, or God ordains, we must
receive, and use, with reverence; however it transcends our
comprehension; as done, by Him, Who "doeth all things,
well." As true, that, what He teaches, or appoints, so far
as He adapts it to our understanding, we are carefully and
constantly to shew, in all the wisdom of its plan, and all its
fitness, for our use. "The secret things," indeed, "belong
unto the Lord our God." Why He hath done so, or how,
what He hath done, works, for its gracious end, we cannot,
often, know ; and may not venture to inquire. " But, those
things, which are revealed, belong to us, and to our children."
These, we may study. These, we may admire. Of these,
we may discourse. These are commended, not to our know
ledge, only, but our practice ; "that we may do all the words
of this law."
I design to carry out this train of thought, in application
to a subject, much in the mouths of men ; and, yet, from the
distrust, with which it is, by many, still regarded, far from
being understood, even in its obvious practical relations.
My theme, to day, will be the Church. My object, to set
forth the uses of the Church. " What mean ye, by this
service?" I shall consider, now, three uses of the Church.
As "the pillar and ground of the truth;"
As the fold of peace and salvation ;
As the body of the Lord Jesus Christ ;
the Church is for the use of men : meets all their spiritual
necessities ; supplies the needful strength, for their infirmities ;
and brings them, through the comforts of His grace, to be
partakers of the riches of His glory.
I. The Church is for use, as the pillar and ground of the
truth; and perfectly adapted, in this office, to the necessities
of our condition. Truth is a trust, from God. As it comes
from Him, it is pure, perfect, and beyond all price. As it is
in Him, it changes not; one, like Himself, immutable, eternal.
But, in us, through our infirmity and sinfulness, there is, not

only, no fituess to retain it, but a prejudice, against it; which
is certain to result, in its dilution and adulteration. St. Paul
admits this tendency, and deems it due to his apostleship, to
disavow it ; when he says, in writing to the Corinthians?
" We are not as many, which corrupt the Word of God :"**
the expression, in the original, being that which is applied
to thievish tradesmen, who dilute their liquors, and adulterate
their groceries. It is a trust, then, which is not safe, with
us. The Word of God, St. Paul has told us, may be handled
deceitfully. The Holy Scriptures, St. Peter tells us, may be
wrested, by unlearned and unstable souls, to their own des
truction. Is there a doubt, that it may be so ? Is there a
doubt, that it has been so ? Surely, there can be none. It is
too sadly, too severely, true. What mean those names, unless
it be so, of Pelagian, Calvinist, Arminian ? What mean, if
it be not so, those volumes upon volumes, those piles of vo
lumes, upon piles of volumes, which the wit of men has
filled with "doubtful disputations," as to the meaning of
God's Holy Word? What means that separation, into schools,
of those, who bear the same generic name ; and, yet, hold
separate councils? Can all be right? Can truth be manifold ?
Can there be two faiths? Not, till there be two Lords: "one
Lord," as the Apostle says, "one faith."
Nor, is this all. Nor, yet, the worst. "These are but
questions," some may say, "of words. One must not be
too strict, in judgment, as to unity. In the great truths, no
doubt, these all agree." Waiving the question, as to great
or little, where the truth is drawn, into discussion ; we need
not make a distant search, to find the question gravely stated,
whether there be a Word of God? Whether there be any, with
authority to act, for Him, in holy things ? Whether there be
a Church, whether there be a Day, of God ? Nay, in effect —
since Pantheism is but the euphuistic name, for Atheism —
* 2 Corinthians ii. 17.

