And here, as above indicated, the same reasoning holds good which I have applied to the Church of Rome. If we contemplate the several religious connexions here spoken of, each in itself, that is, in the idea which it embodies, they must be regarded as partaking universally in an heretical and schismatic character', but in very different degrees; for while some have fallen beneath, or strayed beside the orthodox standard, into the lowest depth, or furthest excesses of infidel or fanatical error,others have retained, thus far, with little variation, the dogmatic truths of religion, as they have received them, though daily experience proves into what unsafe keeping they have passed. And, again, while some have severed themselves with violence from the visible Church, and maintain themselves in active hostility towards it, in other cases, the act of separation is hardly complete, and an equivocal but not unfriendly relation preserved. Even here there is much serious and increasing irregularity to regret. And sectarian attitude is daily more and more distinctly assumed: but the evil has not ripened into

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They may be characterized as decay, which their subsequent irregular after-growths, bearing, it growth extends and perpetuates:may be, some show of fruit and nay, for a while the health and blossom, but entirely dependent for vigour of the younger shoots may support and nourishment on the seem to increase in an inverse ratio ancient trunk out of which they to that of the parent stem. But have sprung:-sprung, not as this can only proceed to a certain branches which return and circu- point. Eventually the usurping late the sap which they have re- sucker must sympathize with the ceived, but as distinct and sepa- weakness which it has aggravated, rate plants, parasites, that shade and fatally experience the diminuand exhaust the parent tree to tion of that vitality on which it which they owe their existence, had preyed so long. It is unneand in whose life their own is ulti-cessary to trace this tendency to its mately involved. This metaphor final result; which, we surely trust, might be still further pursued. in the good providence of God, The first appearance of these spu- will in every case, be happily prerious shoots indicates a partial | vented.

actual schism. These distinctions may, however, be set aside for the moment: for of none of these confederacies can it be affirmed that it guarantees the full enjoyment of Church privileges. If to communicate outwardly with the company of believers organized, as a visible society, by the apostles, and linked together by bands of love, both sensibly and mystically, according to the will and promise of Christ; time not interrupting, space not intercepting the conjunction; if this be any pledge of that spiritual communion which is in its nature invisible; if, through faith, it affords a conditional assurance of unseen blessings, these benefits must be suspended when the integrity of this heavenly dispensation is impaired.

As, therefore, speaking generally, I have concluded that the effects of the Romish system upon its votaries cannot but be most pernicious,-(nay, though I should not scruple to term it, with our forefathers, "a souldestroying heresy,")-yet I have denied that what is said of the system itself, must necessarily be predicated of its individual members, (as if, because the Church is idolatrous, its communicants must, man by man, be idolaters,) -so, with regard to the irregular protestant sects, speaking generally, I cannot but regard the influence which they exercise on the souls of men (not as protestant, but as sectarian bodies) to be the reverse of good. Yet this tendency must, in itself, be susceptible of degrees, even from the extreme of malignancy, to a quality comparatively mild and harmless. The interval is indeed wide between those who acknowledge no Redeemer, and those who entertain imperfect views of His outward dispensation; and of these latter, between those who, in effect, deny the existence of christianity, as an outward fact, accepting it as a heavenly doctrine involved in fable, and those

whose errors are confined to the mode of its propagation; and again, of these last, between the comparatively regular and primitive forms of independency or presbyterianism— and the wilful, wanton distractions, without rule, or specific character, or bond of union, even the most loose and transient, to which the elder dissenting societies have afforded a precedent only too respectable. But if there be an essential difference between these several associations, it must affect the general condition of those who seek in each the salvation of their souls. All cannot be encouraged by an equal hope, or involved in a like despair. Yet of none of these can it be asserted, in conformity with orthodox principles, that it is a true Church; and of none can we dare to say, that the saving truths of the Gospel cannot, "by the mercy of God," be virtually received by those within its pale.

Each has its own characteristic tendency, and this, inasmuch as it differs from the catholic standard, in so far as it is merely sectarian, is simply evil. But that which distinguishes each is not the whole,-perhaps it is the smallest part,-of itself. Hence, when we speak of indiduals, we cannot doubt that though, as members of a sectarian community, they are all in this respect more or less unfavourably situated, yet that this goes, perhaps, but a little way towards determining their actual or eventual state. This depends, after all, as explained above, on considerations of a personal nature, known to God alone.

While, however, we open the door thus far to charitable hope, let it not be deemed a matter of slight importance, in what Christian community any man is placed. Far from it. The connexion between the head and the heart-between religious belief, as presented to the understanding, and as received into the moral being-is

too close and influential, not to make even the minutest differences of speculative opinion, on so high and important a question, a fit subject for most serious and earnest discussion. Nay, in the mere circumstance that these self-originating sects have cut themselves off outwardly and apparently, from the great permanent body of believers, visibly united upon earth, as well by sacramental initiation and communion, as by a fixed, continuous, ministerial order, there is cause of deep regret, and anxious solicitude. Not as if some charm were broken by this disseverment; a notion studiously insinuated by the opponents of this doctrine, and unwarily countenanced by some of its supporters. I speak of a positive, appreciable loss, sustained by the separatist, depending indeed on the great spiritual mystery embodied in the visible Church, but plainly cognizable in its effects; and in this way proving the oppugnancy of such separation to the will and command of Christ. But here a new subject opens upon me,-the true nature of ecclesiastial succession and unity;-the consideration of which must be postponed to another occasion.

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SERMON XVII.

ON THE SACRAMENTS.

PART V. HOLY COMMUNION.-SECTION II. THE REASONABLE SERVICE.

ROMANS xii. 1.

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

IN the office of the holy communion, as administered in the English Church, after we have partaken of the consecrated elements, and repeated the Lord's prayer, we give utterance to our devotion in the following terms: "O Lord, and heavenly Father, we thy humble servants entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving." A similar turn of expression, adapted from the language of St. Paul, in the remarkable passage which stands at the head of this discourse, recurs in the next sentence. "And here, we offer and present unto thee, O Lord, ourselves, our souls, and bodies, to be a reasonable, holy, and lively sacrifice unto thee." And that the sentiment may be still further expanded and enforced, it is added, "And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service." Thus in this short composition, the word "sacrifice," occurs three times in immediate connexion with the "holy mystery" of the Eucharist. We call on God to accept this our sacrifice: we