worthy of being estimated in the amount of their success. The triumphs to which they looked forward, respected the hearts, rather than the understandings-the salvation rather than the secular interests of men. It was not a sentimental revolution that they aimed to achieve by the establishment of the Christian creed, but the expulsion of the powers of darkness from every seat of their infernal tyranny. Christ crucified was not a mere symbol, to be displayed on the banners of the Church; it was the grand reality which they proposed to the faith and affections of all men, and in the reception of which, and in nothing short of its sincere reception, all the ends they sought by their preaching to promote, were consummated.

The objects of the Christian ministry remain unchanged, both because human nature, as the subject of moral influence, of whatsoever political modification it is susceptible, does not present itself under an aspect essentially different, and because no power exists upon earth, that could authorize a change in the purpose of the ministry. It is still then to be regarded as a moral means, designed for promoting, in the hearts of individuals, that faith which "cometh by hearing:" no subordinate end, no secular advantage, deserves to be associated with this, in discussing the question of its adequacy under particular circumstances, or in estimating

Design of Christian worship.

its success. The Christian ministry, not less in Christian than in heathen countries, is addressed to persons of two classes of character, the religious and the irreligious, in which grand distinctions merge all inferior diversities of moral and intellectual quality. If the positive opposition to the Gospel on the part of the latter class, is, in the present day, less actively malignant, less unrestrained than formerly; if it be compelled to assume more specious forms, or to content itself with the polished warfare of contempt; the negative opposition to its reception, which originates in the total absence of religious sensibility, and the practical disregard of admitted truths, is as real, and as invincible by the unaided arts of human suasion, as under the darkness of Paganism. It requires the same means that it ever did, to effect the conquest over either open profaneness, or self-complacent indifference. The knowledge of certain truths, the avowal of a speculative belief, the observance of social duties, are not the result in accomplishing which the design of the Christian ministry is fulfilled. That design embraces no less a thing than the total subjection of every individual subject of the moral government of God, to the obedience of faith.

The institution of Christian worship, as a social act, is likewise a moral means, having relation to the same end. To say that public

worship is a natural duty, is affirming more than could be predicated of any positive institution, antecedent to that appointment which gives the common character of duty to whatever is enjoined on our obedience. That it is a reasonable service, as an acknowledgement of our natural obligations to the Divine Being, and that it is subservient to the shewing forth of His declarative glory, are considerations of great importance as motives to enforce compli ance with the duty; but they by no means serve specifically to describe the design and end of Christian worship, or to point out the grounds on which its observance rests. Christian worship is neither a eucharistic offering, nor a Jewish rite: it is not the service of the altar, for Christianity knows of no altar but Christ; nor of the Temple, for the only temple of Jehovah is overthrown. It is not the act of men as men, but it is the association of believers in the public profession of that faith which regards Jesus Christ as the object of Divine honour and affection, with a view to the maintenance and mutual excitement of this principle which forms the basis of their union. "The edification of the body of Christ," was. the object which the primitive Christians were enjoined to keep in view, in "teaching and ad"monishing one another in psalms and hymns "and spiritual songs;" the very acts of social

C

worship embraced this as their chief purpose. The gift of tongues, like other miraculous endowments of the Apostolic age, was "for a

66

sign," or attestation of the truth of Christianity," to them that believe not;" and one primary end of preaching, which appears to have formed, from the first institution of Christian assemblies, a principal part of the public service of the Church, was, that the unbeliever might stand convicted by his own conscience, and be compelled to own that God was indeed ⚫ 1 Cor. xiv. With that despised company.* But "edification,

22.5.

"exhortation, and comfort," were evidently the specific objects for which the primitive Church were accustomed to assemble; nor does it appear that by the collective celebration of Christian worship, any immediate end was designed to be answered, irrespective of the moral benefit of individuals. In respect to that one simple social rite which the Redeemer instituted as the commemoration of Divine love and the most sacred pledge of Christian affection, in the perpetual observance of which the Church looks forward in the devout attitude of expectation towards the second advent of her ascended Lord, the same end is evidently comprehended in the design of the institution as a moral means: no efficiency attaches to the rite independent of the character and disposition of the worshipper. As to "positive institutions,"

remarks Bishop Butler, "I suppose all those

"which Christianity enjoins, are means to a "moral end; and the end must be acknow

ledged more excellent than the means. Nor "is the observance of these institutions any religious obedience at all, or of any value, "otherwise than as it proceeds from a moral principle."*

* Analogy of Natural

and Reveal

ed Religion,

8vo. p. 196.

tween the

and the

Jewish wor

ship.

Public worship has, it is true, been one means of perpetuating the visible profession, and of extending the knowledge of the principles of Christianity; but the Holy Scriptures Contrast beafford no hint that should lead us to attribute Christian on this account, any moral value to the ceremonial performance of its spiritual rites. It is obvious that this purpose might have been sufficiently effected by other means. The case was altogether different with regard to the services of the Jewish sanctuary. By the very perpetuation of the typical rites of that prophetic economy, an important end was answered: they possessed a positive ceremonial efficacy, distinct from any spiritual benefit to which they were capable of being rendered subservient. Their moral significancy was so absolutely irrespective of their conditional efficacy with regard to the individual worshipper, that it would not have been diminished, although the whole Jewish Church had been destitute of any higher religious principle than might have suf