whether there be a God, at all? This, among those who still
maintain the name of Christians ! This, among those who do
not yet cast off the book, they call the Bible ! This, among
those who boast of their descent, from Puritan and Pilgrim
forefathers ! Let it not be thought, that this is spoken, in un-
kindness. Let it not be thought, that this is boasting, on our
part. It is historic truth. Not to speak of it will not change it.
Not to know, will not unmake, it. It is so. While the
descendants of those bold and self-denying men, who, with
the Bible, in their bosoms, sought a home, here, in a howl
ing wilderness; and laid the ground-plan of a College, before
they ceiled their houses, have cast off, in multitudes, as "old
wives' fables," what their fathers clung to, as their heritage
and hope, the Church, which, in the Browns, and others,
jvas thrust out, as unfit to have a place, in that, their new
found Paradise, stands, now, as it stood then, precisely; holds
the same faith, rehearses the same creeds, teaches the same
catechism, offers the same prayers, sings the same songs of
praise. Times have changed. Men have changed. Manners
have changed. Institutions have changed. Governments
have changed. The very face of nature has been changed.
The faith which was delivered, once, to the old Saints:
in which, alone, St. Paul would glory ; which comforted
Ignatius, among lions ; and, which Cranmer clung to, with
his burning hand, remains unchanged: like its all-glorious
Author, "the same, yesterday, to-day, and forever." Again,
I say, all boasting is excluded. We have nothing, that we
did not, first, receive. That we have kept it, is not of our
selves. The Giver of it has been the Keeper of it, for us.
The Church of the living God has been, to us, its pillar and
its ground. The waves might roar. The winds might rage.
The storms might fall. That ground was unremovable.
That pillar was unshaken. There, hung the truth, upon it.
His truth, Who hung, for us, upon the Cross. In the blackest
darkness, it was legible, by its own light. The fiercest flash,

that went before the most terrific pea], made it, only, the
more luminous. Men might close their eyes, upon it. Men
might harden their hearts, against it. Still, there, it was !
Year after year, read, in the same holy lessons; year after
year, proclaimed, in the same venerable creeds; year after year,
chanted, in the same lofty hymns ; year after year, professed,
in the same solemn litanies ! Thus, has God, as it were, taken,
from the hands of them, whom He has gathered, in His
Church, the opportunity to tamper with His truth. She is its
Keeper,* whether they esteem its precious trust, or not. She
is its Witness,* whether they will hear, or not, its faithful
voice. A Keeper, divinely put in trust : " go ye, and make
disciples of all nations, baptizing them," "and teaching them
all things, whatsoever I have commanded you;" "preach
the Gospel to every creature." A Witness, divinely authen
ticated, and kept in the truth: "lo, I am with you, alway,
even unto the end of the world;" "when, He the Spirit of
truth shall come, He will guide you into all truth." That it
has truly been so, rests not on our word. It is a fact in his
tory. It invites consideration. It defies denial. " The con
tradiction of tongues," saith Bacon, " doth every where
meet with us, out of the tabernacle of God; therefore, whi
thersoever thou shalt turn thyself, thou shalt find no end of
controversies, except thou withdraw thyself into that taber-
nacle.t" When we consider, in how short a time, these gross depar
tures from the truth have been effected; that, in a land of
Bibles, and of Schools, and in an age of intellectual splen
dour, less than two hundred years have brought in errors,
such as centuries of ignorance and gloom have failed to
breed, it must be felt, that this is a most serious matter. It
will not do, to make a party question of it. It will not do to
call hard names. It will not do, to try to wink the evil out
* Article XX. " The Church"— "a Witness and a Keeper of Holy Writ."
t Essays.

