intrinsic claims to our allegiance are so far withdrawn from view. And in her ministers also, it is the same exercise and trial of their Christian loyalty, when the claims which the world makes upon them to compromise their higher duties are so constant and so plausible. And obedience to the Church is more particularly an act of obedience to GOD, when she exercises few visible indications of her approbation or censure.

That this our peculiar position is especially a trial of obedience, will be seen from a comparison, which is obviously presented to us, with various dissenting bodies. To whatever of these congregations a person may attach himself, it is evidently, throughout, the very opposite to this temper of obedience which is called into exercise; so much so, that, in a mere moral point of view, without taking into the account the claims of the Church, one might consider this difference as the very characteristic between the Church and them. But the same argument might also be applied, in some degree, to other Churches, in comparison with our own, to show that the more visible and palpable is the authority which the Church exercises, the less is the temper of obedience towards the Church called into action. This may be forcibly seen in any single instance; if we suppose a clergyman acting up to the many duties which the Church enjoins, but in which, from the peculiarity of her position, she does not enforce compliance; and adhering to such as a matter of conscience: this is one of the strongest examples of allegiance to the Church, and dutiful loyalty of heart, which can be presented. But such is not at all the case in a strict adherence to those points where Church authority interposes to exact the performance. But the former is so peculiarly an exercise of obedience, that no irregular pains with a flock, no appeals to piety and conscience, can instil the spirit so powerfully, or in any way without them. It appears in such cases, that instead of the visible hand of the Church, and tangible influences, instrumental in producing order and regularity, it was rather done by that secret and unseen authority, of which the many commands in the Service are instances by word expressed in short, by imperceptible and spiritual, rather than by external and visible chains, such order is preserved. It is

ever in the still and small voice that God is heard. So quiet is the Church's teaching, ever pointing out the way to our feet; "Thine ears shall hear a word behind thee, saying, This is the "way, walk ye in it, when ye turn to the right hand, and when "ye turn to the left." Besides that monitor which is lodged in the breast of each, it is our own Church, which, looking back to the early Church, and bringing down its teaching, is ever heard as a gentle voice behind us.

And now, if it be the case that there is, throughout and consistently, this peculiar and distinguishing 00s in our Church, we may expect to find the same realised in the peculiar temper of her sons, if in churches, as in nations, there prevail certain characteristic qualities, which are shown by a predominant influence of the same in their members. Something of a quiet resignation and temper of repose' is remarkable in those holy persons who have most closely adhered to the guiding hand, and drunk most deeply the spirit of our own Church. In this point of view it would be interesting to compare them with the remarkable saints of other Churches 2.

1 Witness, for instance, the dying words of Hammond and of Hooker; the words of Butler, Kettlewell, Wilson, Ken.

2 There is also another point from which our Church might be looked upon, if we would see her peculiarities. It is not pleasant to institute comparisons, or it might be shown, by a contrast with other forms of Christianity, which have relinquished the guidance of primitive Worship and Ordinances, how much we have still retained in the riches of a Catholic dispensation. If our Church has in some degree exchanged "beauty for ashes," the beauty of first love for the ashes of repentance," the oil of joy for mourning, the garment of praise for the spirit "of heaviness," still is she replete with blessings peculiarly healing and restorative, according to the meek forbearance which accompanied her Master's presence of old. Observe the descent and falling away from spiritual gifts in that form of worship which is established in Scotland. Observe, instead of the consolations derived through ancient Liturgy, her cold disquisitions and dark speculations on the secret things of God; the penitential soberness which marks our Church may there be contrasted with a stern and gloomy sourness. We, when compared with primitive piety, appear to have dropped in some measure the more glad spirits of adoption, the more vivid consciousness that we are walking in the innumerable company of good angels, and the society of just men made perfect, in that city of the living God unto which we are come. Their system

