such a manner as to test his real progress, by the way of question and answer. I will not say that this method facilitates original thought; that would be little desirable in matters of faith; but it enables the learner unconsciously and gradually to comprehend, and enunciate, and appropriate to his own use, even sublime truths in a manner as if they had been originally conceived; and how much this contributes to the delight and advance of the learner, it requires little knowledge of man's nature to perceive. Yes! the village pastor may be assured, that he is then truly preaching the Gospel, when, in the Church or in the school, he so teaches God's word as to ascertain that it is taught; when each difficulty is removed as it arises, each thoughtless answer is reproved and corrected, indolence is stimulated, wandering thoughts are checked; where each is permitted to advance in proportion to the real progress already made. Such a system of preaching may carry with it less popular display, less of the applause of man, than the eloquence of the pulpit; it may be more tedious and perplexing; it may require peculiar talents, strengthened by patient thought, diligent preparation and prayer, unceasing self-disci

pline, a practised and growing insight simultaneously into human nature and into the hidden things of God: but it is, without all doubt, an effectual way of winning souls from darkness to light; it is "the work of an evangelist;" it is the ministration of the Word as a means of grace. The nature and importance of this method are daily becoming more clear to our parochial clergy; the fruits of its revival amongst us are already partially visible; and the time will come when catechetical instruction shall be universally recognised as a means of grace, because a method of preaching suited alike to all, "from the least to the greatest."

And does such a mode of instruction tend after all to depreciate, or to supersede, the use and value of Sermons in the congregation? Nay rather, it adds strength towards their effectual working, and a definite individual aim to the instruction imparted. They will "go on to perfection" who are most firmly grounded in the principles of religion. The ears and the heart will be open to that preacher, whose voice is familiar and beloved from earliest infancy. The man will continue in the things which" he has "learned and been assured of," the more readily be

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cause he knows "of whom" he has "learned them, and that from a child he has known the Holy Scriptures." The preacher will be valued, not because he preaches a fine sermon to "itching ears," but because he preaches a true one to converted and faithful hearts; because, in ministering the Word to those who already know its meaning, he does indeed "reprove, rebuke, exhort, with all long-suffering and doctrine." "In season and out of season" he is "instant," he is intent upon his vocation of saving souls: at set times or incidentally, whether to his own convenience or inconvenience, in the sick room, in the house of mourning, by the bed of death, as in the congregation, he wields "the sword of the Spirit, which is the Word of God." But his chief delight, his holiest function, as a preacher of righteousness every where, is in the congregation. He looks upon the entire service in all its details as setting forth the glory of God in Christ; and to declare His glory is to preach His Word. He will shew no undue regard for one part of his ministrations, or for another; he will himself consider, and teach his flock to consider, the worship and the Word of God as different applications of the same. principle, diversified operations wrought in us

by the same one Spirit; the prayers, as faith embodied and quickened in utterance; the Lord's Prayer itself, as an epitome of the holy Volume"; the Lessons, as faith taught by God; the Sermon, as faith explained and enforced by man; Holy Baptism, as signifying to us our profession; and (to pursue the thought of St. Augustine) the Holy Eucharist itself, as a sermon shewing the Lord's death and passion till He come.

b Tertull. de Orat. c. 9.

"Compendiis paucorum verborum

quot attinguntur? Dicta prophetarum, Evangeliorum, Apostolorum, sermones Domini, parabolæ, exempla, præcepta."

SERMON VI.

1 COR. X. 16, 17.

THE CUP OF BLESSING WHICH WE BLESS, IS IT NOT THE COMMUNION OF THE BLOOD OF CHRIST? THE BREAD WHICH WE BREAK, IS IT NOT THE COMMUNION OF THE BODY OF CHRIST? FOR WE BEING MANY ARE ONE BREAD,

AND ONE BODY: FOR WE ARE ALL PARTAKERS OF THAT ONE BREAD.

It is impossible at any time to approach the subject allotted to this day's Lecture, without feelings of the deepest awe. The mystery itself, as understood in our Church, is so transcendental, the grace imparted so divine, that the religious mind shrinks instinctively from contemplation as to its mode, and would gladly accept the truth without examining its foundation, and enjoy the privilege without enquiring too closely into its nature. And would to God we might be permitted to enjoy our spiritual birth-right without strife and debate; to rest satisfied with the sublime, though simple, declarations of our own Church, without being compelled to contrast them with