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to man, fave that which is addreffed to him as a member of the church of CHRIST.

"The fecret things belong unto the LORD our GOD." Where, therefore, no knowledge has been vouchfafed, no judgment fhould be paffed. In all fuch cases every confiderate man concludes, with faithful ABRAHAM, that "the Judge of all the earth will do right." But fo far as revelation holds out a light to direct, we are authorised and required to judge; because a revelation must be supposed to be given for that purpose.

In this revelation then we read, that "no man cometh to the Father, but by CHRIST." And according to the fame authority, to have an interest in CHRIST, man must be admitted into his church. In conformity to the general tenour of this revelation, then, we hesitate not to fay, that there is abfolute fecurity in the church for every found member of it, and that we know of no fecurity out of it. The difference between the condition of a member of the church of CHRIST at the bar of trial, and of one that is not, appearing to us to be this: the former, in arrest of judgment, pleads a covenanted title to the benefit of an act of grace paffed by the Judge in his favour; the latter, having no such title to plead, is

obliged to throw himself unconditionally on the mercy of the court. Upon a matter, therefore, of the utmost importance; when there is abfolute certainty founded on the revealed word on one fide, and no specific declaration on the other; the wife man, who has confidered the fubject, will, it is prefumed, take no long time to fettle his judgment.

To the foregoing advantages and difadvantages of primary importance, confequent upon communion with, or feparation from, the church, may be added others; which, though of a fubordinate kind, will not fail to have their weight in the fcale of every reasonable man. When Chriftians affemble in the house of God, it is understood to be for the purpose of joining in those acts of religious worship, fuitable to their condition as fallen, finful, and dependent creatures. These acts are diftinguished by the ap propriate titles of confeffion, prayer, and thanksgiving. The first, the neceffary condition of forgiveness; "If we confefs our fins, GoD is faithful and just to forgive them." The fécond, the condition upon which all Divine bleffings are to be obtained; "Ask," fays our bleffed Master, and it fhall be given unto you." The third, that demonstration of gratitude for mercies and bleffings beftowed, which will ever

be proportionate to the fenfe of the obligation. Int the due performance of these several acts of worship, accompanied with gestures of body proper to denote that humiliation which ought to poffefs the mind of finners, when engaged in communion with their God, confists, for the most part, the public service of religion.

Such is the idea which the fcriptures lead us to form upon this fubject. From whence it appears, that public worship must be (what the reafon of the thing tells us it ought to be) the joint act of the congregation affembled; that with one mind, and one mouth, GOD may be glorified.

Thus EUSEBIUS defcribes the state of the church in its early days: "There was one and the fame power of the Holy Spirit, which paffed through all the members; one foul in all; the fame alacrity of faith; one common confent in chaunting forth the praises of GOD." For by the nature and con struction of church communion, there is that harmony and confent of mind and mouth required in public worship, from whence all public prayers and facrifices are supposed to derive their force..." If two of you,' fays our LORD, "fhall agree upon earth to ask any thing, it fhall be done for you of my Father which is in heaven; for where two or three are gathered

together in my name, there I am in the midst of them." There must then be a confent, or, according to the original, a σuμowvnois, or Symphony, as well as a meeting together, in public worship: whereas the worshippers have all one common mouth, fo they ought all to have one heart and one mind, as ST.

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CLEMENT fays, Ημεις εν εν ομονοια επι το αύλο συναχθεν τες, ως εξ ενος ςομάζος βοησωμεν προς αύλον εκτενως, &c Let us therefore, being gathered together with one mind into one place, cry ardently to GoD as with one mouth, that we may be partakers of his glorious promises. Hence it is, that ST. IGNATIUS fpeaks of μια προσευχή, μιαι δεησις, εις νες, μια ελπις, one prayer, one fupplication, one mind, and one hope: and JUSTIN MAR TYR* calls the prayers of the Christians, κοινά Euxal, common prayers: and ST. CYPRIANT calls the public fervice of the church, "unanimis oratio." In ftrict correspondence with which rational idea is that excellent prayer of ST. CHRYSOSTOM which concludes our church fervice, which is best understood in the original. « Ο τας κοινας ταυτας και συμ φωνές ημιν χαρισάμενος προσευχας, ο και δύο και

Apolog, I. + Epift. 11.

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τρισι συμφωνεσιν επι τω ονομαζί σε τας αιτήσεις παρέχειν επαγγείλαμενος.” “ Thou who hast given us grace to make thefe common and harmonious prayers, and who hast promised to two or three praying. in concert in Thy name to grant their petitions," &c.

A conformity to this primitive pattern is the object, which the church has always had in view, upon every public affembly of her members. To this end, in that branch of the church, to which we belong, they are furnished with a Liturgy, or stated form of fervice, fo excellently conftructed as to qualify, and at the fame time to invite, the congregation affembled, to become parties in every act of religious worship that is going forward; that there may be no uninterested fpectators in a business in which every individual is concerned, but that the united voice of fupplication, prayer, and praise, may plead fo powerfully at the Throne of Grace, as not to be refifted. And fuch, we will venture to say, is the plan beft fuited to the infirmity of our condition, as best calculated to prevent the natural distractions of the human mind; by raising and keeping alive that spirit of devotion, neceffary to qualify fallen man to hold communion with his Maker.

To this reasonable service performed in our church, let us now oppofe what is, generally speaking, to be met

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