8
of sight. The fact is undeniable, that multitudes of those
who boast themselves most loudly of their Puritan descent,
deny, that Jesus Christ is God. The fact is undeniable, that
they, who have gone that far, from the truth, are hastening
farther, from it ; and evaporating all the doctrines of the
Gospel, into transcendental smoke. The fact is undeniable,
that Conventions have been called, and have had frequent
sittings, to re-consider and discuss the very elements of reve
lation, as open questions, one and all. The practical results
of such proceedings cannot be mistaken. God will take
vengeance of such bold deniers of His word, in giving them
over, to their own self-will. Atheist France more than
re-enacted the revolting horrors of the first chapter of St.
Paul's Epistle to the Romans. The thing, which hath been,
in this matter, is the thing, which shall be. And, they, who
slept securely, when the truth of God was changed into a
lie, will wake too late, when all shall be dissolved, that
constitutes the safety and the charm of life : the rights of
property confounded ; the sanctities of nature disregarded ;
brute force, the substitute of law ; the very fires upon the
household hearth, put out, with blood.
II. Contemplate, now, another of the uses of the Church.
That, which, for permanence, stability and certainty, is set
forth, as a pillar on a basis, the firm upholder of God's truth,
against the waywardness of men, among the changes of the
world, becomes a fold, when the divine Instructor would
attract men to it, as a safe and peaceful home. Just as the
Saviour, who, as the Propitiation for all sin, is called " the
Lamb of God," becomes, as the Protector and Preserver of
His people, "the good Shepherd:" so beautifully realized, in
that sweet sketch of Overbeck's, when, bringing home the
wanderer, on His shoulder, from the mountains, the sheep
come out to meet Him ; and the rejoicing dam moans out
her grateful pleasure, as she rubs herself, against the Saviour
of her weanling. The Church is for use, as the onefold of

peace and safety for mankind; and, as such, is perfectly
adapted to the supply of their infirmities. Man has a social
nature. He, who hath given him "households, like a flock
of sheep," hath provided, in His Church, for household
nurture, and for household training. The hope of every
race is, in its young. Most of all, it is the hope of man.
There is, indeed, no limit to the power of grace. A " Son '
of Thunder," in the contact and companionship of Jesus,
may become the very darling of His love. And Saul, the
ravager of Christian homes, become, the meek and patient
Paul. But, commonly, it is not so. It is to them, that seek
Him, early, that the promise is, without exception, they shall
find Him. It is of the child, that is trained up, "in the way
he should go," that the pledge is, without qualification, "he
shall not d-epart from it." Beautiful and gracious is the
providence, with which, the Maker's plan combines, with
the Redeemer's purchase. The very helplessness of "little
children" is turned to their advantage. It brings them, to
the Church. It opens the font, for their new birth, of water
and the Spirit. It bares her bosom, for their nurture. It
provides teachers for them; meek and gentle, as the Master's
self was meek and gentle, in the pastors of the flock. It
prepares lessons, which adapt themselves, in their hands,
who have charge of them, to every age and circumstance
and disposition. Graciously, do they receive them; after
His example, who "took them in His arms, put His hands
upon them, and blessed them." Graciously, do they watch
over them ; after His example, who said, " Suffer the little
children to come unto me, and forbid them not, for of such
is the kingdom of God." Graciously, do they encourage
them ; after His example, who, to the murmurs of the Scribes
and Pharisees, against the children, singing, in the Temple
" Hosanna, to the Son of David," replied, in David' words
"Yea, have ye never read, out of the mouths of babes and
sucklings, He has perfected praise?" There is no feature of

10
the Church, which shows, more clearly, that she is, for use,
than her provision for the care of children, and the culture
of the home affections. From the moment, that the infant,
of an hour, is made the child of her dear Saviour, by adopting
grace, she never, if she has her way, lets go of him. No
mother ever watched so fondly, for her only child. She
meets the dawning of his new intelligence. She helps the
opening of his tender faculties. She furthers the develope-
ment of his renewed affections. Day by day, she instructs
him. Day by day, she spreads about him the panoply of
prayer. Day by day, she teaches and encourages him to
pray. Her rule of conduct is St. Paul's; "bring them up,
in the nurture and admonition of the Lord." Her working
pattern is St. Timothy; who, "from a child," knew the
Holy Scriptures, which were able to make him " wise, unto
salvation." He is indoctrinated, daily, in her most holy
faith. He is exhorted, daily, to her most holy practice. In
her Creeds, he is taught what he is to believe ; in the Ten
Commandments, what he is to do, to his soul's health.
While, in the use of the Lord's Prayer, he is reminded of
his utter inability, to do, or to believe, aright; in that most
simple, yet most touching, exhortation : " my good child,
know this, that thou art not able to do these things, of thy
self, nor to walk in the commandments of God, and to serve
Him, without His special grace ; which thou must learn, at*
all times, to call for, by diligent prayer : let me hear, there
fore, if thou canst say the Lord's Prayer." Never, was
summary, so admirable, of Christian faith and practice, as
this Catechism presents. Never, were relative duties sketched,
with such a pencil, as in its lesson of what we owe, to God,
and to our neighbour. Never, were faith and fear and love
and hope and piety and prayer and praise so blended, as in
the one. Never, the claims of every relation, and every rank,
and every condition, and every circumstance, of life, so ba
lanced and adjusted, as in the other : filial piety, loyalty to

