indifferent or even good and profitable, the venerable founders of the Church of England carefully examined, by the light of Scripture and ecclesiastical antiquity, every point of faith and practice, separated "the precious from the vile," the pure ore of Christian truth and of devout and edifying ritual observance, from the accumulated dross of traditionary error and superstition, changed nothing for the mere sake of alteration, added nothing but what was absolutely required, gave prominence to the grand and distinguishing doctrines of the Gospel, kept steadily in view the great and important object for which the Christian church was instituted, and rendered every thing subservient to the glory of God, the honor of Christ, and the salvation of souls.

I am far from asserting that the Reformed Church, established in England, was in every particular absolutely perfect; for this would be to adopt the arrogant assumption of infallibility of the community from which she separated, and to claim, for the framework of human wisdom, a pre-eminence due only to the results of Divine inspiration. But this I have no hesitation in declaring, that with whatever minor defects or imperfections she may be justly charged, and none of her real friends can have any difficulty in acknowledging them, she has in her public formularies embodied and exhibited “the whole counsel of God" as it is revealed in the Holy Scriptures, and has provided for her members and presented to the world "a form of sound words," derived from Apostolic and primitive sources, and comprising "the truth as it is in Jesus" -that her liturgy, at once simple and sublime, breathing the very essence of scriptural piety, and combining the purest forms of ancient devotion, is equally adapted to express the desires of thebroken and contrite heart," the supplications and prayers of the faithful, and the praises and aspirations of the devout and grateful worshiper-that while it is so gencral as to contain nothing but what every sincere Christian may and ought to feel and to avow, it is so particular and comprehensive, so energetic and elevated, as to anticipate, and clothe in the most expressive language, confessions, petitions, and thanksgivings, peculiar and appropriate to the Christian in every condition, whether of humiliation and sorrow, of hope or joy; and in every successive period of youth and age, of commencing, of advancing, of confirmed and triumphant faith.

Of these occasional offices of our Church I will only observe, that the Service of the "breaking of that bread" which is “the communion of the body of Christ," and for the participation of that" cup of blessing" which is "the communion of the blood of Christ," forms, in all its parts, as near an approach to a perfect model of spiritual and cucharistic devotion as it is possible to expect from the wisdom and piety of uninspired men; and that, with respect to that sublime composition, it may justly be asserted (and the sentiment may be extended to the Liturgy in general,) that, in proportion to the scriptural knowledge, the spiritual taste and discernment, and the devotional feelings and affections of the individual Christian and of the assembled worshipers, will be the conviction entertained of the value of our Public Services, and the experience of the blessing which they are calculated to

convey.

This is, doubtless, owing to a circumstance which peculiarly distinguishes the Formularies of our Church, and which alone I will additionally notice, and that is, their scriptural character. Whether we consider her Liturgical offices of devotion, the Articles by which her doctrine and constitution are defined, or the Homilies which are set forth for the practical exposition of both, it will be found that they do not represent the opinions or the practice of any particular church, much less of any individual leader or Reformer, whether more or less ancient; but that they are drawn purely and independently from the Holy Scriptures and from the treasures of primitive and truly catholic Christianity. Justly, therefore, may we affirm that our Church is "built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the Chief Corner-stone;" and, consequently, that as a sound and Apostolic branch of that universal "church of the living God which is the pillar and ground of the truth," whatever may be the enemies and dangers, the trials and vicissitudes, which it may have to encounter, "no weapon formed against it shall prosper," nor shall"the gates of hell prevail against it."

The real glory, however, and stability of a Christian church consist, not so much in her possession of scriptural truth and Apostolic fellowship, as in the exhibition of her sacred doctrines and principles in the character and conduct of her members. It was this which, as we have seen, so eminently distinguished the primitive believers, which rendered them so blessed in themselves, and

so attractive and beneficial to all around them. True piety and devotion will ever produce the same effects; and if we are indeed what we profess to be, sincere members of this Church, our chief anxiety will be to secure for ourselves, and to recommend and impart to others, the inestimable mercies of the Gospel.

I would, therefore, in conclusion, earnestly exhort you to follow the beautiful and instructive example of the primitive believers, as developed in the passage which has been the subject of our consideration. If, as I trust, you have like them "gladly received" the word of the Gospel, like them "continue stedfastly in the Apostles doctrine and fellowship." Let nothing, however plausible or alluring, tempt you to depart from the great truths which you have been taught from "repentance towards God, and faith towards our Lord Jesus Christ," producing "righteousness and peace, and joy in the Holy Ghost," love to God and man, and a blessed hope of everlasting life; as these, together with all other "things which pertain unto life and godliness," are fully and faithfully exhibited in the Articles, Homilies, and Liturgy of the Church in which the good providence of God has planted us.

But let not this be the adherence merely of a nominal and external profession, but the sincere and heartfelt attachment of those who, like the Christians spoken of in my text, deeply feel their guilt and danger as sinners, and have really fled for refuge to the Lord Jesus Christ, and know by their own experience his infinite excellence and value as a Saviour. Nothing short of this can either secure your own salvation, or animate you to promote that of others.

I would next exhort you to cultivate a spirit of devotion.— "Continue instant in prayer," in frequent communion at the Lord's table, and in reading and hearing the word of God; "not forgetting the assembling of yourselves together," but delighting in every opportunity of meeting "with one accord" in His temple, and pouring out your hearts before Him. Thus will your spiritual strength be renewed, and you will be "ready to every good work."

To this stedfastness in the faith, and this spirit of devotion, let me entreat you to add, like the primitive Christians, a spirit of union and of godly love." Stand fast in one spirit, with one mind, striving together for the faith of the Gospel;" studying to keep the "unity of the Spirit in the bond of peace."

Finally, manifest, I beseech you, like them, a spirit of disinterestedness and charity. Be "ready to distribute, and willing to communicate." Lend a cheerful and liberal support, each one according to his ability, as in the sight of God who searcheth the heart, to all works of faith and labors of love. And believe me, my brethren, the blessed result will be, that, as of old, a sacred fear will pervade every heart; you will, like the early Christians, fulfill your various duties, and enjoy your various privileges, "with gladness and singleness of heart; praising God, and having favor with all the people: and the Lord," whom you serve, and whose kingdom you are laboring and praying to advance, “will add to the church daily," in this and every land, “such as shall be saved."

"Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen."

SERMON XVIII.

THE SACRAMENT OF BAPTISM.

By the Rev. HENRY BLUNT, A. M.,

Rector of Upper Chelsea.

TITUS iii. 4, 5, 6.

But after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour.

THE opinions of the English Reformers upon the two Sacraments which "Christ ordained in his church," " Baptism, and the Supper of the Lord," are contained in our 27th and 28th Articles.

The 27th Article, which is confined to the very important subject of Christian Baptism, will afford, under the Divine blessing, profitable matter for our present consideration.

It is almost unnecessary to remind you, that Baptism is that initiatory rite established by the great Founder of our holy religion, the Lord Jesus Christ himself, when he said, "Go ye, therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Through this Divine ordinance, as through a portal, it is not too much to say, speaking generally, that all true converts are required to pass, before they can be considered members of the visible church of the Redeemer upon earth, or inheritors of its blessings in eternity," He that believeth, and is baptized, shall be saved."

Rightly to understand the important post occupied by this Christian sacrament at the very threshold of the religion we profess, it is well to bear in mind the nature of that initiatory