siastical usages, as well as in Sacraments, and such other ordinances as have the promise of grace attached to them in Scripture, our branch of the Catholic Church has been very highly favoured by its Divine Head.

And if this be so, surely a sense of duty and gratitude to God Himself should lead us to rest contented with the rich privileges with which our cup is overflowing. It is our true wisdom not to speculate on what, in our judgment, may be wanting, but to enjoy what we have; confidently believing, that, if we yet lack any thing, the Lord of the Church will in due time give it to us, in proportion as our prayers, and, I will add, our faithfulness and thankful employment of what we have, draw down upon us a further blessing. I would press it affectionately upon the consciences of all, who without the sanction, sometimes even against the spirit, of our Church, are adopting in their own practice, or recommending to others, what they think fit arbitrarily to consider Catholic usages, whether they are not acting in the spirit of private judgment, and, in the search after fancied edification, disturbing what is the first principle and condition of edification, the peace and unity of the Church. If such matters,

indeed, were of the essence, and if our Church has them not, then no one could blame such persons, (however deeply their withdrawal might be lamented), if, in that conviction, they were to desert her communion, and to resort elsewhere, supposing, always, that they went where they could go with full assurance that there would be no danger of finding themselves in a schismatical position. But, if, as has been proved, our Church is in full possession of the means of grace, if the changes desired are not essential but circumstantial, such as by virtue of her Christian liberty every Church is entitled to grant or to withhold, then let it be considered, whether, upon their own principles, those who murmur at her regulations, those who, of their own authority, would add to, or take from, or in any way modify these subordinate institutions, are not acting in the spirit of schism. For schism is distinguished from legitimate separation by its subjectmatter being indifferent and non-essential. To reject gross and fundamental errors, when proved to be so, to refuse compliance in practices implying idolatry, or any thing which does dishonour to God, or manifestly repugnant to His Word, or to the pure

practice of the Church, is an act of duty, not an act of schism; but to murmur at the shape of a vestment, or at some fancied deviation from perfect order in the Liturgy, this is surely to disturb and divide the Church without cause; it is to sacrifice the substance for the sake of the shadow.

But while occasion has been taken to vindicate for the Church of England the character of a living branch of the true vine, let it not be supposed that the theoretic completeness of the Church herself is confounded with the ordinary practice of her children. It is impossible to look around, I will not say upon the multitudes of avowed non-conformists, or upon the heathen population-alas! that such it must be termed—which Christian England is holding, without nursing, in her bosom, but even amongst the professing members of our Church, nay, it is impossible to look into our own hearts, without confessing that the Church has never as yet realized her high destiny. In the midst of spiritual plenty, thousands are perishing for lack of food. The means of grace are ready for use; but how few employ them; how few understand or appreciate them; how few ever seek for that

grace, which, by God's blessing, they are capable of conveying. What we want, then, is not a living Church, for that we have; but to live in that living Church, to grow in her and with her, to grow with her growth and to strengthen with her strength; in her to "grow up unto him in all things which is the head, even Christ." This truth has doubtless been present to our minds throughout the whole of the foregoing Lectures; but, inasmuch as it is the grace of graces, and has special promises attached to it in Scripture, it is entitled to a special place in the inquiry; and on this subject accordingly, namely the due application of the means of grace, I propose to treat in the concluding Lecture.

SERMON VIII.

ST. JOHN XV. 2.

EVERY BRANCH IN ME THAT BEARETH

NOT FRUIT HE TAKETH AWAY: AND EVERY BRANCH THAT BEARETH FRUIT, HE PURGETH IT, THAT IT MAY BRING FORTH MORE FRUIT.

IN the General Thanksgiving, which we offer daily in the Church, amongst the special blessings for which we give unto the "Father of mercies," ""most humble and hearty thanks,” we make mention of "the means of grace;" a blessing manifestly regarded by our Church as of great moment, if we only judge by the context in which it stands; placed in most appropriate relation to its actual bearing upon our salvation, between the only cause of all our spiritual blessings and their ultimate perfect consummation; between "the redemption of the world by our Lord and Saviour Jesus Christ," and "the hope of glory." Yet it is to be feared, that, often as this expression passes our lips, there are few who realize to themselves any definite notion of the meaning of the terms. A vague general impression, that it alludes to