It
government, pastoral obedience, domestic subordination ;
respect to betters, kindness to equals, consideration for infe
riors ; the heart, the eye, the tongue, the hand ; kindness and
honesty and gentleness and purity; contentment and indus
try and fidelity : and, all, under that only word, which could
combine them all, " my neighbour." Never, has the world
beheld such children, such brothers, such sisters, such wives,
such husbands, such parents, such friends, such servants,
such masters, as have been trained up, in the simple teaching
of this Catechism. Never, for soldiers, ar sailors, or
teachers, or magistrates, or pastors, or rulers, will the world
fare so well, as when it takes them, from the ranks of them,
who have endured its faithful discipline. As a system of
morals, it is so wholesome ; as a school for manners, it is so
manly ; as a lesson of piety, it is so artless ; as a guide for
life, so thorough ; so minute, and, yet, so comprehensive ; so
homely, and, yet, so elevated ; that, were this the only ser
vice, that the Church has rendered, to the world, it would
constitute her its inestimable benefactor.
And, how instructive, how impressive, how affecting, the
mere order of the Prayer Book ! The service, for the admi
nistration of Infant Baptism, had concluded, with these
words : " Ye are to take care, that this child be brought to
the Bishop, to be confirmed by him, so soon as he can say
the Creed, the Lord's Prayer, and the Ten Commandments,
and is sufficiently instructed in the other parts of the Church
Catechism, set forth, for that purpose ;" while, in the rubric
of the Catechism, the Pastor's duty is as clearly stated, "so
soon as children are come to a competent age, and can say
the Creed, the Lord's Prayer, and the Ten Commandments,
and can answer to the other questions of this Short Cate
chism, they shall be brought to the Bishop." These plain
injunctions, we suppose, have all been duly kept. The
Christian Pastor has brought up the Christian child, that he,
whom Jesus Christ had left, in the chief charge over His

12
flock, might do, as He Himself had done before, to little
children, lay hands on him, and bless him : that, so, he may
be welcome, at the Supper, which the Saviour spreads, for
the refreshment of the soul ; and, meet, through grace, to be
partaker of its blessings. He is, now, divinely qualified, for
the responsibilities, the duties and the cares, of life. Now, he*
may enter, with the hope, that God will bless it, on that
holy state, which was appointed, as the crown of Eden; and:
is still permitted, as the solace of the Fall. But, next in order
to the Marriage Service, come the Visitation and Commu
nion of the Sick, and the Burial of the Dead. And he must,
therefore, do so, with the honest admonition, plain before-
him, that its highest joy must be alloyed, by sickness ; that
its most prolonged duration must be closed, in death. Sweet,
peaceful, happy, home of our frail, suffering, loving, dying,
nature! Church, which the Saviour opened, as the fold of
His dear flock ! Here, side, by side, with those, whom
friendship knits, with us, and love makes one, we listen, to
the word, which speaks, to us, from heaven! Here, side by
side, with our best loved, before the holy rail, we kneel, to
take the pledges of the love of Jesus, and of our true life, in
Him ! And, here, at last, within its blessed shade, we shall"
lie down, we and our darlings, side by side; to wait, in
patient hope, the morning of the resurrection.
III. For, chiefly is the Church for use — and this, its most
immediate, though its ultimate, relation ; the first, to bless
us, and our blessing, through eternity — as it is the body of
our Lord Jesus Christ : bringing us, through the comfort of
His grace, to be partakers of the riches of His glory. This
is an aspect of the Church, which differs from the two, just
now presented. They commend themselves, in obvious prac
tical results, to the observance of our senses. This speaks
to our faith. The former only need the exercise of common
candour, to be received. The latter comes in contact with
the pride of the carnal heart. " Except I shall see in His

