Too many persons at this day, in spite of what they see before them, in spite of what they read in history, too many persons forget, or deny, or do not know, that Christ has set up a kingdom in the world.  In spite of the prophecies, in spite of the Gospels and Epistles, in spite of their eyes and their ears, whether it be their sin or their misfortune, so it is, they do not obey Him in that way in which it is His will that He should be obeyed.  They do not obey Him in His Kingdom; they think to be His people, without being His subjects.  They determine to serve Him in their own way, and though He has formed His chosen into one body, they think to separate from that body, yet to remain in the number of the chosen.

Far different is the doctrine suggested to us by the text.  In St. Peter, who is there made the rock on which the Church is founded, we see, as in a type, its unity, stability, and permanence.  It is set up in one name, not in many, to show that it is one; and that name is Peter, to show that it will last, or, as the Divine Speaker proceeds, that “the gates of hell shall not prevail against it.”  In like manner, St. Paul calls it “the pillar and ground of the truth.”

This is a subject especially brought before us at this time of year, and it may be well now to enlarge upon it.

Now that all Christians are, in some sense or other, one, in our Lord’s eyes, is plain, from various parts of the New Testament.  In His mediatorial prayer for them to the Almighty Father, before His passion, He expressed His purpose that they should be one.  St. Paul, in like manner, writing to the Corinthians, says, “As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ. . . . .  Now ye are the Body of Christ, and members in particular.”  To the Ephesians, he says, “There is one Body, and one Spirit, even as ye are called in one hope of your calling:  one Lord, one faith, one baptism, one God and Father of all.”

And, further, it is to this one Body, regarded as one, that the special privileges of the Gospel are given.  It is not that this man receives the blessing, and that man, but one and all, the whole body, as one man, one new spiritual man, with one accord, seeks and gains it.  The Holy Church throughout the world, “the Bride, the Lamb’s wife,” is one, not many, and the elect souls are all elected in her, not in isolation.  For instance; “He is our peace who hath made both [Jews and Gentiles] one, . . . to make in Himself of twain one new man.”  In the same Epistle, it is said, that all nations are “fellow-heirs, and of the same body, and fellow-partakers of His promise in Christ;” and that we must “one and all come,” or converge, “in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ;” that as “the husband is the head of the wife,” so “Christ is the Head of the Church,” having “loved it and given Himself for it, that He might sanctify and cleanse it with the washing of water by the Word.”  These are a few out of many passages which connect Gospel privileges with the circumstance or condition of unity in those who receive them; the image of Christ and token of their acceptance being stamped upon them then, at that moment, when they are considered as one; so that henceforth the whole multitude, no longer viewed as mere individual men, become portions or members of the indivisible Body of Christ Mystical, so knit together in Him by Divine Grace, that all have what He has, and each has what all have.

The same great truth is taught us in such texts as speak of all Christians forming one spiritual building, of which the Jewish Temple was the type.  They are temples one by one, simply as being portions of that one Temple which is the Church.  “Ye are built up,” says St. Peter, “a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ.”  Hence the word “edification,” which properly means this building up of all Christians in one, has come to stand for individual improvement; for it is by being incorporated into the one Body, that we have the promise of life; by becoming members of Christ, we have the gift of His Spirit.

Further, that unity is the condition of our receiving the privileges of the Gospel is confirmed by the mode in which the Prophets describe the Christian Church; that is, instead of addressing individuals as independent and separate from each other, they view the whole as of one body; viz. that one elect, holy, and highly-favoured Mother, of which individuals are but the children favoured through her as a channel.  “Lift up thine eyes, and behold,” says the inspired announcement; “all these gather themselves together, and come to thee.”  “O thou afflicted, tossed with tempest, and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. . . . .  All thy children shall be taught of the Lord, and great shall be the peace of thy children.”

But here it may be asked, How is this a doctrine to affect our practice?  That Christians may be considered in our minds as one, is evident; it is evident, too, that they must be one in spirit; and that hereafter they will be one blessed company in heaven; but what follows now from believing that all saints are one in Christ? This will be found to follow:  that, as far as may be, Christians should live together in a visible society here on earth, not as a confused unconnected multitude, but united and organized one with another, by an established order, so as evidently to appear and to act as one.  And this, you will at once see, is a doctrine nearly affecting our practice, yet neglected far and wide at this day.

