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foundation upon which national prosperity that modicum of religion which he requires for himself. The principle of a national Church is, that instruction shall be provided FREELY for all who cannot purchase it; and every man, dissenter as well as churchman, is interested in promoting such an object; not only upon the general duty of Christian charity, but also for the advantage to himself; which is no less than that of living in a civilized and a Christian, instead of in a barbarous and a heathen land.

can surely rest. If they are required to punish crime, still more is it their duty to prevent it. Knowing as they do the demoralizing influence of neglected ignorance and poverty, if they take no care for the due instruction of the lowest and poorest, they themselves are morally guilty of the crime, for which they send the criminal to the gallows. As he who leaves a fellow-creature to perish, whom he could have saved, is in effect a murderer, so they who allow ignorance and sin to exist, having power to correct them, are guilty of the blood of souls. Rulers, therefore, are bound, as they shall answer for their charge at God's tribunal, to take care that the means of religious instruction are duly provided for all the Country; especially for the scattered population of rural districts, and the myriads buried in large towns. Let Dissent plant itself wherever it can; let it be tolerated to the uttermost; but if it exert political, or other influence, to prevent the State from performing this, its highest duty, it incurs a guilt which it is fearful to contemplate.

But, says the dissenter, I contend for the sacred rights of conscience, and it is a part of these rights, that I should pay only for the mode of worship which I prefer. Will he contend, also, that religion shall be denied to those who are unable to pay for it? No; every place of worship is open! But what avails this, if the poor find no accommodation provided for them within? Let the inclosures of Dissent be respected, and let it extend them as far as it can. But let it not forbid the State to cultivate the moral waste beyond them; nor affirm that millions of our brethren must be left to perish, because they cannot be saved upon dissenting principles; nor say that the State shall not effect the highest of all national objects, the religious instruction of the poor, because the Church would be the agent. She must be the agent, if it be done at all; for Dissent cannot do it from its own resources, and will not act in connexion with the State.

The objection of dissenters to contribute to the support of an established Church, rests upon a fallacy. A man does not go to a place of worship, as to a market, to choose what he likes best, and pay his money for just

The limits within which the voluntary principle can act with effect are very circumscribed. It cannot support itself in districts with a poor and scattered population; a fact, which alone places half the community beyond its influence. In very large towns, it may form respectable congregations; but, although the credit and power of Dissent, as a party, are thus advanced, the great object of the Christian ministry, preaching the Gospel to the poor, is not attained. For the heavy expenses to be met, particularly to support the minister, since the amount of a liberal salary in the Country would be beggary in London, require that the pressing interests of the Meeting shall be exclusively considered; and the space which may be let as pews, cannot be afforded to free sittings. Hence Dis sent has not been able to gather in the myriads of neglected poor in our large manufacturing towns, which have increased so greatly beyond their church-accommodation; nor is this to be mentioned as its fault, for it is the inevitable effect of its system. In London, though the increase has been so vast, Dissent, instead of occupying the vacant ground, is actually declining, and the number of its Meeting-houses has diminished, some having been converted into chapels of ease, and others applied to secular purposes. In Liverpool, the second town in England, I have reason to believe, that in 1832 there were only eleven dissenting congregations.

A Meeting in London, though its respectability, and other causes, preserve it, in a great measure, from the baneful effects of strife, has dangers of its own, which are by no means inconsiderable. In a country town, where there is only one Meeting of the sect, when the minister dies, or is removed, parties may quarrel on the choice of a successor.

It is evident, therefore, that the spiritual wants of the Country can be met only by a Church Establishment; and it is the duty of our Rulers to give full effect to such means as the heads of the Church may advise, for removing the dreadful evils which exist among us; especially in the spiritual destitution of our large towns. It is our business, urgently to press this duty upon them; and by all the means in our power, to strengthen their hands in effecting it.

