CONTENTS.

LECTURE I.

2 ST. PETER I. 2-4.

Introduction, Subject stated. A connected Inquiry into the "Means

of Grace." The existence of such means assumed as an indispensable

part of the Christian Scheme. The proper means of grace are those of

Divine appointment, and revealed as such. Distinction between these

divinely-appointed means and natural means of spiritual improvement;

and between the instrumental means of grace, and the meritorious

means of salvation. Other preliminary cautions and distinctions. Defi-

nition of the term "Means of Grace." Means divided into, I. Means

of primary origination; II. Means secondary and subsidiary.

I. The primary means comprise not only the two Sacraments, but

other instruments, such as the Church, Prayer, Scripture, &c. To

whom are the means accessible? in a proper sense, to those only within

the Covenant; that is (as the Covenant is entered by Baptism) to those

who are baptized. Holy Baptism, then, is the initiatory means of grace.

The grace to which Baptism is a means is Regeneration. P. 1–43.

LECTURE II.

EPHES. IV. 13-16.

Primary means continued.

The means of furthering the baptismal life. Fellowship with the
Church one of such means. The Church under its different aspects,

visible and invisible, militant, expectant, triumphant. The proper

subject before us is the visible Church. The characteristics of a true

particular Church: Truth: Unity of essence with the Catholic Church,

and at least virtual union with other true particular Churches: Un-

interrupted succession and continuity of essence between the past, pre-

sent, and future generations of its members, from the Apostles down-

wards. The Church of England a true particular Church. From her

middle position liable to two opposite objections from Romanists and

Latitudinarians respectively. Her unbroken continuity and coherence

with the ancient Apostolic Church; yet her purification from the cor-

ruptions of the channel, so far as it was corrupted, through which she

partly derived her privileges as a branch of the true Church. P. 45-85.

LECTURE III.

ST. JOHN XX. 21–23.

Primary means continued.

cessors.

The Divinely-commissioned Ministry one of the means of grace.

The Apostles were, in their generation, ministerial means of grace, by

virtue of the commission given indifferently to them all. These minis-

terial privileges (ordinary) were inherited by the Apostles' ordinary suc-

This was antecedently probable; and is proved (with respect

both to the general principle, and to the particular form of succession)

by Scripture and by the history of the Church. View taken by the

Church of England. Consequences which have resulted to communi-

ties which have lost the Episcopal succession. The Clergy are a means

of grace; 1st, generally, by the various methods by which, as stewards

of God's mysteries, they publish and apply the promises of the Gospel;

2ndly, particularly by their power to pronounce Absolution. Obvious

limitations to this power. Absolution conditional and relative to the

recipient's state, yet real. The Church possesses the correlative power

of censure. Concluding cautions; Holy Orders not a Sacrament, yet

still an instrument of grace. Reverence due to the office of the Clergy,

distinguished from Sacerdotalism. P. 87-123.

LECTURE IV.

ST. LUKE XI. 13.

Primary means continued.

Prayer considered as one of the means of grace. Difficulties respect-

ing prayer in general do not apply to prayer considered as a means of

grace, which, in a certain sense, all prayer is. The covenanted efficacy

of the Christian's prayer through Christ is relative to his baptismal

regeneration. Inward and outward worship must be combined in pri-

vate as well as in social prayer. Forms of common prayer were in

early use. Prayer enters readily into combination with other means of

grace; indeed is often implied in their essence. Deficiencies as to

common prayer, in Dissenters, in foreign Protestants, and in the

Church of Rome. How few pray as they ought. Prayer for grace to

pray, combined with fasting. Prayer is acceptable to God, only in

Christ's name and Mediation. Romish errors respecting inter-mediators,

and the worship of the Virgin Mary, and Saints. All this contrasted

with the Liturgy of the Church of England. God's merciful dealings

towards our Church. Diminution of grace proportioned to the neglect

of Prayer. P. 125-164.

LECTURE V.

2 TIMOTHY III. 14-17.

Primary means continued.

Holy Scripture read or preached one of the means of grace: an in-

strument, 1st, of illumination; 2ndly, of Holy living; these graces

apparently distinct, but really concurring, and both together constituting

education in righteousness. The corruptions respecting Holy Scripture

in the Church of Rome, as well as deficiencies amongst Dissenters,

contrasted with its use in the Church of England. The free use of the

Scriptures (rightly interpreted) shewn to be in accordance with primi-

tive usage. Limitations.

Preaching its true nature and use; must be complete, faithful,

Scriptural Catechetical as well as Homiletic. P. 165–198.

LECTURE VI.

1 COR. X. 16, 17.

Primary means concluded.

The Holy Eucharist one of the means of grace. Principle of the
two extreme theories. The Church of England holds what is Scrip-
tural and true in both. Rejecting Transubstantiation, she holds the
true spiritual Presence and reception. Caution respecting the use of
metaphorical language. Defective theories on the Holy Eucharist :
The opposite errors, Transubstantiation and the Sacrifice of the Mass,
shewn to be neither Scriptural nor Catholic. Besides the doctrinal
errors of Rome, additional errors in practice, such as Private Mass,
Denial of the cup, the Priest's intention.

Transcendental nature of the grace conferred in the Holy Eucharist.

P. 199-237.

LECTURE VII.

1 COR. XIV. 26.

II. The auxiliary and subordinate means of edification: How dis-

tinguished from the primary means. Their variety, extent, and differ-

ence in value. Who has authority to ordain them? The liberty and

jurisdiction, in such matters, of particular Churches is proved by the

usage of antiquity. Limitations. The difference between ordinances,

according as they are Apostolical, Catholic, or Ecclesiastical. Some

such discretion becomes even more necessary from lapse of time. Case

of the Church of England. Her right, and her mode of using it upon

certain principles. She has not exceeded her powers by denying certain

five ordinances to be Sacraments. Practical conclusions. P. 239-278.

LECTURE VIII.

ST. JOHN XV. 2.

The improvement of the means of grace. The causes which hinder
it; either, 1st, theoretical or practical Rationalism; 2ndly, Formalism;
3rdly, Partial use.

The result advocated in these Lectures is the combined and har-
monious use of all the means of grace. Grounds for this conclusion.
Grace so improved, if it may not be called a means of grace, is at least
a condition accompanied with a promise; this is shewn from the Text,
and from the parable of the Talents.

The course of Christian life (in its great features uniformly fitted for
all) in the use of all the means of grace, from the font to the grave.
Conclusion. P. 279-315.

APPENDIX.

P. 317-397.