sinfulness in the terms of our communion:" and still less those whose cause of complaint against us consists only in this, that we will not so enlarge the platform of our establishment as to comprehend all possible denominations of Christians whatever their tenets may be.

I shall moreover corroborate my position by shewing most strongly the difference of the two cases in another point of view; and protesting that the assertion and vindication of the independence of our national church, which is the first and great feature of the reformation in England, has, and can have nothing to do with justifying individuals in their separation from the established communion within whose limits or pale they have their abode, and of which they properly form a part.

But, further, I shall the more enlarge upon the subject, because I conceive that the cirẻ cumstances of the times do particularly require that you should be reminded of what are the doctrines and principles by which the church of Rome is distinguished; and, when they have been thus brought to your recollection, it will be for you to consider whether they be not such as are subversive of the very foundations of christianity whether therefore they ought not in every country to be specially guarded against: and whether there be not still a broad

distinction and peculiar line of separation which should be allowed to subsist between the Romish church on the one hand, and the great body or aggregate of protestant churches on the other.

I propose after that, to revert to the present circumstances of our church for the purpose of considering more particularly (as however I shall have occasion to do through the whole of these discourses, and in connexion with my subject) the reasonings upon which the different bodies, who separate from her, attempt to excuse or to justify their schism; and hope from thence to be enabled to inculcate the more forcibly into those who hear me, the necessity of adhering to the precepts of our Lord and his apostles in maintaining the unity of the faith by continuing in close fellowship with one another.

It may be proper further to observe, that, although heresy be distinct from schism, yet they so naturally lead the one to the other that I shall be, necessarily led to speak of the former, though principally as being incidental to the latter, not on account of the things themselves, but as either immediately or by necessary consequence, they are equally a cause of disorder and disunion, as they conduce to disturb or break the peace of the church. They may, indeed, as we have had occasion to see,

exist separate, though it is what will very rarely happen. I have adverted to late instances in our church of heresy without schism, as there is also at this day more than one description of schismatics, who may be considered as not strictly heretical.

I should observe lastly, that the question of church government is also nearly connected with that of schism. Indeed the first is usually pre-supposed (though this be not of absolute necessity) before the latter is understood to take place. It is not however within the limits assigned me to give it any thing like the con sideration which is due to its importance. Indeed this is rendered unnecessary by the many excellent treatises which have been written upon the subject; as well as by the authority which is claimed and exercised among even the most petty assemblage of the separatists themselves; who thus bear testimony to the truth of the position, that, without some sort of rule or order, it is impossible for any aggregate body of men to continue their existence for any con siderable time.

This is particularly the case with the Wesleyan methodists, who are, or were during the life of their founder, under as regular and strict a government, as the church itself; extending even to a sort of episcopal establishment. It appears indeed from some late publications, that this is kept up to a degree which is hardly credible: so that the lower orders even begin to cry out against the oppression of the superior. See Nightingale's Portraiture of Methodism, printed for Longman and Co

Still less is it my wish to say any thing which may bear upon that alliance between church and state, from whence is derived or rather by which is secured, that portion which the former inherits of wealth and of worldly honour; and which may be suspected to have caused much of the jealousy, to which she has been exposed. If it should be necessary to touch upon it, I shall not forbear, but it will be my wish to steer clear of any thing like formal discussion on that head. The appeal which I shall make, I would wish to be directed exclusively to your consciences, as followers of Christ and servants of God. I would have you consider the question not as it may affect any temporal interests of your own, or of the civil community to which you belong; but as it may concern your eternal, and spiritual welfare. I could wish this, not only because of the infinitely greater importance which belongs to heavenly things; not only because this is, and ought to be, the ultimate scope and end of all that we say in this place; but also because I am persuaded (and it is a persuasion in which I shall be joined by every considerate man, more especially at this time, if he will observe the striking characters, in which the judgments of God are displaying themselves. throughout Europe) I am persuaded, I say,

that it is only by striving to conciliate the divine favour, by keeping the commandments. that we can hope to obtain any tolerable prospect, of even worldly happiness and prosperity. In this, as in all other cases, that will be found to be true, which our blessed Lord has declared, "Seek ye first the kingdom of God and his “righteousness, and all these things shall be "added unto you*.

Matth ew vi. 33.