In London, where there is a choice of Meetings, the death or removal of a minister leaves his friends at liberty to transfer their attendance to another place, where there may be a minister whose preaching they admire, or with whom they are personally acquainted. There are many in every congregation whose attachment is loose, and directed rather to the minister than the cause. The more prominent and respectable friends, indeed, would not act thus; but they will be gradually lost by death, or removal; while, of their children, some are scattered, and others leave the sect. A very popular preacher has a hurtful effect upon congregations in his neighbourhood, by drawing away some of their people, and un-it zealously. The Church has not been unsettling others. If a Meeting seriously decline in London, it is difficult to restore it; because its diminished funds no longer enable it to command the necessary popular talents. This may explain why Dissent has been declining in the Metropolis, though with a clear, and increasing field for its labours.

Thus we have two of the largest sections of the Community, to which Dissent, by its very nature, cannot apply itself, — the population of country districts, and the poorer classes in large towns; and these are the very classes who more especially demand religious instruction. Neglect the rural population, and the Country sinks to barbarism; neglect the masses in town, and they become demoralized and turbulent.

The real strength of Dissent is found in towns with from 3000 to 10,000 inhabitants; in which, if it have not to compete with Methodism, which, however, is generally pressing upon it, and cutting short its borders, it will usually claim a fair proportion. Such towns are not too large to allow individuals to escape in the crowd from the scandal of professing no religion; and the chief part of the population, poor as well as rich, will attend some place of worship. Since almost every town has outgrown its church-room, the surplus must attend elsewhere. In smaller places it is a heartless struggle for the minister, from the difficulty of collecting a congregation who can raise for him the means of existence; in larger towns, the Meetings will be more respectable, but Dissent now ceases to be the religion of the poor, and its proportion to the population diminishes.

III. The religious instruction of the young is a duty most strongly enjoined in Scripture, which offers every encouragement to perform

mindful of this duty; and it is hard to say what more she could recommend, or do. Baptism, the first step in the Christian course, requires nothing for the completeness of the Sacrament, but the affusion of water by a duly authorized person, in the name of the Father, and of the Son, and of the Holy Ghost. But the Church, following a practice which has prevailed from the earliest ages of Christianity, and which existed even in the Jewish Church, expressly connects with this Sacrament the duty of Christian instruction, by appointing other persons besides the parents, who solemnly take upon themselves the responsibility; and by impressing upon them the truth, and duty, in which the child should be brought up. This is most reasonable; for the child being now by baptism made a member of Christ's body, the Church, she is bound to take care, that as far as in her lies, proper nursing shall be secured, and suitable nourishment provided, for its tender years; till, coming to riper age, it shall walk alone, and receive more solid food. For this object, she has provided a summary of elementary Christian instruction in a Catechism, of which it is not possible to speak too highly. It is so short and simple, that a young child may sufficiently understand it; yet, so comprehensive, that when duly explained, it applies to every part of the Christian system. In three short questions and answers, it describes, first, the privileges obtained in becoming by baptism a member of Christ's visible Church: secondly, the duties belonging to these privileges; namely, Repentance,

Faith, and Holy Obedience, with direct refer-
ence to the promise and vow made by the
sponsors; and, thirdly, the recognition by
the child himself of his privilege, his personal
obligation, his holy resolve, and his depen-habitually sacrificed to expediency.
dence upon God's help to make it effectual.
A summary of faith, of duty to God and
man, and of the nature and objects of prayer,
founded respectively on the Apostle's Creed,
the Ten Commandments, and the Lord's
Prayer; with a short explanation of the Sa-
craments, completes this inestimable manual.
Arrived at years to answer for himself, the
child is called to the important rite of Con-
firmation; which the Church, following the
example of primitive times, so insists on, that
she enjoins it at the time of baptism, and
requires it to be observed before the disciple
can be admitted to the Holy Communion.
And to the intent that this be not lightly,
and irreverently undertaken, due notice is
given of the Bishop's attendance, that those
who present themselves may first be examined
by their parish minister, without whose cer-
tificate they are not admitted to receive it.

charity, and partly from over-rating the co-
operation of Dissent, to concede what they
ought never to have even discussed. For that
will not long be deemed important, which is

