and fairly expect to hear the same Gospel "preached" (in the restricted and popular sense of the term), which is, in fact, both proclaimed and expounded as truly in the Liturgy, as in the sermon, as effectively, and almost as fully, in the fixed offices of the Church, as in the occasional expositions of her ministers'. At all events, no barrier has yet been suggested against the uncertainties of ministerial instruction, so effectual as that which is provided in the formularies of Common Prayer. True it is, that no pledge can be given, which will not sometimes be violated, no safeguard devised that will not sometimes be evaded; yet in what other way could even an approach to uniformity of doctrine have been thus far secured to us, in the absence or entire relaxation of a compulsory discipline, through so many periods of change, and so many fluctuations of public opinion? In what other way could a general agreement of sentiment, at least on essential points, among the authorized teachers of religion, (imperfect as it confessedly is,) have been so long, and on the whole, so well maintained, failing of which, the house of prayer must become a theatre of controversy, and Church communion a shadow and a mockery?

As it is, a pre-established order implying a general agreement, and precluding all incongruous intermixture, whether in the manner or the matter of the preacher's admonitions, our religious exercises are troubled by no doubt, no anxious suspension of belief or acquiescence. Our consent has been gained long ago. We have given in our adhesion through our sponsors at our baptism, by our own act and deed at our confirmation. We renew it continually by our attendance at public worship, and most solemnly when we kneel down together at the Lord's table. 'HOOKER. Eccles. Pol. v.-xxii. 9.

man.

With this assurance, that we are all of one mind, to which in his ordination vows, the minister has set his seal, we can listen to the preacher with that respect which is due to the office, independently of that which may be due to the We can attend to his instructions, accept his consolations, and submit to his reproofs. Grant that some imperfection attaches to this part of the prophetical office. Grant that through the weakness of the agent, the work may be in some measure defective. May we not find in this very imperfection, an exercise for our charity, a trial of our faith, and a lesson to our pride?

At all events, "let those that are strong, consider the weak." What is to become of the simple, the ignorant, and the unwary, if they be taught to forsake their guide, to despise authority, and to trust to the broken reed of "private interpretation?" Is it not to be anticipated that they will desert altogether the healing pool of Bethesda, and hew out" broken cisterns" for themselves; that they will have "itching ears," and "be blown about by every wind of doctrine1?" "Woe unto that man," saith our Saviour, "who causeth one of these little ones to offend"."

1

1 Eph. iv. 14.

2 Matt. xxiii. 6.

69

SERMON V.

ON THE DUTIES OF THE CLERGY, IN REFERENCE TO THE PRESENT TIMES.

JEREMIAH Vi. 16, 17.

Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls; but they said, We will not walk therein.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet: but they said, We will not hearken.

THE time is past, when the minister of holy things in the English Church should be restrained by any motives, however plausible, from speaking of that Church as his conscience dictates, without compromise, and without reserve. We have too generally neglected to enforce upon our flocks either their duties or their privileges as members by baptismal profession of a spiritual community, ordained by Christ himself, through the instrumentality of his apostles (however it may have been extended and perpetuated); a spiritual community not the less Catholic, not the less one with the great body of believers throughout the world, because it appears as an ecclesiastical establishment, set up with certain special provisions in a particular realm, and bearing a distinctive name. The very existence of such a society, (except as a lifeless notion, incapable of any practical application,) is rather taken for granted, than distinctly asserted. The fact that Christians were at the first, still are, and

ever must be, united by sacramental communion (however received) under one Head; that they form one vast incorporation, inheriting, in this capacity, the promise of the Spirit, and retaining as a most sacred trust, that "form of sound words" which was "once delivered to the saints'," is seldom brought prominently forward. In a word, Christ's holy Church universal is seldom alluded to in our pastoral exhortations, except in the most general terms, timidly, and as it were doubtfully. Although this, or an equivalent term, repeatedly occurs in the Book of Common Prayer, although it forms an article of our Creed, and consequently passes the lips of ten times ten thousand worshippers, many times told, in their daily or weekly devotions, yet how few attach to the phrase, thus solemnly employed, any definite meaning! how few connect with it any doctrine, or any duty! If it be explained at all, how often is it explained away!

The important question on whom the ministerial office has devolved, and under what sanctions it is exercised, is still less frequently examined; and hence it is not surprising that the nature, necessity, and manifold advantages of Church membership, should be passed over in silence, or set forth in a vague and unimpressive manner. Controversy itself has long kept aloof from this topic, pregnant as it is with consequences, and once its perpetual theme: as if this discordant string, so often struck, but never harmonized, had been torn, in despair, from the mystic harp, and its jarring notes were henceforth to be heard no more. Vain thought! As if in removing a fundamental chord, we could preserve" the perfect diapason," and so procure "an undisturbed song of pure concent."

Of late, indeed, the discussion has been renewed in the high places of theological learning, (with what judgment is not here the question,) and has excited general attention, not unaccompanied with alarm. A subject of such grave importance, and in effect so novel, could hardly fail of producing exaggerated views,-indiscreet advocacy on the one side, and unmeasured opposition on the other. The immediate results of controversy are almost always painful. But with a few striking exceptions, and these of recent date, it has formed no part of pastoral instruction. It has received no general diffusion, except through the press. It has not been instilled quietly and practically, "here a little, and there a little," in just proportion with other divine monitions, into the religious heart of the people. It has not been admitted into that "sweet counsel" which Christians "take together," who "walk in the house of God as friends." Thus a class of truths of high concernment, both directly and incidentally, to the spiritual interests of mankind, having been suffered to fall into abeyance, it is no wonder that the corresponding duties should be neglected and forgotten, or remembered only to be despised.

If this lamentable result were imputable solely to the established pastors of the Church, I should not have presumed to notice the deficiency, though confessedly involved in the same general censure. But the root of the evil lies deeper. It belongs to the character of the age in which we live. It is the effect of causes in universal operation, and as the lesson which they teach is equally applicable to the laity, as to their spiritual guides, it may not be without advantage to point them

out.

And first, the real, though by no means exclusive