Any complete and accurate proof indeed of this doctrine shall not here be attempted; nay, I shall not even bring together, as is often done, the more obvious texts on which it rests; let it suffice, on this occasion, to make one or two general remarks bearing upon it, and strongly recommending it to us.

1.  When, then, I am asked, why we Christians must unite into a visible body or society, I answer, first, that the very earnestness with which Scripture insists upon a spiritual unseen unity at present, and a future unity in heaven, of itself directs a pious mind to the imitation of that unity visible on earth; for why should it be so continually mentioned in Scripture, unless the thought of it were intended to sink deep into our minds, and direct our conduct here?

2.  But again, our Saviour prays that we may be one in affection and in action; yet what possible way is there of many men acting together, except that of forming themselves into a visible body or society, regulated by certain laws and officers? and how can they act on a large scale, and consistently, unless it be a permanent body?

3.  But, again, I might rest the necessity of Christian unity upon one single institution of our Lord’s, the Sacrament of Baptism.  Baptism is a visible rite confessedly, and St. Paul tells us that, by it, individuals are incorporated into an already existing body.  He is speaking of the visible body of Christians, when he says, “By one Spirit are we all baptized into one body.”  But if every one who wishes to become a Christian must come to an existing visible body for the gift, as these words imply, it is plain that no number of men can ever, consistently with Christ’s intention, set up a Church for themselves.  All must receive their Baptism from Christians already baptized, and they in their turn must have received the Sacrament from former Christians, themselves already incorporated in a body then previously existing.  And thus we trace back a visible body or society even to the very time of the Apostles themselves; and it becomes plain that there can be no Christian in the whole world who has not received his title to the Christian privileges from the original apostolical society.  So that the very Sacrament of Baptism, as prescribed by our Lord and His Apostles, implies the existence of one visible association of Christians, and only one; and that permanent, carried on by the succession of Christians from the time of the Apostles to the very end of the world.

This is the design, of Christ, I say, implied in the institution of the baptismal rite.  Whether He will be merciful, over and above His promise, to those who through ignorance do not comply with this design, or are in other respects irregular in their obedience, is a further question, foreign to our purpose.  Still it remains the revealed design of Christ to connect all His followers in one by a visible ordinance of incorporation.  The Gospel faith has not been left to the world at large, recorded indeed in the Bible, but there left, like other important truths, to be taken up by men or rejected, as it may happen.  Truths, indeed, in science and the arts have been thus left to the chance adoption or neglect of mankind; they are no one’s property; cast at random upon the waves of human opinion.  In any country soever, men may appropriate them at once, and form themselves at their will into a society for their extension.  But for the more momentous truths of revealed religion, the God, who wrought by human means in their first introduction, still preserves them by the same.  Christ formed a body.  He secured that body from dissolution by the bond of a Sacrament.  He committed the privileges of His spiritual kingdom and the maintenance of His faith as a legacy to this baptized society; and into it, as a matter of historical fact, all the nations have flowed.  Christianity has not been spread, as other systems, in an isolated manner, or by books; but from a centre, by regularly formed bodies, descendants of the three thousand, who, after St. Peter’s preaching on the day of Pentecost, joined themselves to the Apostles’ doctrine and fellowship.

And to this apostolical body we must still look for the elementary gift of grace.  Grace will not baptize us while we sit at home, slighting the means which God has appointed; but we must “come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel.”

4.  And now I will mention one other guarantee, which is especially suggested by our Lord’s words in the text, for the visible unity and permanence of His Church; and that is the appointment of rulers and ministers, entrusted with the gifts of grace, and these in succession.  The ministerial orders are the ties which bind together the whole body of Christians in one; they are its organs, and they are moreover its moving principle.

Such an institution necessarily implies a succession, unless the appointment was always to be miraculous; for if men cannot administer to themselves the rite of regeneration, it is surely as little or much less reasonable to suppose that they could become Bishops or Priests on their own ordination.  And St. Paul expressly shows his solicitude to secure such a continuity of clergy for his brethren:  “I left thee in Crete,” he says to Titus, “that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.”  And to Timothy:  “The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”