It may be said that this, however excellent in theory, is not fully acted upon; and the objection is in some degree true. But the same would apply to Christianity itself; which yet is not held responsible, when those who profess it in words, deny it in their lives. So the Church has provided a safe road, by which all may certainly arrive at Christian truth, requiring nothing which ought not to be done, and nothing which may not easily be done. If any reject it in presumption, or neglect it in thoughtlessness, they, not she, are answerable. But, in truth, this neglect is far less common than the opponents of the Church suppose; for they are chiefly acquainted with the practice of mere nominal churchmen, who regard church principles as matters to be lightly compromised. The evil, as far as it exists, has been chiefly created by the liberalism which has prevailed through the present century, and which, though happily fast sinking, is not yet destroyed. The Church Catechism especially has been objected to; and dissenters have always made it a condition of their supporting any school, that this Catechism be not admitted. Churchmen have been led, partly from a mistaken sense of Christian unity and

Among dissenters, the Independents, who form two-thirds at least of the congregational body, baptize their children publicly, by the affusion of water, in the name of the Trinity, with a short extempore address and prayer. The Baptists do not baptize them; but their ministers often find it necessary to consult the religious feelings of parents, by publicly naming the infant before the congregation, with an address and prayer. This concession is made very reluctantly by the ministers, who justly regard it as an inclination on the part of the people for infant baptism. In both, the education of the child is left to the discretion of the parents.

No mode of religious instruction is set forth by authority; and the parents may use any catechism they prefer, or none at all. Such a latitude is very liable to cause total neglect. Most people never take the trouble to think. Mark for them a certain course of duty, and they will follow it. Leave them to choose, and they will hesitate and delay, till the time for choice is past.

The importance of impressing indelibly on the minds of children, and especially on the children of the poor, a short and simple summary of religion, like the Catechism, is increased by the consideration, that many, in the course of their lives, will be thrown into situations, where they will be deprived of all means of religious worship and instruction. Tens, and perhaps hundreds of thousands of emigrants, and others, banished for ever from their native land, and who never perhaps thought of religion before they left it, have that truth fixed in their memory, which, when they are come to themselves, may be made effectual to renew the heart. In the remote hamlets of a neglected colony, where the minister of religion is seldom or never seen, and no means exist of educating the children, a form like the Catechism may preserve the faith, being transmitted by oral instruction from one generation to another. Many illustrations of this occur in the narrative of a visitation by Archdeacon Wix last year through

Newfoundland. In deserts where a Christian minister had never penetrated before, he found that these few simple forms, carefully taught, and repeated by the children with their nightly prayers, had been made effectual to preserve religion, and civilization; while in the few situations where nothing of the kind existed, the inhabitants were sunk to the most revolting barbarism.

Articles and Creeds must be expunged; her Liturgy new modelled; and the Scriptures, as now read, excluded from her services for while these continue, the truth cannot be lost. If a corrupt Government, abusing its influence, should force into her high places men, who would teach dangerous errors, she will know how to maintain the truth, and pour shame upon her enemies, without forgetting the duty of Christians, and subjects. Of IV. The subject of preserving the truth in this, Oxford has lately given a noble example. times of difficulty or corruption, has been If a parish have been ever so neglected or anticipated in the second chapter. It is only profligate, a faithful minister has not to teach necessary here to repeat, that the voluntary the people a new doctrine, but only to enforce system, being the mere index of public the spirit of forms with which they are already opinion, will immediately represent every familiar. None, as a class, can be so little popular error; nor can it afford the slightest check against them, seeing that the extempore services can be accommodated, and the chapter and hymns selected, to the taste of the congregation. When the people shall say, "Speak unto us smooth things, prophesy deceit," the minister must obey, or be dismissed. When "the time shall come that they will not endure sound doctrine, but after their own lusts shall heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables," what, even the slightest check, can the voluntary system afford?

The Church, on the other hand, must be altogether changed, before she would cease to protest against unchristian innovation. Her

exposed to worldly motives as the clergy. The great majority of incumbents know that in all probability, they are wedded to their parishes for life; and beyond due care for their family, they have nothing to think of, but to sustain their charge, with a view to their last awful account. Happily, they are spared the temptation, to which a system of popular election would expose them, of watching for more valuable preferments, and striving, by secret practices, to establish an interest among the electors against a vacancy; and that other temptation, still more deadly, if possible, of accommodating their doctrines to the fancies of a congregation upon whom they are entirely dependent.