18
hands," says doubtful Thomas, " the print of the nails, and
put my finger into the print of the nails, and thrust my hand
into his side, I will not believe." " Thomas," the conde
scending Saviour gently said, " because thou hast seen Me,
thou hast believed : blessed are they who have not seen, and
yet have believed." But is it really so, that seeing, only,
is believing? Are there no mysteries, in nature, which no
man can comprehend ? Has any, yet, determined what
the Aurora Borealis is ? Has any, yet, detected the mag
netic principle ? Has any ascertained the point of time, at
which the embryo man becomes a living soul? Have any
of the secret things been made apparent, which wrap our
natural birth, in mystery? And, because we know not all,
shall nothing be admitted? Because we see not why, or
how, shall process and result be, both, rejected? Or, if we
receive "the witness of men," if we allow the testimony of
sense, is not "the witness of God" greater, than both? Is
not God, "greater than our heart, Who knoweth all things?"
He teaches us, that, when we were dead, in sin, His blessed
Son gave up His life, upon the Cross, that we might live,
through Him. He teaches us, that, now, through faith, in
Him, the dead, in trespasses and sins, may rise, with Him, to
everlasting life. He teaches us, that, only, as we are in
Him, we can be sharers of His life. Hence, that the travail
of the Cross might not be lost, on us, the gracious institution
of the Church : the living Vine, in which, alone, the branches
can bear fruit; the living Body, in which, alone, the members
can have life. " I am the Vine, ye are the branches : he
that abideth in Me, and I in him, the same bringeth forth
much fruit ; for, without Me, ye can do nothing." " That
we be henceforth no more children, tossed to and fro, and
carried about with every wind of doctrine, by the sleight of
men, and cunning craftiness, whereby they lie in wait to
deceive ; but, speaking the truth, in love, may grow up,
unto Him, in all things, even Christ, from whom the whole
Body, fitly joined together, and compacted, by that, which

14
every joint supplieth, according to the effectual working in
the measure of every part, maketh increase of the Body, to
the edifying of itself, in love ?"
Is it a question, what this Body, is ? St. Paul replies,
"the Church, which is His Body:"* in the language of the
Thanksgiving, in the Communion Service, "very members,
incorporate, in the mystical Body of Thy Son, which is the
blessed company of all faithful people."
Is it a question, how ive are made members of it ? St.
Paul replies, "by one Spirit, we are all baptized into one
Bpdy:"t in the language of the Baptismal Exhortation,
<< seeing now," "that this person," or "this child, is regene
rate, and grafted into the body of Christ's Church."
Is it a question, how we may continue in the comfort
and refreshment of this divine incorporation? St. Paul
replies, "the cup of blessing, which we bless, is it not the
communion," or participation "of the Blood of Christ ? The
bread, which we break, is it not the communion" or par
ticipation "of the Body of Christ ?"*): — in the language of
the Invocation, in the Communion Service, "that we, receiv
ing them, according to thy Son our Saviour Jesus Christ's
holy institution, in remembrance of His death and passion,
may be partakers of His most blessed Body and Blood."
Is it a question, what the mutual relation is, which is
thus formed ? St. Paul replies, " He is the Head, over all
things ;"§ we are "the Body of Christ, and members in
particular :"|| "knit together," in the language of the Col
lect for All Saints' Day, " in one communion and fellowship,
in the mystical Body of Thy Son, Christ our Lord ;" and,
again, in the Communion service, " made one Body, with
Him, that we may evermore dwell in Him, and He in us."
Is it a question, what the advantage is of this divine
incorporation ? St. Peter replies, " that we might be par
takers of the divine nature ;" St. John, "of His fulness have
* Ephesians i. 22, 23. f 1 Corinthians xii. 13. J 1 Corinthians x. 16.
§ Ephesians i. 22. || 1 Corinthians xii. 27.