Now, we know that in civil matters nothing tends more powerfully to strengthen and perpetuate the body politic than hereditary rulers and nobles.  The father’s life, his principles and interests, are continued in the son, or rather, one life, one character, one idea, is carried on from age to age.  Thus a dynasty or a nation is consolidated and secured; whereas where there is no regular succession and inheritance of this kind, there is no safeguard of stability and tranquillity; or rather, there is every risk of revolution.  For what is to make a succeeding age think and act in the spirit of the foregoing, but that tradition of opinion and usage from mind to mind which a succession involves?  In like manner the Christian ministry affects the unity, inward and without, of the Church to which it is attached.  It is a continuous office, a standing ordinance; not, indeed, transmitted from father to son, as under the Mosaic covenant, for the vessels of the Christian election need to be more special, as the treasure committed to them is more heavenly:  but still the Apostles have not left it to the mere good pleasure and piety of the Christian body whether they will have a ministry or not.  Each preceding generation of clergy have it in charge to ordain the next following to their sacred office.  Consider what would be sure to happen, were there no such regular transmission of the Divine gift, but each congregation were left to choose and create for itself its own minister.  This would follow, among other evil consequences, that what is every one’s duty would prove, as the proverb runs, to be no one’s.  When their minister or teacher died or left them, there would be first a delay in choosing a fresh one, then a reluctance, then a forgetfulness.  At last congregations would be left without teachers; and the bond of union being gone, the Church would be broken up.  If a ministry be a necessary part of the Gospel Dispensation, so must also a ministerial succession be.  But the gift of grace has not thus dropped out of the hands of its All-merciful Giver.  He has committed to certain of His servants to provide for the continuance of its presence and its administration after their own time.  Each generation provides for the next; “the parents” lay up “for the children.”  And we know as a fact, that to this day the ministers of the Church universal are descended from the very Apostles.  Amid all the changes of this world, the Church built upon St. Peter and the rest has continued until now in the unbroken line of the ministry.  And to put other considerations out of sight, the mere fact in itself, that there has been this perpetual succession, this unforfeited inheritance, is sufficiently remarkable to attract our attention and excite our reverence.  It approves itself to us as providential, and enlivens our hope and trust, that an ordinance, thus graciously protected for so many hundred years, will continue unto the end, and that “the gates of hell shall not prevail against it.”

I shall now bring these remarks to an end.  And in ending, let me remind you, my brethren, how nearly the whole doctrine of ecclesiastical order is connected with personal obedience to God’s will.  Obedience to the rule of order is every where enjoined in Scripture; obedience to it is an act of faith.  Were there ten thousand objections to it, yet, supposing unity were clearly and expressly enjoined by Christ, faith would obey in spite of them.  But in matter of fact there are no such objections, nor any difficulty of any moment in the way of observing it.  What, then, is to be said to the very serious circumstance, that, in spite of the absence of such impediments, vast numbers of men conceive that they may dispense with it at their good pleasure.  In all the controversies of fifteen hundred years, the duty of continuing in order and in quietness was professed on all sides, as one of the first principles of the Gospel of Christ.  But now multitudes, both in and without the Church, have set it up on high as a great discovery, and glory in it as a great principle, that forms are worth nothing.  They allow themselves to wander about from one communion to another, or from church to meeting-house, and make it a boast that they belong to no party and are above all parties, and argue, that provided men agree in some principal doctrines of the Gospel, it matters little whether they agree in any thing besides.

But those who boast of belonging to no party, and think themselves enlightened in this same confident boasting, I would, in all charity, remind that our Saviour Himself constituted what they must, on their principles, admit to be a party; that the Christian Church is simply and literally a party or society instituted by Christ.  He bade us keep together.  Fellowship with each other, mutual sympathy, and what spectators from without call party-spirit, all this is a prescribed duty; and the sin and the mischief arise, not from having a party, but in having many parties, in separating from that one body or party which He has appointed; for when men split the one Church of Christ into fragments, they are doing their part to destroy it altogether.

But while the Church of Christ is literally what the world calls a party, it is something far higher also.  It is not an institution of man, not a mere political establishment, not a creature of the state, depending on the state’s breath, made and unmade at its will, but it is a Divine society, a great work of God, a true relic of Christ and His Apostles, as Elijah’s mantle upon Elisha, a bequest which He has left us, and which we must keep for His sake; a holy treasure which, like the ark of Israel, looks like a thing of earth, and is exposed to the ill-usage and contempt of the world, but which in its own time, and according to the decree of Him who gave it, displays to-day, and to-morrow, and the third day, its miracles, as of mercy so of judgment, “lightnings, and voices, and thunderings, and an earthquake, and great hail.”