in that case, they, who are not ordained by one descended from the Apostles, can have no power to bless a Sacrament. I am not here attempting to prove that this is true; but I would remind you that it may be true; and I mention it in this place to show, that what is called a "matter of discipline," is not necessarily un-essential; and to guard you against the folly of looking on certain parts of Christ's religion as less important or (for it soon comes to this) unimportant;-for this is nothing less than pretending to be wiser than our Lord and Master.

But if we may judge from the serious earnestness of the Apostles in condemning Schism, we must conclude that they thought it no light matter. St. Paul, writing to the Galatians, includes "divisions and heresies" in a catalogue of moral offences of the greatest enormity. "The works of "the flesh are manifest, which are these adul"tery, fornication, uncleanness, lasciviousness;

idolatry, witchcraft, hatred, varying, emulation, "wrath, strife, seditions" (which is the very word translated in the Epistle to the Romans and elsewhere, divisions1), "heresies; Envyings, murders, "drunkenness, revellings, and such like; of which

1 διχοστασίας, factious dividings.

"I tell you before, as I have told you in times

past, that they which do such things shall not "inherit the kingdom of God," Gal. v. 21. Shall we think, after this, that "divisions and heresies" are unimportant things? But even without this awful statement, I cannot conceive that any man, who seriously reflects on what has been stated this evening, could think it a trivial matter to divide Christ's ONE fold, which he came expressly to gather together; to rend in pieces his ONE mystical body-HIS CHURCH; for which his prayer of agony was prayed; his bitter suffering and death endured! If you truly love Christ, and reverence his word, I know that you must, if you will think seriously of it, hesitate to divide His Church! You must feel, that it would be a glorious thing if now, as of old, "the multitude of them that be"lieved were of ONE heart and of ONE Soul"-with

ONE mind and ONE mouth glorifying God." -Oh when shall the ransomed family through the wide earth bow, as one man, before their glorified Redeemer! When shall One harmonious song of deep joy and praise go up to the Lord of hosts!— When shall One Temple serve for our adorationOne court encircle the subjects of the Lord of all!

Let us now attempt to consider the bearing of

the principles thus far laid down, on our own position as members of that branch of Christ's Holy Catholic Church which is established in this land. It is sometimes ignorantly said, or more often insinuated, that the English Church was guilty of Schism at the time of the Reformation. Now such an insinuation depends of course on the hypothesis, that the Pope of Rome has a real right to jurisdiction over us, and other Churches; which right has never been proved, and we wholly deny; and, on the contrary, regard it as a most unscriptural, uncatholic, and arrogant assumption.

1

Take a parallel case. Suppose in the Primitive Church, the Bishop of Ephesus to claim a right to rule over the Bishops of Philippi and Colosse, and to succeed at length in enforcing this claim in defiance of every principle of Catholic UNITY, and contrary to both Scripture and Tradition. At length, however, an opportunity offers itself; the Bishops of Philippi and Colosse re-assert their ancient rights to rule in their respective Churches, and shake off the tyranny of Ephesus:-Would it be reasonable to

1 Augustin, the first Archbishop of Canterbury, was not even consecrated at Rome; though, if he had been, it could not have given the Roman Church any right to rule over us. Augustin was doubtless sent over originally by the Pope; but he received consecration at the hands of the Archbishop of Arles. See p. 69, also see note F.

charge those Bishops with the guilt of Schism for so doing?-Just thus, then, it was, with our English Bishops at the Reformation. They reasserted their ancient rights, and opposed, with success, the usurpations of Rome. The Reformation was the self-purifying act of the whole English Church. It was not the partial doing of a schismatical section. Bishop Jewel, the triumphant defender of the English Church, even at the very time, appealed on this especial ground to the Church of Rome, thus: "We have restored our "Church in a provincial synod according to the practice of our predecessors and the Holy Fathers."

"We have AGREED amongst ourselves upon all the points and doctrines of the Chris"tian profession of Faith, and with ONE spirit and “ONE mouth worship God the Father of our Lord "Jesus Christ.”1 It had been well indeed for the Church of our land if it had thus continued what it then was. In the very year after this statement was made by the Bishop, Dissent began to appear among us; and, six years afterwards, the open Schism commenced!

And now I beseech you dispassionately to bear in mind the notices concerning Schism, in St. Paul's

1 See Jewel's Apology.

Epistles, and our conclusions therefrom, while we advert to what at that time took place, and has since continued, in England, and elsewhere.

If the Puritans of Queen Elizabeth's reign were not guilty of the very darkest act of Schism and Rebellion against Christ, I see not how any man could possibly be a schismatic, even if all his life long he laboured to be so. It is easy to magnify their hardships and cast on the Church much of the guilt of the schism; but this is a poor subterfuge. I say not that the Church was guiltless; but surely there is but little virtue in obedience when all things go smoothly, and as we wish. Consider the real condition of the Church. She had lately reformed herself, and had a host of Popish enemies to combat. The Bishops were zealous on every hand in preaching and defending the truth : they were true Bishops, not simply descended from the Apostles, but endowed with Apostolic zeal and purity. Such was the Church, and such was the time, when the Puritans arose," speaking perverse things to draw away disciples after them." How awfully they succeeded, in connexion with disguised Popish emissaries,' in dividing and rending the body of the English Church, is too fearfully manifest. Even the sainted Bishop Jewel could

See Notes to Jewel's Apology.