15
all received ;"* and St. Paul, "the fulness of Him, Who filleth
all in all:"t "that we and all others," in the language of
the Invocation, in the Communion service, " who shall be
partakers of this Holy Communion, may worthily receive
the most precious Body and Blood of Thy Son Jesus Christ,
be filled with Thy grace and Heavenly benediction, and
made one Body with Him, that He may dwell in them, and
they in Him."
Such is the teaching of the Holy Scriptures. Such is the
witness, contemporaneous with their practice, whose after
teachings, Scripture, but, records, which, through the (provi
dence of God, has been preserved, in confirmation and inter
pretation, of that teaching. To reject the one, is to reject all
testimony. To resist the other, is to resist the word of God.
It comes to us, as part and parcel of the only revelation of
His will. If we refuse it, there is nothing that we may not
refuse. The things, which God hath joined, man, at his peril,
puts asunder. "No man is actually in Hirn," says Richard
Hooker, "but they, in whom He actually is. For, he which
hath not the Son of God, hath not life. I am the Vine, ye
are the branches: he which abideth in Me, and I in him, the
same bringeth forth much fruit; but the branch, severed from
the Vine, withereth. We are, therefore, adopted sons of God,
to eternal life, by participation of the only begotten Son of
God ; whose life is the well-spring and the cause of ours. It
is too cold an interpretation," he. continues, "whereby some
men expound our being in Christ, to import nothing else but
only, that the self-same nature, which maketh us to be men,
is in Him, and maketh Him man, as we are. For, what man
is there in the world, which hath not, so far forth, communion,
with Jesus Christ ? The Church is in Christ, as Eve was in
Adam. Yea, by grace, we are every of us in Christ, and in
His Church, as by nature we are in those our first parents.
God made Eve, of the rib of Adam. And, His Church, He
frameth, out of the very flesh, the very wounded and bleed-
* 2 St. Peter i. 4. t St. John i. 16. J Ephesians i. 23.

16
ing side of the Son of Man. His Body crucified, and His
Blood shed, for the life of the world, are the true elements of
that heavenly being, which maketh us such as Himself is, of
Whom we come." Such is the blessing, that it is, to be in
the Church. So truly and intimately is he, who, by a living
faith, is in the Church, in Jesus Christ : " for we are mem
bers," in the Apostle's phrase, "of His Body, of His Flesh,
and of His Bones."*
What can declare, what words of men or angels, in this
highest, truest, real and enduring, aspect of the Church, the
measure of its use ?
Is unity an object, to be sought ? In the affecting words
of that beseeching prayer of Jesus, on the night before He
suffered : " that they all may be one, as Thou Father art in
Me, and I in Thee, that they also maybe one in Us?"t The
very essence of the Church, in purpose and in fact, is Unity :
" that, in the dispensation of the fulness of times, He might
gather together, in one, all things, in Christ ;"*f and, again,
" there is one Body and one Spirit," " one Lord, one faith,
one baptism. "||
j3re human sinfulness and helplessness to be set forth,
in most impressive terms, and all, that we can have, of help
or hope, declared, to be of grace ? What more expressive
demonstration, that it is so, than, that the Cross, with all its
bitter agony, did not suffice, for the full measure of His love,
Who died on it for us; but when all its pangs were borne,
and all its tears were shed, and all its bitterness of death was
passed, the heart-wound of that pierced side must be re
opened, as it were; and man admitted into Him: that, so,
he might be kept, by grace, through faith, unto salvation ?
Is the necessity of holiness to be proclaimed, and urged, on
every heart, with constant, earnest, and resistless, importu
nity? What illustration, of its indispensableness to our salva
tion, so vivid, so impressive, so appalling, as, that, otherwise,
* Ecclesiastical Polity, V. lvi.
f St. John xvii. 21. J Ephesians i. 10. || Ephesians iv. 4, 5.