THE CHURCH ESTABLISHED ON THE BIBLE;

OR, THE DOCTRINES AND DISCIPLINE OF THE CHURCH SHEWN, IN THE ORDER AND CONNEXION OF THE SERVICES SHE APPOINTS FROM THE SCRIPTURES.

each part separately. They have a very close SUNDAY AFTER ASCENSION DAY, agreement, and teach some very important

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lessons.

The gospel was spoken by our Lord to his disciples, while they were going to the scene of his agony. He promises the Comforter, not for their private help, for in that sense he had been with the faithful in all ages; but in their capacity of Apostles. The promise was to the whole Christian Church, which those present might then be said to constitute. Thus our Church understands it, and

accordingly prays in the collect for the promised ministry; which is farther evident from the blessing. character he applies to them who possess it; "good stewards of the manifold grace of God;" compare 1 Cor. iv. 1. If they are stewards of God, they must derive their charge from Him. No presumed personal ability can be accepted as a substitute for a lawful call. This power cannot be in the people; for if they can make their minister, they may also govern him; which, though usurped by the voluntary principle, is contrary to all Scripture. Nor can it be allowed that individuals should decide upon their own competency, and so assume the office. All observation shews that selfsufficiency is ever the companion of ignorance, while modesty attends superior knowledge.

The Spirit promised is the Spirit of truth; but truth is one. The effect of the Spirit, therefore, is unity and peace, (Ascension Day, 2d Ev. Less.) and disorder, and confusion of authority, are not from him. There is ONE Catholic and Apostolic Church; the essentials of which we have no difficulty to determine, from the words of Scripture, the practice and testimony of the universal Church for fifteen centuries, and the disorder, strife, and heresy, which prevail wherever the primitive model has been departed from.

Peace is quite compatible with the most steady adherence to principle; nay, it is only by maintaining the truth firmly that we can possess it quietly. Then we may proceed with a calm steadiness of purpose and action, yet cultivate a spirit of charity towards opponents, impossible to him who lives in a continual struggle with expediency. Our Lord warns his disciples that they would be persecuted for the truth's sake, and his last address was designed to fortify them against all weak compliance. "These things have I spoken unto you that ye should not be offended:" the term, offended,' means in the original scandalized,' or ensnared' so as to fall from their steadfastness; so it is used, St. Matt. v. 29, 30; xiii. 21; xviii. 6-9., &c. They were to maintain an uncompromising consistency through evil, and through good report; and not commit the weakness, which cowards and knaves miscall charity, of buying peace from enemies at the expense of truth.

In the epistle St. Peter exhorts us, as Christians waiting for their Lord's coming, to sobriety, watchfulness, prayer, and charity; in accordance with our Lord's words, St. Matt. xxiv. 42-51. Charity, as we are taught in the epistle for Quinquagesima Sunday, is lowly, modest, gentle, unassuming; far different from that contentious spirit which seeks pre-eminence, and causes divisions in the Church. 66 Charity seeketh not its own;" still less will it intrude into the office of another.

The "gift" concerning which St. Peter exhorts, is that spoken of by St. Paul, 1 Tim. iv. 14; and 2 Tim. i. 6; the gift of the

The apostle adds, "if any man speak, let him speak as the oracles of God." The term must refer chiefly to the books of the Old Testament; for, of the New Testament, the epistles to the Galatians and Thessalonians, and perhaps the gospel of St. Matthew, were the only books then written. No part of the Old Testament sets forth more clearly and forcibly our duties, as children of God, and members of his Church, than the book of Deuteronomy; because it contains the last instructions of the great Lawgiver of the Jews. In this book he gives a summary of that moral law, of which our Lord declared that “till heaven and earth pass, one jot, or one tittle shall in no wise pass from the law;" in connexion with a system of ecclesiastical discipline ordained by God himself. To some essentials of this discipline, the lessons for the day refer.

The morning lesson entirely condemns the voluntary principle. The Israelites were not allowed to make their offerings to God where they pleased, but only in his appointed place. They were not to make to themselves ministers of religion, but to support, and attend to those whom God had ordained: “Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth." Against the pretence of private judgment, or conscience, in excuse of deviations from the written word of God, it is declared, "What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it."

The evening lesson condemns another

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