nation to preponderate over the judgment, will be carried by it into the embraces of the corrupt and idolatrous Church of Rome; while sounder minds will remain as staunch in their adherence to the Church of their Baptism as ever, and yet will be found, when the current has swept past and over them, to have been substantially influenced for good, in the way both of enlightenment and of practice. What if even the extravagances of the movement (and every movement originated by human minds has its extravagances) should be intended, by calling attention to the subject, to teach us that there is an ideal of Public Worship which we have not yet reached-something infinitely sublime, attractive, fascinating, which we must endeavour to realize out of the grand materials furnished to us so amply by the Book of Common Prayer, an echo upon earth of the Angelic Worship which is carried on in the Upper Sanctuary. It may be so.

I trust it will be

So. I trust that the God, who has been so evidently dealing in Grace with the Church of England for the last half century, and raising her gradually to a higher standard of faith and practice, will still make this

movement, as He has made other previous movements, minister to her for good. Meanwhile, let us use no harsh words, nor taunting irritating epithets to those of our brethren, who adopt these Ritual practices, as tending in their opinion to edification. Very possibly they may be one with us at heart, while between our practices in Public Worship and theirs there may be the widest possible divergence to the eye. Harmony is not monotony; and unity in the Church does not imply a similarity in the outward forms of Public Worship, but merely the presence of similar ideas in the mind, and similar sentiments in the hearts, of the worshippers. I conclude with an instance of this.

One of the Ritualistic Clergy' has, in the course of this past week, announced to his

I allude to the Rev. A. Mackonochie of St. Alban's, Holborn, whose address to his flock (however little one may agree with his conclusions) must be said to be very temperate and Christian in its spirit, and moreover ably and clearly written. There is one incidental expression in it, however, which seems to me full of danger, and against which I must enter a respectful protest, the clause, namely, in which he interprets the words of the Catechism, "the Body and Blood of Christ, which are verily and indeed taken and received

people that the incense, which it is now attempted to introduce into the Services of the Reformed Church, is designed to be a symbol of Our Lord's Merits and Intercession, which are always full of fragrance to the All Holy and All Pure God; and that the meaning of incensing the persons who are to officiate, and the utensils which are to be employed in the Divine Service is, that no person, or action, or thing, can possibly be accepted by God, which is not presented to him through the merits and intercession of Christ. I may quarrel with that man's practice; I may say that the symbolism of his incense is a "childish" thing of the Old Dispensation, which under the New has been "put away;" but I have an entire and cordial agreement with the truth, which he symbolizes by his incense, and I only wish that I

by the faithful in the Lord's Supper," to mean, "by all Christians." But surely the meaning of the faithful in this connexion is "true Christians," "those who have the true and living faith, which works by love," not the nominally orthodox. This meaning is required by the language of the 28th Article; "To such as rightly, worthily, and WITH FAITH, receive the same, the Bread which we eat is a partaking of the Body of Christ, &c."

F

felt it more deeply. Yes, Blessed Jesus! let us never presume to offer to the All Holy God, any thing which passes not first through Thy Hands as our Great High Priest, and through the channel of Thy Intercession! Our preaching, our prayers, our Sacraments, are all full of sin; and must be utterly rejected at the Throne of God, if God find not in them the savour of Thy merits and Mediation! Pray for us, when we pray for ourselves; be in the midst of us, when we are gathered together in Thy Name. So, when the two or three agree upon earth as touching any thing that they shall ask, their request shall prevail; it shall be done for them of Thy Father which is in Heaven!

SERMON IV.

The Boctrine of the Eucharist.

"Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."-JOHN vi. 53.

N prosecution of my purpose to offer you, in closing my ministry among

you, a few words of parting counsel

on subjects which at present agitate the Church, and divide religious opinion, I have spoken to you in preceding sermons of the power of Absolution and of Ritualism. I will speak to-day of the Doctrine of the Holy Eucharist; and if on every subject of religious thought we need the guidance of the Holy Spirit, in order to our arriving at the truth, more especially do we need it here. For in