17
we cannot stay in Him, whose members, in our Baptism, we
became ; His perfect purity revolting from the contact of our
sinfulness. His very heart, which broke itself, for us, upon
the Cross, and yearns to keep us in its dear embrace, reject
ing, as impossible, to its unsullied holiness, the very shadow
of our guilt. " If any man defile the temple of God, him
shall God destroy."*
Does our frail nature need continual succours of refresh'
ment and of strength? Does it long for the companionship
of the dear partners of its toils and trials, that have fallen
beside it, on the way? Does it daily feel the exhaustion of
its mortal vigour; and anticipate the grave, that, in an hour,
may open, at our feet? "In Christ," the living Bread, Which
came from heaven, the living Water, Which springs up to
everlasting life, it finds its needs supplied : " he that cometh
to Me shall never hunger, and he that believeth in Me shall
never thirst."t " In Christ," the dead, who die in Him, are
gathered, safe, from every harm ; and, only, wait His coming,
to mount up with us, on wings, as eagles, and be ever with
the Lord. " In Christ," " the Resurrection and the Life, he
that believeth shall live though he die, and he that liveth
and believeth in Him shall not die eternally.''^ " The sting
of death is sin, and the strength of sin is the law : thanks be
to God, which giveth us the victory, through our Lord Jesus
Christ."§ Has the enquiry been suggested, by the solemn office,
which engaged our hearts, this morning, "What mean ye, by
this service ?" The answer springs, from the discourse, spon
taneous, and conclusive. He, who has been set here, this
day, with full authority, from God, to minister, in holy
things, is held accountable, in his degree, for all these uses
of the Church; and, in, and through, them, is to execute his
office, to the good of souls, and to the glory of the Saviour.
The truth, of which the Church is made the ground and pil-
# 1 Corinthians iii. 17. t St. John vi. 35. } St. John xi. 25, 26.
$ 1 Corinthians, xv. 67.

13
Jar, he is rightly to divide. The sheep and lambs, here,
gathered, in the providence of God, he is to feed and tend -r
that they be gathered, at the last, in the One Shepherd's only
Fold. Into the Body of the Lord, he is to graft the wretched;
remnants of our fallen race ; and, in the ministry of those
high mysteries, of which he is Steward, for the Lord, keep
them, by grace, through faith, unto salvation. How high
the trust ! How fearful the responsibility ! How madly ven
tured on, but in the omnipotence of grace ! How vainly
undertaken, but in the confidence of your entire co-operationi
Therefore, is it ordered, that, after the Sermon, " the Insti
tuted Minister shall proceed to the Communion Service/and
to administer the Holy Eucharist to his Congregation;" that,so,
they may all be "made to drink into one Spirit." Therefore
is it, also, ordered, that, after the Benediction, "the Wardens,
Vestry and others, shall salute and welcome him, bidding
him, God speed;" that, so, the cheerful greeting and the cor
dial pressure, which assure his human nature of your sym
pathy, may bind you all together, in His love, Whose grace,
alone, can speed the mutual work. How useless the provi
sion, if the congregation turn their backs upon the Holy Eu
charist, which he administers ! How hopeless the engage
ment, if the lip alone salute him, with, " God speed ;" the
hand of welcome have no heart in it. My reverend brother,
my beloved brethren, the bond, which binds you, now, as
flock and shepherd, is an immortal bond. It knits you, into
one, in Jesus Christ. It links your destinies, forever. You
never can be, as if this service had not been. You must be
worse, or better, for it; in life, and through eternity. And,
when you stand together, before God, the issues of this day
will stand before you, to your joy or woe, in the inevitable
brightness of that awful judgment throne. On the one hand
"Obey them, that have the rule over you, and submit
yourselves; for they watch for your souls, as they that must
give account." And, on the other, "Be thou faithful unto
death ; and I will give thee a crown of life."

YALE UNIVERSITY L

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