11. Our recovery of lost privileges depends on obedience.

To all this it must be added, that if our circumstances have placed us in a position of servitude, if the height and depth of those mysterious blessings which are "hid in CHRIST" are, in some measure, withdrawn from us, as from "babes in CHRIST," we might suppose that we should have set before us the way and means of recovery, and of re-establishment as a pure branch of the Catholic Church. And now it would appear from Scripture, that it is the temper of obedience which alone will recover and realize these blessings to us; and to which also is attached the peculiar promise of strength and stability. It is "to the meek," says the Son of Sirach, "that mysteries are revealed," in distinction from "the many who are in high place and renown." (Eccl. iii. 19.) To which he adds, "Search not the things which "are above thy strength; but what is commanded thee, think "thereupon with reverence." It is this disposition, that of meekness, to which Scripture has attached the greatness of earthly promises, both as to duration, and as to the peace in this world which it is to obtain. It is reasonable to suppose that it is in the Church especially, as in the higher sense, "The land which the "LORD our God hath giveth us," that they are fulfilled. It is to this temper that the fifth commandment gives length of days. It is to this that the Beatitude promises the inheritance of the earth, as their peculiar portion; and the words refer us back to the Psalm from which they are taken, for the fuller explication of them, "The meek shall inherit the earth, and delight themselves "in the abundance of peace." (Ps. xxxvii. 11.) And that again

abounds in fearful terrors of bad angels; every emblem of mortality which the charnel-house can supply marks their sepulchres. Filial confidence, Christian hope, the happy Sunday, the glad sense of Resurrection, infuse no cheering spirit into their religion. It walks through the valley of the shadow of death; but not as fearing no evil from CHRIST's presence: for the unearthly light which breaks into it reveals not blessed Angels, but shapes of dismay. We speak, let it be remembered, of the system, not of individuals, who may be of course far more acceptable in God's sight than we who have higher gifts.

this promise of the multitude of peace has a peculiar reference to the Christian, is evident from a passage still higher than either, when our blessed SAVIOUR mentioned this as that point in following Him, in which we shall find rest. "Learn of Me, for I am meek "and lowly, and ye shall find rest for your souls,"-that peace, doubtless, which is beyond understanding.

Here therefore, clearly, is the strength of the Church; if she is "to enlarge the place of her tent, and to stretch forth the curtains "of her habitations" into that goodly territory which God has given her in His Sacraments, it must be by this spirit of meek submission. "Ye have seen," it was said to Israel in the wilderness, and doubtless is intended of the spiritual Israel in the world, "Ye have seen how I bare you on eagles' wings, and "brought you unto Myself. Now, therefore, if ye will obey My “voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me, above all people;

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ye shall be unto Me a kingdom of priests, and an holy nation." (Ex. xix. 5.) It is this meek obedience which is the key to the treasures of the kingdom. And it has been shown that this is the lesson, which, by a mysterious provision, has been written "the fringes of the garments," on "the bells of the horses," as a sign upon the hand," as a memorial between the eyes," written, may we not say with reverence, by the finger of GOD; inculcating that great Christian doctrine as the Divinely-sent preservative, and as most of all opposed to that temper which has characterized this age and nation, under various shapes and appellations of liberty. And, as the fifth commandment lays the foundation for this spirit of obedience, in the most intimate of earthly relatives, that of parents, so does our own Church stand in the most intimate position of spiritual relation towards us: if it be not the purest, and highest, and best, which is no question of ours (for we have not to choose, no more than we have to choose our own parents), yet the best suited by Divine Providence for our guidance and protection.

12. Dutiful allegiance to our own Church in particular.

The necessity of obedience to our own Church, and consequently the security to be found therein, are to be set higher than they usually are, even by her friends; such obedience extending to her spirit and intention (when not opposed to Scripture and the Church Catholic) as much as to points of positive command. For we are bound to obey the Church by CHRIST appointed. (St. Matt. xviii. 19.) And how does this obedience come before us individually, but by our own, while she is neither heretical nor schismatical? We cannot help ourselves, we have no choice. Obedience, therefore, to her is obedience to GOD in the highest sense, as to His appointment. And therefore such obedience contains within itself somehow its own protection, has within it safety, and more than safety. When we quit her guidance in pursuit of any apparent good, we lose this security; it is in this manner that our Church becomes to us the seat of "quietness and confidence."

man.

"I will lie still,

I will not stir; lest I forsake thine arm,

And break the charm."

Or, to put the argument more particularly, we have the promise of our SAVIOUR's guidance in His Church to the end. Where are we to obtain that guidance so as to regulate our course? In the universal agreement of a general Council. But these have been found impracticable, from the very necessity of the case; therefore such suspension, or cessation, is the work of God, not of Where, therefore, is the allegiance due to such to be transferred? GOD has supplied us with that which, though not even a Council, perhaps, of itself, yet, in our state of necessity, stands in the nearest place to claim that allegiance, in a Convocation. But these Convocations have been now suspended by the same Power. General Councils have been found unworthy to preserve the deposit, from the unfaithfulness or divisions of Christendom ; Convocation, from those of our own. To what, therefore, is our allegiance due? As in the former case to the last general Coun